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THE    l'*»J«"  '-rcHkia,~„(„.^.J 


HOLY    BIBLE 


CONTAINING   THE 


OLD  AND  NEW   TESTAMENTS, 


ACCORDING  TO  THE  AUTHORIZED  VERSION  ; 


WITH 

EXPLANATORY  NOTES,  PRACTICAL  OBSERVATIONS, 

AND 

COPIOUS  MARGINAL  REFERENCES, 


BY  . 

THOMAS  sICOTT, 

RECTOR  OF  ASTON  SANDFORD,  BUCKS. 


STEREOTYPE  EDXTIOIT; 

FROM  THE  FIFTH  LONDON  EDITION,  WITH  THE  AUTHOR'S  LAST  CORRECTIONS 

AND  IMPROVEMENTS. 


VOL.  L 


BOSTON: 


PUBLISHED  BY  SAMUEL  T.  ARMSTRONG, 
AND  CROCKER  AND  BREWSTER. 

NEW- YORK,  J.  P.  HAVEN. 


The  Names  and  Order  of  all  the  Books  of  the  Old  and  New  Testament. 


OLD  TESTAMENT. 


GENESIS  hath  Chapters 50 

Exodus -40 

Leviticus 27 

Numbers -  36 

Deuteronomy 34 

Joshua   - 24 

Judges   - 21 

Ruth 4 

I.  Samuel  ---. 31 

n.  Samuel  -'- .----24 

I.  Kings 22 

n.  Kings 25 

I.  Chronicles  ---- 29 

IL  Chronicles 36 

Ezra  -  -  - 10 

Nehemiah 13 

Esther 10 

Job 42 

Psalms 150 

Proverbs 31 


Ecclesiastes 12 

The  Song  of  Solomon -  -  -     8 

Isaiah 66 

Jeremiah 52 

Lamentations 5 

Ezekiel 48 

Daniel 12 

Hosea 14 

Joel 3 

Amos 9 

Obadiah 1 

Jonah 4 

Micr'. -  -  -     7 

Nahuni ? 

Habakkuk 3 

Zephaniah --     3 

Haggai 2 

Zechariah H 

Malachi 4 


NEW  TESTAMENT. 


MATTHEW  hath  Chapters  -  -  -  -  28 

Mark 16 

Luke 24 

John 21 

The  Acts 28 

Epistle  to  the  Romans 16 

I.  Corinthians ._.->  \q 

II.  Corinthians     ---------  13 

Galatians -.-...-  6 

Ephesians -__-.-  6 

Philippians --  4 

Colossians ...-  4 

I.  Thessalonians _...  5 

II.  Thessalonians .--  3 


I.  Timothy   -  -  -  - ' 6 

II.  Timothy 4 

Titus  - 3 

Philemon 1 

The  Hebrews 13 

The  Epistle    of  James 5 

I.  Peter 5 

II.  Peter 3 

I.  John 5 

II.  John 1 

III.  John 1 

Jude 1 

Revelation 22 


PREFACE; 


CONTAINING    ESPECIALLY 


A  COMPENDIOUS  VIEW  OF  THE  EVIDENCES    THAT    THE    HOLY    SCRIPTURES,  AND  EVERY  PART  OF  THEM 
AS  THEY  STAND  IN  OUR  BIBLES,  WERE  GIVEN  BY  INSPIRATION  FROM  GOD. 


Whoever  seriously  reflects  on  the  powers  and  capacities  of  the  human  mind,  re^ardins: 
them  as  the  work  of  Him  who  doeth  nothing  in  vain,  and  comparing  them  with  those 
of  the  inferior  creatures,  will  readily  perceive  that  man  alone  was  created  to  be 
RELIGIOUS.  Of  all  the  inhabitants  of  this  earth,  none  else  are  capable  of  obtaining  any 
knowledge  of  their  Creator,  or  of  rendering  him  worship  and  praise.  Man  atone  pos- 
sesses the  capacity  of  distinguishing  between  truth  and  falsehood,  between  moral  good 
and  evil;  and  of  receiving  instruction  in  social  and  relative  duties,  with  the  obligations 
under  which  he  lies  to  perform  them,  and  the  advantages  of  doing  it.  He  alone  is 
capable  of  being  governed  by  a  law,  and  of  being  influenced  by  the  proposal  of 
rewards  and  punishments;  of  acting  as  under  the  eye  of  an  invisible  Observer,  and  with 
reference  to  a  future  season  of  retribution.  From  these  premises  we  infer  with  abso- 
lute certainty,  that  the  all-wise  Creator  thus  constituted  our  minds,  and  conferred  on 
us  these  distinguishing  endowments,  in  order  to  render  us  capable  of  Religion,  for  the 
purpose  of  his  glory,  and  of  our  own  felicity  in  the  most  intimate  connexion  with  that 
of  our  fellow  creatures. 

When  further,  we  consider  what  this  word  Religion  implies;  and  understand  it,  according 
to  its  most  general  acceptation,  to  be  such  an  habitual  regard  to  the  one,  true,  living, 
and  eternal  God,  the  Creator,  Governor,  and  Judge  of  all,  as  influences  us  to  seek  his 
favor,  to  do  his  will,  and  to  aim  at  his  glory,  in  the  temper  of  our  hearts,  and  the  regu- 
lation of  our  actions,  both  in  the  worship  which  we  render  to  him,  and  the  duties  which 
we  perform  to  man,  for  his  sake  and  according  to  his  will;  we  shall  be  constrained  to 
allow,  that  it  is  most  reasonable  and  excellent.— Doubtless,  the  exercises  of  true  devo- 
tion, torm  the  noblest  employment  of  the  human  mind,  which  in  them  emulates  the 
angelic  nature.  A  conscientious  regard  to  the  all-seeing  eye  of  a  righteous  and  omnip- 
otent Judge  is  the  best  bond  of  human  society,  and  regulator  of  our  relative  conduct; 
insomuch  that  if  this  principle  of  action  were  universal  and  complete,  human  laws  and 
tribunals  would  be  entirely  unnecessary.  This  would  likewise  most  effectually  mode- 
rate our  appetites  and  passions;  and  produce  the  greatest  possible  proportion  of  peace, 
contentment,  and  felicity,  personal  and  social,  of  which  our  nature,  in  its  present  state, 
IS  capable.  And  when  we  look  forwards,  beyond  the  grave,  to  that  immortality  and 
iuture  state  of  recompense,  which  reason  itself  pronounces  at  least  highly  probable; 
the  absolute  necessity  of  religion  to  our  felicity  appears  evident  beyond  all  dispute. 

Hence,  we  determine  with  certainty,  that  religion  is  that  great  business,  to  which  all  men 
ought  to  attend;  and  that  blessing,  after  which  all  men  should  seek,  whatever  else  be 
neglected,  or  superseded,  or  postponed. 

While  however,  it  is  demonstrable,  that  man  is  capable  of  religion,  and  in  duty  and  inter- 
est bound  to  it  by  the  most  indispensable  obligations;  stubborn  facts,  in  every  age  and 
nation  of  the  world,  undeniably  prove,  that,  left  to  himself,  man  would  never  be  truly 
religious.  According  to  the  statement  above  given,  where  shall  we  find  religion  on 
earth,  m  any  age  or  nation,  which  has  not  possessed,  in  a  greater  or  less  degree,  the 
advantage  ot  those  writings,  which  we  will  now  take  for  granted  to  be  a  divine  Revela- 
tion, and  which  will  hereafter  be  shewn  to  be  so?  An  assemblage  of  the  grossest  idol- 
atries m  varied  forms,  and  of  the  wildest  absurdities  in  opinion;  the  most  vain  and 
irrational  superstitions  in  worship,  and  the  most  dangerous  mistakes,  as  well  as  the 
most  horrible  cruelty,  and  abandoned  licentiousness,  in  morals;  form  that  religion,  (if 
It  may  be  dignified  by  so  venerable  a  name,)  which  forces  itself  upon  our  observation, 
wherever  the  light  of  revelation  has  not  shone.  Nor  can  so  much  as  a  single  nation 
or  city,  or  family,  be  excepted  from  this  general  charge.  If  there  have  been  a  few 
mdividuals,  who  have  manifested  something  not  wholly  dissimilar  from   true  relip-ion; 


PREFACE. 

and  any  be  disposed  to  allow,  that  indeed  it  was  such:  it  must  be  far  more  rational  to 
ascribe  it  to  the  remains  of  original  tradition,  or  even  to  a  personal  revelation  afforded 
to  them  for  their  own  benefit,  though  not  authenticated  for  the  good  of  others;  than  to 
make  it  an  exception  to  the  general  rule,  That  without  revelation,  there  never  was  any 
true  religion  on  earth,  since  the  fall  of  Adam. 

Those,  indeed,  who  live  under  the  light  of  revelation,  and  make  what  use  they  choose 
of  that  hc'ht,  may  draw  up  systems  of  natural  religion,  sufficiently  plausible,  and  ap- 
parently rational.  But  it  should  be  remembered,  that  this  light  is  origmally,  through 
one  channel  or  another,  derived  from  the  Bible;  though  too  often,  with  equal  absurdity 
and  ingratitude,  set  up  in  opposition  to  its  sacred  and  subUme  truths:  and  universal  ex- 
perience demonstrates,  that  no  such  natural  religion  ever  was  discovered,  and  dehn- 
eated,  by  men  of  any  nation,  who  had  never  seen  any  part  of  the  Bible,  or  any  thmg 
deduced  from  that  source.  ' 

However  reasonable  and  excellent  many  of  those  truths  and  precepts  are,  which  are 
proposed  to  us  as  the  oracles  of  reason;  not  one  of  them  ever  was  proposed  by  reason  with- 
out revelation,  with  such  certainty,  clearness,  and  authority,  as  to  become  a  constant 
principle  and  rule  of  action,  in  secret  and  in  public,  towards  God  and  towards  man,  to 
any  company  of  men  on  earth,  perhaps  not  to  one  individual. 

Indeed,  after  all  the  supposed  improvements  and  discoveries  of  modem  times,  if  we  ex- 
clude the   peculiar  instructions   of  the   Bible,  what  darkness   and   uncertainty   rest  upon 
points   of  the   greatest  imaginable  importance!— Even  in  respect  of  the  immortality  ol 
the  soul,  when  Reason,  at  her  best  advantage,  has  done  her  utmost,  her  boasted  power 
of  demonstration  fails:   for  even,  were   the  arguments  indisputably  conclusive,  by  which 
the  natural  immortality  of  the  soul  is  supported;   who  knows,  or  can  know  without  rev- 
elaUon,   how  it  may  please  a  just  and  holy  God  to  deal  with  the  souls  of  his   oftending 
creatures?     'He  can  create,   and  he  destroy.'— But  for  greater  obscurity  and  uncertamty 
rests  on  those  subjects,  which  relate  to  the  nature  of  the  future  world,  and  the  rule  oi 
judgment,   with  which   our  whole   conduct,   and   our  hope   and  peace,  are  mseparably 
connected.     It  is  difficult,   if  not  impossible,  to  perceive  by  the  light  of  nature,  the  con- 
sistency  of  perfect  justice  with  boundless  mercy:    it  still  remains  dubious,   except  to 
those  who  possess  and  believe   revelation,   whether  God  will  punish  at  all,  or  pardon  at 
all;  or  by  what  rule  he  intends  to   punish,   or  pardon:  and  indeed,  wherever  we  turn,  a 
thick  cloud   darkens  our  view,   and  discourages  our  inquiries,  if  we  leave  Hhe  sure  tes- 
timony of  God,"  and  bewilder   ourselves  in  speculations  on  matters  evidently  too  high 
for  us. — But  how  much  worse  has  the  case  been  of  almost  all  the  nations  of  the  eiirlh, 
and  generations  of  men!     Indeed  so   far  have  they  been,  from   advancing  in  religious 
knowledge,  where   revelation   has  not  been    afforded;   that  they  have  evidently   sunk 
deeper  and  deeper  into   ignorance,  and  several  of  them  almost  into   absolute   alheism: 
as  if  the  little  gUmmering  which   once  shone  among  them,  being  the  effect  of  original 
tradition,  was  gradually  expiring  and  leaving  them  in  utter  darkness. 

The  most  complete  information,  however,  respecting  doctrines   and  duties,  would  be 
wholly  inadequate  to  the  production  of  the  desired  effect;   except  such  intbnnation  were 
enforced  by  sufficient  authority,  gave  necessary  encouragement,  and  proposed  effectual 
assistance.      The   knowledge  of  duty,  and  of  its  reasonableness  is  utterly   unavaihng, 
whilst  men  are  under  the  dominion  of  their  lusts  and  passions;  as  the  laws  and  judicial 
proceedings   of  every  civilized  nation  sufficiently   manifest.      In   this  case  there   is  no 
disposition  to  perform   the   dictates  even  of  conscience  or  prudence.     A  heathen  could 
say,    Fideo  meliora  proboque   deteriora  sequor.     The  proposal  of  virtue    as  amiable    and 
excellent,  by  the  feeble  recommendation  of  the   moralist's   pen,  is  infinitely  inferior  m 
energy,   to   the  authoritative  command  and  sanction   of  the   Almighty,   denouncing  his 
awful  and  eternal  indignation   against  the  transgressor:    and  yet   facts  undeniably  shew, 
that  men  venture  upon  sin,  even  with  the  threatenings  of  everlasting  misery  sounding 
in  their  ears;  nay,  with  the  trembling  apprehensions  of  it  dismaying  their  hearts:  for 
divine  as  well  as  human  laws  "are  weak  through  the  flesh,"*  and,  with  all  their  sanc- 
tions and  barriers,  are  unable  to  affix  boundaries  to  the  swelling  tide  of  human  depravity. 
Indeed,  were  men  fully  acquainted  with  all  the  glorious  perfections  of  God;  with  his  holy 
law,  with  the  nature  and  malignity  of  sin,  with  their  own  real  character  and  situation 
as  sinners,  and  with  the  rule   and  consequences  of  the  future  judgment;  and  were  they, 
at  the  same  time,  left  utterly   destitute  of  the  encouragements  and  assistances,  which 
the  Gospel  proposes,  and  which  form  the  grand  peculiarity  of  the  Bible;  their  knowledge, 
so  far  from  rendering  them  religious,   would  probably,  by  leaving  them  without  hope, 
annihilate  all  appearances  of  religion.!     Wherever  any  semblance  of  religion  is  found, 
which  has  no  respect  at  all  to  the   mercy  of  God,  as  revealed  in  the  gospel,  through  the 
righteousness,  atonement,   and  mediation  of  Emmanuel,  and  to  the   effectual  teachmg 
and  assistance  of  the  Holy   Spirit,  it  seems  to  have  its  foundation,  not  in  men's  knowl- 

♦  Note,  Rom.  8:3,4.  t  Note,  Ps.  130:3,4. 

[4 


PREFACE. 

edge,  but  in  their  ignorance,  of  God,  of  themselves,  of  his  law,  and  of  the  evil  of  sin; 
and  this  might  easily  be  evinced,  to  be  the  case  even  upon  rational  principles. 

But  the  proposal  of  suitable  encouragements  and  assistance  is  entirely  out  of  the  province 
of  reason:  these  are  "heavenly  things,"*  of  which  we  can  know  nothing,  except  by 
immediate  revelation;  and  of  which  we  can  have  no  assurance,  but  the  express  declaration 
and  faithful  promise  of  God.  He  alone  can  inform  us,  on  what  terms,  or  in  what  man- 
ner, his  honor  permits  him,  and  his  sovereign  pleasure  disposes  him,  to  forgive  his 
offending  creatures;  and  to  communicate  those  gracious  influences,  which  may  produce 
a  holy  disposition  of  heart,  and  enable  sinners  to  overcome  all  the  obstacles,  which 
retard  the  progress  of  those  who   endeavor  to  lead  "a  sober,  righteous,  and  godly  life." 

From  such  considerations,  the  necessity  of  a  revelation  from  God,  in  order  to  true  reli- 
gion among  men,  may  be  decidedly  inferred:  and  it  might  reasonably  have  been  expect- 
ed, that  he  would  afford  such  a  revelation,  if  he  intended  to  accept  of  any  worship  and 
service  from  them.  Indeed  this  expectation  has  been  very  general  in  the  world.  And 
as  counterfeit  coin  proves  the  existence  of  sterling  money,  and  the  value  which  men 
put  on  it;  so  counterfeit  revelations,  (instead  of  invalidating  the  argument,)  if  they  do 
not  prove  the  existence  of  a  real  revelation,  yet  evince  that  men  have  felt  their  need 
of  one,  have  been  sensible  that  it  would  be  a  most  valuable  acquisition,  and  have  been 
generally  disposed  to  expect  it. 

All  the  counterfeits,  which  hitherto  have  advanced  a  claim  of  being  divine  revelations, 
have  also  been  successively  exposed,  and  have  sunk  into  general  contempt  or  neglect: 
and,  in  this  age  and  nation,  it  may  be  asserted,  without  hazard  of  contradiction,  that 
there  is  but  one  book  in  the  world,  which  so  much  as  appears  to  be  of  divine  original. 
This  we  call.  The  Bible,  that  is,  by  way  of  eminence.  The  Book:  and  such  is  the  inter- 
nal and  external  evidence,  which  authenticates  its  claim;  that  I  am  persuaded,  were  men 
as  open  to  conviction  on  this  subject,  as  they  are  in  mathematical  investigations,  they 
could  no  more,  after  due  examination,  reject  it,  than  they  could  contradict  an  evident 
demonstration. 

It  may  therefore  not  be  improper  to  insert,  in  this  place,  a  few  of  the  most  obvious 
reasons,  which  the  more  studious  Christian  is  "ready  to  give  of  the  hope  which  is  in 
him;"t  and  which  is  grounded  upon  this  first  principle,  'The  Bible  is  the  word  of  God;' 
in  order  to  shew  that  it  is  highly  reasonable  to  believe  the  Bible  to  be  a  divine  revela- 
tion; and  if  so,  then  equally  reasonable  to  take  all  our  measures  of  truth  and  duty  from 
it,  and  to  bow  our  understandings  and  inclinations  to  its  teaching  and  governance. 

Let  it  be  here  carefully  observed,  that  the  Divine  Inspiration,  and  not  merely  the 
authenticity^  or  genuineness^  of  each  part  of  the  sacred  writings,  is  intended. — Each  parf, 
and  every  part,  may  be  authentic,  or  genuine;  the  work  of  the  authors  whose  names  they 
severally  bear;  or  true  and  unsophisticated  narratives  of  the  times  to  which  they  refer: 
and  yet  they  may  be  merely  human,  and  of  no  authority  in  matters  of  doctrine  and  duty. 
The  Odes  of  Horace,  and  Caesar's  Commentaries,  are  authentic:  probably  the  first  book 
of  Maccabees  is  genuine  histoiy:  yet  they  are  not,  on  that  account,  in  any  degree  the 
authoritative  guides  or  standards  of  our  faith  and  practice. — Many  able  and  admired  writers, 
who  apparently  have  stood  forth,  as  the  champions  of  the  Bible,  appear  to  the  author  of 
this  Exposition,  to  have  (he  hopes  undesignedly)  betrayed  the  cause.  An  ancient  war- 
rior, having  murdered  his  predecessor,  and  usurped  his  throne,  was  some  time  after  re- 
quested to  permit  him  to  be  numbered  among  the  gods;  and  it  is  said  that  he  answered, 
'■Sit  divus,  niodo  non  sit  vivus:''  'Let  him  be  a  god,  provided  he  be  not  living.'  These 
apologists  for  the  Bible,  seem  to  reverse  the  words,  and  to  say,  ^Sit  vivus^  mado  non  sit 
'•divus;''  'Let  it  be  genuine,  provided  it  be  not  divineP  It  would,  however,  be  waste  of 
time,  to  attempt  to  prove  either  the  authenticity  or  the  genuineness  of  the  sacred  writ- 
ings; unless  in  entire  subserviency  to  the  demonstration  that  they  are  divinely  inspired. 
All  the  works  and  words  of  mere  men  are  fallible,  and  may  be  erroneous:  and  the  desid- 
eratum, that  which  is  especially  wanted,  is  an  infallible  standard;  to  which  all  other 
books,  and  instructions  of  every  kind,  may  be  referred,  with  which  they  may  be  compar- 
ed, and  by  which  they  may  be  judged.  Now,  if  the  sacred  writings  are  indeed  "The 
Word  of  God,"  if  "all  scripture  is  given  by  inspiration  of  God,"  we  have  this  desideratum; 
and  have  nothing  further,  in  this  respect,  to  expect  or  desire.  But  if  the  books,  cailed 
by  the  apostles  "The  oracles  of  God,"|  are  merely  the  authentic  writings  of  Moses,  Da- 
vid, Isaiah,  and  others  in  former  times,  and  not  the  infallible  word  of  God;  we  are  as  far 
off  from  the  desideratum  above-mentioned  as  ever.  We  may  indeed  learn,  what  these 
sages  of  Israel  thought,  as  well  as  what  the  sages  of  China,  Egypt,  and  Greece  maintain- 
ed, concerning  God  and  religion;  and  we  may  examine  the  testimony  of  each,  and  bring 
in  our  verdict,  some  in  favor  of  the  one,  and  some  of  the  other;  but  we  are  still  far  from 
an  infallible  standard;  as  far,  as  if  the  Bible  had  never  been  written;  whatever  value,  in 
other  respects,  may  be  attached  to  such  ancient,  venerable,  and  interesting  records. 

♦John  3:12,13.  t  '  Pet- 3:15.  t  Rom.  3:2.     Heb.  6:12.     1  Pet.  4:11. 


PREFACE. 

With  this  view  of  the  subject,  gathering  strength  from  year  to  year,*  the  Author  of 
this  work  is  decided  against  any  compromise;  and  he  ventures  to  stand  forth,  as  vindicat- 
ing '■the  divine  inspiration  of  the  Holy  Scriptures.^  He  wishes  indeed  to  see  far  abler 
champions  enter  the  lists  against  the  Goliath  of  modern  skepticism:  but  as  most  of  those 
learned  and  eminent  men,  who  take  up  the  challenge,  seem  in  some  measure  to  compro- 
mise the  main  point,  cr  to  decline  the  discussion  of  it;  he  takes  his  sling  and  his  stone,  and 
says,  "Who  is  this  uncircumcised  Philistine,  that  he  should  defy  the  armies  of  the  living: 
God."  _  ^ 

By  Hhe  divine  inspiration  of  the  Scriptures,"^  the  author  would  be  understood  to  mean, 
'such  a  complete  and  immediate  communication,  by  the  Holy  Spirit,  to  the  minds  of  the 
'sacred  writers,  of  those  things  which  could  not  have  been  otherwise  known;  and  such  an 
'effectual  superintendency,  as  to  those  particulars,  concerning  which  they  might  otherwise 
'obtain  information;  as  sufficed  absolutely  to  preserve  them  from  every  degree  of  error, 
'in  all  things,  which  could  in  the  least  affect  any  of  the  doctrines  or  precepts  contained  in 
'their  writings,  or  mislead  any  person,  who  considered  them  as  a  divine  and  infallible 
'standard  of  truth  and  duty.'  EVery  sentence,  in  this  view,  must  be  considered  as  "the 
sure  testimony  of  God,"  in  that  sense  in  which  it  is  proposed  as  truth.  Facts  occurred, 
and  words  were,  spoken,  as  to  the  import  of  them,  and  the  instruction  contained  in  them, 
exactly  as  they  stand  here  recorded:  but  the  morality  of  words  and  actions,  recorded 
merely  as  spoken  and  done,  must  be  judged  of,  by  the  doctrinal  and  preceptive  parts  of 
the  same  book. — On  this  ground,  all  difference  or  disparity  between  one  and  another  of 
the  sacred  writers  is  wholly  excluded:  Moses,  Samuel,  David,  and  Isaiah;  Paul,  James, 
Peter,  arid  John,  are  all  supposed  to  speak,  or  write,  "as  they  were  moved  by  the  Holy 
Ghost:"  they  are  the  voice,  but  the  divine  Spirit  is  every  where  the  Speaker.  They 
wrote  indeed  in  such  language,  as  their  different  talents,  educations,  habits,  and  associa- 
tions suggjested,  or  rendered  natural  to  them:  but  the  Holy  Spirit  so  entirely  superin- 
tended them,  when  writing,  as  to  exclude  every  improper  expression,  and  to  guide  them 
to  all  those  which  best  suited  their  several  subjects:  "Which  things  also  we  speak,  not 
in  the  words  which  man's  wisdom  teacheth,  but  which  the  Holy  Ghost  teachelh:"t  Many 
particulars,  which  philosophers,  orators,  or  critics,  think  inaccurate,  may  consist  with 
this  complete  inspiration:  but  every  kind  and  degree  of  misrepresentation,  as  springing 
from  personal,  popular,  or  national  prejudices  or  opinions,  or  as  calculated  to  mislead  the 
humble  believer,  or  to  sanction  error,  must  be  totally  excluded. 

It  will  also  appear,  in  the  course  of  the  work,  that  the  few  passages,  (and  they  are  but 
few,  compared  with  the  whole,)  in  which  errors  or  interpolations  have  taken  place, 
through  the  mistakes  of  transcribers,  form  no  formidable  difficulty,  in  thus  regarding  the 
Holy  Scriptures.  Nearly  all  such  interpolations  and  errors  may  be  detected  and  pointed 
out,  by  sober  and  well-informed  critics,  in  this,  as  well  as  in  other  books:  and  if  a  few 
escape  detection,  it  is  because  they  do  not  so  immediately  affect  the  sense,  as  to  make  it 
evident  to  the  most  acute,  penetrating,  and  accurate  student,  that  they  deviate  from  the 
style  and  sentiment  of  the  writer,  in  whose  works  they  are  found. 

The  author  has  indeed,  to  this  present  time,  always  decidedly  rejected  all  emendations 
of  the  sacred  text,  which  are  adduced  either  on  conjecture,  or  without  adequate  authori- 
ty: and  even  where  the  authority  is  respectable,  he  has  chosen  to  abide  by  the  present 
text,  when  there  appeared  no  evident  necessity,  nor  any  very  cogent  reasons,  for  the  con- 
trary: being  aware,  how  far  such  alterations  may,  and  often  do,  lead  men  from  the 
Scriptures;  and  how  directly  they  tend  gradually  to  substitute  another  book  in  the  place 
of  the  Bible.  Yet  it  is  proper  to  observe,  that  if  all  the  various  readings,  for  which  any 
respectable  authority  can  be  given,  were  adopted;  they  would  not  alter  either  the  stand- 
ard of  truth,  or  the  rule  of  duty,  in  one  material  point:  but  whither  conjeciurul  eraenda 
tions  might  lead,  he  cannot  undertake  to  prognosticate. 

These  things  having  been  premised,  he  proceeds  to  state  some  of  the  leading  reasons, 
which  any  intelligent  man  may  assign,  for  believing  the  Scriptures,  as  we  now  have  them, 
to  be  the  infallible  word  of  God. 

I.  Great  numbers  of  wise  and  good  men,  through  many  generations  and  in  distant 
countries,  have  agreed  in  receiving  the  Bible  as  a  divine  revelation.  Many  of  them 
have  been  distinguished  and  generally  approved,  for  seriousness,  erudition,  penetration, 
and  impartiality  in  judging  of  men  and  things.  With  much  labor  and  patient  investigation, 
they  detected  the  impostures,  by  which  their  contemporaries  were  duped:  yet  the  same 
assiduous  examination  confirmed  them  in  believing  the  Bible  to  be  "the  Word  of  God;" 
and  induced  them,  living  arid  dying,  to  recommend  it  to  all  others,  as  the  source  of  all 
true  wisdom,  hope,  and  consolation.  In  this  view,  even  'the  tradition  of  the  church'  has 
great  weight:  for,  whatever  abuse  has  been  made  of  the  term,  by  such  as  generally  were 
no  part  of  the  true  church;  yet  it  must  be  allowed  to  be  a  consideration  of  vast  importance, 

*  This  part  of  the  preface  was  written  above  thirty  years  ago;  and  the  expression,  here  used,  may  be  considered  as  the  author's 
p)«fn<  deliberate  judgment.  f  l  Cor  2  13 

0] 


PREFACE. 

that  the  whole  company  of  those  who  have  "worshipped  the  living  God  in  spirit  and 
truth,"  (including  those  who  ventured  and  laid  down  their  lives  for  conscience'  sake,  and 
who  were  the  most  pious,  holy,  and  useful  men  in  every  age,)  have  unanimously  concur- 
red in  handing  down  to  us  the  Scriptures  as  a  divine  revelation,  and  have  very  little  dif- 
fered about  the  books,  which  form  that  sacred  deposit.  And  I  cannot  but  suppose,  that  if 
a  being  of  entire  impartiality,  of  sound  mind,  and  holy  disposition,  should  be  shewn  the 
two  companies,  of  those  who  have  received,  and  of  those  who  have  rejected  the  Scrip- 
tures; and  should  compare  the  seriousness,  learning,  patient  investigation  of  truth,  soUd 
judgment,  holy  lives,  and  composure  in  a  dying  hour,  without  unmanly  terror  or  indecent 
levity,  of  the  one  company,  with  the  character  and  conduct  of  the  other;  he  would  be 
induced  to  take  up  the  Bible  with  profound  veneration,  and  the  strongest  prepossession  in 
its  favor. 

II.  The  agreement  of  the  sacred  writers  among  themselves  is  another  cogent  argu- 
ment of  their  divine  inspiration.  Should  an  equal  number  of  contemporaries,  of  the 
same  country,  education,  habits,  profession,  natural  disposition,  and  rank  in  life,  and 
associating  together  as  a  distinct  company,  concur  in  writing  a  book  on  religious  sub- 
jects as  large  as  the  Bible,  each  furnishing  his  proportion,  without  comparing  notes  to- 
gether; the  attentive  reader,  whose  mind  had  been  long  inured  to  such  studies,  would 
be  able  to  discover  some  diversity  of  opinion  among  them.  But  the  writers  of  the  Scrip- 
ture succeeded  each  other,  during  the  term  of  fifteen  hundred  years:  some  of  them 
were  princes  or  priests,  others  shepherds  or  fishermen;  their  natural  abilities,  educa- 
tion, habits,  and  employments,  were  exceedingly  dissimilar;  they  wrote  laws,  history, 
prophecy,  odes,  devotional  exercises,  proverbs,  parables,  doctrines,  and  controversy; 
and  each  man  had  his  distinct  department:  yet  they  all  exactly  coincide  in  the  exhibi- 
tion which  they  give  us  of  the  perfections,  works,  truths,  and  will  of  God;  of  the  na- 
ture, situation,  and  obligations  of  man;  of  sin  and  salvation;  of  this  world  and  the  next;^ 
and  in  short  of^  all  things  connected  with  our  duty,  safety,  interest,  and  comfort,  and  in 
the  whole  of  the  religion  inculcated  by  them.  They  all  were  evidently  of  the  same 
judgment,  aimed  to  establish  the  same  principles,  and  applied  them  to  the  same  practi- 
cal purpose.  Jipparent  inconsistencies  may  indeed  perplex  the  superficial  reader;  but 
they  vanish  after  a  more  accurate  and  persevering  investigation:  nor  could  any  charge 
of  disagreement,  among  the  sacred  writers,  ever  be  substantiated;  for  it  can  only  be 
said,  that  they  related  the  same  facts  with  different  circumstances,  which  are  perfect- 
ly reconcileable;  and  that  they  gave  instructions  suited  to  the  persons  whom  they  ad- 
dressed, without  systeinalicalhj  shewing  the  harmony  of  them  with  other  parts  of  divine 
truth.  They  did  not  write  by  concert,  and  they  bestowed  no  pains  to  avoid  the  appear- 
ance of  inconsistency:  yet  the  exact  coincidence,  which  is  perceived  among  them  by 
the  diligent  student,  is  most  astonishing,  and  cannot  be  accounted  for  on  any  rational 
principles,  without  admitting  that  they  wrote  "as  they  were  moved  by  the  Holy  Ghost."*  t 

To  this  we  may  add,  that  the  scriptural  history  accords,  in  a  wonderful  manner,  with  tlie 
most  authentic  records  which  remain,  of  the  events,  customs,  and  manners  of  the  coun- 
tries and  ages  to  which  it  stands  related.  The  rise  and  fall  of  empires;  the  revolu- 
tions which  have  taken  place  in  the  world;  and  the  grand  outlines  of  chronology,  as 
mentioned  or  referred  to  in  the  scriptures,  are  coincident  with  those  stated  by  the  most 
approved  ancient  writers:  whilst  the  palpable  errors  in  these  respects,  detected  in  the 
apocryphal  books,  constitute  one  most  decisive  reason  for  rejecting  them  as  spurious. 
But  the  history  of  the  Bible  is  of  far  greater  antiquity,  than  any  other  records  extant 
in  the  world:  and  it  is  remarkable  that,  in  numerous  instances,  it  shews  the  real  origin 
of  those  absurd  fables,  which  disofrace  and  obscure  all  other  histories  of  those  remote 
times;  and  this  is  no  feeble  proof,  that  it  was  derived  from  some  surer  source  of  informa- 
tion, than  human  tradition. | 

III.  The  miracles,  by  which  the  writers  of  the  Scriptures  confirmed  their  divine  mission 
to  their  contemporaries,  afford  us  also  a  most  convincing  proof  in  this  matter.  The 
narratives  of  these  miracles  may  be  clearly  shewn  to  have  been  published,  very  soon 
after  the  time,  and  at  the  places,  in  which  they  were  said  to  have  been  wrought  in  the 
most  conspicuous  manner,  and  before  very  great  multitudes,  enemies  as  well  as  friends. 
This  constituted  a  public  challenge  to  every  man,  to  contradict  or  disprove  them,  if  he 
could:  yet  this  public  challenge  never  called  forth  a  single  individual  to  deny  that  they 
were  really  performed;  nor  was  an  attempt  of  the  kind  ever  made  till  long  afterwards. — 
Can  any  man  of  common  sense  think,  that  Moses  and  Aaron  could  possibly  have  persuad- 
ed the  whole  nation  of  Israel,  that  they  had  witnessed  all  the  plagues  of  Egypt,  passed 
through  the  Red  Sea  with  the  waters  piled  on  each  side  of  them,  gathered  the  manna 
every  morning  for  forty  years  together,  and  seen  all  the  wonders  recorded  in  their  histo- 

*i  Pet.  1:21. 

t  Mohainroed,  to  serve  piesent  puiposes,  protlucd  liis  Koran  by  a  little  at  a  time;  this  occasioned  an  evident  inconsistency  of  one 
part  with  another;  concerning-  which  he  only  said,  that  God  had  a  right  to  change  his  laws  as  he  saw  good. 
t  Preface  to  the  Book  of  Genesis. 

[7 


PREFACE. 

l"y,  had  no  such  events  taken  place?  If  then,  that  generation  could  not  be  thus  imposed 
on,  when  could  the  belief  of  these  extraordinary  transactions  be  palmed  upon  the  nation? 
Surel}',  it  would  have  been  impossible  in  the  next  age,  to  persuade  them,  that  their  fathers 
had  seen  and  experienced  such  wonderful  things,  when  they  had  never  before  heard  a 
single  word  about  them;  and  when  an  appeal  must  have  been  made  to  them,  that  these 
were  things  well  known  among  them!  What  credit  could  have  been  obtained  to  such  a 
forgery  at  any  subsequent  period?  It  would  have  been  absolutely  necessary,  in  making 
the  attempt,  to  persuade  the  people,  that  such  traditions  had  always  been  current  among 
them;  that  the  memory  of  them  had  for  ages  been  perpetuated,  by  days  and  ordinances 
observed  in  every  succeeding  age  by  all  the  nation;  and  that  their  whole  civil  and  reli- 
gious establishment  had  thence  originated:  nay,  that  the  very  tenure,  on  which  they  held 
their  estates  was  grounded  on  it!  And  could  this  have  possibly  been  effected,  if  they  all 
had  known,  that  no  such  memorials  and  traditions  had  ever  before  been  heard  of  among 
them?  The  same  might  be  shewn  concerning  the  other  miracles  recorded  in  Scripture, 
especially  those  of  Christ  and  his  apostles;  and  the  sacrament  of  the  Lord's  supper  in  re- 
membrance of  his  death,  and  the  observance  of  the  Lord's  day  on  the  first  day  of  the 
week,  in  commemoration  of  his  resurrection,  in  all  ages  to  this  present  time.  If  not  insti- 
tuted at  the  time,  immediately  succeeding  the  events  on  which  they  are  grounded;  at  what 
subsequent  period  could  they  have  been  introduced,  so  as  to  persuade  multitudes  in  very 
many  nations,  that  they  and  their  fathers,  and  fathers'  fathers  had  always  observed  them? 
So  that  it  might  be  made  evident,  that  the  man,  who  denies  that  the  miracles  were  actu- 
ally performed,  must  believe  more  wonderful  things,  without  any  evidence,  then 
those  are  which  he  rejects,  though  established  by  unanswerable  proof  To  evince  this, 
as  to  one  most  important  instance,  namely,  the  resurrection  of  Christ,  which,  being  once 
proved,  undeniably  establishes  the  divine  original  and  authority  of  Christianity,  let  the 
reader  consult  the  latter  part  of  the  note  on  Johxi  20:  24  -29. 

On  this  subject,  it  may  again  be  demanded.  When  could  the  belief  of  the  resurrection 
of  Christ,  and  the  miracles  wrought  by  his  apostles  and  disciples  in  proof  it,  have  been 
obtruded  on  mankind,  if  they  had  never  happened?  Surely  not  in  the  age,  when  they 
were  said  to  have  been  witnessed  by  hundreds  of  thousands,  who  were  publicly  challeng- 
ed to  deny  them  if  they  could!  certainly  not  in  any  subsequent  age;  for  the  origin  of 
Christianity  was  expressly  ascribed  to  them,  and  millions  must  have  been  persuaded,  that 
they  had  always  believed  those  things,  of  which  they  had  never  to  that  time  so  much  as 
heard.*  We  may  indeed  venture  to  assert,  that  no  past  event  was  ever  so  fully  proved 
as  our  Lord's  resurrection;  and  that  it  would  not  be  half  so  preposterous  to  doubt  wheth- 
er such  a  man  as  Julius  Caesar  ever  existed,  as  it  would  be  to  question  whether  Jesus 
actually  rose  from  the  dead.  What  then  do  they  mean,  who  oppose  some  trivial  appar- 
ent variations,  in  the  account  given  of  this  event  by  the  four  Evangelists,  (which  have 
repeatedly  been  shewn  capable  of  an  easy  reconciliation,)  to  such  an  unparalleled  com- 
plication of  evidence  that  it  did  actually  take  place? 

IV.  The  prophecies  contained  in  the  sacred  Scriptures,  and  fulfilling  to  this  day,  fully 
demonstrate  that  they  are  divinely  inspired.  These  form  a  species  of  perpetual  miracles, 
which  challenge  the  investigation  of  men  in  every  age;  and  which,  though  overlooked  by 
the  careless  and  prejudiced,  cannot  fail  of  producing  conviction  proportioned  to  the  hum- 
ble and  reverential  attention  paid  to  them.  The  prophecies  of  the  Messiah  which  are 
found  in  almost  all  the  books  of  the  Old  Testament,  when  compared  with  the  exact  ac- 
complishment of  them,  as  recorded  in  the  authentic  writings  of  the  Evangelists,  abundant- 
ly prove  them  to  have  been  written  under  the  guidance  of  the  Holy  Spirit:  while  the 
existence  of  the  Jews  as  a  people  differing  from  all  others  upon  the  face  of  the  earth,  and 
their  regard  to  these  writings,  as  the  sacred  oracles  handed  down  from  their  progenitors, 
sufficiently  vouch  for  their  antiquity:  though  that  admits  of  full  and  clear  proof  of  another 
kind.  According  to  the  predictions  of  these  books,  Nineveh  has  been  desolated;!  Baby- 
lon swept  with  the  besom  of  destruction;^  Tyre  become  a  place  to  dry  nets  in;||  Egypt  the 
basest  of  the  kingdoms,  which  has  never  since  been  able  "to  exult  itself  above  the  na- 
tions."§  These,  and  many  other  events,  fulfilling  ancient  prophecies,  very  many  ages- 
after  they  were  delivered,  can  never  be  accounted  for;  except  by  allowing,  that  He,  who 
sees  the  end  from  the  beginning,  thus  revealed  his  secret  purposes,  that  the  accomplish- 
ment of  them  might  prove  the  Scriptures  to  l)e  his  word  of  instruction  to  mankind. 

In  like  manner,  there  are  evident  predictions  interwoven  with  the  writings  of  almost 
every  writer  of  the  New  Testament,  as  a  divine  attestation  to  the  doctrine  contained  in 
them.  The  destruction  of  Jerusalem,  with  all  the  circumstances  predicted  in  the  Evan- 
gelists; (the  narrative  of  which  may  be  seen  in  Josephus's  History  of  the  Jewish  wars;) 
the  series  of  ages,  during  which  that  city  has  been  "trodden  down  of  the  gentiles;"1[  the 

*  The  Jews,  at  this  day,  do  not  deny,  that  the  miracles  r<=corded  in  the  New  Testament  history  were  actually  performed,  but  they 
absurdly  ascribe  them  all  to  enchantment  —See  Amxcer  to  Rabbi  Crooll,  by  the  Author. 
.  tNah.  1:  2;  3;  J  Is  13-  H:  ||Ez,  26;4,5.  « Ez.  S9.   14,15.  irLuke2;:24. 

8] 


I'KEFACE. 

long  continued  dispersion  of  the  Jews,  and  the  conversion  of  the  nations  to  Christianity; 
the  many  antichristian  corruptions  of  the  gospel;  the  superstition,  uncommanded  austeri- 
ties, idolatry,  spiritual  tyranny,  and  persecution,  of  the  Roman  hierarchy;  the  division  of 
the  empire  into  ten  kingdoms;  the  concurrence  of  those  who  ruled  those  kingdoms  during 
many  ages,  to  support  the  usurpations  of  the  church  of  Rome;  and  the  existence  of  Chris-  ~ 
tianity  to  this  day,  amidst  so  many  enemies,  who  have  used  every  possible  method  to  de- 
stroy it: — all  these  occurrences,  when  diligently  compared  with  the  predictions  of  the 
New  Testament,  do  not  come  short  of  the  fullest  demonstration,  of  which  the  case 
will  admit,  that  the  books,  which  contain  those  predictions,  are  the  unerring  word 
of  God. 

There  are  two  further  observations,  on  this  subject,  which  seem  of  great  importance. 

1.  The  predictions  of  Scripture,  if  carefully  examined,  will  be  found  to  contain  a  pro- 
phetical history  of  the  world,  as  to  all  the  grand  outlines,  from  the  beginning  to  this  pres- 
ent time;  not  to  speak  of  such,  as  are  yet  unfulfilled.  Who  can  deny,  that  the  history  of 
Abraham's  posterity;  of  Israel  especially;  of  Judah  and  Joseph,  the  most  renowned  sons 
of  Jacob;  and  of  the  Jews,  in  their  present  dispersions;  and  their  preservation,  as  a  dis- 
tinct people,  "dwelling  alone,  and  not  reckoned  among  the  nations,"  might  be  clearly  and 
particularly  stated  in  the  very  words  of  prophecj'^?*  Does  not  almost  the  whole  of  an- 
cient profane  history,  as  distinguished  from  that  contained  in  the  sacred  Scriptures;  and 
also  a  large  proportion  of  modern  history,  consist  principally  of  the  records  of  the  four 
great  empires,  the  Chaldean,  the  Medo-persian,  the  Grecian  or  Macedonian,  and  the  Ro- 
man? And  are  not  these  predicted  in  the  book  of  Daniel  so  exactly  and  particularly,  as 
to  give  some  plausibility  to  the  objection,  which  is  demonstrated  to  be  unfounded,  that 
they  were  written  after  the  event?!  But  especially,  "the  testimony  of  Jiesus  is  the  spirit 
of  prophecy."!  The  changes  which  have  taken  place  in  the  state  of  the  world,  in  con- 
sequence of  the  birth  of  Jesus  at  Beth-lehem,  and  of  his  claim  to  be  the  Messiah,  the  Son 
of  God,  which  has  by  some  been  Adrulently  opposed,  by  others  zealously  supported,  have 
been  great,  extensive,  and  durable  beyond  comparison  with  all  other  revolutions:  but  is 
there  one  particular,  in  all  the  history  of  Jesus,  and  of  the  subsequent  establishment  of 
Christianity,  with  all  the  opposition  made  to  it,  and  the  corruptions  afterwards  introduced, 
which  is  not  expressly  predicted  in  Scripture?  And  might  not  a  narrative,  in  many  instan- 
ces very  cfrcumstantial,  of  our  Lord,  from  his  birth  to  his  death,  be  drawn  up  in  the 
words  of  prophecy? 

2.  From  the  preceding  consideration  another  arises,  as  inseparably  connected  with  it. 
The  prophecies  of  Scripture  are  not  detached  or  insulated  predictions,  but  constitute  a 
grand  system  of  previous  information,  as  to  the  secret  designs  of  Providence,  extending 
from  the  earliest  ages  even  to  the  consummation  of  all  things;  and  accompanied  by  such 
distinct  notations  of  order,  place,  and  time,  as  may  well  be  called  the  geography  and  the 
chronology  of  prophecy.  Insomuch  that  any  one,  in  any  age,  who  well  understood  the 
prophecies  extant  in  his  day,  might  have  known  what  to  expect,  at  the  specified  times, 
and  in  the  specified  countries.  As  one  prediction  received  its  accomplishment,  others 
were  given,  connecting  prophecy  with  history;§  till  the  Revelation  of  St.  John  concluded 
the  whole.  Events  have  hitherto,  in  every  age  and  nation,  corresponded  with  these  pre- 
dictions. This  is  well  known  to  each  individual,  in  exact  proportion  to  the  degree  in 
which  he  becomes  acquainted  with  Scripture  and  with  historical  records,  and  to  the  care 
and  impartiality  with  which  he  compares  the  prophecies  with  those  records.  As  it  is  the 
manifest  and  avowed  plan  of  prophecy,  to  predict  events,  occurring  in  their  own  place 
and  season  to  the  end  of  the  world;  the  circumstance  of  several  prophecies  being  yet 
unfulfilled,  does  not  in  the  least  deduct  from  the  proof  of  the  divine  inspiration  of  the 
Scriptures,  derived  from  this  source:  for  on  such  a  plan,  some  must  remain  unfulfilled,  till 
the  end  shall  come. — It  may  also  be  added,  that,  in  respect  of  the  state  of  the  Jews,  and 
in  many  other  particulars,  there  is  an  evident  preparation  made  for  the  accomplishment 
of  all  the  prophecies,  which  yet  remain  to  be  fulfilled.  Now,  I  ask,  is  there  any  thing  in 
the  least  coincident  with  such  -a  system  of  prediction,  from  age  to  age,  in  any  other  book 
in  the  world,  except  the  Bible?  And  could  so  many  and  so  extraordinary  and  improb- 
able events,  through  so  many  ages  and  nations,  have  occurred,  in  so  undeniable  a  manner, 
as  foretold  in  the  Scriptures,  had  not  the  Omniscient  God  himself  inspired  the  Scriptures? 
The  grand  outline  of  prophecy  generally  takes  in  all  that  space  of  time,  which  was  in- 
cluded between  the  period  when  the  prophet  wrote  and  the  end  of  the  world;  and  as 
subordinate  predictions,  concerning  Israel  and  the  nations,  and  which  form  a  kind  of  epi- 
sode to  the  main  design,  were  fulfilled,  other  prophecies  were  delivered  from  age  to  age; 
till  St.  John  closed  the  whole,  in  The  Revelation. ||  Can  any  reasonable  man  conceive  that 
a  design  of  this  kind  could  ever  have  entered  into  the  thoughts  of  an  uninspired  writer; 
that  he  could  form  the  astonishing  idea  into  a  regular  plan;  and  that  during  more  than 

*  Notes,  Gen.  12:1— 3.  16:12.  49;8— 12,22— 26.     Num.  23:9.     Deut.  28:66— 67,  +  Notes,  Dan.  2:38— 45.  7:8: 

i  Rev.  19:10.  i  Notes.  Is.  41:26—29.  42:8,9.  ||  Note,  Is,  41:21-2J. 

Vol.  I.  2  [9 


PREFACE. 

fifteen  hundred  years,  he  should  have  successors,  who  entered  fully  into  his  views,  and 
assisted  in  carrying  them  into  effect?  Or  can  it  be  conceived,  that  such  a  plan,  however 
formed,  could  have  been  so  executed,  as  to  have  even  a  plausible  appearance  of  being 
successful?  He,  who  can  believe  this,  has  no  right  to  call  those  credulous,  who  receive 
the  Bible  as  the  word  of  God. 

V.  The  Bible  alone,  and  such  books  as  make  it  their  basis,  introduce  the  infinite  God 
speaking  in  a  manner  worthy  of  himself,  with  simplicity,  majesty,  and  authority.  His 
character,  as  there  delineated,  comprises  all  possible  excellence  without  any  intermix- 
ture; his  laws  and  ordinances  accord  to  his  perfections;  his  works  and  dispensations  exhibit 
them;  and  all  his  dealings  with  his  creatures  bear  the  stamp  of  infinite  wisdom,  power, 
justice,  purity,  truth,  goodness,  and  mercy,  harmoniously  displayed.  The  description 
given  in  the  sacred  oracles,  of  the  state  of  the  world  and  of  human  nature,  widely  differs 
from  our  previous  ideas  of  them;  yet  facts  on  full  investigation  unanswerably  prove  it  to 
be  exactly  true.  The  records  of  every  nation,  the  events  of  every  age,  and  the  history 
of  every  individual,  most  entirely  confute  the  self-flattery  of  man  in  this  respect;  and 
prove  that  the  writers  of  the  Bible  knew  the  human  character  immensely  better,  than 
any  philosopher,  ancient  or  modern,  ever  did.  Their  account  teaches  us  what  men  are 
actually  doing,  and  what  may  be  expected  from  them:  while  all,  who  form  a  different  es- 
timate of  human  nature,  find  their  principles  inapplicable  to  facts;  their  theories  incapa- 
ble of  being  reduced  to  practice;  and  their  expectations  strangely  disappointed.  The 
Bible,  well  understood,  enables  us  to  account  for  those  events,  which  have  appeared  inex- 
plicable to  men  in  every  ao-e:  and  the  more  carefully  any  one  watches  and  scrutinizes  all 
the  motives,  imaginations,  and  desires  of  his  own  heart,  during  a  length  of  time;  the  more 
manifest  will  it  appear  to  him,  that  the  Scriptures  give  a  far  more  just  account  of  his  dis- 
position and  character,  than  he  himself  could  have  done.  In  short,  man  is  such  a  being, 
and  the  world  is  in  such  a  state,  as  the  Scriptures  have  described:  yet  multiplied  facts, 
constant  observation,  and  reiterated  experience,  are  insufficient  to  convince  us  of  it,  till 
we  first  learn  it  from  the  Bible;  and  then  comparing  all  which  passes  within  us,  and 
around  us,  with  what  we  there  read,  we  become  more  and  more  acquainted  with  our  own 
hearts,  and  established  in  the  belief  of  the  divine  original  of  this  most  wonderful  book. 
To  this  we  may  add,  as  a  most  convincing  internal  proof  that  the  Bible  is  the  word  of 
God,  who  '•knovveth  what  is  in  man;"  that  it  is  exactly  suited  to  our  real  state,  character, 
and  wants;  and  proposes  an  adequate  remedy,  or  supply,  to  all  of  them;  which  in  propor- 
tion as  self-knowledge  increases,  we  see  more  and  more.  While  others,  through  ignorance 
and  self-flattery,  cannot  perceive  that  its  proposals  and  promises  suit  their  case,  the 
experienced  Christian  is  deeply  convinced,  that  he  wants  all  that  is  thus  proposed  and 
promised,  to  render  him  happy,  and  that  he  wants  nothing  more. 

The  mysteries  contained  in  Scripture  rather  confirm  than  invalidate  this  conclusion: 
for  a  book,  claiming  to  be  a  revelation  from  God  and  yet  devoid  of  mystery,  would,  by 
this  very  circumstance,  confute  itself  Incomprehensibility  is  inseparable  from  God  and 
from  all  his  works,  even  the  most  inconsiderable;  such  as,  for  instance,  the  growth  of  a 
blade  of  grass.  The  mysteries  of  the  Scriptures  are  sublime,  interesting,  and  useful;  they 
display  the  divine  perfections;  lay  a  foundation  for  our  hope;  and  inculcate  humility,  rev- 
erence, love,  and  gratitude.  What  is  incomprehensible  must  be  mysterious:  but  it  may  be 
intelligible  as  far  as  it  is  revealed;  and  though  it  be  connected  with  things  above  our 
reason,  it  may  imply  nothing  contrary  to  it.  So  that,  in  all  respects,  the  contents  of  the 
Bible  are  suited  to  convince  the  serious  inquirer,  that  it  is  'The  word  of  God.' 

VI.  The  tendency  of  the  Scripture  constitutes  another  unanswerable  proof  Did  all  men 
believe  and  obey  the  Bible,  as  a  divine  revelation;  let  us  seriously  inquire,  to  what  tenor 
of  conduct  it  would  lead  them,  and  what  would  be  the  effect  on  society?  Surely  if  repent- 
ance, and  renunciation  of  all  vice  and  immorality,  when  combined  with  the  spiritual 
worship  of  God  in  his  ordinances;  faith  in  his  mercy  and  truth,  through  the  mediation  of 
his  Son;  and  all  the  fruits  of  the  Holy  Spirit,  as  visible  in  the  life  of  every  true  believer, 
were  universal,  or  even  general,  they  would  form  the  bulk  of  mankind  to  such  charac- 
ters, and  would  produce  such  effects,  as  the  .world  has  never  yet  witnessed.  Men  would 
then  habitually  and  uniformly  do  justice,  speak  truth,  shew  mercy,  exercise  mutual  for- 
giveness, follow  after  peace,  bridle  their  appetites  and  passions,  and  lead  sober,  right- 
eous, and  godly  lives.  Murders,  wars,  slavery,  cruel  oppressions,  rapine  and  fraud,  and 
unrestrained  licentiousness,  would  no  more  desolate  the  world,  or  fill  it  with  misery;  and 
bitter  cor.tentions  would  no  more  destroy  domestic  comfort:  but  righteousness,  goodness, 
and  trutli,  would  bless  the  earth  with  a  fehcity  exceeding  all  our  present  conceptions. 
This  is,  no  doubt,  the  direct  tendency  of  the  scriptural  doctrines,  precepts,  motives,  and 
promises:  nothing  is  wanting  to  remedy  the  state  of  the  world,  and  to  fit  men  for  the  wor- 
ship and  felicity  of  heaven,  but  to  believe  and  obey  the  Scriptures.  And  if  many  enor- 
mous crimes  have  been  committed,  under  color  of  zeal  for  Christianity;  it  only  proves 
tlie  depravily  of  man's  heart:  for  the  Scripture,  soberlv  understood,  most  expresslv  for- 
10] 


PREFACE.  -  % 

\ 

bids  such  practices;  and  men  do  not  act  in  this  shameful  manner  because  they  duly  regard 
the  Bible,  but  because  they  will  not  believe  and  obey  it. 

The  tendency  of  these  principles  is  exhibited  in  the  characters  delineated  in  the  sacred 
writings;  while  the  consistency  between  the  doctrines  and  precepts  of  Scripture,  and  the 
actions  of  men  recorded  in  it,  implies  another  argument  of  its  divine  original.  The  con- 
duct of  ungodly  men,  as  there  related,  entirely  accords  to  the  abstract  account  given  of 
human  nature:  and  it  appears,  that  believers  conducted  themselves  exactly  in  that  man- 
ner, which  the  principles  of  the  Bible  might  have  led  us  to  expect.  They  had  naturally 
like  passions  with  other  men;  but  these  were  habitually  restrained  and  regulated  by  the 
fear  and  love  of  God,  and  by  other  holy  affections.  Their  general  behavior  was  good, 
but  not  perfect;  and  sometimes  their  natural  proneness  to  evil  broke  out,  and  made  way 
for  bitter  repentance  and  deeper  humiliation:  so  that  they  appear  constantly  to  have  per- 
ceived their  need  of  forgiveness  and  divine  assistance;  to  have  expected  felicity  from  the 
rich  mercy  of  God;  and,  instead  of  making  a  bad  use  of  that  consideration,  to  have  de- 
duced from  it  motives  for  gratitude,  zeal,  patience,  meekness,  and  love  to  mankind. 

But  one  character  is  exhibited,  in  the  simplest  and  most  unaffected  manner,  which  is  per- 
fection itself.  Philosophers,  orators,  and  poets,  in  their  several  ways,  have  bestowed 
immense  pains  to  delineate  a  faultless  character:  and  they  have  given  us  complete  models 
of  their  own  estimate  of  excellence,  and  sufficient  proof  that  they  had  labored  the  point 
to  the  uttermost  of  their  ability.  But  the  four  Evangelists,  (whose  divine  inspiration  is 
now  frequently  doubted  on  the  most  frivolous  pretences,)  without  seeming  to  think  of  it, 
have  done  that,  in  which  all  other  writers  have  failed.  They  have  set  before  us  a  per- 
fect human  character,  by  recording  facts,  without  making  any  comment  on  them,  or  shew- 
ing the  least  ingenuity  in  the  arrangement  of  them.  'They  have  given  the  history  of 
'one,  whose  spirit,  words,  and  actions  were,  in  every  particular,  what  they  ought  to  have 
'been;  who  always  did  the  very  thing  which  was  proper,  and  in  the  best  manner  imagi- 
'nable;  who  never  once  deviated  from  the  most  consummate  wisdom,  purity,  benevolence, 
'compassion,  meekness,  humility,  fortitude,  patience,  piety,  zeal,  or  any  other  excellency: 
'and  who  in  no  instance  let  one  virtue  or  holy  disposition  entrench  on  another,  but  exercis- 
'ed  them  all  in  entire  harmony,  and  exact  proportion.' — 'This  subject  challenges  investiga- 
'tion,  and  sets  infidelity  at  debance.  Either  these  four  men  exceeded,  in  genius  and  ca- 
'pacity,  all  other  writers  that  ever  lived;  or  they  wrote  under  the  guidance  of  divine  in- 
'spiration:  for,  without  labor  or  affectation,  they  have  performed  what  hath  baffled  all 
'others,  who  have  set  themselves  purposely  to  accomplish  it.'*  This  is  a  fact  which 
cannot  be  denied:  no  perfect  character  is  elsewhere  delineated,  and  probably  no  mere 
man  could  have  drawn  one;  and  no  one  would  have  thought  of  such  a  character  as  that  of 
Jesus.  This  alone,  I  apprehend,  joined  to  their  entire  consistency  in  this  respect  with  one 
another,  demonstrates  that  the  Evangelists  wrote  under  the  guidance  of  the  Holy  Spirit. 

It  has  often  been  observed,  that  Satan  would  never  have  influenced  men  to  write  the 
Bil^e;  for  then  he  would  have  been  divided  against  himself;  wicked  men  would  not  have 
written  a  book,  which  so  awfully  condemned  their  whole  conduct;  and  good  men  would 
never  have  ascribed  their  own  inventions  to  divine  inspiration,  especially  as  such  forget 
ries  are  most  severely  reprobated  in  every  part  of  it.  But  indeed,  it  is  a  work  as  much 
exceeding  every  etfort  of  mere  man,  as  the  sun  surpasses  those  scanty  illunMuations,  by 
which  his  splendor  is  imitated,  or  his  absence  supplied. 

VI 1.  The  actual  effects^  produced  by  the  Scripture,  evince  their  divine-original.  These 
are  indeed  far  from  being  equal  to  its  tendency;  because,  through  human  depravity,  the 
gospel  is  not  generally  or  fully  believed  and  obeyed:  yet  they  are  very  considerable;  and 
we  may  assert,  that  even  at  present,  there  are  many  thousands,  who  have  been  reclaimed 
from  a  proiane  and  immoral  course  of  conduct,  to  sobriety,  equity,  truth,  and  piety,  and 
to  good  behavior  in  relative  Ufe,  simply  by  attending  to  the  sacred  oracles.  Having  been 
"made  free  from  sin,  and  become  the  servants  of  God,  they  have  their  fruit  unto  holi- 
ness;" and  after  "patiently  continuing  in  well-doing,"  and  cheerfully  bearing  various  af- 
flictions, they  joyfully  meet  death,  being  supported  by  the  hope  of  eternal  life  "as  the 
gift  of  God  through  Jesus  Christ:"  while  those  who  best  know  them,  are  most  convinced, 
that  they  have  been  rendered  more  wise,  holy,  and  happy,  by  believing  the  Bible;  and 
that  there  is  a  reality  in  religion,  though  various  interests  and  passions  may  keep  them 
from  duly  embracing  it.  What  a  different  nation  would  Britain  become,  if  all  its  inhabi- 
tants were  rendered  as  upright,  sincere,  peaceable,  beneficent,  and  active  in  doing  good 
to  mankind,  as  a  remnant  of  them  are  on  scriptural  principles?  How  would  the  state  of 
the  whole  earth  be  changed,  if  all  men  every  where  thus  "denied  ungodliness  and  worldly 
lusts,  and  lived  soberly,  righteously,  and  godly  in  this  present  world?"  This  alone  would 
do  much  towards  introducing  a  state  of  things,  resembling  that  of  the  millennium.t — 
There  are  indeed  enthusiasts;  but  they  become  such,  by  forsaking  the  old  rule  of  faith 

*  The  autlior's  Answer  to  Paine'j  Age  of  KeasoD,  p.  66,  2  ed.  f  Note,  Rev.  20:4 — 6. 

[11 


/  PREFACE. 

and  duty,  for  some  new  imagination:  and  there  are  hypocrites;  but  they  attest  the  reality 
and  excellency  of  religion,  by  deeming  it  worth  their  while  to  counterfeit  it. 

VIII.  Brevity  is  so  connected  with  fulness  in  the  Scriptures,  that  they  are  a  treasure  of 
divine  knowledge,  which  can  never  be  exhausted.  The  things,  that  are  absolutely  ne- 
cessary to  salvation,  are  few,  simple,  and  obvious  to  the  meanest  capacity,  provided  it  be 
attended  by  a  humble,  teachable  disposition:  but  the  most  learned,  acute,  and  diligent 
student  cannot,  in  the  longest  life,  obtain  an  entire  knowledge  of  this  one  volume.  The 
more  deeply  he  works  the  mine,  the  richer  and  more  abundant  he  finds  the  ore:  new  light 
continually  beams  from  this  source  of  heavenly  knowledge,  to  direct  his  conduct,  and 
illustrate  the  works  of  God,  and  the  ways  of  men;  and  he  will  at  last  leave  the  world  con- 
fessino-,  that  the  more  he  studied  the  Scriptures,  the  fuller  conviction  he  had  of  his  own 
ignorance,  and  of  their  inestimable  value. 

IX.  Lastly,  "He  that  believeth  hath  the  witness  in  himself"*  The  discoveries  which 
he  has  made  by  the  light  of  the  Scripture;  the  experience  which  he  has  had,  that  the 
Lord  fulfils  its  promises  to  those  who  trust  in  them;  the  abiding  effects  produced  by  attend- 
ing to  it,  on  his  judgment,  dispositions,  and  affections;  and  the  earnests  of  heaven  enjoyed 
by  him  in  communion  with  God,  put  the  matter  beyond  all  doubt:  and  though  many  be- 
lievers are  not  at  all  quaUfied  to  dispute  against  infidels,  they  are  enabled,  through  this 
inward  testimony,  to  obey  the  gospel,  and  to  suffer  for  it:  and  they  can  no  more  be  con- 
vinced, by  reasonings  and  objections,  that  uninspired  men  invented  the  Bible,  than  they 
can  be  persuaded,  that  man  created  the  sun,  whose  light  they  behold,  and  by  whose 
beams  they  are  cheered. 

And  now,  if  an  objector  could  fully  invalidate  more  than  one  half  of  these  arguments, 
(to  which  many  more  might  easily  be  added,)  the  remainder  would  be  abundantly  sufli- 

cient. Nay,  perhaps,  any  one  of  them  so  far  decides  the  question,  that,  were  there  no 

other  proof  of  the  Bible's  being  the  word  of  God,  a  man  could  not  reject  it,  without 
actino-  in  direct  opposition  to  those  dictates  of  common  sense,  which  direct  his  conduct  in 
his  secular  affairs. — But  in  reality,  I  have  a  confidence,  that  not  one  of  these  proofs  can 
be  fairly  answered;  at  least  it  has  never  yet  been  done:  and  the  combined  force  of  the 
whole  is  so  great,  that  the  objections,  by  which  men  cavil  against  the  truth,  only  resem- 
ble the  foaming  waves  dashing  against  the  deep  rooted  rock,  which  has  for  ages  defied 
their  unavailino-  fury.  But,  though  these  can  effect  nothing  more,  they  may  beat  off  the 
poor  shipwrecked  mariner,  who  was  about  to  ascend  it,  in  hopes  of  deliverance  from  im- 
pending destruction. 

A  very  small  part  of  the  evidences,  which,  with  combined  force,  establish  the  divine 
original  and  authority  of  our  holy  religion,  has  here  been  adduced.  Many  books  have, 
of  fate  years,  been  published  on  the  important  subject;  the  writers  of  which  have  treated 
it  in  different  ways:  yet,  in  general,  the  arguments  advanced  by  each  seem  separately  to 
be  conclusive.  It  does  not  appear,  that  any  view  of  the  subject,  materially  new,  remains 
to  be  exhibited:  but  the  following  particulars  have  not,  as  far  as  the  Author  has  observed, 
been  as  yet  brought  forward,  in  that  prominent  manner,  and  to  that  advantage,  of  which 
they  are  capable. 

I.  Many,  in  these  days,  allow  the  sacred  writers  to  have  been  raise  and  good  men;  but 
they  hesitate,  and  speak  doubtfully,  as  to  their  divine  inspiration.  Yet,  do  not  all  the 
prophets,  in  the  Old  Testament,  speak  most  decidedly  of  themselves  and  of  their  prede- 
cessors, as  declaring,  not  their  own  words,  but  the  word  of  God?t  Do  not  the  apostles, 
and  other  writers  of  the  New  Testament,  speak  concerning  the  prophets  who  wrote  the 
Old  Testament,  "as  holy  men  of  God,  who  spake  as  they  were  moved  by  the  Holy 
Ghost?"f  Do  they  not  adopt  language,  which,  in  its  most  obvious  meaning,  claims  the  atten- 
tion of  their  readers  to  their  own  instructions,  as  to  the  word  of  God?  Do  they  not  thus  at- 
test and  sanction  one  another's  writings?]!  Do  they  thus  attest  and  sanction  any  other  books? 
The  answer  to  these  questions  at  least  effectually  confutes  the  sentiment  above  stated. 
If  the  sacred  writers  were  indeed  wise  men,  but  7iot  inspired;  how  were  they  deluded  into 
the  false  imagination,  that  they  and  their  predecessors  and  coadjutors  were  inspired?  If 
they  were  good  men,  but  not  inspired,  would  they  have  thus  confidently  asserted  their  own 
inspiration,*  and  sanctioned  that  of  each  other;  knowing  that  this  was  contrary  to  the 
truth,  and  that  they  merely  dehvered  their  own  private  sentiments? 

II.  There  are  also  very  many,  who  so  far  reverence  the  name  of  our  Lord  Jesus,  as 
to  suppose  his  words  to  be  divine  and  infaUible;  and  yet  they  speak  of  the  writers,  both 
of  the  Old  and  New  Testament,  in  more  hesitating  language.  Now  our  Lord  himself, 
in  numerous  instances,  has  quoted  and  referred  to  the  Old  Testament,  and  the  several 
parts  of  it,  as  "of  divine  authority;"  and  this  in  a  manner  which  directly  tended  to  mislead 

*  Note,  iJohn  5:9,10  1 2  Sam.  23:1,2.     Neh.  9:30.     Ps.  19:1— 11.     Is.  8:20.    Jer.  20:7— 9.  25:3,4.  26:12— 19.     Ez.  l-.l— 3. 

38:16,17.      Dan.  9:12,13.     Mic.  3:8— 12.    Zech.  1:5,6.  j;  Notes,  Rom.  3:1,2.     2  Tim.  3:14— 17.     Heb.  1:1,2.  2  Pet.  1:19— 21. 

II  Notes,  1  Cor.  7:39,40.    1  Thea,  4:6— 8.     5:23— 23,  i>.  27.    2  Pet.  3:1-4,14,16.    lJohn4.4— 6. 

12] 


PREFACE. 

the  people,  if  the  passages?  referred  and  appealed  to,  were  merely  the  private  opinion  of 
some  venerable  men  of  former  ages,  but  not  the  infallible  word  of  God.  And  his  appoint- 
ment of  the  apostles,  and  his  giving  them  the  power  of  the  keys,  of  opening  and  shutting 
the  kingdom  of  heaven;*  must  imply,  that  in  their  writings,  and  in  those  which  they 
sanctioned,  his  doctrine  and  religion  might  be  found  unmixed  and  genuine.  Indeed,  if  it 
cannot  be  found  there,  where  are  we  to  look  for  it?  These  considerations  shew,  that  he 
himself  has  attested  the  divine  inspiration  of  both  the  Old  and  the  New  Testament. 

An  argument,  comprising  so  many  and  important  transactions,  cannot  here  be  fully  dis- 
cussed; but  a  {ew  specimens  may  not  improperly  be  annexed,  of  the  manner  in  which  the 
author  supposes  that  the  position  might  be  maintained,  with  great  effect,  by  any  man  who 
had  talents  and  leisure  for  such  an  attempt. 

When  the  divine  Redeemer  was  tempted  by  the  devil,  he  selected  all  the  texts,  with 
which,  as  'by  the  sword  of  the  Spirit,'  he  put  the  enemy  to  flight,  from  one  of  the  Books 
of  Moses.t  Does  he  then  quote  these  books  as  the  words  of  man?  Surely  not.  He  says 
repeatedly,  "It  is  written."  And  had  any  one  inquired.  Where?  Would  he  not  have  an- 
swered, "In  the  word  of  God?" — In  his  sermon  on  the  mount  he  continually  refers  to  the 
law  given  by  Moses;  declaring  that  "till  heaven  and  earth  pass,  one  jot  or  one  tittle  shall 
in  no  wise  pass  from  the  law,  till  all  be  fulfilled;"  for  he  came  not  to  destroy  "the 
law,  ...  but  to  fulfil."!  Now  who  can  deny  that  our  Lord  came  to  fulfil  the  types  of  the 
ceremonial  law,  and  the  requirements  of  the  moral  law?  And  who  can  imagine,  that  the 
Son  of  God  was  manifested,  thus  to  honor  any  institutions  of  mere  human  authority? — Yet 
many  learned  writers  speak  of  the  laws  of  Moses,  as  if  they  had  originated  with  him. 

The  Pharisees  and  Scribes  in  general  maintained,  that  Jehovah  spake  by  Moses,  and 
that  his  writings  were  the  word  of  God:  but  does  our  Lord  ever  so  much  as  intimate  that 
this  opinion  was  unwarranted,  or  held  in  too  absolute  and  unrestricted  a  manner?]]  Nay, 
when  he  saw  good  to  expose  the  traditions  of  the  elders,  he  charges  them  with  rejecting 
and  "making  void  the  commandment  of  God  by  their  traditions:"§  but  where  was  that 
commandment  of  God  to  be  found,  except  in  the  books  of  Moses?  for  he  expressly  referred 
to  the  fifth  commandment. — Again,  when  the  Pharisees  proposed  a  question  to  him  re- 
specting divorces,  he  referred  them  to  the  Mosaic  history  of  the  creation,  and  to  the 
original  institution  of  marriage;  saying,  "Have  ye  never  read,  that  He  which  made  them 
at  the  beginning,  made  them  male  and  female?"  Does  not  this  method  of  appealing  to 
these  records  imply  an  express  attestation  to  the  indisputable  truth  of  them?  And  does  not 
that  attestation  amount  to  a  declaration,  that  they  were  written  by  divine  inspiration? 

Who  was  intended  by  the  Householder,  that  inclosed  the  vineyard  of  Israel,  but  Jeho- 
vah? By  whom  did  he  inclose  it,  but  by  Moses?  What  Moses  enacted  and  performed,  was 
done  in  the  name  and  by  the  authority  of  Jehovah:  and  can  his  writings  be  treated  as  the 
word  of  man,  by  any  who  consider  the  testimony  of  Christ  as  "the  word  of  God?"1[ 

The  Sadducees  proposed  a  case  to  Jesus,  which  they  imagined  inconsistent  with  the 
resurrection  of  the  dead:  but  he  decisively  answered,  "Ye  do  err,  not  knowing  the  Scrip- 
tures, nor  the  power  of  God;"  and  he  then  referred  them  to  the  Books  of  Moses,  as  a  con- 
futation of  their  error.  But  did  the  Son  of  God  in  reality  appeal  to  the  writings  of  an  un- 
inspired man?  or  did  he  not  appeal  to  "the  oracles  of  God?"  This  however  is  not  all; 
for  he  says  expressly,  "Have  ye  not  read,  that  which  was  spoken  unto  you  by  God, 
saying,  &c.?" — What  Moses  recorded  was  spoken  by  God.** 

On  another  occasion  he  inculcated  a  regard  to  the  Scribes  and  Pharisees,  as  sitting  in 
Moses's^seat,  that  is,  teaching  according  to  his  law;  though,  at  other  times,  he  exposed 
their  instructions,  when,  following  their  own  traditions,  they  disannulled  that  law:  what 
could  this  mean,  but  that  the  one  was  a  divine  revelation,  the  other  a  mere  human  inven- 
tion?tt 

In  the  parable  of  the  rich  man  and  Lazarus,  (if  indeed  it  be  a  parable,)  our  Lord  in- 
troduces Abraham  saying  to  the  rich  man  concerning  his  brethren,  "They  have  Moses 
and  the  prophets;  let  them  hear  them:"  and  again,  "If  they  believe  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded  though  one  rose  from  the  dead.";|;| — But  would 
he  have  thus  called  the  attention  of  his  hearers,  and  of  all  through  revolving  ages  who 
read  his  words,  to  the  writings  of  Moses,  if  any  part  of  them  had  been  erroneous  and  the 
mere  opinion  of  a  fallible  man? — It  is  worthy  of  notice,  that  our  Lord  also  expressly 
attested  the  truth  of  the  Mosaic  history,  in  some  particulars  which  have  not  been  most 
implicitly  credited,  in  their  evident  and  literal  import:  I  mean  the  account  given  by  Moses 
of  the  universal  deluge,  and  Noah's  preservation  in  the  ark  while  all  else  were  drowned; 
and  of  the  destruction  of  Sodom  by  fire  and  brimstone  from  heaven,  with  the  sudden  and 
awful  doom  of  Lot's  wife.HH  • 

When  discoursing  with  Nicodemus,  he  referred  to  the  Mosaic  history  of  the  brazen 

*  Notes,  Matt.  16:13—20.  f  Matt.  4:4—11.  +  Note,  Matt  5:17,18.  ||  Notes,  John  5:45—47.  9:27—34. 

5  Notes,  Matt.  15:1—14.     Mark  7;1— 9.  U  Matt.  21:33 — 46.  Mark  12:1—12.  Luke  20:9—18. 

•*Notet,  Matt.  22:23— 33,  V.  31.  tf  Note,  Matt.  23:1—4.  Jl  Luke  16.27— 31.    ,      ||||  Matt.  24:37— 39.    Luke  17:26— 32. 

ri3 


PREFACE. 

serpent,  in  such  a  manner  as  both  attested  the  typical  import  of  that  transaction,  and  the 
reality  of  the  miracle  recorded  by  Moses.* 

On  another  occasion,  probably  before  the  Sanhedrim,  our  Lord  says  to  the  Jews,  "Had 
ye  believed  Moses,  ye  would  have  believed  me,  for  he  wrote  of  me.  But  if  ye  believe 
not  his  writings  how  shall  ye  believe  my  words?" — Hence  we  may  infer,  that  an  intelli- 
gent belief  of  the  words  of  Moses  necessarily  leads  to  faith  in  Christ;  and  that  it  could  not 
be  expected,  that  the  Jews,  who  did  not  believe  the  testimony  of  Moses  in  this  particular, 
would  beheve  in  him  of  whom  he  spake.j  Let  this  suffice,  in  respect  of  the  Books  of 
Moses. 

It  may  be  proper  also  to  adduce  a  few  specimens,  respecting  the  other  parts  of  the  Old 
Testament.  When  the  Pharisees  condemned  the  disciples  for  rubbing  the  ears  of  corn 
on  the  sabbath-day,  our  Lord  said  unto  them,  "Have  ye  not  read  what  David  did?"  "Have 
ye  not  read  so  much  as  this,  what  David  did?"i  and  directly  referred  also  to  the  law  in 
the  same  sentence. ||  Now  this  surely  authorizes  us  to  conclude,  that  he  regarded  both 
the  law  and  the  Books  of  Samuel,  as  equally  "the  word  of  God." — In  like  manner  he  call- 
ed the  attention  of  his  hearers  to  the  history  of  the  queen  of  Sheba,  as  of  undoubted  au- 
thority; and  this  is  recorded  both  in  the  Books  of  the  Kings  and  in  the  Chronicles.§ 

When  he  anticipated  the  objection  of  the  Nazarenes,  by  referring  them  to  the  conduct 
of  the  Lord  in  sending  Elijah  to  Zarephath,  to  a  Zidonian  woman,  rather  than  to  any  of 
the  widows  in  Israel;  and  in  cleansing  Naaman  the  Syrian,  by  Eiisha,  rather  than  any  of 
the  lepers  in  Israel;  he  not  only  authenticated  the  historical  records  of  those  facts  as  geji- 
uine^  but  attested  the  miracles  recorded  in  them;  which,  admitted  in  their  full  extent,  can 
never  be  separated  from  the  divine  inspiration  of  those  who  wrought  them.lF  It  should 
also  be  observed,  that  our  Lord  never  referred  to  any  writings  in  this  manner,  except 
those  received  by  the  Jews  as  the  word  of  God;  he  opposed  oral  traditions,  and  has  not 
once  quoted  the  Books  of  the  Apocrypha,  some  of  which  were  then  extant.  It  may 
therefore  be  fairly  inferred,  that  he  expressly  designed  to  confirm  the  opinion  of  the  Jews 
on  that  subject,  by  his  repeated  attestations,  and  to  establish  exclusively  the  divine  inspira- 
tion of  their  sacred  books. 

Jehovah  had  given  commandment  by  Moses,  that  the  people  should  offer  sacrifices,  ex- 
clusively at  the  place  which  he  should  appoint:  and  Joshua  after  his  death,  by  divine  direc- 
tion, as  the  Jews  supposed,  placed  the  tabernacle  at  Shiloh,  where  it  continued  till  the 
ark  was  taken  by  the  Philistines.  Afterwards  David  removed  the  ark  to  Jerusalem,  and 
Solomon  built  tha  temple  on  mount  Zion,  which  was  from  that  time  regarded  as  exclu- 
sively the  place  appointed  by  God  for  sacrifice. — A  large  proportion  of  the  Old  Testa- 
ment, from  the  Books  of  Moses  to  the  end  of  it,  relates  to  this  tabernacle  and  temple;  to 
the  sins  of  the  people  in  offering  sacrifice  elsewhere,  or  in  hypocritically  attending  on 
the  ordinances  there  administered;  to  the  judgments  of  God  upon  them  for  these  sins;  to 
the  destruction  of  the  temple  I)y  the  Chaldeans;  to  the  rebuilding  of  it  by  Zerubbabel; 
and  to  events  of  a  similar  nature. — These  things  are  so  interwoven  ^yith  the  historical 
records  of  the  Old  Testament;  that  to  deny  the  divine  authority,  by  which  Joshua  sepa- 
rated Shiloh,  and  David  appointed  mount  Zion,  as  the  exclusive  place  for  offering  sacri- 
fice, according  to  the  command  given  by  Moses,  would  tend  to  invalidate  the  whole  nar- 
rative; as  it  would  imply,  that  the  Lord  indicted  tremendous  judgments  on  the  nation, 
merely  for  violating  the  appointments  of  uninspired  men. — The  Samaritans  indeed  argued, 
that  "men  ought  to  worship"  on  mount  Gerizim,  and  not  at  Jerusalem:  but  our  Lord  declar- 
ed to  the  woman  of  Samaria,  that  the  Samaritans  "knew  not  what  they  worshipped;  for  sal- 
vation was  of  the  Jews."**  Now,  who  can  doubt,  that  this  declaration  of  Jesus  Christ,  and 
his  own  constant  attendance  on  the  worship  performed  at  Jerusalem,  full}' attest  the  divine 
inspiration  of  those  books,  in  which  the  appointment  of  this  place  and  the  building  of  the 
temple  are  recorded,  as  having  been  done  by  the  directions  and  command  of  God  himself? 

Let  us  also  very  briefly  consider  our  Lord's  testimony  to  the  writings  of  the  Prophets, 
and  to  the  Book  of  Psalms.  The  Psalms  are  indeed  ascribed  to  different  writers;  but  it  is 
evident  that  they  constituted  a  book  of  the  Scriptures  among  the  Jews  at  that  time,  as 
they  now  do:tt  so  that  a  quotation  from  that  book,  as  the  word  of  God,  without  adding  any 
limitation,  is  in  fact  an  attestation  of  the  whole. 

When  the  children  in  the  temple  cried,  "Plosanna  to  the  Son  of  David;"  the  chief 
priests  said  to  Jesus,  "Hearest  thou  not  what  these  say?"  To  which  he  answered,  "Yea: 
have  ye  never  read,  Out  of  the  mouth  of  babes  and  sucklings  thou  hast  perfected 
praise?"|J  Did  not  this  attest  the  words  of  David,  as  the  language  of  inspiration,  and  of 
prophecy? 

On  another  occasion  he  demanded  of  the  Pharisees,  "how  David  in  Spirit^''  or,  "by 
the  Holy  Ghost,"  "called  the  Messiah,  Lord:"||l|  which  is  equivalent  to  David's  declaration 

*  Note,  John  3:14,15.  f  Notes,  John  5:39^4T  J  Matt.  12:1— 5.     Luke  6:3,4.  ||  Lev.  24:6—9.     1  Sam.  21:1— 6. 

§  1  Kings  10  1—13.     2Chr.  9:1— 12.     Note,  Matt.  12:41,42.  If  Luke  4:23— 27.  **  John  4:20— 22. 

tt  Luke  24:44.     Acts  1.20.  13:33.  JJ  Ps.  8:2.     Matt.  21:15.  16.         |1||  Notes,  Ps.  110:1.     Mall.  22:41— 46.    Mark  12:35— 37. 


PREFACE. 

concerning  himself;  "The  Spirit  of  God  spake  by  me,  and  his  word  was  in  my  tongue."* 
And  accordingly  our  Lord,  after  his  resurrection,  declared  that  "all  things  must  be  fulfill- 
ed which  were  written  in  the  law  of  Moses,  and  in  the  prophets,  and  in  the  Psalms  con- 
cerning him."t — But  why  must  this  have  been,  except  as  the  writings  referred  to  were 
inspired  by  God  himself?  Could  there  be  any  necessity,  that  the  words  of  fallible  men, 
however  wise  and  good,  should  be  fulfilled,  in  such  extraordinary  events,  as  the  crucifix- 
ion and  resurrection  of  Christ? 

Referring  to  a  passage,  in  the  Psalms,|  he  asks,  "Is  it  not  written  in  your  law,  I  said, 
Ye  are  gods?  If  he  called  them  gods,  to  whom  the  word  of  God  came;  and  the  Scripture 
cannot  be  broken,  fee."!!  Who  called  the  magistrates  gods,  but  Jehovah?  And  why  could 
not  the  Scripture  be  broken,  but  because  it  is  "the  word  of  God?" 

I  shall  only,  in  a  general  way,  refer  the  reader,  to  some  of  our  Lord's  attestations  to 
several  of  the  Prophets,  whose  writings  form  a  part  of  our  Scriptures.  The  texts  refer- 
red to  are  surely  a  sufficient  attestation  to  the  prophecy  of  Isaiah. §  When  our  Lord  sa3's, 
"Well  did  Esaias  prophecy  of  you;"  could  he  mean  any  thing  less  than  St.  Paul  did,  in 
saying,  "Well  spake  the  Holy  Ghost  by  Esaias  the  prophet?"ir  -Christ  gives  similar  at- 
testations to  the  prophecy  of  Daniel:**  and  to  Hosea.tt  He  also  expressly  attests  the 
history  contained  in  the  book  of  J dnah,  which  is  often  treated  very  irreverently .|J  He 
evidently  refers  to  the  words  of  Micah,  in  predicting  the  persecutions,  to  which  his  dis- 
ciples would  be  subjected. Ill]  And  he  expUcitly  attests  the  prophecy  of  Malachi.§§  Sev- 
eral others  of  the  prophets  are  quoted  by  the  evangelists:  but  none  are  here  adduced, 
except  those  who  are  mentioned  by  our  Lord  himself,  in  a  manner  attesting  the  divine  in- 
spiration of  the  writers,  or  their  language,  as  "the  word  of  God." 

It  only  remains  to  mention  his  attestation  to  the  Scriptures  in  general,  and  to  the  divi- 
sion of  them  which  was  received  at  that  time,  into  "the  Law,  the  Prophets,  and  the 
Psalms."  Thus  he  says  to  the  Scribes,  "Did  ye  never  read  in  the  Scriptures,  The  Stone 
which  the  builders  rejected,  the  same  is  become  the  Head  of  the  corner?"irir  And  when 
he  adds,  '■'•Therefore  I  say  unto  you,  the  kingdom  of  God  shall  be  taken  from  you,  and 
given  to  a  nation  bringing  forth  the  fruits  thereof;"  he  evidently  shews,  that  he  quoted 
the  passage  as  the  word  of  God,  which  "cannot  be  broken." — "How  then  shall  the  Scrip- 
tures be  fulfilled,  that  thus  it  must  be?"  and  again,  "All  this  was  done  that  the  Scriptures 
of  the  prophets  might  be  fulfilled."*** 

Would  we  know  more  particularly  what  Scriptures  he  meant?  Let  us  hear  his  words 
to  the  apostles:  "All  things  must  be  fulfilled,  which  were  written  in  the  law  of  Moses,  and 
in  the  prophets,  and  in  the  Psalms  concerning  me."ttt 

The  words  of  our  Lord  are  very  remarkable;  "Search,"  says  he,  "the  Scriptures,  for 
in  them  ye  think  ye  have  eternal  life,  and  they  are  they  which  testify  of  me."|J];  Now 
what  could  the  Jews  suppose  Jesus  to  mean  by  "the  Scriptures,"  but  the  books  which 
they  had  been  accustomed  to  distinguish  by  that  appellation?  They  had  thought,  that  in 
these  the  way  of  eternal  life  was  to  be  found;  these  testified  of  Jesus  as  the  Messiah;  and 
3'^et  they  rejected  him,  without  whom  they  could  not  obtain  eternal  lifel — This  one  testi- 
mony confirms  indubitably  the  divine  revelation  of  the  whole  Old  Testament,  as  it  stood 
at  that  time,  to  all  who  truly  believe  the  words  of  Christ:  but,  reversing  his  conclusion  in 
another  case,  we  may  fairly  say  to  men  who  call  themselves  Christians,  'If  ye  believe 
*not  his  words,  how  can  ye  believe  the  writings  of  the  Old  Testament?' 

When  the  Jews  went  about  to  stone  him,  because  he  had  said,  "I  and  my  Father  are 
One;"  he  quoted  a  passage  from  the  Psalms,  adding,  "The  Scripture  cannot  be  broken."||i||| 
But  what  caa  we  understand  by  "the  Scripture,"  in  this  connexion,  but  the  canonical 
books  of  the  Old  Testament  as  then  received  by  the  Jews?  And  who  can  deny  this  to  be 
a  complete  authentication  of  them,  as  the  unfailing  word  of  the  unchangeable  God?  In- 
deed all  those  passages,  in  which  Christ  speaks  of  his  sufferings,  death,  and  resurrection, 
with  the  various  circumstances  connected  with  them,  as  what  "must  be,"  with  reference  to 
the  types  and  prophecies  of  the  Old  Testament,  prove,  as  far  as  men  regard  his  testimo- 
n}'-,  that  not  one  tittle  of  those  sacred  records  could  pass  away,  till  the  whole  had  receiv- 
ed its  full  accomplishment:  for  which  no  other  satisfactoiy  reason  can  possibly  be  given, 
than  this,  that  the  whole  is  a  divine  revelation;  "for  the  prophecy  came  not  in  old  time 
by  the  will  of  man:  but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost."  r  ^  J  J 

But,  should  it  be  granted  that  our  Lord's  own  words  demonstrate  the  whole  Old  Tes- 
tament to  be  "given  by  inspiration  from  God,"  as  far  as  men  reverence  and  believe  his  tes- 
timony; yet  it  may  still  be  asked,  Does  it  follow,  that  the  books  of  the  New  Testament 

♦Note,  2  Sam.  23:1,2.  t  Luke  24:44— 46.  J  Ps.  82:1,6,7.  ||  Note,  John  10:32— 39.  {  Matt.  13:13— IS.     16:7—9. 

21:13.     Mark7:6,7.     LukeJ:!?- 21.  IT  Acts  28:25.  **  Matt.  24:15.     Mark  13:14.  tf  Hos.  6:6.     Matt.  9:13.   12:7. 

;t.  Mat.  12.39-  U.  16:4.     Luke  11:29—32.  l|||Mic.7;6.     Matt.  10:36,36.  ^f  Mai.  3;1.     Mattll:IO,&c.      Luke  7:27— 

Mai.  4:5.6.     Matt.  17:10-12,     Mark  9:11  — 13.  HIT  Ps.  118:22,23.     Matt.  21:42,43.  ■  *+*  Matt.  26:54— .^6. 

ttt  Luke  24:27,11 -46.  tU  Jobn  6:39,40.  '  ||||||  John  10:34,3J. 


PREFACE. 

admit  of  the  same  kind  of  proof  from  the  words  of  Christ  himself? — Let  us  briefly  exam- 
ine this  subject  also.  It  is  not  indeed  practicable  to  adduce  so  large  a  body  of  evidence, 
as  has  been  brought  in  the  former  case;  nor  is  it  necessary:  yet  I  apprehend  that  the 
argument  may  in  a  short  compass  be  made  very  conclusive. — When  Peter  confessed  Jesus 
to  be  "the  Christ,  the  Son  of  the  living  God,"  He  answered,  "I  will  give  thee  the  keys 
of  the  kingdom  of  heaven;  and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in 
heaven;  and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven." — Peter 
had  spoken  in  the  name  of  the  other  apostles,  as  well  as  in  his  own;  and  it  is  generally 
allowed,  that  the  answer  included  them  also:  indeed  this  appears  by  other  passages  of 
similar  import,  in  which  they  were  all  addressed.* 

If  it  be  allowed  that  this  absolute  promise  was  given  exclusively  to  the  apostles;  we 
must  next  inquire,  how  they  could  exercise  this  power  of  binding  or  loosing,  especially 
after  their  decease,  except  by  their  doctrine?  and  where  must  the  church  or  the  world 
look  for  that  doctrine,  if  not  in  their  writings?  Should  we  suppose,  that  the  exercise  of 
this  exclusive  authority  was  confined  to  the  short  time  of  their  continuance  on  earth; 
then  the  church  has  ever  since  been  left  destitute  of  any  rule,  either  for  censures  or  ab- 
solutions, even  of  a  declarative  nature;  and  also  of  all  criteria  for  the  discrimination  of 
true  Christians  from  other  men,  either  for  the  purpose  of  self-examination,  or  for  the 
regulation  of  our  conduct  "towards  the  household  of  faith,"  and  the  world  around  us. 
But  if  this  promise  was  not  exclusively  made  to  the  apostles,  nor  the  authority  given  by 
it  intended  to  be  exercised  according  to  their  doctrine;  the  consequence  must  be,  either 
that  there  are  in  every  age,  ministers  of  religion  possessed  of  this  absolute  power  of  bind- 
ing and  loosing;  or  that  the  words  of  Christ  have  not  received  their  accomplishment. 
And,  as  it  does  not  seem  to  accord  with  the  prevailing  sentiments  of  this  age,  to  invest 
ministers,  of  any  kind  or  description,  with  such  an  infallible  and  decisive  authority;  we 
may,  I  apprehend,  be  allowed  to  conclude,  that  the  promise  was  made  exclusively  to  the 
apostles;  and  was  fulfilled,  when  they  were  inspired  by  the  Holy  Spirit  to  deliver  that 
doctrine  to  the  church,  according  to  which  the  state  of  all  men,  in  respect  of  acceptance 
or  condemnation,  is  and  will  be  finally  decided.  If  this  be  allowed,  it  will  inevitably  fol- 
low, that  our  Lord's  express  testimony  proves  that  their  writings  are  a  divine  revelation; 
for  in  them  especially  they  deUvered  to  the  church  what  they  received  from  the  Lord; 
and  these  have  been,  and  will  be  to  all  subsequent  generations,  exclusively  'the  doctrine 
'of  Christ.' 

On  the  night  before  his  crucifixion,  our  blessed  Savior  repeatedly  promised  to  send  to 
his  apostles,  "the  Spirit  of  Truth,  who  should  guide  them  into  all  Truth,"  and  "shew 
them  things  to  come;"  who  should  "teach  them  all  things,  and  bring  all  things  to  their 
remembrance  whatsoever  he  had  said  unto  them,"  and  who  "should  receive  of  his  and 
shew  it  to  them."  There  is  a  subordinate  sense,  in  which  these  promises  are,  in  a  meas- 
ure, accompHshed  to  all  true  Christians:  but  the  persons,  who  advance  doubts  respecting 
the  divine  authority  of  the  books  contained  in  the  New  Testament,  will  scarcely  deny 
that  they  are  addressed  in  a  far  superior  sense,  to  the  apostles  and  those  immediately  con- 
nected with  them.t  Now  the  Spirit  was  given  to  them,  as  well  as  to  others,  "to  profit 
withal:"  and  it  is  undeniable,  that  genuine  Christianity,  without  unremitted  miracles,  could 
be  delivered  down  to  future  ages  for  the  profit  of  mankind,  only  by  writings,  in  which  it 
should  be  stated  without  error  or  corrupt  mixture,  and  preserved  as  a  sacred  deposit  in 
the  church  from  generation  to  generation.  What  then  could  the  Holy  Spirit,  promised 
in  this  energetic  language  to  the  apostles,  be  so  rationally  supposed  to  do  for  them,  as 
to  guide  their  minds  by  an  immediate  superintending  inspiration,  when  they  dictated  those 
writings,  by  which  it  was  evidently  the  design  of  Providence  that  the  doctrine  of  Christ 
should  be  perpetuated  in  the  church?  Indeed,  either  they  did  deliver  to  mankind  the 
doctrine  of  their  Lord  and  Master,  pure  and  uncorrupted,  or  they  did  not:  if  they  did 
not,  the  revelation,  which  God  made  of  himself  by  his  well-beloved  Son,  has  answered 
very  little  purpose;  as  no  man,  without  a  new  revelation  properly  so  called,  can  or  ever 
could  distinguish  the  truths  of  Christ  from  the  errors  of  the  apostles:  but  if  they  did  de- 
liver their  doctrine  pure  and  uncorrupted  to  mankind;  why  should  we  maintain,  that  they 
were  preserved  from  error  when  preaching  the  gospel,  in  which  one  generation  of  men 
alone  was  immediately  concerned;  and  yet  left  to  fall  into  errors  in  their  writings,  in 
which  all  future  ages  and  nations  were  most  deeply  interested?  If  when  they  were  brought 
before  governors  for  a  testimony  to  them,  it  was  not  they  that  spoke,  but  the  Holy  Spirit 
who  spake  by  them;J  we  may  surely  conclude,  that  what  they  wrote  for  a  testimony  to  all 
future  ages  and  nations,  was  arranged  under  the  same  efficacious  teaching  and  superinten- 
dency. 

Our  Lord,  just  before  his  ascension,  renewed  and  ratified  his  commission  to  the  apostles: 
"All  power,"  says  he,  "is  given  unto  roe  in  heaven  and  earth:  go  ye,  therefore,  and  teach 

»  Notes.  Matt.  16;13— 19.  18:18.    John  20:19— 23,  t  Note,  Joha  14:25,26.  J  Notes,  Matt.  10:19.30.  Luke  21:12— 19 

16] 


PREFACE. 

all  nations,  ba^itizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost;  teaching  them  to  observe  all  things  whatsoever  I  have  commanded  you;  and  lo,  I 
am  with  you  always  even  to  the  end  of  the  world."  "Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every  creature:  he  that  believeth  and  is  baptized  shall  be  saved, 
but  he  that  believeth  not  shall  be  damned."*  Yet  none,  those  alone  excepted,  to  whom 
the  apostles  personally  preached,  can  have  any  concern  in  this  important  declaration; 
unless  the  doctrine  of  Christ,  dehvered  to  the  apostles,  may  be  certainly  found  in  their 
writings. — Our  Lord  just  before  his  crucifixion  intercedes  for  his  whole  future  church  in 
these  words,  "Neither  pray  I  for  these  alone,  but  for  them  also  which  shall  believe  on 
me  through  their  word:''^]  and  indeed  all  real  Christians  in  every  age  have  believed  in  him, 
not  so  much  through  the  word  of  the  ministers  who  preached  to  them,  as  through  that 
of  the  apostles,  by  which  their  doctrine  must  be  tried;  ii-om  which,  if  sound,  it  is  deduced, 
and  to  which  it  is  properly  their  custom  to  make  an  unreserved  appeal.  In  this  sense 
St.  Paul  says,  that  believers  are  "built  upon  the  foundation  of  the  apostles  and  proph- 
ets, Jesus  Christ  being  the  chief  Corner  Stone:"  for  the  Old  Testament  written  by  the 
prophets,  and  the  New  Testament  by  the  apostles,  under  "the  inspiration  of  the  Holy 
Spirit,"  contain  that  doctrine,  which  is  the  foundation  of  the  faith  and  hope  of  the  whole 
church,  as  resting  on  Christ,  and  united  in  him  into  an  holy  temple,  "an  habitation  of  God 
through  the  Spirit."^ 

The  several  books  of  the  New  Testament  were  written  by  the  apostles  themselves, 
excepting  the  gospels  of  Mark  and  Luke,  and  the  Acts  of  the  Apostles:  and  these  were 
penned  by  the  attendants  on  the  apostles,  and  under  their  immediate  inspection,  and  con- 
sequently were  equally  authenticated  by  them,  as  if  they  had  themselves  written  them. 
If  any  should  object,  that  Paul  was  not  one  of  those  apostles,  to  whom  Christ  gave  his 
express  testimony,  and  yet  he  wrote  a  great  part  of  the  Epistles:  it  may  be  answered, 
first,  that  there  is  no  alternative  between  denying  all  the  facts  recorded  concerning  him, 
and  allowing  his  apostolical  authority  in  its  fullest  extent,  or  that  at  least  "he  was  not  a 
whit  behind  the  very  chiefest  apostles:"  and  secondly,  that  Peter  has  attested  his  Epistles 
to  be  a  part  of  the  Scriptures,  in  these  remarkable  words,  "Even  as  our  beloved  brother 
Paul  also,  according  to  the  wisdom  given  unto  him,  hath  written  unto  you;  as  also  in  all 
his  epistles,  speaking  in  them  of  these  things;  in  which  are  some  things  hard  to  be  un- 
derstood, which  they  that  are  unlearned  and  unstable  wrest,  as  they  do  also  the  other 
Scriptures.,  unto  their  own  destruction."||  If  therefore,  our  Lord's  own  words  authenti- 
cate the  writings  of  the  other  apostles  as  a  divine  revelation;  Peter,  who  in  some  respects 
might  be  called  the  chief  of  the  apostles,  authenticates  by  divine  inspiration  the  writings 
of  his  beloved  brother  Paul. 

Finally,  the  only  portion  of  Scripture,  of  which  our  Lord  can  in  any  sense  be  called  the 
Writer,  is  that  which  contains  the  epistles  to  the  seven  churches  in  Asia,  which  he  dictat- 
ed to  the  apostle  John  as  his  amanuensis.  All  his  discourses  (as  well  as  his  miracles,  and 
the  events  of  his  life,  death,  resurrection,  and  ascension,)  were  written,  not  by  himself, 
but  by  the  evangelists,  two  of  whom  were  not  apostles.  What  greater  assurance  then 
have  we,  that  they  recorded  faithfully  his  words,  than  that  the  apostles  faithfully  deliv- 
ered his  doctrine  to  mankind?  If  the  evangelists  were  not  inspired  in  recording  his  words, 
we  are  not  infallibly  sure,  that  he  spoke  what  they  ascribe  to  him;  and  why  should  we 
allow  the  divine  inspiration  of  his  historians,  in  recording  his  words;  and  yet  doubt  the 
divine  inspiration  of  his  apostles,  in  communicating  his  doctrine  to  the  church  and  to  the 
world?  This  opinion  therefore  is,  in  fact,  both  hostile  to  the  whole  of  the  sacred  oracles, 
and  at  variance  with  itself. 

The  consequences  of  our  present  tonduct,  according  to  the  Scriptures,  are  so  immense, 
that  if  there  were  only  a  bare  possibihty  that  these  were  divine  truth,  it  would  be  '.nad- 
ness  to  run  the  risk  of  rejecting  them,  for  the  sake  of  gaining  the  whole  worid.  What 
then  shall  we  think  of  those  who  having  such  unanswerable  demonstrations  of  their  being 
the  word  of  God,  that  they  cannot  reasonably  doubt  of  it  for  a  moment,  yet  disobey  the 
commands,  and  neglect  the  salvation,  revealed  in  them,  for  the  veriest  trifle  which  can 
be  proposed!  Especially,  as  it  may  be  shewn,  that,  (besides  the  eternal  consequences,) 
the  firm  belief  of  the  Scriptures,  and  the  conscientious  obedience  which  true  faith  always 
produces,  will  render  a  man  far  happier  in  this  present  life,  even  amidst  trials  and  self- 
denying  services,  than  any  other  man  can  be  made,  by  all  the  pomp,  pleasure,  wealth, 
power,  and  honor,  which  the  world  can  bestow  on  him. 

If  these  arguments,  which  certainly  contain  a  complete  moral  demonstration  of  the 
divine  inspiration  of  the  Holy  Scriptures,  excite  in  any  reader  a  greater  attention  to  the 
sacred  volume,  and  dispose  him  to  read  it  with  more  strict  impartiality,  and  larger  expec- 
tations of  improvement;  if  they  induce  any  one,  who  has  not  hitherto  turned  his  atten- 
tion to  the  subject,  to  examine  it  carefully  for  himself;  if  they  obviate  the  unhappy  prej- 
udices, or  confirm  the  wavering  faith,  of  one  individual;  if  they  stir  up  any  one  to  seek 

*  Notes,  Matt.  28:18— 20.  Mark  17:15,  16.        t  Note,  John  17:20,21.        {  Note,  Epb.  2:19— 22.    j]  Note,  2  Pet.  3:14— 16. 

Vol.  1.  3  '  X^ ' 


PREFACE.  / 

« 

and  wait  for  "the  witness  in  himself;"  the  Author's  object,  in  prefixing  them  to  this  pub- 
lication, will  be  thus  far  attained. 

We  must  next  proceed  to  consider  the  nature  of  a  divine  revelation,  and  the  reception 
to  which  it  is  entitled. — Knowledge,  in  different  degrees,  may  be  acquired  by  us  in  vari- 
ous ways.  We  know  some  things  by  intuition,  or  the  testimony  of  our  senses;  and  other 
things  by  demonstration,  or  undeniably  conclusive  arguments.  Many  things,  which  do  not 
admit  of  this  kind  of  proof,  may  be  shewn  to  be  probable,  in  so  great  a  degree  that  it 
would  be  absurd  to  doubt  of  them,  and  madness  not  to  regulate  our  conduct  according  to 
them.  A  very  small  proportion  of  men's  actions  are  directed  by  intuitive  knowledge,  by 
demonstration,  or  even  by  the  higher  degrees  of  probability.  A  moderate  degree  of 
probability  is  generally  sufficient  to  excite  them  to  activity,  and  to  direct  their  conduct. 
Testimony,  especially,  influences  by  far  the  greatest  part  of  human  actions;  and  forms 
the  main  spring  of  men's  vigorous,  self-denying  exertions,  their  daring  attempts,  and  their 
persevering  labors.  By  crediting  the  assertions,  and  relying  on  the  engagements,  express 
or  implied,  of  one  another,  all  the  grand  concerns  of  nations  are  conducted;  causes,  in 
which  life  and  death  are  involved,  receive  their  final  determination;  and  commerce,  in 
all  its  branches,  is  directed  and  influenced:  and  the  same  regard  to  testimony,  and  confi- 
dence in  our  fellow-creatures,  is  inseparable  from  the  most  ordinary  affairs  of  human  life. 

Now,  "if  the  testimony  of  man  be  great,  the  testimony  of  God  is  greater,"*  infinitely 
greater.  Indeed  his  testimony,  when  fully  ascertained,  is  the  highest  possible  degree  of 
demonstration:  and  when  the  Bible  is  proved,  by  adequate  evidence,  to  be  "the  testimony 
of  God,"  the  information  contained  in  it  is  sure,  far  beyond  all  other  information,  from 
whatever  quarter  or  in  whatever  manner  it  is  obtained. — The  judge  and  the  jury  in  court, 
the  merchant  on  the  exchange,  the  commander  of  a  fleet  or  army,  the  minister  of  state 
in  council,  (not  to  mention  cases  of  subordinate  importance,)  are  fully  aware,  that  no  tes- 
timony or  information  can  be  useful  to  direct  their  conduct,  in  their  respective  concerns, 
except  it  be  credited.  To  appreciate  its  credibility  and  its  import,  is  the  first  considera- 
tion; and  the  next,  when  it  is  believed  and  understood,  should  be  to  form  the  plan  of  con- 
duct according  to  it.  Thus  almost  all  human  actions,  and  those  especially  of  the  great- 
est importance,  are  performed  and  regulated  hy  faith,  by  that  same  principle,  which  is 
the  main  spring  of  human  activity,  in  the  great  concerns  of  religion:  with  this  sole  differ- 
ence, that  belief  of  human  testimony,  and  reliance  on  human  faithfulness  to  promises  and 
engagements,  by  word  or  on  paper,  and  in  very  many  cases,  as  in  that  of  physicians,  law- 
yers, and  even  those  who  prepare  our  food,  by  what  is  regarded  as  a  professional  engage- 
ment, influence  men  in  their  secular  concerns;  the  belief  of  God's  testimony,  and  reli- 
ance on  his  faithfulness  to  his  promises,  as  written  in  the  Scriptures,  influence  Christians 
in  their  spiritual  and  eternal  concerns. — These  things  are  obvious:  but  they  are  seldom 
duly  considered,  in  this  connexion. 

The  Bible  is  the  "testimony  of  God"  to  truths  and  facts,  many  of  which  are  not  other- 
wise discoverable;  or  not  with  sufficient  clearness  and  certainty,  to  become  principles  of 
&ur  habitual  conduct.  Things  past,  future,  and  invisible;  truths  most  important,  sublime, 
and  mysterious,  are  thus  brought  to  our  knowledge,  attested  by  him,  who  cannot  mistake, 
who  cannot  deceive.  But  faith  is  the  only  exercise  of  our  rational  faculties,  the  only 
operation  of  the  human  mind,  by  which  we  can  avail  ourselves  of  this  infbrmatiori. 
Faith,  receiving  and  appropriating  the  testimony  of  God,  is  to  reason,  not  unlike  what  the 
telescope  is  to  the  eye  of  the  astronomer;  who  by  it  discerns  objects  invisible  to  all 
others;  and  sees,  clearly  and  distinctly,  those  things,  which  to  others  appear  obscure  and 
confused.  Reason,  thus  appropriating,  by  faith,  the  information  communicated  by  reve- 
lation from  the  "only  wise  God,"  adds  immensely  to  her  former  scanty  stock  of  knowl- 
edge; possessing  at  the  same  time  certainty  instead  of  conjecture:  and  thus,  in  the  posture 
of  a  humble  disciple,  she  receives  that  instruction,  which  must  be  for  ever  withheld  from 
her,  while  she  proudly  afiects  to  be  the  teacher.  Thus,  even  the  most  illiterate  of  man 
kind,  believing  and  becoming  more  and  more  acquainted  with  the  sacred  oracles,  acquire 
a  knowledge  in  the  things  of  God  and  religion,  far  more  certain  and  useful,  than  ever 
was  possessed  by  the  wisest  and  most  learned  unbeliever:  in  the  same  manner  as  the 
bosom  friend  or  confidential  counsellor  of  the  prince,  who  is  informed  of  his  real  purposes 
and  designs,  exceeds  in  practical  knowledge  of  state-affairs  the  most  sagacious  speculating 
politician;  who  merely  supposes  that  those  things  have  been  done,  or  will  be  done,  which 
he  thinks  ought  to  be  done,  or  in  some  way  conjectures  to  be  most  probable. 

When,  relying  on  the  veracity  of  God,  we  receive  the  Scriptures,  as  in  every  proposi- 
tion infallibly  true;  the  whole  of  the  instruction  contained  in  them  becomes  our  own^ 
and  we  may  consider  them  as  a  mine  of  precious  ore,  which  will  more  and  more  enrich 
us,  in  proportion  to  our  diligence  in  exploring  them,  and,  so  to  speak,  in  working  the 
mine. 

But  this  faith  differs  widely  from  the  mere  assent  of  the  understanding  to  any  proposi- 

^  •  Note,  1  John  6:9,10.  * 

18] 


HlEFACE. 

tion,  without  respect  to  its  importance,  and  to  our  own  concern  in  it.  Noah,  for  instance, 
was  informed,  that  the  dehige  would  come;  and  we  are  informed  that  it  actually  came: 
but  he  was  immediately  interested  in  the  event;  we  are  not.  We  may  therefore  assent 
to  the  truth  of  it,  as  an  historical  fact,  without  being  influenced  by  it  in  our  habitual  con- 
duct; but  if  he  truly  believed  the  divine  testimony  and  monition,  this  belief  must  neces- 
sarily influence  his  conduct.  "By  faith,  Noah,  moved  with  fear,  prepared  the  ark." 
The  truths  of  revelation,  (wholly  unlike  the  reports  of  the  day,  which,  whether  true  or 
false,  are  of  little  consequence  to  us.)  all  relate  to  our  eternal  interests;  and  therefore 
have  an  inseparable  connexion  with  our  practice.  The  Bible,  received  in  true  faith, 
becomes  the  foundation  of  our  hope,  the  standard  of  our  judgment,  the  source  of  our 
comfort,  "the  lantern  of  our  feet,  and  the  light  of  our  paths:"  and  implicit  faith  always 
produces  unreserved  obedience. 

The  province  of  reason  thereibre,  in  respect  to  revelation,  is,  first  to  examine  and  de- 
cide, (with  modesty  and  caution,)  on  the  evidences  by  which  it  is  supported;  to  under- 
stand and  explain  the  language  in  which  it  is  conveyed;  to  discern,  in  many  things,  the 
excellency  of  the  things  revealed  to  us;  and  to  use  them  as  motives,  encouragements, 
and  rules  of  obedience:  and,  in  things  evidently  mysterious,  to  bow  in  humble  submission 
to  the  divine  teaching;  to  receive  in  adoring  faith  and  love  what  we  cannot  comprehend; 
to  rest  satisfied  with  what  is  revealed;  and  to  leave  sacred  things  with  God,  to  whom  alone 
they  belong. — Should  any  one  indeed  presume  to  interpret  a  text  of  Scripture,  in  a  sense 
which  contradicts  the  testimony  of  our  senses  or  clear  demonstration;  we  may  venture 
to  rejfct  this  interpretation:  for  nothing  can  possibly  prove  that  to  be  true,  which  we 
certainly  know  to  be  fixlse.  But  when  the  doctrines  of  revelation,  or  the  obvious  inter- 
pretations of  them,  according  to  the  common  use  of  language,  are  only  mysterious,  but 
involve  no  real  contradiction;  when  they  are  merely  above  our  comprehension,  or  con- 
trary to  the  general  notions,  and  preconceptions,  or  ordinary  reasonings,  of  mankind;  but 
are  not  opposite  to  the  testimony  of  our  senses,  or  to  any  demonstrated  truth:  to  reject, 
on  such  grounds,  the  testimony  of  God,  must  be  irr.atio7ial  in  the  highest  degree;  unless 
man  be  indeed  wiser  than  his  Creator. 

Seeing  therefore,  that  the  Bible  may  be  unanswerably  proved  to  be  the  word  of  God, 
we  should  reason  from  it,  as  from  self-evident  principles,  or  demonstrated  truths:  for 
"His  Testimony  is  sure,  making  wise  the  simple." 

Many  parts  of  Scripture  accord  so  wiell  with  the  conclusions  of  our  rational  powers, 
when  duly  exercised,  that  either  they  might  have  been  known  without  revelation,  or 
else  men  have  mistaken  the  capacity  o( perceiving  truth,  for  that  of  discovering  it.  Hence 
.various  controversies  have  arisen  about  natural  religion^  which  many  suppose  to  be  rather 
taken  for  granted  by  revelation,  than  made  known  by  it.  But  the  term  is  ambiguous:  for 
the  word  natural  includes  the  propensities  of  ovr  hearts,^  as  well  as  the  powers  of  our  under- 
standings; and  the  same  truths,  which  accord  to  the  latter,  are  often  totally  opposite  to 
the  former.  The  Gentiles  might  have  known  many  things  concerning  God  and  his  will, 
if  they  had  "liked  to  retain  him  in  their  knowledge;"  but  their  alienation  of  heart  from 
him  prevailed  to  keep  them  in  ignorance,  or  entangle  them  in  error.  So  that  the  term, 
"The  religion  of  reason,"  would  express  the  idea  much  more  intelligibly,  if  any  such 
distinction  be  deemed  necessary. 

This  however  is  obvious,  that  many  truths  and  precepts,  which  are  found  in  the  Bible, 
have  been  maintained  by  persons  who  were  ignorant  of  that  divine  revelation,  or  who 
did  not  choose  to  own  their  obligations  to  it:  and  many  others,  professing  to  receive  the 
Scriptures  as  the  word  of  God,  assent  to  some  truths  contained  in  them,  not  so  much  be- 
cause they  are  revealed,  as  because  they  think  that  they  may  be  proved  by  other  argu- 
ments; while  they  reject,  neglect,  or  explain  away  those  doctrines,  which  are  not  thus 
evident  to  their  reason,  or  level  with  their  capacities.  So  that  at  last  it  comes  to  this, 
that  they  discard  all  which  is  deemed  peculiar  to  revelation;  and  refuse  to  believe  "the 
testimony  of  God,"  if  their  own  reason  will  not  vouch  for  the  truth  of  what  he  says.* 

It  may  indeed  be  questioned,  whether  those  opinions,  which  men  so  confidently  mag- 
nify, as  'The  oracles  of  reason,'  were  not  originally,  without  exception,  borrowed  from 
revelation,  as  far  as  there  is  any  truth  in  them:  and  it  is  evident,  that  they  cannot  possess 
sufficient  certainty,  clearness,  and  authority,  to  render  them  efficacious  principles  of  ac- 
tion, except  as  enforced  by  revelation  and  its  awful  sanctions.  And  the  wildest  enthusi- 
ast never  dreamed  of  a  grosser  absurdity,  than  those  persons  maintain,  who  suppose  that 
the  only  wise  God  has  given  a  revelation  to  man,  confirmed  by  miracles  and  prophecies, 
and  established  in  the  world  by  the  labors  and  sufferings  of  his  servants,  and  by  the  cru-- 
cifixion  of  his  well-beloved  Son;  and  that  this  revelation  at  last  is  found  to  contain  noth- 
ing, but  what  we  might  have  known  as  well  without  it!  Nay,  that  it  is  expressed  in  such 
language,  as  has  given  occasion  to  those,  who  have  most  implicitly  believed  and  reveren- 

^^,-  *  Note,  lJohD8  9,10.  .      .^ 


PREFACE. 

tially  obeyed  it,  to  maintain  sentiments  and  adopt  practices,  erroneous  and  evil  in  them- 
selves, and  of  fatal  consequence  to  mankind! 

We  might  therefore  have  previously  expected,  that  the  revelation  from  God  should 
illustrate,  confirm,  and  enforce  such  things,  as  seem  more  level  to  our  natural  powers:  and 
that  it  should  make  known  to  us  many  important  matters,  which  we  could  not  have 
otherwise  discovered;  and  which  would  be  found  exceedingly  different  from  all  our 
notions  and  imaginations;  seeing  that  our  contracted  views  and  limited  capacities  are 
infinitely  distant  from  the  omniscience  of  God.  So  that  it  is  most  reasonable  to  conclude, 
that  the  doctrinal  truths,  which  more  immediately  relate  to  the  divine  nature,  perfections, 
providence,  and  government,  to  the  invisible  and  eternal  world  and  the  mysteries  of 
redemption,  constitute  by  far  the  most  important  part  of  revelation;  as  discovering  to  us  such 
things,  "as  eye  hath  not  seen,  nor  ear  heard,  neither  have  they  entered  into  the  heart  of 
man;"  and  yet  they  are  essentially  connected  with  our  present  hope,  worship,  and  duty, 
and  with  our  future  happiness  or  miserj'.* 

He  therefore  cannot,  according  to  the  common  use  of  language,  be  called  a  believer, 
who  only  holds  those  doctrines,  which  he  deems  the  dictates  of  reason  as  well  as  of  reve- 
lation; whilst  he  rejects  the  testimony  of  God,  whenever  he  deems  it  unreasonable.     And 
we  may  hence    learn  what  judgment  we  ought  to  form  of  those,  who   affirm,  without 
hesitation,  that  the  moral  precepts  with  the  annexed  penal  sanctions,  and  the  more  evident 
truths  of  the  Bible,  are  the  only  important  part  of  it;  that  it  is  of  little  consequence  what 
men  believe,  especially  concerning  those  things  which  are  in  any  degree  mysterious;  and 
that  none  but  narrow-minded  bigots,  and  weak  and   ignorant  people,  lay  any  stress  upon 
speculative  opinions. — "He  that  believeth  not,  maketh  God  a  liar;"  especially  "he  that 
beUeveth  not  the  testimony,  which  God  hath  given   of  his    Son,"  and  of  eternal   life 
bestowed  on   sinners  through  him.     This  is  the  uniform  doctrine   of  Scripture;  and  to 
contradict  it  is  equivalent  to  a  total  rejection  of  divine  revelation.!     Can  it  be  supposed, 
that  the  prophets  and  apostles  were  commissioned,  and  that  the  Son  of  God  was  "mani- 
fested in  the  flesh,"  died  on  the  cross  and  rose  from  the  dead,  merely  to  inform  mankind, 
that  the  Lord  approved  honesty,  temperance,  truth,  and   kindness;  and  disapproved  the 
contrary  vices?  or,  that  the  unnumbered  testimonies  which  the  Scriptures  contain  to  the 
mysteries  of  the  Divine  Nature,  the  Person  of  the  Redeemer,  the  work  of  Redemption, 
and   the   influences  of  the  Holy  Spirit,  may,  without   any   criminality,  be    disbelieved, 
derided,  or  reviled;  provided  men  are  moral  in  their  conduct  towards  one  another?  Or, 
that  God  is  equally  pleased  with  those  who  thus  affront  his  veracity,  as  with  those  who 
implicitly  submit  to  his  teaching  and  credit  his  testimony?  If  this  be  the  case,  in  what  does 
the  difference  between  the  infidel  and  the  believer  consist?    All,  except  avowed  atheists, 
will   allow  the  propriety  of  many  precepts,   and  the  truth  of  some  doctrines,  coinciding 
with  those  contained  in  Scripture:  but  the  infidel   admits  them  as  the  dictates  of  reason, 
not  as  "the  testimony  of  God;"  and  many  professed  believers  reject  all,  without  hesitation, 
that  does  not  appear  to  accord  to  the  same  standard.     So  that  both  of  them  believe  their 
own  reasonings,  "lean  to  their  own  understandings,"  and  "make  God  a  liar,"  when  his 
testimony  contradicts  their  self-confident  decisions!    The   prevailing  notion  therefore,  of 
the  comparatively  small  importance  of  doctrinal  truth,  is  subversive  of  revelation;  and  in 
fact  is  only  a  more  plausible  and  more  dangerous  species  of  infidelity.    The  decided  belief 
of  the  "sure  testimony  of  God,"  on  the  most  important  doctrines  of  revelation,  and  those 
most  intimately  connected  with  our  eternal  salvation,  our  rejoicing  hope,  and  our  adoring 
gratitude;  is  often,  under  the  wo.rd  speculative  or  speculation,!  confounded  with  the   boldest 
investigation  of  things  unrevealed,  by  the  most  presumptuous   efforts  and  conclusions  of 
reasoning  unbelievers:  and  this  sometimes  by  pious  men,  whose   excessive   antipathy  to 
controversy  will  not  allow  them  to   admit  the  difference,  or  come  near  enough  to  per- 
ceive it. 

If. we  believe  the  Scriptures  to  have  been  written  by  "inspiration  from  God,"  and  have 
any  suitable  apprehensions  of  his  omniscience,  veracity,  and  perfections;  we  must  be 
convinced,  that  it  is  the  height  of  arrogance  for  us,  short-sighted,  erring  creatures  of 
yesterday,  to  speak  of  any  doctrine  contained  in  them  as  false  or  doubtful,  because  it  is 
not  coincident  with  our  reasonings  or  conceptions.  Surely,  a  small  portion  of  modesty  and 
humility  might  suffice  to  induce  a  confession,  thataje  are  more  likely  to  be  mistaken,  than 
that  the  only  wise  God  should  attest  what  is  not  exactly  true!  In  rejecting  his  authenti- 
cated testimony,  we  must  either  advance  our  knowledge  above  his  omniscience,  or 
impeach  his  veracity,  or  deny  the  Scriptures,  altogether  or  in  part,  to  be  his  word; 
reserving  to  ourselves  the  determination,  what  part  is  of  divine  authority,  and  what  is 
not!  If,  on  the  other  hand,  we  deem  any  part  of  the  Scriptures,  though  true,  to  be  of 
little  or  no  importance,  or  of  dangerous  tendency;  what  do  we,  but  affront  the  infinite 
wisdom  or  goodness  of  God,  as  if  he  did  not  know  what  truths  were  proper  to  be  revealed 
to  man;  or  as  if  he  purposely  discovered  those  matters,  which  it  would  have  been  betteij 

•  Notes,  John  3:12,13.    1  Cor,  2  8—9,  ,  t  Notei,  John  3:17— Jl.Sl— 36.     1  Jolin  5:9—12. 

20]  t 


PREFACE. 

for  mankind  never  to  have  known?  And,  seeing  it  is  evident  that  the  Lord  has,  in  the 
Scriptures,  required  the  belief  of  certain  doctrines,  as  absolutely  necessary  to  salvation;* 
to  insinuate  that  these  doctrines  are  either  false,  doubtful,  or  of  no  value,  must  involve  in 
it  the  grossest  and  most  afironting  blasphemy  imaginable. 

We  do  not  indeed  maintain,  that  all  the  truths  of  revelation  are  of  equal  importance; 
because  they  are  not  stated  in  Scripture  to  be  so:  but  none  can  be  wholly  unimportant, 
and  we  are  not  always  competent  to  decide  upon  their  comparative  value.  Some  things 
are  more  obvious  than  others;  and  such  as  are  more  hard  to  be  understood,  are  not  so 
well  adapted  to  those  persons,  "who  are  unstable  and  unlearned"  in  the  school  of  Christ: 
yet  we  are  not  authorized  to  reject,  or  even  to  doubt,  any  of  them.  We  may  indeed 
demur  as  to  the  true  interpretation  of  them,  whilst,  in  humble,  reverent  teachableness  and 
prayer,  we  wait  for  clearer  light  upon  the  subject:  and  we  must  remain  for  some  time  in 
partial  ignorance  or  error,  because  we  cannot  at  once  become  acquainted  with  all  the 
truths  which  are  revealed,  even  when  we  possess  a  disposition  implicitly  to  believe  them. 
There  are  some  things,  which  relate  to  the  very  Hfe  and  essence  of  true  religion;  and 
others  are  rather  necessary  to  our  stability,  comfort,  and  holy  conduct:  these  we  must  by 
no  means  reject,  or  treat  with  indifference;  but  it  is  possible,  even  that  the  teachable  and 
diligent  Christian  may  to  the  last  be  mistaken  or  ignorant  about  some  of  them,  and  yet  be 
found  among  "the  heirs  of  salvation:"  nay,  there  is  ground  to  conclude,  that  this  is  indeed 
the  case  with  great  numbers,  in  one  way  or  other. 

The  importance  of  revealed  truth  may  be  shewn  in  another  way;  for  it  is  the  seed  or 
principle  in  the  soul,  whence  all   inward  or  real    holiness    proceeds.      "Sanctify  them 
through  thy  truth;  thy  word  is  truth."!     "Beholding  as  in  a  glass,"  (namely  in  the  person, 
redemption,  and  doctrine  of  Christ,)    "the  glory  of  the  Lord,  we  are  changed  into   the 
same  image."|     "Without  controversy  great  is  the  mystery  of  godliness,  God  was  mani- 
fest in  the  flesh."     This  doctrine  was,  in  the  judgment  of  the  apostle,  "the  great  mystery 
of  godliness;''''  and  indeed  all  the  holy  dispositions  and  affections  towards    God,  all  the 
genuine  spiritual  worship,  all  the  willing  obedience  of  filial  love,  and  all  the   cheerful 
acquiescence  in  the  divine  will,  and  affiance  on  the  divine  truth  and  mercy,  which  have 
been  found  in  the  world  since  the  fall  of  man,  have  arisen  from  a  proper  reception  of  this 
great   truth,   and    the  doctrines  connected  with  it.||      Spirituality,  which    consists  in    a 
supreme  valuation  of  the  holy  excellence  of  spiritual  things,  and  a  disposition  to  seek 
pleasure  and  satisfaction  in  religion,  is  intimately  connected  with  a  believing  dependence 
on  the  promised  influences  of  the  Holy  Spirit.     And  that  view  of  the  worth  of  the  soul, 
the  evil  of  sin,  the  justice  and  mercy  of  God,  the  vanity  of  the  world,  and  the  believer's 
obligations  to  a  Savior,  "who  loved  him,  and  redeemed  him  to  God  with  his  blood,"  which 
the   doctrine  of  the    cross  communicates;    is   fundamental   to  deep  repentance,  genuine 
humility,  gratitude,  patience,  meekness,  forgiveness  of  injuries,  love  of  enemies,  and 
other  parts  of  the  Christian  temper  and  character.     Without  this,  a  proud  morality,  and 
a  Pharisaical  task  and  form  of  godliness,  will  comprise   the  sum  total  of  man's  religion; 
except  as  he  is  brought  under  those  impressions  and  that  guidance,  which  will  in  due  time 
influence  him  to  embrace  "the  truth  as  it  is  in  Jesus;"  or  as  he  is  carried  away,-  into  the 
mazes  of  anti-scriptural  enthusiasm  and  delusion. 

The  Holy  Scriptures  should  likewise  be  considered  as  a  complete  revelation:  so  that 
nothing  needs  be  known,  believed,  or  practised,  as  essential  to  religion^  except  what  may 
be  plainly  proved  from  them.  On  the  other  hand,  it  should  be  carefully  observed,  that 
the  -whoU  word  of  God  is  our  rule;  and  that  all  preference  of  one  part  to  another,  (except 
as  some  parts  are  more  immediately  connected  with  our  faith  and  practice,  than  others,) 
derogates  from  the  credit  of  the  whole;  and  implies  a  latent  and  indulged  doubt,  whether 
the  Bible  be  altogether  of  divine  authority;  and  whether  only  that  part  of  it  be  so,  which 
coincides  with  the  favorite  tenets  of  the  person  concerned. — True  and  intelligent  faith 
receives  the  whole  "testimony  of  God;"  gives  every  part  its  proper  place  and  measure  of 
attention,  and  applies  it  to  its  proper  use:  for  "all  scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness; 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  all  good  works. "§ 

But  all  unwritten  tradition,  and  apocryphal  additions  to  the  word  of  God,  must  be 
decidedly  rejected.  Tradition'i?,  so  uncertain  a  way  of  conveying  the  knowledge  either  of 
truths  or  facts,  that  no  dependence  whatever  can  be  placed  on  it;  so  that  it  is  highly 
improbable,  that,  without  written  revelation,  any  one  thing  revealed  to  the  prophets  and 
apostles,  would  have  been  transmitted  to  us  uncorrupted.  Indeed  there  is  some  probabiUty 
in'the  opinion,  that  the  art  of  writing  was  first  communicated  by  revelation,  to  Moses,  in 
order  to  perpetuate,  with  certainty,  those  facts,  truths,  and  laws,  which  he  was  employed 
to  deliver  to  Israel.  Learned  men  find  no  traces  of  literary  or  alphabetical  writing,  in  the 
history  of  the  nations,  till  long  after  the  days  of  Moses;  unless  the  book  of  Job  be  regarded 

*  Notei,  Marlt  16:14—16.    John  3:27—36,  v.  36.     1  John2:20— 25.   5:11,12.  t  ^'ote,  John  17:17—19. 

t  Notes,  Matt.  13:18,19,33.     Mark  4:26— 29.    2  Cor.  3:17,18.  4:3— 6.    ^m.  1.J9— 21.     1  Pet.  1 :23— 25. 
II  Note.  1  Tiro.  3:16.  {  Notes,  Deut.  29:29.    2  Tim.  3:14—17. 

[21 


PREFACE. 

as  an  exception.*  The  art  of  expressing  almost  an  infinite  variety  of  sounds,  by  the 
interchanges  of  a  few  letters  or  marks,  seems  more  like  a  discovery  made  to  man  from 
heaven,  than  a  human  invention;  and  its  beneficial  effects,  and  almost  absolute  necessity, 
for  the  preservation  and  communication  of  true  religion,  favor  the  conjecture. 

But  however  that  may  be  decided,  all  who  love  the  Bible,  will  be  thankful  to  God  for 
this  most  important  advantage;  and  also  for  the  invention  of  printing,  by  which  copies  of 
the  Scriptures  are  rendered  cheap  and  plentiful,  beyond  all  calculation,  or  comparison 
with  the  state  of  things,  before  printing  was  discovered.  This  gives  modern  Christians 
advantages  for  disseminating  the  knowledge  of  divine  truth  among  the  nations,  in  some 
respects  even  beyond  what  the  apostles  themselves  possessed:  and  how  noble  and  Christian 
is  that  grand  design,  which  has  lately  been  grounded  on  this  circumstance  by  'The  British 
'and  Foreign  Bible  Society,'  which  is  no  less,  than  that  of  causing  prophets  and  apostles  to 
speak  to  the  inhabitants  of  every  country  on  earth,  to  each  in  their  own  language!  May 
God  accomplish  to  its  full  extent  this  grand,  pious,  and  beneficent  purpose! 

We  do  not  need  any  apocryphal  additions  to  the  Scripture.  Considered  as  human 
writings^  the  apocryphal  books  have  their  use:  but  if  custom  sanction  any  of  them  being 
bound  up  in  the  same  volume  with  the  sacred  oracles;  truth  requires  that  we  explicitly 
declare,  that  they  are  not  the  word  of  God.  Should  it  be  inquired,  how  we  may  di-tin- 
guish  between  the  genuine  books  of  Scripture,  and  those  which  are  apocryphal;  we 
answer,  that  not  only  some,  but  all  the  books,  contained  in  our  authorized  version  of  the 
Scriptures,  have  many  or  all  of  those  evidences  of  a  divine  original,  which  have  been 
insisted  on:  but  there  is  not  one,  of  those  called  the  Apocrypha^  which  may  not  be  proved 
destitute  of  such  evidence;  and  most  of  them  contain  internal  proof  that  they  are  spurious. 
The  sacred  writers  often  express  themselves  in  language,  taken  from  their  own  habit8 
of  life  and  the  scenes  with  which  they  were  conversant.  Knowledge  therefore,  of  various 
kinds,  must  be  very  advantageous,  and  in  some  instances  necessary,  in  order  fully  to 
understand  them:  and  the  knowledge  of  eastern  manners,  and  the  local  customs  of  the 
nations,  in  that  part  of  the  world,  is  doubtless  useful  to  an  expositor;  though  not  to  that 
degree,  which  many  suppose.  But  I  own,  I  am  deliberately  of  opinion,  that  what  is  called 
Rabbinical  learning,  is  rather  a  hindrance  than  a  help  to  the  understanding  of  the  sacred 
writings,  in  their  spiritual  meaning  and  practical  import:!  and  this  conviction  grows  stronger, 
in  proportion  to  the  opportunity  which  I  have  had  in  later  years,  of  becoming  more 
acquainted  with  it.  The  writers,  as  their  predecessors  of  old  did,  "make  void  the  com- 
mandment of  God,  that  they  may  keep  their  own  tradition." 

We  are,  in  the  sacred  Scriptures,  addressed  as  rational  creatures,  endued  with  under- 
standing; and  as  required  to  employ  it,  with  diligence  and  earnestness,  in  deducing 
instruction,  both  doctrinal  and  practical,  from  what  we  read;  "comparing  spiritual  things 
with  spiritual."  If  we  do  not  so  value  divine  truth,  as  willingly  to  apply  labor  in 
"searching  for  it,  as  for  hid  treasure;"  revelation  must  be  "a  price  put  into  the  hands  of 
a  fool  to  get  wisdom,  who  has  no  heart  to  it."  A  humble  and  teachable  spirit  is  above 
all  things  requisite;  for  "except  we  receive"  the  testimony  of  God,  concerning  "the 
kingdom  of  heaven,  as  little  children,  we  shall  not  enter  into  it."  This  will  lead  us  to 
ask  heavenly  wisdom  from  God,  by  daily  fervent  prayer;  and  as  "he  giveth  liberally  to 
all  men,  and  upbraideth  not,"  we  shall  in  this  way  "be  made  wise  unto  salvation:"  and 
this  will  appear  in  our  habitual  conduct;  for  all  our  researches  will  be  found  vain,  unless 
we  endeavor  to  practise  what  we  have  already  learned. 

The  Author  of  Revelation,  "the  Giver  of  every  good  and  perfect  gift,"  has  endued  men 
with  talents,  differing  both  in  their  nature  and  degree.  He  has  also  afforded  some  men 
far  more  advantages,  by  education,  by  leisure,  and  by  opportunities  for  study,  than  others 
have.  Some  of  these  persons,  in  every  age,  are  induced,  by  divine  grace,  to  devote  their 
endowments  and  advantages  to  the  acquisition  and  communication  of  religious  knowledge, 
for  the  benefit  of  those,  who  are  necessarily  employed  in  another  manner,  whose  talent  is 
of  another  kind,  whose  time  is  otherwise  occupied,  and  who  need  exciting  to  consider, 
and  help  in  understanding,  those  things  which  belong  to  their  eternal  peace. 

This  is,  especially,  the  object  and  service  of  the  Christian  ministry,  when  conscien- 
tiously and  ably  fulfilled.  Men,  previously  endowed  with  suitable  qualifications  of  mind 
and  heart,  by  the  great  Source  of  all  good,  giving  themselves  up  wholly  to  this  one  thing, 
become  "mighty  in  the  Scriptures,"  "scribes  well  instructed  in  the  kingdom  of  God:"  and 
are  made  useful,  in  diverse  ways,  in  calling  the  attention  of  mankind  to  the  sacred  Scrip- 
tures, and  assisting  them  to  understand  the  things  contained  in  them,  and  in  animating 
them  to  a  correspondent  tenor  of  conduct. 

The  bare  reading  of  the  Scriptures,  no  doubt,  is  frequently  blessed  to  the  souls  of  men, 
in  making  them  "wise  unto  salvation;"  and  few  more  egregious  absurdities  have  by 
Antichrist  been  palmed  upon  mankind;  than  the  persuasion,  that  unlearned  men  will  learn 
heresy  from  the  Scriptures,  if  put  into  their  hand  'without  note  or  comment,'  or  without 

•  Pfef»$«  to  tha  Book  of  Job.  t  Notes.  Lev.  1;5— 9.  16:11—14. 

22] 


PREFACE. 

some  'guard'  to  counteract  the  danger:  yet  commonly  "faith  comes  by  hearing,  and  hearing 
by  the  word  of  God."  This  is  his  appointed  ordinance;  and  general,  if  not  universal^ 
experience  and  observation  shew,  that  vital  religion  has  uniformly  prospered,  in  almost 
exact  proportion  to  the  measure,  in  which  the  word  of  God,  unadulterated  and  unmutilated, 
has  been  earnestly  and  publicly  preached,  by  those  persons,  whose  disinterested  labors  and 
holy  lives  have  "adorned  the  doctrine  of  God  our  Savior,"  which  they  testified. 

But  though  oral  preaching  is  the  grand  means  of  promoting  true  religion;  written 
preaching,  (if  I  may  be  allowed  the  expression,)  has  been  rendered  exceedingly  useful. 
A  large  proportion  indeed  of  the  Scriptures  themselves,  were  occasional  epistles  or  mes- 
sages, sent  to  those,  whom  the  writers  could  not  address  by  preaching;  and  many  pious 
and  eminent  men,  who  died  long  since,  still  speak  to  us  with  great  effect,  by  the  books  which 
they  left  behind  them. — Provided,  what  is  written  is  truly  scriptural,  the  multiplication  of 
religious  books  is  not  more  justly  a  cause  of  complaint,  than  the  increase  of  faithful  minis- 
ters; and  false  or  superficial  religion  is,  at  least,  as  likely  to  be  disseminated  from  the 
pulpit,  as  from  the  press. 

No  method  of  conveying  truth  seems  more  advantageous,  than  that  of  plain  expository 
lectures  on  Scripture,  with  animated  addresses  to  the  heart  and  conscience.  Now  if  this 
be  allowedly  true  in  respect  of  preaching,  it  cannot  be  far  otherwise  in  respect  of  writing. 
When  the  word  of  God  is  kept  in  sight,  and  the  hearer  or  reader  perceives,  that  he  is  not 
amused  with  ingenious  fancies  or  speculations,  but  instructed  in  the  true  meaning  and 
import  of  the  sacred  oracles;  an  authority  over  his  conscience  may  be  exercised,  beyond 
what  can  in  any  other  way  be  obtained. 

I  would  not  be  understood,  to  depreciate  critical  comments  of  the  Scripture;  these  have 
an  important  use:  yet  practical  expositions  are  more  directly  suited  to  edification.  Indeed 
expositions  of  every  kind  may  be  perverted  to  bad  purposes,  by  such  persons  as  "wrest 
the  Scriptures  themselves  to  their  own  destruction:"  but  the  pious,  diligent,  and  impartial 
commentator  is  no  more  to  be  blamed  for  this,  than  the  labor  of  the  husbandman  is  to  be 
considered  as  the  cause  of  the  intemperate  use,  which  men  make  of  the  productions  of 
the  earth.  Indeed,  if  expositions,  really  and  fully  explaining  the  Scriptures,  and  not 
attempting  to  exalt  human  authority,  learning,  genius,  tradition,  reasoning,  or  conjecture, 
above  the  "sure  testimony"  and  authoritative  law  of  God;  if  such  expositions  were  multi- 
plied ten-fold,  there  would  be  no  redundance:  unless  some  one  had  exhausted  the  subject, 
which  in  fact  is  inexhaustible;  and  unless  this  one  comment  was  in  every  person's  hands, 
and  read  by  all.  But  as  it  is  impossible,  that  all  men  should  hear  the  same  preacher;  s© 
it  is  in  the  highest  degree  improbable,  that  all  men  should  read  the  same  book. 

The  formation  of  men's  minds,  and  their  habits  of  thinking,  are  so  various,  that  ministers 
of  different  endowments,  who  take  diverse  methods  of  delivering  and  enforcing  the  same 
truths,  advantageously  engage  the  attention  of  distinct  descriptions  of  hearers.  In  like 
manner,  some  are  suited  with  the  style,  method,  and  peculiarity  of  one  writer;  while  others 
are  more  pleased  and  profited  by  another,  whose  peculiarity  is  very  different.  Every  man 
likewise  has  his  connexions.  Some  will  read,  with  candor  and  attention,  what  he  writes; 
who  have  not  so  favorable  a  disposition  towards  others,  who  may  be  even  of  superior 
excellence. — Thus  some  read  one  man's  books,  and  some  another's;  and  a  few  have  leisure 
and  inclination  to  read  and  profit  by  many  of  them:  and  so  knowledge  is  dispersed,  and  it 
may  reasonably  be  hoped  that  good  is  done. 

There  are  indeed  a  considerable  number  of  persons,  who  avowedly  disparage  all  com- 
mentators and  their  labors,  and  profess  to  read  the  Scriptures  alone.  But  if  knowledge, 
in  a  variety  of  things,  be  useful,  (not  to  say  absolutely  needful,)  in  order  to  understand 
the  Scriptures,  and  to  make  the  oest  application  of  them  to  practical  purposes:  and  if 
these  persons  have  not  that  knowledge,  and  despise  the  labors  of  those  who  have;  it  is 
not  likely  that  they  should  make  much  proficiency,  even  in  understanding  the  book  to 
which  they  exclusively  confine  themselves.  And  surely,  a  man,  who  has  daily,  and  for  a 
long  course  of  years  been  traversing  an  intricate  path  through  a  forest,  may,  without  arro- 
gance, propose  to  give  some  useful  directions  and  cautions,  to  those  who  are  beginning 
to  explore  the  same  path.  Nor  would  it  savor  either  of  wisdom  or  humility,  if  such 
persons  should  contemptuously  refuse  to  avail  themselves  of  the  experience  and  observa- 
tion of  him,  who  had  long  traced  and  retraced  the  way;  and  determine  to  proceed  on  their 
journey,  without  a  guide,  or  a  chart  of  the  road. 

A  man's  main  object  indeed  should  be,  to  approve  himself  to  God  and  to  his  own  con- 
science, as  to  his  motives  and  intentions  in  any  undertaking:  yet,  when  so  many  comments 
on  the  Scriptures  are  already  extant;  the  bold  undertaking  of  adding  one  more  to  them, 
may  seem  to  require  an  apology.  The  preceding  observations  may  properly  introduce 
that  of  the  Author.  Experiencing  the  benefit  and  comfort,  arising  from  that  measure  of 
acquaintance  with  the  sacred  oracles,  with  which  he  has  been  favored;  he  longs  that, 
were  it  possible,  all  others  should  enjoy  the  same  felicity;  and  he  would  contribute, 
according  to  his  ability,  to  promote  so  desirable  an  object. 

[23 


PREFACE. 

It  is  in  no  degree  the  design  of  this  publication,  to  detract  from  the  merit  of  former 
commentators,  or  to  intimate  that  any  thing  will  here  be  added,  which  has  never  before 
been  advanced:  but  the  Author  having,  for  many  years,  made  the  Bible  his  daily  and 
principal  study;  and  having  bestowed  great  pains  to  satisfy  his  own  mind,  as  to  the  mean- 
ing of  most  parts  of  Scripture,  and  the  practical  use  which  should  be  made  of  them;  and 
supposing  also  that  his  talent  chiefly  lies,  in  speaking  plainly  and  intelligibly  to  persons  of 
ordinary  capacity  and  information;  he  adopts  this  method  of  communicating  his  views  of 
divine  truth,  in  connexion  with  the  Scriptures  themselves,  from  which  he  has  deduced 
them. 

Some  comments  are  far  too  learned  for  common  people,  and  some  too  voluminous:  while 
others  are  too  compendious,  to  admit  either  any  adequate  explanation  or  application  of 
the  several  subjects,  which  fall  under  consideration.  Some  are  in  very  few  hands,  and 
not  likely  t^^tse  more  generally  read;  and  others,  however  excellent,  are  to  numbers 
antiquated,  tl. rough  that  fastidiousness,  which  disrelishes  the  style  and  manner  of  former 
and  perhaps  better  times.  Were  the  present  attempt  therefore  made  almost  entirely 
upon  the  plan  of  former  expositions,  it  would  not,  if  duly  executed,  be  found  supernu- 
merary. But,  in  arranging  old  truths,  the  Author  purposes  to  adopt  something  of  a  new 
method.  Not  indeed  entirely  ^leu);  for  Brown's  self-interpreting  Bible  suggested  the  idea; 
and  the  improvements  in  Doddridge's  family-expositor  of  the  New  Testament,  were  pro- 
posed, as,  in  some  respects^  models  for  imitation.  He  has  often  remarked,  that  some  persons 
so  confine  their  interpretation  of  Scripture,  to  its  meaning  and  use,  with  respect  of  those 
who  were  immediately  addressed;  as  to  leave  the  reader  in  doubt,  whether  he  is  at  all 
concerned  in  it,  or  can  derive  any  instruction  from  it:  while  others,  so  immediately  and 
abruptly  apply  to  the  persons  whom  they  address,  the  passages  which  they  undertake  to 
explain  and  enforce;  without  inquiring  whether  they  be,  in  character  and  situation,  similar 
to  those,  whom  the  prophets  and  apostles  taught,  warned,  or  encouraged;  that  their 
instructions  seem  rather  more  like  an  immediate  revelation  from  God,  than  the  explana- 
tion and  practical  improvement  of  a  revelation  given  many  ages  ago.  As  this  must  be 
unsatisfactory  to  men  of  reflection,  and  as  it  is  frequently  connected  with  inattention  to  the 
primary  meaning  of  the  passage,  (if  it  be  not  a  fanciful  misinterpretation  of  it;)  many  are 
ready  to  conclude,  that  the  Scriptures  have  no  precise  meaning  in  themselves,  but  may 
be  modelled  almost  to  any  thing,  by  men  of  lively  imaginations  and  superior  ingenuity. 
It  therefore  occurred  to  the  Author,  that  one  remedy  of  these  evils,  (if  not  the  best  reme- 
dy,) would  be,  to  keep  the  two  parts  distinct:  and  first  to  explain  in  the  notes,  the  primary 
meaning,  as  addressed  to  the  writer's  contemporaries;  and  then,  in  practical  observations, 
to  shew  what  we  may  learn  from  each  passage,  allowing  for  all  difference  in  circumstances, 
and  in  every  other  respect.  It  is  indeed  far  more  easy  to  form  a  plan  of  this  kind,  than 
duly  to  execute  it;  but  this  has  been  the  purpose  of  the  present  attempt:  and  if  some  abler 
hand  should,  either  in  any  portion  of  the  sacred  volume,  or  on  the  whole,  more  complete- 
ly realize  the  idea;  he  cannot  but  think,  it  would  be  found  the  best  method  of  expounding 
Scripture.  The  applications  of  each  chapter  are  entitled  Practical  Observations;  not  as 
excluding  doctrine  and  experience,  but  as  referring  the  whole  to  the  practical  efiect  on 
the  heart  and  life.  The  reader  must  therefore  expect,  that  the  main  object  of  the  expo- 
sition is  to  lead  him  to  the  true  meaning  of  the  sacred  Scriptures,  his  own  concern  in  them, 
^nd  the  proper  use  which  he  ought  to  make  of  them  to  his  edification,  and  that  of  others 
connected  with  him;  without  any  attempt  of  the  Author,  to  give  him  information  on  a 
variety  of  subjects,  at  most  only  collaterally  connected  with  the  right  understanding  and 
use  of  the  Scripture. 

When  the  Author  published  the  first  edition  of  this  work;  he  proposed  almost  entirely 
to  comment  on  the  translation,  without  calling  the  reader's  attention  to  the  original  lan- 
guages: but  during  a  course  of  thirty  years,  in  which  he  has  been  almost  constantly 
employed  in  this  work,  or  in  studies  relative  to  it;  he  has  turned  a  considerable  share  of 
his  attention  to  those  languages;  and  has  ventured  to  deviate  from  his  first  design.  He 
hopes,  however,  that  he  has  done  this  with  caution  and  diffidence;  and  in  very  few  instan- 
ces, in  that  measure,  which  can  perplex  the  unlearned  reader,  or  interrupt  his  progress, 
or  interfere  with  his  edification.  He  has  neither  learning,  nor  leisure,  nor  inclination,  to 
engage  in  merely  critical  discussions;  and  he  has  not  gone  into  any  investigations,  concern- 
ing even  chronology,  history,  or  similar  subjects,  further  than  he  thought  subservient  to 
the  main  design  of  the  work. — The  contents  of  each  chapter  are  chiefly  intended  to  assist 
the  reader,  in  finding  any  subject  which  he  wishes  to  consider. 

Upon  the  whole,  to  store  the  understanding  with  the  knowledge  of  divine  truth,  to 
awaken  and  direct  the  conscience,  to  affect  and  improve  the  heart,  to  promote  the  comfort 
and  fruitfulness  of  true  Christians,  and  to  assist  young  students  in  divinity,  in  acquiring 
those  endowments,  which  may  qualify  them  for  future  usefulness,  are  the  leading  objects 
which  the  Author  had  in  view,  and  which  he  hopes  he  has  never  lost  sight  of,  from  his 
first  engaging  in  this  work  to  the  present  day.  He  has  therefore  purposely  avoided  sharp 
24] 


PREFACE. 

and  eager  controversy,  and  studied  exactness  and  consistency;  choosing  rather  to  follow 
the  leadings  of  Scripture,  than  to  press  it  into  the  service  of  a  pre-established  system;  and 
preferring  the  satisfaction  of  promoting  the  edification  of  persons,  who  differ  in  some 
•things  from  each  other,  to  the  reputation  of  being  exclusively  the  approved  expositor  of 
any  party. 

Whatever  acceptance  this  work  may  find  from  man,  the  Author  hopes  to  be  satisfied 
with  the  testimony  of  his  own  conscience,  and  at  length  to  meet  the  gracious  approbation 
of  his  Savior  and  Judge:  and  he  would  conclude  with  entreating  the  reader,  to  join  with 
him  in  praise  and  thanksgiving  to  God,  who  has  spared  and  enabled  him  to  bring  this  work 
to  a  conclusion  and  to  superintend  so  many  editions  of  it;  and  in  prayers,  that  he  would 
pardon  all  that  he  has  seen  sinful  in  the  writer,  and  prevent  the  bad  effect  of  whatever 
may  be  erroneous  in  the  publication;  and  also  render  what  is  true  and  right  abundantly 
useful,  by  his  special  grace  and  blessing.  To  Him,  Father,  Son,  and  Holy  Spirit,  the  God 
of  our  Salvation,  be  everlasting  praise  and  glory.     Amen. 


POSTSCRIPT. 


As  the  Marginal  References  formed  no  part  of  the  orig-inal  plan  of  this  publlcation;ebut  have, 
nith  very  great  labor,  been  added  to  the  subsequent  editions;  it  may  be  proper  here  to-state  some 
particulars  respecting  tliem. 

Tiiey  are  arranged  according  to  the  following  method: — Colons  are  used  to  separate  figures  re- 
ferring to  chapters,  from  those  referring  to  verses,  as  Gen.  17:14.  refers  to  tlie  fourteenth  verse 
of  the  seventeenth  chapter  of  Genesis.  Sometimes  cliapters  are  referred  to,  witliout  referring  to 
particular  verses,  as  Lev.  3:  24:  26:  refers  to  the  third,  twenty-fourth,  and  twenty-sixth  chapters 
of  Leviticus.  Commas  are  used  to  separate  figures  referring  to  verses,  from  each  other,  as  Josh. 
8:2,4,26,28.  refers  to  the  second,  fourth,  twenty-sixth,  and  twenty-eightli  verses  of  tlie  eighth 
chapter  of  Joshua.  When  a  figure  is  found  directly  after  the  letter,  which  marks  a  new  set  of 
I'eferences,  and  not  followed  by  a  colon,  it  points  to  a  verse  in  the  same  chapter;  but  when  follow- 
ed by  a  colon,  it  refers  to  a  chapter  in  the  same  book;  and  afterwards,  the  references  are  made  in 
the  order  of  the  books  as  they  stand  in  the  Bible.  For  example,  the  reference  r  to  Gen.  31:28. 
stands  thus:— r  55.  29:13.  Ex.  4:27.  Ruth  1:9,14.,  &c.  Here  55.  refers  to  the  55th  verse  of  the 
thirty-first  chapter  of  Genesis;  and  29:13.  to  Gen.  29:13.  and  so  on  in  regular  order.  This  method 
is  invariably  adhered  to;  and  it  has  so  many  advantages,  as  abundantly  to  compensate  any  sup- 
posed disadvantages.  Especiall}',  it  relieves  the  reader  from  perplexity,  and  prevents  confusion 
by  a  regular  arrangement:  and  it  so  greatly  saves  room,  that  more  references  may  be  adduced  in 
a  column  very  little  crowded,  than  could  on  any  otlier  plan,  by  very  much  under-running.  In 
pursuance  of  this  plan-,  no  more  letters  are  used  for  marking  any  book,  than  are  necessary  clearly 
to  distinguish  it  from  all  others:  and  as  the  prophecy  of  Ezekiel  is  referred  to  so  much  more  fre- 
quently, than  the  book  of  Ezra;  the  letters  Ez.  mark  the  former,  and  the  latter  is  printed  at  full 
length.     A  little  habit  will  render  this  easy  and  familiar  to  the  reader. 

The  Author  has  availed  himself  of  the  pious  labors  of  his  predecessors,  in  selecting  Marginal 
References;  especially  of  the  later  Editions  of  the  Oxford  Bible  in  Quarto,  of  Mr.  Browne's  Bi- 
ble, and  Mr.  Canne's;  yet  he  has  by  no  means  taken  their  references  as  such:  on  the  contrary  he 
has  omitted  many,  (especially  of  the  two  latter,)  which  did  not  appear  to  bear  on  the  subject,  or 
to  elucidate  it;  in  numerous  instances  the  references  are  entirely  original,  and  in  almost  all  many 
are  so. — The  degree  of  labor  and  attention,  which  has  been  used  to  render  the  printing  of  the 
references  correct,  cannot  easily  be  conceived:  yet  probably  some  errors  still  remain. 

In  some  of  the  original  references,  the  Author's  idea  may  not  at  once  be  perceived  by  the  read- 
er: but,  if  the  several  places  referred  to  be  consulted,  it  will  generally  appear.  He  has  some- 
times proceeded  by  way  oi  contrast^  that  the  reader,  bj^  comparing  the  opposite  characters  or  con- 
duct of  the  persons  mentioned,  may  more  clearly  perceive  the  excellency  or  evil  of  the  case  in 
question:  or  by  comparing  the  different  language  of  Scripture,  used  on  the  same  subject,  he  may 
more  readily  see  the  true  interpretation,  especially  on  controverted  subjects;  or  at  least  be  better 
enabled  to  judge  for  himself. — The  meaning  of  scriptural  phrases  may  also  be  often  fixed,  by  com- 
paring the  several  places  where  they  are  used.  This  is  the  intent  of  many  sets  of  references; 
while  others  refer  to  the  doctrine  or  promise  inculcated  in  the  passage,  and  tend  to  establish  a 
scriptural  interpretation.  Where  several  sets  of  references  are  adduced  on  one  verse,  they  are 
generally  of  the  former  kind. — Some  pains  have  likewise  been  taken,  even  on  those  parts  of 
Scripture  which  chiefly  consist  of  names,  to  point  out  other  passages,  in  which  the  same  persons 
or  places  are  mentioned;  and  to  mark  the  difference  in  spelling  the  same  name,  or  the  difterent 
names  for  the  same  person  or  place  which  occur  in  different  parts,  and  the  different  places  and 
persons  called  by  the  same  name.  Sometimes  the  unlearned  reader  is  perplexed  or  misled  by 
these  variations;  and  this  part  of  the  references  often  contains  all,  which  even  the  most  learned 
know  upon  the  subject,  especially  in  the  genealogies.  * 

It  is  a  great  discouragement,  in  the  laborious  task  of  collecting  marginal  references,  that  it  may 
be  feared,  but  few,  in  comparison,  will  take  the  pains  to  consult  them:  indeed  many  persons  may 
not  have  leisure  to  do  it,  in  every  part,  or  fully.  But  though  the  Author  had,  for  many  years, 
previously  studied  the  Scriptures  as  his  one  grand  business;  he  can  truly  aver,  that  the  insight 
which  he  has  thus  obtained  into  many  parts,  which  before  he  had  not  so  carefully  noted,  is  so  great, 
as  abundantly  to  repay  his  labor,  and  to  convince  him,  that,  along  with  other  means,  (for  none 
should  be  recommended  exclusively,)  consulting  well  selected  marginal  references  forms  one  of 

Vol.  I.  4  [25 


PREFACE. 

the  best  helps  for  fixing  the  word  of  God  in  the  memory,  leading  the  mind  to  a  just  interpretation 
of  it,  and  in  many  cases  rendering  it  most  affecting  to  the  heart.  It  tends  powerfully  to  counter- 
act all  skeptical  doubts,  when  every  part  of  Scripture  is  thus  found,  (like  the  stones  in  an  arch.) 
to  support  and  receive  support  from  the  rest,  and  to  constitute  one  grand  whole;  the  divine  inspi- 
ration of  which  is  proved  by  every  prophecy  or  miracle,  and  all  kinds  of  internal  and  external 
evidence.  It  serves  also  to  satisfy  the  mind,  as  to  the  meaning  of  disputed  passages,  when  one 
sense  is  found  manifestly  to  accord  with  the  rest  of  the  sacred  word,  and  other  interpretations 
evidently  run  contrary  to  them.  And  in  many  cases  the  Author  has  found  a  kind  of  delightful 
surprise  at  striking  coincidences,  which  he  had  not  before  at  all  noticed. 

To  those,  who  desire  to  study  the  Scriptures,  accurately  and  deeply;  (especially  to  young  men, 
either  intended  for  the  sacred  ministry^or  newly  engaged  in  it;)  he  would  very  earnestly  recom- 
mend to  set  apart  an  hour,  or  half  an  hour,  every  day,  when  it  can  be  done;  and  regularly  to  go 
through  the  Scriptures,  carefully  consulting  all  the  references. — When  it  is  considered,  that  the 
Author  has  for  eight  or  nine  years,  spent  at  least  thrice  as  much  time  each  day  in  arranging  them; 
this  will  not  appear  unj-easonable  to  those  who  favor  his  attempts:  and  he  has  no  doubt,  that  it  will 
eventually  be  found  amply  to  repay  their  labor. 

He  would  also  advise  those,  who  only  occasionally  consult  the  references,  to  examine  all  refer- 
red to  under  any  one  letter:  for  very  frequently,  those  from  the  Old  Testament  are  principally 
adduced,  to  make  way  for  some  still  more  pertinent  in  tiie  New;  to  shew  the  coincidence  of  both 
Testaments;  and  to  point  out  similar  language  concerning  Jehovah  in  the  one,  and  Jesus  in  the 
other;  and  ia  various  ways  to  prove,. that  the  same  doctrine  pervades  the  whole. 


ADVERTISEMENT 

TO  THE  LONDON  STEREOTYPE  EDITION. 

The  following  is  a  brief  account  of  the  principal  points  in  which  the  present  edition  differs 
from  the  preceding. 

1.  In  the  first  place,  it  is  in  stereotype.  To  this  laborious  and  expensive  process  it  was  submitted 
under  the  conviction,  (which  has  proved  too  well  founded,)  that  it  was  the  last  which  the  revered 
Author  would  be  able  to  superintend.  From  the  great  pains  also,  with  which  it  was  determined 
that  the  revision  in  every  part  should  be  conducted,  it  was  anticipated  that  this  edition  might  de- 
serve, by  its  accuracy,  the  distinction  thus  conferred  upon  it,  of  being  rendered  permanent  and 
nearly  unalterable.  And  though,  in  the  course  of  so  long  a  work,  it  is  scarcely  possible  but  that 
some  errors  should  have  escaped  detection,  it  is  confidently  hoped,  that,  upon  the  whole,  this  ex- 
pectation has  been  realized. — It  may  be  added,  that  should  any  mistakes  be  discovered  of  sufficient 
consequence  to  require  it,  the  plates  are  not  so  unalterable  as  to  render  the  correction  impracti- 
cable. 

2.  As  Bishop  Horsley  some  time  since  pointed  out  in  the  substitution  of-Hhy  doctrine"  for  ".'/tr, 
doctrine,"  1  Tim.  4:16.  and  as  has  been  subsequently  shewn  concerning  the  change  of  the  stop, 
from  a  full  point  to  a  colon  or  semicolon,  at  the  close  of  the  verse,  Heb.  13:7.  sundry  small  varia- 
tions have,  during  the  lapse  of  two  centuries,  crept  into  our  common  Bibles.  Hence  considerable 
pains  have  been  taken,  by  the  collation  of  ditferent  editions,  to  exhibit  an  accurate  copy  of  the 
sacred  text  according  to  the  authorized  version, 

3.  Not  only  have  the  M?rginal  References  throughout  been  revised  with  the  utmost  care,  but 
it  will  be  found  that  the  Author  has  inserted,  in  the  Notes  and  Practical  Observations,  frequent 
references  to  other  parts  of  his  Commentary.  To  this  improvement  he  attached  considerable  im- 
portance: and  its  value  will,  no  doubt,  be  felt  by  those  readers,  who  may  bestow  sufficient  pains 
upr;  the  subject  to  enter  into  his  design. — The  student  may  be  advantageously  referred  to  the 
Book  of  Proverbs  for  a  specimen  of  this  addition  to  the  work. 

4.  Biit  the  most  important  improvement,  which  it  has  received,  consists  in  the  copious  critical 
remarks  which  have  been  introduced.  Many  of  these  occur  in  the  Old  Testament,  in  all  whic!;  the 
original  words,  in  Hebrew  characters,  pointed,  have  been  substituted  for  the  English  letters,  by 
which  they  had  been  before  expressed,  wherever  any  tljing  of  the  kind  occurred.  In  the  New 
Testament  these  remarks  are  numerous.  Here  also  new  authorities  are  adduced  in  support  of  the 
criticisms  which  had  h^en  previously  made,  particularly  from  Schleusner,  to  whose  valuable  Lex- 
icon of  the  Greek  Testament  the  Author  was  indebted  for  much  assistance. — The  critical  re- 
marks, it  is  also  to  be  observed,  are  now  uniformly  carried  to  the  end  of  the  note,  instead  of  being 
interspersed  in  the  body  of  it. 

5.  It  must  be  matter  of  great  thankfulness  to  those  who  rightly  appreciate  the  Author''s  inde- 
fatigable labors,  that  the  full  energy  of  his  mind  was  continued  almost  to  (he  l?M  liour  of  his  life; 
and  that  he  was  enabled  to  complete  his  revision  as  far  as  the  end  of  2  Timothy  3:2.  Several  al- 
terations indeed  will  be  found,  and  some  of  them  of  considerable  importance,  in  parts  posterior  to 
the  verse  just  named.  These,  however,  have  not  been  made  without  authority;  but  are  taken,  ac- 
cording to  the  Author's  directions,  from  a  copy  of  the  last  edition,  which  he  read  over  soon  after 
its  publication,  making  such  corrections  as  occurred. — The  critical  remarks  also,  contained  in  the 
former  edi'ion,  have  been,  to  the  close,  arranged,  as  nearly  as  possible,  according  to  the  pian 
adopted  in  the  preceding  parts  of  the  work. 

In  consequence  of  the  additions  which  have  been  made  in  almost  every  part,  and  the  necessity 
which  existed  of  reducing  the  size  of  the  over-loaded  pages  to  the  proper  dimensions,  the  bu'»k,  as 
well  as  the  intrinsic  value  of  the  work,  will  be  found  to  have  been  considerably  increased;  which 
in  connexion  with  other  circumstances,  has  rendered  some  advance  of  the  price  unavoidable. 

March  22,  1822. 
•2&] 


INTRODUCTION 


TO   THE 


OLD  TESTAMENT,  AND  TO  THE  BOOKS  OF  MOSES. 


It  does  not  appear,  that  the  distinction  of  the  two  parts  of  the  sacred  Scripture  by  the  appella- 
tions of  the  Old  Testament  and  the  New  Testament,  is  of  divine  authority;  though  it  is  of  very  an- 
cient use  in  the  Christian  Church.  The  original  word,  both  in  the  Hebrew,  and  in  the  Greek, 
rendered  Testament,  in  this  connexion,  is  more  generally  rendered  Covenant,  and  perhaps  ough* 
always  to  be  so.*  It  refers  to  the  condescending  manner,  in  which  it  has  pleased  God  to  deal  wi  \ 
men,  by  covenant  transactions  and  engagements;  and  not  merely  by  commands  and  sanctions. 
The  covenant  of  works,  as  distinguished  from  the  covenant  of  grace,  does  not  seem  to  be  intended 
by  "the  Old  Testament:"  for  the  covenant  of  grace  and  mercy  was  introduced,  immediately  after 
the  fall  of  Adam,  by  the  promise  that  "the  Seed  of  the  woman  should  bruise  the  serpent's  head:" 
the  hopes  of  believers  in  every  age  have  arisen  from  that  source  alone:  and  all  unbelievers,  even 
under  the  Christian  Dispensation,  remain  under  the  condemnation  of  that  covenant,  which  Adam 
transgressed;  the  terms  of  which  are  simply,  'Do  this  and  live;  transgress  and  die.' — But  of  the 
covenant  of  mercy  and  grace,  there  have  been,  so  to  speak,  several  editions;  yet  that  which 
Christianity  has  made  known  to  mankind,  is  by  far  the  most  full,  clear,  and  enlarged.  Above 
four  hundred  years  after  God  had  established  his  covenant  with  Abraham,  as 'the  father  of  the 
'faithful,'  (which  the  apostle  refers  to,  as  the  same  in  substance,  as  that  made  with  Christians  under 
the  gosiDel,f )  it  pleased  him  to  make  a  covenant  with  Israel,  as  a  nation,  at  mount  Sinai.  The  Mo 
saical  clispensation,  and  the  writings  of  the  prophets,  chiefly  related  to  that  period,  during  which 
this  national  covenant  was  in  force;  and  the  prophets  themselves  speak  of  the  change,  which 
would  take  place  in  the  days  of  the  Messiah,  as  "a  new  covenant,"  distinguishing  it  from  th^l 
which  was  made  with  Israel  when  brought  out  of  Egypt.  This,  St.  Paul  says,  "waxed  old  and  was 
ready  to  vanish  away."J — At  the  opening  the  Christian  dispensation,  these  predictions  were  fulfil- 
led: and  as  the  writings  of  the  apostles  and  evangelists  relate  principally  to  the  dealings  of  God 
with  his  church,  in  the  days  of  the  Messiah,  the  "Mediator  of  the  new  covenant;"  this  part  of  the 
sacred  volume  has  received  the  appellation  of  'the  New  Testament,'  or  JVeiu  Covenant;  and  tht.; 
part  which  was  published  before  his  coming,  is  called  the  Old  Testament,  or  Covenant. — Thus 
they  are  dislinguislied  from,  but  are  by  no  means  opposed  to,  each  other.  The  same  discoveries  or 
the  glorious  God,  and  the  same  views  of  irue  religion,  pervade  both.  They  reciproctlly  estabi!?!, 
the  authority  and  illustrate  the  meaning  of  each  other:  and  even  those  parts  oi  the  Mosaic-Lav 
which  we  are  not  now  required  to  obey  as  commands,  are  replete  with  important  instruction. — L: 
short,  the  whole  is  the  unerring-  Word  of  God. 

The  Preface  to  each  of  the  books  of  Moses,  with  which  the  sacred  Volume  opens,  renders  it  su- 
perfluous to  add  much  in  this  place  respecting  them  collectively.  They  are  generally  in  the  New 
Testament,  as  well  as  in  uninspired  writers,  called  "the  Law;"  as  distinguished  from  the  other 
parts  of  the  Old  Testament.  Yet  a  great  proportion  of  them  is  historical;  they  contain  several 
most  extraordinary  prophecies;||  and  some  devotional  compositions,  exquisitely  sublime  and  beau- 
tiful.^ H  the  single  book  of  Job  be  excepted,  (and  concerning  it  there  are  ditferent  opinions,1l)  the 
books  of  Moses  are,  beyond  comparison,  the  most  ancient  writings  extant;  and  certainly  by  far  (he 
most  ancient  authentic  records.  Immediate  revelation  alone  could  make  known  to  the  writer,  or 
to  those  from  whom  he  had  his  information,  very  many  of  those  events  which  he  records:  and  on 
this  account,  the  Authorof  this  publication  is  at  \east  doubtful ,  whether  the  endeavors,  which  marv 
persons  have  used,  to  shew  how,  by  tradition  or  other  similar  means,  Moses  might  receive  the 
knowledge  of  the  facts  which  he  narrates,  are  of  salutary  tendency.  For  instance,  Adam  Could 
not  know  the  particulars  of  the  creation  of  the  world,  or  of  his  own  creation,  except  by  immediate 
revelation.  Adam  might  indeed  make  these  things  known  to  Methusaleh,  Methusaleh  to  Shem, 
Shem  to  Isaac,  Isaac  to  I^evi,  or  Amram,  and  Amram  to  Moses:  I  am  not  sure,  that  the  chain  might 
not  be  made  shorter,  by  a  link  or  two.  But  does  it  strengthen,  or  does  it  not  rather  greatly  weak- 
en, the  proof,  or  rather  the  impression,  of  the  divine  original  of  the  Mosaic  History;  to  suppose  that 
it  was  derived  from  traditional  revelation,  handed  dow;n  (torn  father  to  son,  through  a  few  genera- 
tions; rather  than  from  a  revelation  made  directly  from  God  to  Moses?  Nothing  is  conveyed  down  by 
oral  tradition,  without  alteration  and  deviation:  Moses  informs  us,  thaf'GAl  spake  with  him  face  to 
face:"  the  prophecies  extant  in  his  books,  compared  with  their  accomplishment  during  three  thou- 
sand j'ears,  as  fully  confirm  his  testimony  to  us,  as  his  miracles  did  to  his  contemporaries:  and  the 
simplest  as  well  as  the  most  ancient  method  of  stating  the  case,  is  the  most  rational.  Whatever  he 
might  have  known  or  collected  otherwise,  he  wrote  under  the  infallible  supenntendency  of  the 
Holy  Spirit,  or  by  immediate  divine  inspiration. 

*  Note,  Heb.  9:15-17.  t  Notes,  Gal.  3:15—29.  I  Notes,  Ex.  19:5.  .Ter.  31:31—34.  Hcb.  8:7     IS. 

II  Notes,  Gen.  9:24— 27.   12:1—3.  16:12.  27:27-j39.  49:8—12.  Num.  24:17— 24.  Deut.  4:25— 28.  28:15—68. 

5  Notes,  Ex.  15.1— 21.     Deut.  32:1— 43.  IT  Preface  to  Book  of  .lob.  ' 

[27 


THE  FIRST  BOOK  OF  MOSES, 

CALLED 

GENESIS. 


The  original  Hebrew  distinguishes  this  Book  merely  by  the  first  word  of  it,  viz.  il^p'^^HJ)) 
OT  In  the  beginning:  but  the  Greek  translation,  called  the  Septuagint,  names  it  Genesis,  Tile 
Beginning,  or  Original;  that  is  of  the  world. — The  sacred  historian  first  records  the  creation  of 
the  heaven  and  the  earth,  the  formation  of  Adam  and  Eve  after  the  image  of  God,  and  the  insti- 
tution of  marriage.  He  then  relates  how  "sin  entered  into  the  woi'ld,  and  deatli  by  sin;"  and 
how  the  first  promise  of  a  Redeemer  was  given  to  our  fallen  progenitors. — He  next  illustrates 
the  effects  of  the  fall;  which  were  manifested  in  the  conduct  of  Cain,  who  murdered  righteous 
Abel  his  brother,  and  in  the  general  and  almost  universal  prevalence  of  wickedness;  and  he 
likewise  illustrates  the  power  of  divine  grace  in  the  examples  of  Abel,  Enoch,  and  Noah. — A 
few  hints  are  dropt  concerning  some  of  Cain's  descendants,  and  their  inventions  and  actions; 
but  a  genealogy  of  the  descendants  of  Seth  to  Noah,  with  the  age  to  which  each  person  lived 
who  is  mentioned  in  the  genealogy,  is  carefully  given. — At  length,  at  the  end  of  1656  years, 
the  Lord,  provoked  by  man's  wickedness,  desolated  the  earth  by  a  flood  of  waters,  preserving 
his  servant  Noah  and  his  wife,  with  his  three  sons  and  their  wives,  in  the  ark;  of  which  extra- 
ordinary catastrophe  all  nations  retain  some  traditions  and  vestiges.  The  repeopling  of  the 
earth  by  the  descendants  of  Noah's  sons  is  next  recorded:  and  the  genealogy  is  continued  from 
Shem,  in  the  line  of  Abraham,  to  Jacob  and  his  sons. — Indeed,  this  narrative,  though  very 
compendious,  throws  more  light  on  the  original  of  nations  and  on  many  coincident  subjects, 
than  can  be  obtained  from  all  other  records  of  antiquity  taken  together:  and  its  agreemer',. 
with  such  as  have  the  greatest  claim  to  authenticity,  conclusively  proves  that  it  gives  a  true 
account  of  those  ancient  times,  which  the  pagan  historians  had  only  heard  of  by  obscure  tradi- 
tion, and  which  they  mutilated,  or  blended  with  most  absurd  fables;  while  the  interspeHed 
prophecies,  fulfilling  through  all  succeeding  generations  even  to  the  present  day,  fully  attest 
its  divine  inspiration.  LN'otes,  12:1 — 3.  48:  49:)  Many  particulars  indeed,  in  this  part  of  the 
history,  must  be  beyond  the  investigation  of  the  unlearned:  but  the  founding  of  Nineveh  and 
Babylon,  two  of  the  greatest  cities  tlie  world  ever  saw;  the  source  of  the  vast  variety  of 
languages,  which  has  in  all  ages  interrupted  the  intercourse  of  mankind;  and  the  original  of 
the  two  most  remarkable  people  which  have  ever  appeared  on  earth,  namely,  the  Jews  and 
the  Ishmaelites,  are  clearly  and  satisfactorily  shewn.  Important  information  is  also  given 
concerning  the  Moabites,  Ammonites,  Midianites,  Edomites  or  Idumeans,  all  descended  from 
Abraham.  The  most  ancient  war  known  to  genuine  history  is  here  recorded;  and  the  awful 
destruction  of  Sodom  and  the  neighboring  pities,  as  producing  the  Dead  Sea,  the  pecidiarities 
of  which  have  always  excited  the  attention  of  travellers. — The  mass  of  interesting  historical 
materials  contained  in  this  wonderful  Book,  concerning  those  remote  ages  of  which  we  have 
no  otiier  even  plausible  records,  must  ever  render  it  an  invaluable  treasure  of  ancient  erudi- 
tion to  the  sober  scholar.  But  the  copiousness  with  which  the  history  of  Abraham,  "the  father 
of  the  faithful,"  the  repository  of  the  promises,  and  the  ancestor  of  Christ,  is  given,  with  that 
of  Isaac  and  Jacob  the  heirs  of  the  same  promises,  shews  what  is  deemed  most  important  by 
him,  whose  "judgment  is  according-  to  truth:"  and  the  story  of  Joseph  exceeds  applause,  being 
inimitably  written,  and  unparalleled  in  the  annals  of  the  world. — The  impartiality  also  of  the 
sacred  historian,  in  recording  the  imperfections  of  the  most  approved  characters,  thoug-h  his 
own  ancestors;  and  the  strong  expressions  of  abhorrence,  with  which  he  marks  the  crime  of 
his  immediate  progenitor  Levi,  are  worthy  of  an  inspired  writer,  and  hitherto  almost  entirely 
peculiar  to  the  Scriptures.  The  narrative  is  thus  continued  to  the  death  of  Joseph,  about  713  years 
after  the  deluge,  or  2369  from  the  creation.  And  the  important  religious  instruction  contained 
in  this  book,  concerning  God  our  Creator,  our  fallen  condition,  the  promise  of  a  Savior,  and 
the  redeemed  sinner's  walk  with  God,  must  more  endear  it  to  the  pious  Christian,  than  all  its 
immense  and  invaluable  literary  treasures  can  possibly  recommend  it  to  the  learned  antiquary 
or  historian. — 'Without  this  history  the  world  would  be  in  total  darkness,  not  knowing  whence 
»it  came  or  whither  it  goeth.  In  the  first  page  of  this  sacred  book,  a  child  may  learn  more  in  one 
'hour  than  all  the  philosophers  in  the  world  learned  without  it  in  thousands  of  years.'    Fuller. 


B.  C.  4004.  B.  C.  4004. 

IN  *  the  beginning  ^God  created  the 
heaven  and  the  earth. 


CHAP.  I. 

Goa  creates  heaven  and  earth,  1;  forms  the  light,  and  the 
firmament,  2 — 8;  separates  the  dry  land  from  the  waters,  and 
produces  the  vegetable  tribes,  9—13;  forms  the  sun,  moon,  and 

stars   14 19;  causes  the  waters  to  produce  fishes  and  fowls; 

and  the  earth  to  bring  forth  cattle,  wild  beasts,  and  creeping 
things,  'iO — 23;  creates  man  in  his  own  image;  blesses  him; 
gives  him  dominion;  grants  the  fruits  of  the  earth  for  food;  and 
pronoiioces  the  whole  "very  good,"  26 — 31. 

281 


a  Prov.  8:22,23.    John  1:1—3. 

Heb.  1:10.  1  John  1:1. 
b  Job  38:4.     Ps-  89:11,12.   102: 

25.    14&6.   14«:4,5.     Is.  40.28. 

42:5.  44:24.  61:13.    Jer.  32:17. 


61:15.  Zech.  12:1.  Acts  14:15. 
17:24.  Rom.  1:20.  Col.  1:16. 
Heb.  3:4.  U;3.  Rev.  4:11. 
10:6. 


B.  C.  4004. 


CHAPTER  I. 


B.  C.  4004. 


2  And  the  earth  was  "^without  form, 
and  void,  and  darkness  zoas  upon  the  face 
of  the  deep:  **  and  the  Sph-it  of  God  moved 
upon  the  face  of  the  waters. 

3  IT  And  ^  God  said,  ^  Let  there  be 
light:  and  there  was  light. 

4  And  God  saw  the  light,  ^  that  it  was 


c  Jer.  4:23.  Nah.  2:10. 

a  Job  26:13.     Ps.  33:6.  104:30. 

U.  40:12,13. 
e  Ps.  33:9.  Matt.  8:3.  John  11: 


43,44. 

f2  Cor.  4:6.  Eph.  5:14.    ' 
S  10,12,18,25,31.  Ec.  2:13. 


11:7. 


NOTES. 
Chap.  I.  V.  1.  It  is  natural  and  unavoidable 
for  us,  who  are  but  of  yesterday,  to  inquire  about 
those  things  which  have  been  before  us,  and  to 
form  conjectures  even  about  the  original  of  all 
things:  but  our  reason  is  evidently  incompetent 
to  inquiries  of  this  kind;  and  uncertainty,  con- 
trariety, and  absurdity,  always  bewildered  the 
wisest  of  the  heathens  on  this  subject.  However 
rational  it  is  to  conclude,  that  all  things  were 
at  first  created  by  the  eternal,  self-existent, 
and  almighty  God;  jet  man  has  in  every  age 
lamentably  failed  of  drawing  this  conclusion: 
and  after  all,  it  is  "by  faith  we  understand  that 
the  worlds  were  framed  by  the  word  of  God;  so 
that  things,  which  are  seen,  were  not  made  of 
things  which  do  appear:"  ifefe.  11:3.  Reason 
is  indeed  capable  of  approving,  appropriating, 
and  applying,  the  information  conveyed  to  us 
by  the  word  of  God,  but  not  of  anticipating  it. 
The  knowledge  imparted  by  revelation  is  useful 
and  necessary:  but  nothing  is  mentioned  about 
'eternity  a  parte  ante,^  (a  past  eternity,)  that 
abyss  which  swallows  up  all  our  thought,  and 
involves  all  our  reflections  and  discourse  in  in- 
extricable perplexity;  for  this  could  only  have 
gratified  curiosity,  and  increased  our  stock  of 
barren  notions.  The  Scriptures,  in  perfect  har- 
mony with  the  conclusions  of  our  reason  wh^n 
soberly  exercised,  declare  that  God  is  "from 
everlasting  to  everlasting."  (Jl/.  R.  J^'ote,  Ex. 
3:14.)  All  else  had  a  beginning.  With  this 
the  inspired  historian  opens  his  narration,  and, 
in  most  sublime  abruptness,  breaks  forth,  "In 
the  beginning:"  as  if  he  had  said,  'This,  O  man, 
'is  enough  for  thee  to  know;  here  stop  thy  pre- 
♦sumptuous  inquiry;  call  back  thy  intruding 
'thoughts  from  things  too  high  for  thee,  and 
'learn  to  adore  thy  Creator.' — The  Scriptures 
are  especially  intended  to  teach  us  "the  knowl- 
edge of  God;"  which  is  done,  in  the  manner 
best  suited  to  inform  and  affect  us,  by  record- 
ing his  works.  From  the  creation  of  tlie  world, 
we  learn  "his  eternal  power  and  Godhead;" 
and  discern,  in  the  things  which  he  hath  made, 
his  infinite  wisdom  and  goodness:  while  the 
simplicity  and  harmony,  subsisting  in  the  midst 
of  the  richest  variety,  lead  the  mind  in  the 
easiest  manner,  to  conceive  of  the  Creator,  as 
"the  One  living  and  true  God." — It  is  well 
known  that  the  original  word,  commonly  trans- 
lated God,  is  plural,  in  a  language  whach  has 
three  numbers;  and  that  when  thtis  used  it  is  join- 
ed to  singular  verbs.  The  Hebrew  seems  to  have 
been  at  least  a  dialect  of  the  original  language; 
and  it  is  evident  that  the  Lord  made  choice  of 
it,  for  the  first  written  revelation  of  himself  to 
man:  so  that  this  grammatical  anomaly,  at  the 
very  opening  of  the  Scriptures,  seems  intended 
to  give  us  some  intimation  concerning  that 
mystery,  which  is  afterwards  more  fully  re- 
vealed; namely,  the  Plurality  in  the  Unity  of 
the  Godhead.  It  would  indeed  be  improper  to 
rest  a  doctrine,  which  is  of  such  importance  in 


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. 

6  IF  And  God  said,  '  Let  there    be  a 


*  Heb.   Between  the  light  and 

betxveen  the  darkness, 
h  Ps.  74:16.  104.20.  Is.  46:7. 
f  Heb.    Jlnd  the  evening  xuas, 


and  the  morning  was.  8,13,19, 
23,31. 
i  14,20.  7:11,12.  Job  37:11— 19. 
38:22—26.  Jer.  10:13. 


the  Christian  system,  on  these  intimations;  yet 
this  should  not  be  rejected  as  a  mere  verbal 
criticism. — God  created  the  heaven  and  the 
earth,  or  the  whole  universe,  visible  and  invisi- 
ble. The  word  heaven  is  sometimes  used  in 
Scripture. for  that  place,  where  the  divine  glory 
is  especially  displayed,  and  where  angels  and 
happy  spirits  have  their  residence;  at  other 
times  for  the  boundless  expanse,  in  which  the 
sun,  moon,  and  stars  are  placed;  and  at  others 
for  the  circumambient  air,  even  to  the  very 
surface  of  the  earth;  it  must  therefore  be  inter- 
preted as  the  context  requires. — This  general 
account  warrants  no  conclusions  respecting 
the  angels,  or  the  inhabitants  of  other  systems, 
except  that  they  are  all  the  creatures  of  God. 
But  this  visible  world  was  formed  in  six  days. — 
The  chaotic  mass  seems  to  have  been  first  in- 
stantaneously created  out  of  nothing,  and  then 
gradually  reduced  to  order  and  beauty. 

V.  2.  The  matter,  from  which  this  earth, 
and  the  solar  system  connected  with  it,  were 
created,  was  at  first  a  confused  mass  of  com- 
ponent elements,  without  form;  and  void,  empty, 
or  destitute  of  plants,  trees,- or  animals;  and  it 
was  covered  with  thick  darkness  resting  on  the 
abyss,  or  the  unformed  chaos,  till  dispersed  by 
the  agency  of  "the  Spirit  of  God;"  to  which 
the  subsequent  effects  are  ascribed,  by  a  re- 
markable word,  taken  from  the  manner  in 
which  the  fowls  brood  on  and  hatch  their  eggs. 
Thus,  at  the  very  first  opening  of  the  Sacred 
Volume,  we  have  an  intimation  of  that  divine 
Spirit,  wlrose  influence  and  operations  form  so 
conspicuous  and  distinguishing  a  part  of  KcAe- 
lation:  for,  as  the  efficient  cause  of  the  creation, 
"He  moved  upon  the  surface  of  the  waters." — 
Let  the  impartial  reader  here  turn  his  atten- 
tion to  those  texts  of  the  New  Testament,  which 
expressly  ascribe  all  creation  to  Jesus  Clirist, 
the  Son  and  Word  of  God:  and,  comparing 
them  with  this  account  of  the  agency  of  the 
Spirit  in  creation,  and  with  those  Scriptures 
which  declare  that  God  created  all  things;  he 
must  allow,  that,  from  the  beginning  of  the 
Bible,  there  is  a  real  foundation  for  the  doc- 
trine of  three  divine  Persons  in  the  unity  of 
the  Godhead. 

V.  3 — 5.  The  sublimity  of  the  language, 
here  used,  has  been  universally  admired  Ijy 
men  of  learning  and  taste;  and  indeed  the  sim- 
plicity of  the  whole  narrative  is  unspeakably 
more  majestic,  than  th(jge  studied  ornaments 
which  are  generally  employed  and  admired. — 
Before  the  formation  of  the  sun,  moon,  and 
stars,  there  was,  in  some  way  which  we  cannot 
explain  or  understand,  a  regular  succession  of 
light  and  darkness  on  the  chaotic  mass,  which 
thus  measured  out  "the  first  day."  "God  saw 
the  light  that  it  was  good;"  good  in  itself,  and 
admirably  adapted  to  the  benefit  of  his  crea- 
tures.— How  wonderful  and  inexplicable  is 
light!  How  indispensably  necessary  to  all  the 
purposes  of  human  life! 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


*  firmament  in  the  midst  of  the  waters,  and 
let  it  divide  the  waters  from  the  waters. 

7  And  God  made  the  firmament,  and 
^  divided  the  waters  which  were  under  the 
firmament,  from  the  waters  which  zoere 
'  above  the  firmament:  "*  and  it  was  so. 

8  And    °  God    called    the    firmament 
Heaven:  °  And  the  evening  and  the  morn 
ing  were  the  second  day. 

9  IT  And  God  said,  p  Let  the  waters 
under  the  heaven  be  gathered  together 
unto  one  place,  and  let  the  dry-land  ap- 
pear: and  it  was  so. 

10  And  God  called  the  dry-land  Earth, 
and  the  gathering  together  of  the  waters 
called  he  Seas:  i  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  Idnd, 
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, 


*  Heb.  expansion. 

kProv.  8:28,29. 

1  Job  26:8.   Ps.  104:10—13.  148: 

4.   Ec.  11:3. 
m  9,11,15,24.  Matt.  0:27. 
n  6,10.  5:2.  32:28. 
o  5,13. 
p  Job  26:10.  38:8—11.  Ps.  24:2. 

33:7.  95:5.   104:3,5—9.     136:6. 

ProF.  8:28,29.  Jor.  5:22.  2  Pet. 


3:5.   Rev.  10:6. 
q4.   Deut.  32.4.   Ps.  104:31. 
r2:5.  Job  28:5.  Ps.  104:14—17. 

147:8.  Matt.  6:30.   Heb.  6:7. 
f  Heb.  tender  grass. 
s  29.  2:9,16.    Matt.  7:17.    Luke 

6:43,44.    Jam.  3:12. 
t  [s.  61:11.  Mark  4:28. 
u  Is.  55:10,1).  Matt.   13:24,25.2 

Cor.  9:10.  Gal.  6:7. 


V.  6 — 8.  The  word,  translated  firmament., 
and  expansion,  i^Marg.^  is  used  for  the  whole 
space  which  surrounds  the  earth,  even  to  the 
fixed  stars,  which  are  "set  in  the  firmament  of 
heaven;"  as  "the  fowls"  are  said  "to  fly  in  the 
open  firmament  of  heaven;"  and  "he  called  the 
firmament,  heaven." — It  must  therefore  be  un- 
derstood according-  to  the  context:  but  it  is 
generally  in  this  place  interpreted  to  mean  the 
atmosphere,  or  air,  in  wiiich  the  clouds  are  sus- 
pended, and  from  which  they  water  the  earth. 

V.  9.  The  waters,  being  separated  from  the 
dry  ground,  which  they  had  hitherto  over- 
spread, or  been  mixed  with,  were  divided  into 
those  "under  the  firmament,"  which  are  de- 
posited in  the  oceans,  seas,  lakes,  rivers,  brooks, 
fountains,  and  subterraneous  receptacles;  and 
those  "above  the  firmament,"  which  are  sus- 
pended in  the  air,  form  the  clouds,  and  descend 
in  rains  and  dews. — ^Instead  of  attempting  a 
further  explanation  of  the  terms  here  used,  I 
would  rather  call  the  reader's  attention  to  the 
power,  wisdom,  and  goodness  of  God,  displayed 
in  this  part  of  creation.  In  the  vast  reservoir 
of  the  oceans  and  seas,  the  waters  are  treasured 
up,  being  preserved  from  putridity  by  their 
saltness  and  incessant  motion.  These  facilitate 
commerce  and  friendly  intercourse  betwixt 
distant  nations,  supply  immense  quantities  of 
wholesome  provisions,  and  are  in  many  ways 
serviceable  to  mankind.  From  them  originally, 
by  various  modes  of  conveyance,  the  whole 
earth  is  supplied  with  water,  which  is  rendered 
fresh  and  fit  for  use,  and  communicated  in  the 
gentlest  method.  With  this  all  living  crea- 
tures "quench  their  thirst;"  by  this  the  surface 
of  the  earth  is  thus  rendered  fertile,  and  all  the 
purposes  of  cleanliness  are  answered:  and  the 
same  waters,  continually  returning  to  the  sea, 
30] 


and  the  tree  yielding  fruit,  whose  seed 
was  in  itself,  after  his  kind:  and  God  saw 
that  it  was  good. 

13  And  the  evening  and  the  morning 
were  the  third  day. 

14  IF  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. 

1 6  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. 

17  And  God  *set  them  in  the  firma- 
ment 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. 

19  And  the  evening  and  the  morning 
were  the  fourth  day. 


X  Job 25:3,5.  38:12—14.  Ps.  8:3, 

4.  19:1—6.  74:16,17.  104:19,20. 

119:91.  136:7—9.  143:3—6.    Is. 

40:26.  Jer.  31:35.  33:20,25. 
J  Heb.  between  the  day  and  be- 

tteeen  the  night, 
y  8:22. 
J  Heb.  for  the  rule  of  the  day, 


&c. 
z  Deut.  4:19.   Josh.    10:12— 14. 

Job  31:26— 28.  Is.  13:10.  24:2.3. 

45:7.  Kz.  32:7,8.    Joel  2:10,31. 

3:15.  Am.  5:8.  8:9.   Hab.  3:11. 

Matt.  24:29.   27:45.   Acts  2:20. 

Rev.  16:8,9.  21:23. 
a  9:13.  Ps.  8:1.  Acts  13:47. 


by  brooks  and  rivers,  enrich  and  beautify  the 
adjacent  countries,  and  confer  manifold  bene- 
fits upon  mankind  through  the  whole  of  their 
course. 

V.  10.  It  is  ob.servable  that  God  himself 
gave  names  to  those  creatures,  over  which 
Adam  could  not  exercise  dominion;  but  left  him 
to  give  names  to  the  rest. — Without  doubt,  the 
original  names  were  expressive  of  the  nature 
of  the  creatures. 

V.  11,12.  Hitherto  the  whole  was  inert  and 
lifeless:  but  the  vegetable  .system  was  next  pro- 
duced, in  all  its  varied  and  numerous  tribes,  for 
the  use  of  man  and  beast:  and  each  was  creat- 
ed with  tl»e  surprising  power  of  propagating, 
and  multiplying  almost  infinitely,  its  peculiar 
species,  by  seeds,  often  very  minute,  and  scarce- 
ly discernible  from  each  other;  and  yet  never 
failing  to  produce  plants  of  the  same  species  as 
those  from  which  they  sprang,  each  after  his 
kind!  'God  has  secured  the  seeds  of  all  plants 
'with  singular  care;  some  of  them  being  dc- 
'fended  by  a  double,  nay,  a  triple  inclosure.' 
Bp.  Patrick. — Thus  creation  is  still  carried  on 
from  year  to  year;  and,  in  an  incomprehensi- 
ble manner,  the  earth  is  filled  with  the  riches 
and  liberality  of  the  Lord! 

V.  14 — 19.  By  the  word  of  the  omnipotent 
Creator  the  light  was,  as  it  were,  treasured  up 
in  the  heavenly  orbs,  fas  water  is  in  the  seas;) 
and  with  it  warmth  and  fertility  have  ever  since 
been  conveyed  to  the  different  regions  of  the 
globe;  while,  by  the  regular  circuits  of  the  ce- 
lestial bodies,  time  is  measured  out  for  our  con- 
venience in  various  respects.  'By  times  are 
'meant  the  spring,  summer,  autumn,  and  winter; 
'and  by  consequence,  the  seasons  for  plowing, 
'sowing,  planting,  pruning,  reaping,  vintage, 
'sailing;  and  by  a  swift  motion  round  in  twent)- 


B.  C.  4004. 


CHAPTER  I. 


B.  C.  4004. 


20  ^  And  God  said,  ^  Let  the  waters 
bring  forth  abundantly  the  *  moving  crea- 
ture that  hath  t  life,  and  ^  fowl  that  may 


m 


the  5 


open 


firma- 


fly  above  the  earth 
ment  of  heaven. 

21  And  God  created  '^  great  whales, 
and  every  living  creature  that  moveth, 
which  the  waters  '^  brought  forth  abun- 
dantly after  their  kind,  and  every  winged 
fowl  after  his  kind:  ®  and  God  saw  that  it 
7vas  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. 

24  IT  And   God  said,  e  Let   the  earth 

12: 


b22.  2;19.    8:1T   Ps.  104:24,25. 

148:10.  Acts  17:25. 
*  Or,  creeping.     1  Kings  4:33. 
f  Heb.  a  livittg  soul.  30.  Ec.  3: 

21. 
+  Heb.  let  fowl  fij. 
j  Heb.  face  of  the  frmament 

of  heaven.   7,14. 
c  Job  7: 12.  26:5.  Ps.  104:26.  Ez. 


32:2.  Jon.  1:17.  2:10.  Matt. 

40. 
d  8:17.  9:7.  Ex.  1:7.  8:3. 
e  18,25,31. 
f  28.  8:17.   9:1.   30:27,30.    35:11. 

Lev.  26:9.  Ps.  107:38. 
g  6:20.  7:14.  3:19.   Job  33:39,40. 

39:1,6,9,19.  40:15.    Ps.  50:9,10. 

104:18—23.143:10. 


bring  forth  the  living  creature  after  his 
kind,  cattle,  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  every  thing  that  creepeth  upon 
the  earth  after  his  kind:  and  God  saw  that 
it  was  good. 

26  II  And  God  said,  •  Let  us  make  man 
^  in  our  image,  after  our  likeness:  and  let 
them  ^  have  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  creeping  thing  that  creepeth 
upon  the  earth. 

27  So  God  created  man  in  his  ozvn 
image;  in  the  image  of  God  created  he 
him;  ™male  and  female  created  he  them. 


h  2:19,20.  Job  12:8—10.  26:13. 

i3:22.  11:7.  John  6:17.  14:23. 

k  6:1.  9:6.  Ec.  7:29.  Acts  17.28, 
29.  1  Cor.  11:7.  2  Cor.  3:18.  4: 
4.  Eph.  4:24.  Col.  1:15.  3:10. 
Jam.  3:9. 


1  9:2,3.     Job  5:23.     Ps.  8:4—8. 

104:20-24.     Jer.  27:6.   Heb. 
2:6—9.     Jam.  3:7. 
ni  2:21— 25.     5:2.       Mai.    2:15. 

Matt.  19:4.  Mark  10:6.    1  Cor. 

11:8,9. 


'four  hour.s,  to  make  a  day;  and  by  a  longer 
'to  make  years,  and  the  j^rateful  variety  of  sea- 
'sons.'  Bp.  Patrick. — The  moon  is  undoubtedly 
nn  opaque  body,  much  smaller  than  the  primary 
planets;  and  it  is  with  g'reat  probability  sup- 
posed, that  tlie  fixed  stars  are  lig-hts  themselves, 
immensely  iarji^e:  yet  the  moon  is  here  called 
a  gi-eat  Ugltt  in  distinction  from  the  stars;  which 
proves  that  the  sacred  writers  were  not  inspired 
to  speak  of  natural  things  with  philosophical 
exactness;  but  were  left  to  use  popular  lan- 
guage, and  to  discourse  of  them  according  to 
their  appearance.  As  a  light  (o  us,  with  refer- 
ence to  whom  the  sacred  writer  speaks,  the 
moon  is  greater  than  the  stars:  and  indeed  a 
jnodern  Astronomer,  when  not  purposely  ex- 
prcf^sing  himself  scicntiJicaUy,  would  use  simi- 
lar language.  Ignorance  or  error  in  these 
respects  is  not  fatal,  and  the  most  exact  knowl- 
edge is  comparatively  of  small  value:  "Unto 
man  he  said.  Behold,  the  fear  of  the  Lord,  that 
is  wisdom;  and  to  depart  from  evil,  is  under- 
standing."    Job  28:28. 

V.  20 — 2F-).  The  earth,  reduced  to  order  and 
beauty,  replenished  with  vegetable  treasures, 
and  lighted  up  with  unspeakable  splendor,  had 
yet  remained  destitute  of  inhabitants:  but  in 
these  verses  we  have  a  concise  account  of  the 
formation  of  the  various  species  of  animals, 
which  inhabit  the  waters,  the  air,  and  the  dry 
land.  The  similarity  between  fishes  and  birds, 
in  the  general  manner  of  producing  their  young, 
and  moving  in  their  respective  elements,  is 
supposed  to  mark  the  common  original  of  both 
from  the  ^vaters.  (2:19.)  The  word  rendered 
whales  may  include  all  the  large  inhabitants  of 
seas  and  rivers — A  very  superficial  acquaint- 
ance with  the  numerous  tribes  of  animals,  of 
different  sizes,  immensely  large,  or  invisibly 
minute;  their  distinct  modes  of  existence,  in 
different  elements  and  on  different  sustenance; 
the  surprising  exactness  and  kind  contrivance, 
with  which  the  organized  body  in  every  species 
is  formed;  and  the  various  ways  in  wliich  they 
subserve  the  use  and  pleasure  of  man;  majr  suf- 
fice to  shew  us  tliat  we  have  abundant  reasfon 
to  admire  and  adore  the  great  Creator;  while 


the  nature  of  life  itself,  and  its  production, 
continuance,  and  propagation,  in  every  distinct 
species,  forms  a  very  proper  subject  for  our  spec- 
ulations; if  we  would  be  convinced  how  incom- 
prehensible the  works  of  God  are,  and  how 
ignorant  man  is. — The  great  Creator  ]:ad  no 
occasion  minutely  to  enumerate  his  works,  in 
order  to  display  his  glory;  though  we  may  prop- 
erly descend  to  the  minute  investigation  of 
them.  There  is  therefore  no  particular  men- 
tion here  made  of  many  things,  which  arc  to  us 
of  the  greatest  importance.  Tlie  air,  which 
modern  experiments  have  evinced  to  be  of  ab- 
solute necessity  to  animal  and  vegetable  life, 
and  in  which  surprising  traces  of  divine  wisdom 
and  goodness  are  discovered,  is  not  particularly 
mentioned;  though  doubtless  it  is  implied  in  tlie 
general  term  expan.non.  (6.  J)Iarg.)  While  the 
surface  of  the  earth  is  constantlj^  replenished 
with  vegetable  riches,  and  inhabited  by  useful 
animals;  underneath  it  most  valuable  treasures 
are  stored  up,  placed  thus  out  of  our  way,  but 
not  out  of  our  reach.  "O  Lord,  how  manifold 
are  thy  works!  In  wisdom  hast  thou  made  them 
all:  the  earth  is  full  of  thy  riches." 

V.  26,  27.  The  language,  here  used,  is  that 
of  consultation,  and  not  of  deliberation  only;  and 
it  intimates  far  more  than  the  superior  excel- 
lency and  dignity  of  the  creature  about  to  be 
formed.  It  is  not  to  be  conceived,  that  tlio 
infinite  God,  by  speaking  in  the  plural  number, 
should  employ  a  language  assumed  by  many 
princes;  which  is  indeed,  as  thus  used,  more 
ostentatious  than  dignified.  But  it  is  still  more 
intolerable  to  suppose,  that  the  eter:^al  God 
addressed  any  of  his  own  creatures,  as  fellow- 
workers  with  him  in  the  creation  of  man.  Yet 
these  seem  the  only  expedients  for  interpreting 
this  language,  which  can  be  adopted,  by  those 
who  allow  the  divine  inspiration  of  the  whole 
Scripture,  and  still  refuse  their  assent  to  the 
doctrine  of  the  Trinity:  whereas,  admit  this 
doctrine  to  be  scriptural,  and  the  expressions 
are  suitable,  natural,  and  need  little  explana- 
tion. The  three  Persons  in  the  sacred  Trinity 
at  first  concurred,  in  coun.sel  and  operation,  in 
the  creation  of  man,  as  afterwards  in  his  re- 

[31 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


28  And  "  God  blessed  them,  and  God 
said  unto  them,  Be  fruitful  and  mukiply, 

n22.  9:1,T    1'J:16,20.   22:17,18.        24-.60.   26:3,4,24.    33:5.   49:26. 


covery  from  the  fall.  And  let  it  not  be  said, 
that,  in  avoiding'  one  difficulty,  we  run  our- 
selves into  another  and  a  greater;  for  it  can 
never  he  shewn  impossible,  that  the  same  infi- 
nite Being  should  be  Three  in  one  respect,  and 
One  in  another.  We  know,  and  it  is  absurd  to 
deny  it,  that  the  soul  and  body  are  distinct  sub- 
stances; yet  they  form  one  man,  who  is  two  in 
one  respect,  and  one  in  another:  but  who  can 
comprehend  the  bond  of  union  betwixt  his  own 
soul  and  body,  or  explain  how  they  mutually 
operate  on  each  other.?  And  if  we  are  incom- 
prehensible to  ourselves,  how  should  it  be  pos- 
sible for  us  to  comprehend  our  great  Creator? 
This  indeed  seems  the  limitation  of  human 
knowledge:  by  experiments  the  natural  phi- 
losopher discovers,  that  things  are  so,  and  have 
such  and  such  properties  and  powers;  but  how 
and  ichy^they  are  so  and  operate  as  they  do,  re- 
mains still  an  impenetrable  secret.  The  pro- 
cess of  nature  in  vegetation,  from  a  grain  of 
corn  being  cast  in  the  earth  until  the  gathering 
of  harvest,  is  no  more  comprehensible  by  us 
than  the  doctrine  of  the  Trinity;  and  he  who 
will  believe  no  more  than  he  can  comprehend, 
must,  to  be  consistent,  question  his  own  exis- 
tence. The  authenticated  testimony  of  God  is 
surely  as  sufficient  to  establish  the  doctrine,  as 
to  its  truth  and  certainty,  in  matters  of  revela- 
tion; as  experiments  are  to  establish  the  fact  in 
philosophy:  and  the  manner  how  is  no  more 
matter  of  faith  in  the  one  case,  than  of  science 
in  the  other;  nor  are  the  difficulties  greater, 
except  as  infinity  exceeds  the  grasp  of  our 
finite  capacities. 

The  great  Creator  said,  "Let  us  make  man,  in 
our  image, after  o!/r  likeness."  The  expressiouis 
doubled  and  varied,  that  it  may  the  more  engage 
our  attention,  and  ensure  our  belief.     This  im- 
age and  likeness  of  God  cannot  be  in  the  body; 
for  God  is  a  Spirit,  wliich  no  bodily  shape  can  in 
any  respect  resemble.    We  must  therefore  look 
for  it  in  the  rational  soul.     Even  in  the  present 
state  of  human  nature,   the  soul  of  man  bears 
some  faint  resemblance  to  its  Maker:  the  un- 
derstanding, memory,  and  imagination,  in  their 
several  operations,  "exhibit  a  faint  sliadow  of 
the  divine  wisdom  and  knowledge;  the  will,  as 
exciting  and  directing  our  activity  in  all  re- 
spects, bears  a  similitude  to  the  almighty  effects 
of  the   divine  volitions,  and  shews  that  mind 
can  act  on  matter  in  some  inexplicable  manner; 
naVi   conscience,  in  the  exercise  of  her  dicta- 
torial and  judicial  functions,  gives  a  feeble  re- 
flection of  the  justice  and  holiness  of  the  Judge 
of  all:  whilst  the  derived  and  dependent  im- 
mortality of  the  human  soul  reminds  us  of  Him 
who   is  self-existent  and  eternal.     But  fallen 
angels,  who  possess  these  powers  in  a  higher 
degree,  are   never  said  to  bear  the  image  of 
God;  and  few  places  in  Scripture  can  be  fairly 
interpreted  oi  fallen  man's  being  like  his  Ma- 
ker, till  renewed  by  divine  grace.     There  must 
then  be  a  nobler  "sense,  in  which  Adam  was 
formed  in  the  image  and  likeness  of  God.— No 
adequate  conception  indeed  can  be  formed  of 
man's   primaeval    state   and   powers,   from  the 
brief  account  given  of  him  in  Scripture.     But 
we  may  also  avail  ourselves  of  the  revelation 
given  us,  concerning  the  moral  attributes  of 
God;    we   may   contemplate   the   character  of 
Jesus  Christ,  who  in  human  nature  displayed 
the  divine  inaage  in   full  perfection;  we  may 
examine  the  moral  law  which  describes,   and 
32] 


and  replenish  the  earth,  and  subdue  it: 
and  have  dominion  over  the  fish  of  the 

Lev.  26:9.    1    Chr.  26:5.     Ps.      121:3—5.  128:3,4.    1  Tim.  4:3. 


the  Christian's  character,  which,  being  "renctr- 
ed  in  knowledge,"  "righteousness,  and  true 
holiness,"  exemplifies,  the  image  of  God.  And 
the  expression  renewed,  implies  that  it  is  the 
same  image  which  sin  had  defaced.  [M.  R.) 
From  these  sources  of  information  satisfactory 
conclusions  may  be  deduced.  God  alone  can 
have  perfect,  infallible,  immutable  knowledge: 
but  Adam  was  created  after  the  divine  image, 
both  in  the  capacity  of  receiving,  and  in  the 
disposition  of  heart  to  entertain,  true  knowl- 
edge; and  he  actually  possessed,  from  the  gift 
of  God,  a  right  understanding  and  a  compe- 
tent knowledge  of  his  Creator,  of  himself,  of 
his  own  situation,  his  duty,  his  interests,  his 
obligations  to  obedience,  and  the  odious  nature 
and  evil  consequences  of  disobedience. — In 
these  and  similar  concerns,  we  may  be  assured, 
that  he  knew  and  judged  according  to  the 
knowledge  and  judgment  of  his  Maker;  though 
not  infallibly  or  immutably. — Resulting  from 
this  state  of  his  understanding  and  judgment, 
he  doubtless  possessed  a  disposition  to  value  or 
contemn,  to  approve  or  disapprove,  to  love  or 
detest,  every  object  which  presented  itself 
to  his  mind,  according  to  its  real  excellency, 
worthlessness,  or  hatefulness. — In  such  a  state 
of  the  heart,  that  is,  of  the  judgment,  will,  and 
affections,  the  divine  image  evidently  must  con- 
sist: and  we  may  thence  certainly  infer,  that 
in  these  things'  Adam  resembled  his  Maker. 
Knowledge  in  a  creature  must  be  limited;  error 
may  follow,  and  thence  a  change  of  judgment 
and  heart  may  be  induced;  that  is,  a  holy  crea- 
ture may  fall,  and  become  unholy:  but  imper- 
fection in  the  original  disposition  of  the  heart. 
supposes  the  creature  to  be  formed  unholy,  and 
is  inconsistent  with  its  being  created  after  the 
image  of  God.— We  determine  then,  that  the 
image  of  God,  in  which  Adam  was  created, 
consisted  in  an  understanding  prepared  to  im- 
bibe true  knowledge,  a  judgment  free  from 
corrupt  bias,  a  will  disposed  to  obedience,  and 
affections  regulated  according  to  reason  and 
truth:  nor  can  we  conceive  that  it  could  con- 
sist in  any  thing  else.  From  such  a  state  of 
mind,  godliness,  in  all  its  internal  exercises  and 
external  expressions,  righteousness,  truth,  be- 
nevolence, purity,  and  an  exact  regulation  and 
government  of  every  appetite  and  passion,  must 
necessarily  result,  and  every  duty  to  God  and 
man  be  constantly  and  delightfully  performed. 
The  same  disposition  would  ensure  belief  of 
every  truth  which  God  should  afterwards  re- 
veal," obedience  to  every  precept  which  he 
should  enjoin,  a  cordial  acceptance  of  every 
proposal  which  he  should  make,  and  admiration 
of  every  discovery  of  the  divine  glory  at  any 
time  vouchsafed:  and  could  it  have  been  possi- 


ble for  man  to  sin,  without  losing  the  divine 
ima"-e,  it  would  have  disposed  him  to  repent; 
andt  with  faith,  love,  and  joy,  to  receive  the 
Mediator  in  whom  believers  trust;  and  to  ex- 
ercise all  those  graces,  and  practise  all  those 
duties,  which  spring  from  the  character  of  a 
redeemed  sinner.— Man,  thus  created  m  the 
divine  image,  was  constituted  ruler  over  the 
other  creatures.  This  dominion  has  been  fre- 
quently termed  a  part  of  the  divine  image:  but 
it  seems  more  natural,  to  consider  the  capaci- 
ty for  exercising  dominion  as  the  result  ot  that 
image;  and  that  the  actual  grant  of  dominion 
was  made  to  man,  in  consequence  of  that  ca- 
pacity, and  as  shadowing  forth  the  sovereignty 


B.  C.  4004. 


CHAPTER  I. 


B.  C.  4004. 


sea,  and  over  the  fowl  of  the  au-,  and  over 
every  living  thing  that  *  moveth  upon  the 
earth. 

29  IT  And  God  said,  Behold,  °  I  have 
given  you  every  herb  t  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:  p  to  you  it  shall  be  for 


meat. 

*Heb.    creepeth.     Ps.     69:34. 

Marg. 
oPs.   24:1.     115:16.    Hos.    2.8. 

Acts  17:24,25.   1  Tim.  6:17. 


I  Heb.  seeding  seed. 

p2;16.  9:3.  Job  36:31.    Ps.  104: 

27,28.    136:25.    145:15,16.    147: 

9.  Acts  14:17. 


of  God  over  all  his  works.  The  subjection  of 
the  animals,  had  not  sin  entered,  would  doubt- 
less have  been  far  more  entire  and  voluntary, 
and  the  exercise  of  man's  authority  far  more 
benig-n  and  gentle,  than  they  are  at  present. 
For  man  is  now,  too  generally,  a  severe  tyrant 
over  the  animals,  which  are  within  his  reach 
and  under  his  power;  and  many  creatures  seem 
to  have  shaken  off,  or  fled  from,  his  abused  do- 
minion. 

V.  28.  It  appears  from  this  verse,  that  both 
the  man  and  the  wofnan  were  created  on  the 
sixth  day;  and  that  the  subsequent  account  is 
only  a  more  circumstantial  recapitulation  of 
the  interesting  event. — The  beneficent  Crea- 
tor, having  formed  them  with  capacities  for 
enjoyment,  and  furnished  them  with  all  things 
externally  conducive  to  it,  assured  th'ein  of  his 
favor  and  blessing,  to  consummate  their  felici- 
ty and  secure  its  continuance:  and  it  is  proba- 
ble Adam  was  taught  to  expect,  that,  after  a 
term  of  probation  upon  earth,  he  and  his  de- 
scendants, if  they  persevered  in  obedience, 
would  be  translated  into  heaven,  or  favored 
with  some  confirmation  in  happiness  equivalent 
to  it.  The  increase  of  the  human  species  form- 
ed a  part  of  the  Creator's  benediction;  and, 
had  not  sin  entered,  it  would  have  been  a  pro- 
gressive communication  and  multiplication  of 
endless  felicity. — In  this  method  creation  is  still 
carried  on,  and  the  divine  perfections  are  ex- 
ercised and  displayed  in  the  continuance,  as 
well  as  in  the  first  production,  of  the  creatures; 
though  the  former  excites  little  surprise,  be- 
cause custom  leads  us  to  expect  it. 

V.  29,  30.  Our  wants  and  inclinations  give 
us  no  right  to  use  the  creatures  of  God,  how- 
ever suitable  they  may  be  to  supply  and  grati- 
fy them:  the  grant  of  the  great  Proprietor 
alone  confers  it.  In  this  grant  the  animals  are 
joined,  as  equallj'  entitled  to  provision  from  the 
Creator's  bounty. — Animal  food  seems  not  to 
have  been  generally  allowed,  till  after  the 
flood,  or  to  have  been  desired  or  thought  of 
before  the  fall.  But  it  is  not  certain,  either 
that  no  part  of  the  sacrifices  offered  after  that 
event  were  eaten,  or  that  a  rebellious  race  did 
not  take  the  liherfy  of  using  animal  food,  before 
it  was  s^ranted  them. 

V.  31.  V^ery  good.']  Each  production  of 
creative  power  had  before  been  pronounced 
good: — but  after  man's  creation,  the  whole  was 
declared  to  be  very  good.  A  superior  excel- 
lency, from  an  harmonious  connexion  of  per- 
fect parts  in  one  perfect  whole,  was  produced 
by  each  part  deriving  beauty  from,  and  reflect- 
ing beauty  npon  the  rest:  and  the  creation  of 
man,  the  image  and  vicegerent  of  his  Maker, 
the  only  worshipper  in  this  august  temple,  who 
in  reasonable  adoration  might  render  him  the 
glory  of  the  whole,  completed  the  design,  and 
stamped  it  "very  good." — The  perfections  of 
God  are  worthy  of  being  exercised,  displayed, 
Vol.  I.  5 


30  And  <5  to  every  bea.st  of  the  earth, 
and  to  every  fowl  of  the  air,  and  to  every 
thing  that  creepeth  upon  the  earth,  where- 
in there  is  t  life,  /  have  given  every  green 
herb  for  meat:  and  it  was  so. 

31  And  God  saw  every  thing  that  he 
had  made,  and,  behold,  it  was  ""  very  good. 
^  And  the  evening  and  the  morning  were 


the  sixth  day. 

qJob  38:39—41.    39:4,8,30.  40: 

16,20. 
+  Heb.  a  llvi?ig  soul. 


r  Job  38:7.  Ps.  19:1,2. 104:24,31. 

1  Tim.  4:4. 
s  6,8,13,19,23.  2:2.    Ex.  20:11. 


contemplated,  admired,  and  adored.  Man  was 
formed  capable  of  perceiving  that  manifested 
glory,  of  rendering  the  tribute  of  vocal  praise, 
and  of  finding  felicity  in  his  Maker's  worship 
and  love:  this  was  well  pleasing  to  the  Lord, 
who  was  most  perfectly  satisfied  with  his  work, 
"while  the  morning-stars  sang  together,  and 
all  the  sons  of  God  shouted  for  joy."  Thus  the 
creation  of  the  heaven  and  the  earth  was  com- 
pleted in  six  days,  which  doubtless  the  Creator 
could  have  effected  in  an  instant;  but  he  deem- 
ed it  more  suited  to  his  majesty  and  wisdom  to 
do  it  gradually,  and  by  progressive  advances; 
that  we,  leisurely  contemplating  these  won- 
ders, might  note  more  carefully  the  glories  dis- 
played in  them;  and.  seeing  each  majestically 
rise  superior  to  all  that  went  before,  might  be 
more  suitably  affected  with  admiring  gratitude, 
and  excited  to  adoring  pra,ise. 

PRACTICAL  OBSERVATIONS. 

The  account  given  us  in  this  chapter,  of  the 
Author  and  Original  of  all  things,  is  so  ration- 
al, satisfactory,  and  sublime;  and  the  visible 
creation,  as  it  subsists  at  this  day,  displays  such 
wise  contrivance,  powerful  operation,  and  be- 
neficent attention  to  the  wants  and  welfare  of 
all  creatures;  that  atheists,  and  all  others  who, 
with  the  Bible  in  their  hands,  and  the  creation 
before  their  eyes,  "honor  not  the  Creator  as 
God,  neither  are  thankful,"  must  be  for  ever 
left  without  excuse:  and  infidelity  and  i:  ipiety 
must  at  length  manifestly  appear  to  be  as  ab- 
surd and  foolish,  as  they  are  wicked. — The 
Creator  of  all  things  is,  without  controversy, 
the  sole  Proprietor  and  sovereign  Lord  of  all. 
Our  very  bodies  and  souls  are  his,  and  not  our 
own;  for  "he  made  us,  and  not  we  ourselves." 
He  has  therefore  an  undoubted  ri<rht  to  dispose 
of  us,  and  of  all  creatures,  as  he  pie.  ses.  To 
him  an  account  must  be  rendcrei  of  the  use 
which  we  make  of  all  his  gifts:  nor  should  we 
ever  allow  ourselves  to  lose  sight  of  this  impor-, 
tant  truth;  which  is  suited,  not  only  to  restrain 
us  from  abusing  the  work  and  gift  of  God  in 
the  practice  of  sin,  but  also  to  quicken  us  in 
employing  all  that  we  possess  and  enjoy,  in  the 
service  of  our  liberal  Benefactor.  We  should 
also  accustom  ourselves,  to  contemplate  his 
glory  in  every  object  which  we  behold,  and  to 
taste  his  bounty  in  all  our  comforts  and  enjoy- 
ments. As  our  obligations  are  so  vast,  his  larg- 
est demands  of  love,  worship,  and  service,  are 
perfectly  reasonable:  yet,  tried  by  this  plain 
rule,  our  own  hearts  must  certainly  condemn 
our  past  and  present  conduct. — In  our  own  pri- 
vate history,  as  well  as  in  that  of  the  world 
through  every  age,  we  may  read  what  havoc 
sin  has  made  in  the  creation  of  God,  once  by 
infallible  wisdom  pronounced  "very  good;"  es- 
pecially in  man,  created  in  his  own  image  and 
likeness!     Let  us  then  bless  Ms  name,  for  the 

[33 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


CHAP.  II. 


The  sabbath  is  instituted,  1 — 3.  Farther  particulars  concerning 
the  production  of  the  vegetables,  and  the  creation  of  man,  4— 
7.  The  o-arden  of  Eden,  how  planted,  and  where  situated,  8 
— 14;  man  is  placed  in  it;  and  permitted  to  eat  of  the  fruit, 
■with  a  solemn  interdiction  of  one  tree,  15 — 17.  The  animals 
are  named  by  Adam;  and  an  account  given  of  the  creation  of 
woman,  and  the  institution  of  marriage,  18 — 25. 


T 


HUS  *  the  heavens  and  the  earth 
were  finished,  and  all  the  ^  host  of 


them. 

2  And  •=  on  the  seventh  day  God  ended 
his  work  which  he  had  made:  and  he  rest- 
ed on  the  seventh  day  from  all  his  work 
which  he  had  made. 

3  And  God  '^  blessed  the  seventh  day 
and  sanctified  it:  because  that  in  it  he  had 


b4.  1:1.  Ps.  104:2.  Is.  45:18.  55: 

9.  65:17.  Heb.  4:3. 
b  Deut.  4:19.  17:3.  2  Kings  21:3 

—6.    Ps.   33:6.    Is.  40:26—28. 

45:12.     Jer.    8:2.     Luke   2:13. 

Acts  7:42. 
c  1:31.  John  5:17. 


d  Ex.  16:22— 30.  20:8—11.  31: 
13-17.  35:2,3.  Lev.  25:2,3. 
Deut.  5:12—14.  Neh.  9:14.  13: 
15—22.  Is.  56:2—7.  51i:13,14. 
Jer.  17:21—27.  Mark  2:27. 
Heb.  4:4—10. 


rested  from  all  his  work,  which  God  *  cre- 
ated and  made. 

4  IF  These  are  ^  the  generations  of  the 
heavens  and  of  the  eartli,  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 
s  had  not  caused  it  to  rain  upon  the  earth, 
and  there  rvas  not  a  man  ^  to  till  the  ground. 

G  But  +  there  went  up  a  mist  from  the 
earth,  and  watered  the  whole  face  of  the 
ground. 

7  And  the  Lord  God  formed  man  t  of 


*  Heb.  created  to  make. 

e  5:1.  10:1.  11:10.  25:12,19.  36: 

1,9.  Ex.  6:16. 
f  1:12. 
g  Job  5:10.  3356—23.  Ps.  65:9 


11.  Jer.  14:22.  Matt.  5:45. 
h  3:23.  4:2,12. 

t  Or,  a  mist  rehich  ttient  up. 
i  Heb.  the  duit  of,  &c. 


Gospel  of  Christ;  and  take  warning  from  the 
consideration  of  the  almighty  power  of  that 
God  against  whom  we  have  sinned,  (the  stu- 
pendous effects  of  which  we  have  been  contem- 
plating,) to  "flee  from  the  wrath  to  come,"  and 
to  seek  reconciliation  to  him,  that  his  powerful 
arm  may  be  employed  for  our  salvation,  and 
not  for  our  destruction.  And  what  deliver- 
ances, supports,  and  consolations  maj^  we  not 
expect,  in  our  greatest  distresses  and  perils, 
from  the  most  powerful  enemies;  if  the  omnipo- 
tent Creator  be  our  Father  and  our  Friend? 
Being  thus  rendered  victorious  over  all  our 
enemies,  and  new  created  unto  the  image  of 
God  in  holiness;  we  shall  at  length  obtain  ad- 
mission into  the  "new  heavens  and  new  earth, 
wherein  dwelleth  righteousness." 

NOTES. 
Chap.  II.  V.  1.  Host.]  All  the  parts  of  the 
visible  creation  occupy  their  proper  places,  like 
soldiers  in  a  well-disciplined  host,  or  army:  so 
that  number  and  variety  connect  with  regu- 
larity and  beauty,  and  condtice  to  the  perfec- 
tion of  the  whole.  {M.  jR.)— The  sacred  histo- 
rian, having  given  a  brief  account  of  the 
orderly  production  of  all  things,  explains  in 
this  chapter  some  particulars  more  fully,  whicli 
would  otherwise  have  interrupted  the  order  of 
his  narration. 

V.  2-  The  Lord  was  pleased  to  complete  his 
design,  just  when  the  sixth  day  ended  and  the 
seventh  commenced;  and  then  he  rested  from 
all  his  work:  not  that  the  exertion  of  creating 
power  had  caused  weariness,  or  that  his  rest 
-was  inactivity;  for  he  still  upholds,  preserves, 
renovates,  and  gorerns  the  whole;  in  which 
sense  Christ  says,  "The  Father  worketh  hither- 
to, and  I  work."  But  he  ceased  from  creating, 
^nd  added  no  more;  and  he  rejoiced  with  per- 
fect satisfaction  in  the  whole,  as  worthy  of  him- 
self and  manifesting  his  glory. 

V.  3-  The  sacred  writer  here  both  records 
the  appointment  of  the  sabbath,  and  assigns 
the  reason  for  it:  "Because  that  in  it  the  Lord 
rested  from  all  his  work."  This  is  evidently 
historical,  and  not  by  anticipation:  for  the  rea- 
son subsisted  from  the  beginning;  and  was  more 
cogent  immediately,  than  it  could  be  at  a  dis- 
tance of  more  than  two  thousand  years.  %vhen 
the  command  was  solemnly  renewed  from  Mount 
Sinai,  long  after  sia  had  marred  the  beauty  of 
the  great  Creator's  works:  and  it  concerns  the 
34] 


whole  human  race,  as  much  as  the  nation  of 
Israel.  This  is  confirmed  by  the  custom  of 
measuring  time  by  weeks,  which  has  generally 
prevailed  in  the  world;  and  which  is  most  rea- 
sonably accounted  for,  by  supposing  it  to  have 
arisen  from  an  original  tradition,  handed  down 
from  Adam  and  Noah  to  all  their  posterity. 
And  the  silence  of  Moses  concerning  the  ob- 
servation of  the  sabbath  by  the  patriarchs,  so 
far  from  proving  that  they  were  not  command- 
ed to  observe  it,  will  not  render  it  so  much  as 
probable  that  they  did  not  actually  keep  it,  to 
those  who  attentively  consider  how  much  dark- 
ness rests  upon  many  similar  subjects,  in  the 
scriptural  history  of  the  Church.  Yet  some 
intimations  are  given  in  this  book,  which  shew 
that  the  patriarchs  divided  time  into  weeks,  and 
regarded  the  seventh  day.  [J^otes,  8:6 — 14.  29: 
27.)— The  "sabbath,  being  made  for  man,"  was 
no  doubt  coeval  witii  his  creation. — Even  in  the 
state  of  innocence,  Adam  and  Eve  were  em- 
ployed in  dressing  and  keeping  the  garden:  and 
though  exempt  from  sin  and  suffering,  yet  their 
rational  nature  was  capable  of  a  far  more  ex- 
alted state;  and  they  were  taught  to  consider 
themselves  as  preparing  for  it  by  progressive 
improvement.  The  seventh  day  therefore,  be- 
ing blessed  and  sanctified  by  God,  separated 
from  common  employments,  and  consecrated  to 
religious  worship;  oa  it  especially  they  were 
required  to  remember  their  Creator,  to  con- 
template his  works,  and  to  render  him  their 
tribute  of  thankful  praise;  and  this  would,  even 
in  Paradise,  be  conducive  to  the  glory  of  God, 
and  beneficial  to  them;  perhaps  absolutely 
necessary  to  their  safetv  and  felicity.  {J^otes, 
Ex.  16:22—27.  20:8—11.) 

V.  4.  This  is  the  real  and  true  account  of 
the  origin  of  the  heavens  and  the  earth;  and 
may  therefore  be  opposed  to  the  fables  of  poets, 
and  the  fancies  of  speculating  philosophers. — 
The  word  Jehovah,  the  peculiar  name  of  the 
living  God,  is  here  first  used.  It  seems  to  mean 
Self-existence,  underived,  independent,  and  im- 
mutable.    (JVo<e,  Ex.  3:14.) 

V.  5,  6.  In  general,  God  employs  the  genial 
warmth  of  the  sun  and  the  refreshing  rains,  and 
also  the  labor  of  man,  in  producing  the  fruits  of 
the  earth:  but  he  needs  them  not;  and  therefore 
these  first  productions,  (which  doubtless  were 
in  full  perfection,)  were  prepared  before  the  sun 
was  created,  before  the  rain  descended,  or  man 
was  formed:  but  from  the  time  that  the  vegetables 


B.  C.  4004. 


CHAPTER  II. 


B.  C.  4004. 


the  '  dust  of  the  ground,  and  ^  breathed 
into  his  '  nostrils  the  breath  of  life:  and 
man  became  ■"  a  living  soul. 

8  IT  And  the  Lord  God  planted  °  a  gar- 
den °  eastward  in  Eden:  and  there  he  put 
the  man  whom  he  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:  p  the  Tree  of 
life  also  in  the  midst  of  the  garden,  and 
1  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 
'  Havilah,  where  there  is  gold; 

12  And  the  gold  of  that  land  is  good: 
there  is  *  bdellium  and  "  the  onyx-stone. 


i  3:19.  Job  4:19.  33:6.  Ps.  103: 
14.  Ec.  3:20.  12:1.  Is.  64:8.  1 
Cor.  16.47.  2  Cor.  4:1.  5:1. 

kJob  21:3.  33:4.  John  20:22. 
Acts  11:25. 

1  1:22.  Is..2:22. 

m  Num.  16:22.  27:16.  Zech.  12: 
1.  1  Cor.  15:45.  Heb.  12:9. 

n  13:10.  Is.  51:3.  Joel  2:3. 

o  3:24.  4:16.  2  Xings  19:12.  Kz. 


Kz. 


27:23.28:13. 
p3:22.    Prov.  3:18.    11:30, 

47:12.  Rev.  2:1.  22:2,14. 
q  17.  3:3,22.    Is.  44:26.  47:10.    1 

Cor.  8:1. 
r  Ps.  46:4.  Rev.  22:1. 
s  10:1,29.  25:18.  1  Sam.  18:1. 
t  Num.  11:1.- 
u  Kx.  28:20.   39:13.   Job  28:16. 

Kz.  23:13. 


were  produced,  a  mist  arose  from  the  earth,  and 
fell  in  gentle  dews  for  their  refresliment  and 
preservation. — 'It  is  God's  immediate  work  to 
'communicate  the  first  principles  of  thing's,  but 
*their growth  is  promoted  by  the  instrumentality 
'of  man.'  Fuller.  Thus  regeneration  is  immedi- 
ately the  work  of  God;  but  in  prog-ressive  sanc- 
tification  man  is  willing  and  active. 

V.  7.  The  Creator's  skill  was  manifested,  in 
forming-  so  exquisite  a  structure  as  the  human 
body,  of  so  mean  materials.  Yet  the  Lord  not 
only  gave  man  life  in  common  with  the  other 
animals,  which  had  bodies  formed  of  the  same 
dust;  but  immediately  communicated yrom  hiin- 
self  the  rational  soul,  here  denoted  by  '■'•breath- 
ing; into  his  nostrils  the  breath  of  life."  Thus 
"the  first  Adam  became  a  living  soul:"  but  man 
by  the  fall  having  become  dead  in  sin;  in  infi- 
nite mercy,  "the  second  Adam,  the  Lord  fz-om 
heaven,"  became  "a  quickening  spirit,"  and, 
by  the  communication  of  the  Holy  Spirit,  he 
restores  divine  life  and  renews  the  divine  im- 
age.— It  is  remarkable  that  Jesus,  after  his 
resurrection,  (with  apparent  reference  to  this 
expression,)  '■'■breathed  upon  his  disciples,  and 
said,  Receive  ye  the  Holy  Ghost." 

V.  8,  9.  This  garden,  planned  doubtless  with 
exquisite  beauty,  and  stored  with  every  thing 
which  could  regale  the  senses,  seems  to  have 
been  intended  as  a  pledge  of  heavenly  felicity. 
—The  word  ■paradise^  (which  the  Septuagint  use 
in  this  place  for  garden,)  in  allusion  to  Eden,  is 
in  some  instances  used  for  heaven  itself,  and 
there  are  many  references  to  it  in  scripture. 
{Luke  23:43.  2  Cor.  12:4.)  "The  Tree  of  Life" 
seems  also  to  have  been  a  sacramental  pledge 
of  immortality;  and,  by  eating  the  fruit  of  it, 
life  and  felicity  were  sealed  to  Adam,  as  long 
as  he  continued  obedient.  "The  Tree  of  knowl- 
edge" might  be  th.is  called,  because  that,  by 
the  prohibition  of  its  fruit,  a  revelation  was 
made  to  Adam  of  his  Creator's  will;  of  his  own 
duty,  interest,  situation,  and  danger;  of  the  con- 
sequences of  his  future  conduct;  and  of  the 
prescribed  condition  of  life  or  death,  happiness 


1 3  And  the  name  of  the  second  river  is 
Gihon:  the  same  is  it  that  compasseth  the 
whole  land  of  *  Ethiopia. 

1 4  And  the  name  of  the  third  river  is 
*  Hiddekel:  that^z^  it  which  goeth  +  to- 
wards the  east  of  ^  Assyria.  And  the 
fourth  river  is  ^  Euphrates. 

1 5  And  the  Lord  God  took  }  the  man, 
and  *  put  him  into  the  garden  of  Eden  to. 
dress  it  and  to  keep  it. 

[Practical  Observations.'] 

16  And  the  Lord  God  commanded  the 
man,  saying,  Of  every  tree  of  the  garden 
'  thou  mayest  '^  freely  eat: 

1 7  But  *=  of  the  tree  of  the  knowledge 
of  good  and  evil,  thou  shalt  not  eat  of  it: 
for  in  the  day  that  thou  eatest  thereof, 
I'  thou  shalt  ^  surely  die. 


*Heb.  Cush.  10:6.  Is   11:11. 

X  Dan.  10:4. 

I  Or,  eastward  to  Assyria. 

y  10:11.  25:18. 

z  15:18. 

I  Or,  Mda-m.   5:2.  Job  31:33. 

a  8. 

J  Heb.  eating  thou  shalieat.  3: 

1,2. 
b9.  1  Tim.  4.4.  6:11. 


c  3:1—3,11,17. 

II  Heb.  dying  thou  shalt  die. 

A  3:3,4.  Deut.  27:26.  Ez.  3:18— 
20.  18.4,13,32.  Rom.  1:32.  6: 
12—21.  6:16,23.  7:10—13.  8:2. 
1  Cor.  15:22,56.  Gal.  3:10. 
Eph.  2:1—6.  6:14.  Col.  2:13. 
1  Tim.  6:6.  Jam.  1:15.  1  John 
5:16.  Rev.  2:11.  20:6,14.  21:8, 


or  misery;  in  which  things  his  most  interesting 
knowledge  consisted.  By  abstaining  from  this 
fruit  the  knowledge  of  good  would  be  enjoyed; 
but  by  eating  of  it  the  knowledge  of  evil  would 
be  fatally  introduced.  It  might  also  intimate 
that  man  should  set  boundaries  to  his  thirst  for 
knowledge;  and  Covet  rather  to  know  and  obey 
the  commands  of  God,  than  to  pry  into  unre- 
vealed  secrets.  To  these  meanings  Satan  artful- 
ly superadded  his  pernicious  misinterpretation, 
which  will  shortly  require  our  attention. — This 
garden  was  situated  eastward  of  Canaan,  or  of 
the  wilderness  where  Moses  wrote  the  history. 
—Adam  and  Eve  seem  to  have  been  created 
without  the  garden,  and  to  have  been  after- 
wards brought  into  it. 

V.  10 — 14.  From  the  well-known  names  of 
the  Hiddekel  or  Tigris,  and  the  Euphrates,  we 
determine  that  the  garden  of  Eden  was  situated 
in  or  near  Mesopotamia;  and  some  learned  mea 
have  supposed  that  almost  the  precise  spot  may 
be  ascertained;  but  this  is  doubtful.  It  is  sup- 
posed, that  the  Tigris  and  Euphrates  met  and 
united  their  streams  at  the  garden  of  Eden,  and 
that  below  it,  the  river  parted  again  into  two 
streams,  called  Pison  and  Gihon;  and  that  all 
these  are  called  heads.  It  is  manifest,  that 
Moses  intended  to  give  an  intelligible  descrip- 
tion of  the  situation  of  Eden  t»  his  country- 
men; who  might  doubtless,  by  attending  to  the 
several  particulars  here  mentioned,  find  the 
precise  spot,  though  we  cannot:  and  notwith- 
standing the  subsequent  convulsions  during  the 
deluge,  which  must  have  greatly  changed  the 
face  of  the  countrj"^;  it  is  evident  that  the  Tigris 
and  Euphrates  continued  nearly  the  same  course 
after  that  catastrophe  as  before. 

V.  16,  17.  Man,  created  in  the  image  of  God, 
doubtless  had  the  moral  law  written  in  his  heart 
as  the  law  of  his  holy  nature;  and  was  both 
bound  and  inclined  to  that  love  of  God  and  his 
creatures,  which  constitutes  its  substance  and 
fulfilment.  But  the  prohibition,  here  imposed,, 
was  an  additional  instituted  test  of  obedience;  and, 
being  accompanied  with  the  liberal  allowance 

[3S, 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


18  IT  And  the  Lord  God  said,  It  is  not 
^  good  that  the  man  should  be  alone:  *'  1 
will  make  him  an  help  *  meet  for  him. 

1 9  And  2  out  of  the  ground  the  Lord 
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  eve- 
ry living  creature,  that  zvas  the  name 
thereof. 

20  And  Adam  t  gave  names  to  all  cat- 
tle, 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. 


e  1;31.    Prov.  18;22.    Ec.  4:9— 

12. 
f  3:12.  1  Cor.  11:7—12.   1  Tim. 

2:11—13. 
*  Heb.  Is  before  him. 


g  1 :20— 25. 

h  22,23. 

f  Or,  the  man.  16. 

JHeb.  called. 

i  18. 


21  And  the  Lord  God  causea  '  a  deep 
sleep  to  fall  upon  Adam,  and  he  slept; 
and  he  took  one  of  his  ribs,  and  closed  up 
the  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?>  now  •"  bone 
of  my  bone,  "  and  flesh  of  my  flesh:  she 
shall  be  called  "Woman,  because  she  was 
taken  out  of  ^  Man. 

24  Therefore  shall  a  man  *•  leave  his 
father  and  his  mother,  and  shall  p  cleave 


which  precedes  it,  formed  a  proper  trial  of  his 
love,  and  of  the  submission  of  his  inclinations 
to  the  will  of  his  beneficent  Benefactor.     It 
likewise  intimated  to  him,  that  the  favor  of  God, 
and  not  animal  gratification,  was  the  proper 
felicitj   of  his  nature;   and  taught  him  not  to 
consider  himself  at  the  summit  of  his  happiness, 
in  a  state  where  self-denial  was  required. — The 
annexed  denunciation,  "thou  shalt  surelj^  die," 
or,  dying  thou  shalt  die,  evidently  implied,  that 
by  transgression  he  would  totally  forfeit  his 
Maker's  favor,  and  incur  his  displeasure  with 
all  its  awful  effects;  that  immediately  he  would 
become  liable  to  pain  and  disease,  which,  as  a 
tedious  execution,  would  not  cease  but  in  the 
dissolution  of  the  body;  that  he  would  lose  the 
holy  image  of  God  and  the  comfort  of  his  favor; 
and  that  he  would  experience  the  i-orment  of 
sinful  passions  and  the  terror  of  his  Creator's 
veno"eance,  which,  according  to  this  covenant., 
must  endure  coeval  with  the  existence  of  his 
immortal  soul.     The  event  shews  that  all  this 
was  implied:  for  the  just  and  holy  God  would 
not  subsequently  inflict  more  than  he  had  pre- 
viously  denounced   to   Adam   and   Eve.      Tlie 
same  evidence  proves,  that  the  wliole  human 
race,  then  in  the  loins  of  their  common  father,  | 
and  represented  by  him  as  their  federal  head, 
were  interested  in  the  transaction.     To  argue 
a"-ainst  this,  is  to  combat  stubborn  facts,  as 
well  as   divine    revelation;   unless  some  more 
satisfactory  account  of  the  present  condition 
and  character   of  man  can   be  assigned,  but 
which  has  never  yet  been  done.     For  man  is 
evidently  a  sinful  creature,  and  shews  his  natu- 
ral propensities  by  his  first  actions  and  contin- 
ual conduct;  he  is  under  undeniable  tokens  of 
divine  displeasure,  and  exposed  to  sufferings 
and  death;  a  dark  cloud,  impenetrable  except 
by  the  light  of  revelation,  rests  upon  his  state 
beyond  the  grave;    the  Scriptures  always  ad- 
dress him  as  in  this  miserable  situation,  and  as 
bearing  this  sinful  character;  and  these  things 
have  been  universally  verified  in  all  ages  and 
nations.     If  men  find  fault  with  that  which  God 
has  evidently  done,  let  them  answer  it  to  him. 
He  deigns  not  to  apologize  for  his  own  conduct; 
and,  with  our  dark  and   imperfect  views,  we 
shall  be  deemed  too  officious,  if  we  attempt  it. — 
"Shall  not  the  Judge  of  all  the  earth  do  right?" 
seems  the  proper  answer  to  objectors;  and  to 
wait  for  a  world  of  clearer  light  is  our  proper 
behavior.     To  allow  the  wisdom,  justice,  and 
goodness  of  the  divine  conduct,  only  when  we 
can  perceive  them,  savors  neither  of  humility 

361 


k  15:12.    1  Sam.  26:12.    Dan.  8: 

18. 
.;  Heb.  builded.  1  Tim.  2:13. 
1  19.    Prov.  18:22.  19:14.    Heb. 

13:4. 
m  29:14.   Judg.  9:2.  2  Sam.  6:1. 

19:13.  Eph.  6:30. 


n24. 

II  Heb.  Isha. 
IT  Heb.  Ish. 
o  Ps.  46:10. 
p  Deut.  4:4. 
Acts  11:23. 


1  Cor.  11:8,9. 


1020.    Josh.  23:3. 


nor  of  faith;  for  the  same  approbation  is  due  to 
an  equal  or  an  enemy:  but  it  becomes  us,  and 
is  honorable  to  God,  when  we  adore  the  depths 
which  we  cannot  fathom,  and  believe  that  while 
"clouds  and  darkness  are  round  about  him, 
righteousness  and  judgment  are  the  'basis  of 
his  throne."  Could  we  divest  ourselves  of  par- 
tiality, we  might  discern  in  some  degree  the 
reasonableness  of  the  prohibition;  the  peculiar 
meetness  of  Adam,  as  the  common  father  of  the 
human  race,  to  be  their  representative;  and  the 
divine  goodness  in  selecting,  as  the  condition 
of  this  covenant,  so  easy  a  test  of  obedience, 
and  in  making  the  implied  stipulation,  that  if 
he  did  not  eat  he  should  not  die.  Many  things 
have  been  copiously  and  plausibly  argued  upon 
these  topics:  but  it  is  readily  granted,  that  great 
difficulties  remain;  and  that  they,  who  will  give 
their  Creator  credit  for  justice  and  goodness, 
no  farther  than  they  can  perceive  them,  must 
stumble  at  this  stumbling  stone,  after  all  that 
can  be  done  to  remove  it.  Man's  mortality 
and  depravity,  as  well  as  universal  historj'^, 
coincide  with,  and  confirm,  the  scriptural  ac- 
count of  this  transaction;  and,  as  collateral 
evidences,  prove  that  it  is  the  "testimony  of 
God,"  and  that  we  do  not  mistake  its  meaning: 
on  this  ground  faith  receives  it;  and  humbled 
reason  submits  to  her  Teacher,  God,  and  allows 
his  righteousness,  though  she  cannot  fully  com- 
prehend it. 

V.  10.  It  was  not  conducive  to  the  happiness 
of  man,  to  remain  without  the  solace  of  society, 
and  the  endearment  of  tender  friendship;  nor 
consistent  with  the  end  of  his  creation  to  be 
without  marriage,  by  which  the  earth  might  be 
replenished,  and  worshippers  and  servants  of 
God  continually  raised  up  to  render  him  praise 
and  glory. 

V.  19,  20.  Adam  seems  to  have  been  vastly 
better  acquainted,  by  intuition  or  immediate 
revelation,  with  the  distinct  properties  of  every 
creature,  than  the  most  sagacious  observers, 
since  the  fall,  have  been  by  study.  When, 
therefore,  God  brought  the  several  species  be- 
fore him,  he  gave  them  names  expressive  of 
their  distinct  natures  or  exterior  forms.  This 
was  also  a  token  of  his  dominion  over  them. — 
Yet,  upon  this  review,  not  one  was  found  in 
outward  form  his  counterpart,  (as  the  animals 
were  created  male  and  female;)  nor  one  suited 
to  engage  his  affections,  participate  in  his  en- 
joyments, or  associate  with  him  in  the  worship 
of  God. 

V.  21—23.    Adam,  being  supematurally  cast 


B.  C.  4004. 


CHAPTER  II. 


U.  C.  4004. 


unto   his  wife:   and  ithey  shall  be  one 
flesh. 

q  Mai.  2:14—16.  Matt.  19:3—9.  I    7:2—4.  Eph.  5:28—31.  1  Pet. 
Mark  10:6—12.  1  Cor.  6:16,17.       3:1—7. 


into  a  deep  sleep,  without  consciousness  or  pain, 
the  Lord  took  from  that  part  of  his  body  which 
was  near  the  heart,  the  substance  of  which  he 
formed  the  woman;  who  was  to  be  as  part  of 
himself,  and  the  object  of  his  most  cordial  affec- 
tions. She  was  taken  from  him,  and  not  out  of 
the  ground;  that  there  might  be  a  natural  foun-: 
dalion  of  moderate  subordination  on  the  wom- 
an's part,  and  sympathizing  tenderness  on  the 
man's;  as  a  man  rules  over,  yet  carefully  de- 
fends and  tenderly  takes  care  of,  his  own  body. 
The  Lord  then  conducted  her  as  his  gift  to 
Adam,  that  they  might  be  united  in  marriage 
for  their  mutual  good;  and  that  he  might  thus 
authorize,  and  give  an  example  for  the  regula- 
tion of,  future  marriages.  Doubtless  he  made 
known  to  Adam,  perhaps  during  his  sleep,  in 
what  manner  the  woman  had  been  created  from 
a  part  of  himself,  to  be  his  companion. — The 
original  word  translated  woman,  is  the  same  as 
is  rendered  man,  excepting  the  feminine  ter- 
mination: it  imports  tliat  she  was  exactly  his 
counterpart,  taken  from  him,  united  to  him, 
and  like  him  in  every  thing  but  sex;  and  it 
expressed  his  satisfaction  in  his  Creator's  gift, 
and  his  thankful  acceptance  of  it. 

V.  24.  According  to  the  original  institution 
of  marriage,  the  nearest  of  all  relations  and  the 
proper  source  of  all  the  rest,  men  in  every  sub- 
sequent age  would  leave  the  immediate  society 
even  of  their  parents,  to  lay  the  foundation  of 
new  families;  and  thenceforth  all  other  relative 
affections  and  duties  must  be  regulated,  in  sub- 
ordination to  the  affections  and  duties  of  that 
new  relation.  Thus  one  man  and  one  woman  are 
so  closely  united  as  to  become  "one  flesh:"  so 
that,  according  to  the  original  institution,  noth- 
ing can  separate  them,  but  that  which  dissolves 
th'O  union  of  soul  and  body,  and  even  divides  the 
component  parts  of  the  body  from  each  other. 
This  seems  to  be  the  remark  of  Moses  rather 
than  of  Adam;  but  certainly  it  was  the  word  of 
God,  speaking  by  one  of  them.  Neither  polyg- 
amy nor  divorces  can  accord  with  this  original 
institution.  "In  the  beginning  it  was  not  so;" 
nor  would  such  things  have  been  practised,  but 
for  the  sinful  lusts  of  men.  And  equally  un- 
scriptural  are  constrained  celibacy,  and  need- 
less restraints  upon  marriage.  The  records  of 
former  times,  and  impartial  observation  on  the 
present,  evince  that  it  is  not  generally  "good 
for  man  to  be  alone."  The  mutual  inclination 
of  the  sexes  for  each  other,  (which,  however 
debased  by  sin,  was  originally  implanted  by  the 
Creator,)  when  regulated  by  the  law  of  God, 
and  free  from  other  restraints,  becomes  the 
foundation  of  all  the  relations  of  life,  the  source 
of  the  most  rational  of  our  earthly  comforts, 
and  equally  beneficial  to  individuals,  families, 
and  nations:  like  a  river,  which,  gliding  within 
its  banks,  beautifies  and  enriches  the  neighbor- 
ing plains.  But  when  unscriptural  restraints 
are  imposed,  or  when  it  bursts  through  the  ap- 
pointed bounds,  it  diffuses  vice,  discord,  disease, 
and  misery,  with  horrible  rapidity;  like  the 
same  river,  obstructed  in  its  natural  channel, 
overflowing  its  banks,  inundating  and  desolat- 
ing the  fields,  and  converting  the  neighboring 
country  into  a  noxious  marsh  or  fen. — 'Go 
'among  the  enemies  of  the  gospel,  and  you  shall 
'see  the  woman  either  reduced  to  abject  slave- 
'ry,  or  basely  flattered  for  the  vilest  of  purposes: 
'but  ia  Christian  families,  you  see  her  treated 


25    And  they  were  both  'naked,  the 
man  and  his  wife,  and  were  not  ashamed. 

r  3:7,10,11.  V. 


'with  honor  and  respect;  as  a  friend,  as  natural- 
'ly  an  equal,  a  soother  of  man's  cares,  a  softener 
'of  his  grief,  and  a  partner  of  his  joys.'  Fuller. 
V.  25.  The  human  body,  the  most  noble  pro- 
duction in  the  material  creation,  would  not 
have  required  concealment,  had  not  sin  dis- 
graced the  Creator's  work:  and  probably  sliame 
would  never  have  been  excited,  in  the  manner 
in  which  it  has  been  ever  since,  had  not  the 
sinful  nature  been  communicated  with  the  prop- 
agation of  the  human  species. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
As  God  himself  contemplated  his  whole  work 
with  cordial  approbation,  and  rested  in  it  with 
entire  complacency;  it  must  be  great  presump- 
tion for  us  to  find  fault  with  any  part  of  it.  We 
are  indeed  capable  of  perceiving  the  wisdom 
and  goodness  of  God,  in  many  of  the  constituent 
parts  of  the  vast  creation,  and  of  rendering  to 
him  the  tribute  of  adoring  praise;  but  it  is  most 
daring  pride,  to  suppose  ourselves  competent  to 
understand  the  whole. — The  only  wise  God  in- 
stituted the  Sabbath  in  Paradise  before  the  en- 
trance of  sin;  and  thus  he  has  shewn,  not  only 
the  advantage,  but  the  absolute  necessity,  of 
time  set  apart  for  his  immediate  service,  as  ths 
world  now  is;  if  we  would  pay  any  suitable  re- 
gard to  religion,  or  to  the  salvation  of  our  im- 
mortal souls.  How  diligently  then  should  we 
sinners  keep  holy  the  Christian  Sabbath;  and 
take  care  that  our  children  and  domestics  have 
leisure  and  opportunity,  and  make  use  of  them, 
for  the  same  salutary  purposes!  But  the  rest  to 
be  observed  is  not  indolent  repose.  The  rest  of 
heaven  consists  in  serving  God  without  weari- 
ness and  with  entire  satisfaction;  and  our  sab- 
baths should  be  earnests  of  that  blessedness, 
and  a  preparation  for  it.  Indeed,  God  gives 
every  thing  to  labor,  which  was  needful  in  in- 
nocence and  in  paradise;  because  true  excel- 
lence and  happiness  consist  in  action,  n'ot  in 
inactivity. — The  reflection  likewise,  that  our 
bodies  were  formed  from  the  dust  of  the  earth, 
may  tend  to  repress  the  pride  of  beauty,  strength, 
or  agility;  to  abate  our  solicitude  about  them; 
and  to  teach  us  to  prepare  for  the  execution  of 
the  sentence,  "Dust  thou  art,  and  unto  dust 
shalt  thou  return." 

V.  16—25. 

Additional  favors  lay  us  under  additional 
obligations  to  grateful  obedience:  and  as  our 
liberal  Benefactor  indulges  us  in  all  things 
truly  good  for  us;  it  is  highly  reasonable  that  we 
should  give  him  credit  for  his  wisdom  and  kind- 
ness, even  in  restraints  and  prohibitions,  and 
cheerfully  deny  ourselves  at  his  requirement. 
— The  covenant  of  works  was  holy,  and  just, 
and  good;  being  proposed  by  a  God  of  perfect 
holiness,  justice,  and  goodness;  and  acceded  to 
by  Adam,  before  sin  had  impaired  his  powers, 
perverted  his  judgment,  or  depraved  his  heart: 
yet  it  is  contrary  to  us,  who  in  Adam,  and  after 
his  example,  have  violated  the  terms  of  it.  We 
have,  therefore,  great  reason  to  be  thankful 
for  another  covenant,  established  upon  better 
promises,  and  ratified  by  the  engagements  of  a 
better  Surety.  To  him  let  us  flee  for  refuge, 
and  from  him  alone  seek  deliverance  from 
shame  and  pain,  from  sin  and  death.  And  while 
we  receive  all  worldly  and  relative  comforts 
from  the  hand  of  our  reconciled  God;  and  seek 

.-wyv*  [37 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


CHAP.  III. 


The  woman,  tempted  by  the  serpent,  eats  the  forbidden  fruit, 
and  induces  Adam  to  do  the  same,  1 — 6.  They  are  alarmed 
and  ashamed,  in  vain  attempt  concealment,  and  are  convicted 
by  God,  1 — 13.  Sentence  is  denounced  against  them,  con- 
taiuinj  the  gracious  promise  of  a  Redeemer,  14—19.  They 
are  clothed,  but  expelled  from  Eden,  20 — 24. 

^TOW  *the  serpent  was  more  subtle 
J_^  than  any  beast  of  the  field  which 
the  Lord  God  had  made:  and  he  said 
unto  the  woman,  *  Yea,  **  hath  God  said, 
Ye  shall  not  eat  of  every  tree  of  the  war- 
den? ^ 

2  And  the  woman  said  unto  the  ser- 
ais—is.  Is.  27;1.    Matt.  10-.16.  I  *  Heb.  Vea,  becaute,ic.c. 
2  Cor.  11:3,14.  Rev.  12:9.20:2.  |  bMatt.  4:3,6,9. 


pent,   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  the  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  woman, 
®  Ye  shall  not  surely  die; 

5  For  ^  God  doth  know,  that  in  the 
day  ye  eat  thereof,  then  s  your  eyes  shall 


his  blessing  on  them,  use  them  according'  to  his 
appointment,  and  attend  to  the  duties  which 
they  require  according  to  his  command;  let 
us  not  forget,  that  a  union  must  be  formed  with 
tlie  Lord  Jesus,  of  which  marriage  itself  is  but 
a  type  and  shadow.  (2  Cor.  11:2.)  We  must 
be  one  spirit  with  him,  and  cleave  to  him  in 
simple  dependence,  cordial  attachment,  and 
devoted  obedience  and  submission;  even  though 
it  should  interfere  with  the  comfort  of  that 
most  endeared  relation.  Then  death,  which 
dissolves  all  other  unions,  will  complete  this  to 
eternal  ages. 

NOTES. 
Chap.  III.  V.  1.  Adam  and  Eve,  perhaps, 
had  noticed  with  pleasure  and  partiality,  that 
the  serpent  possessed  an  instinctive  sagacity, 
which  more  resembled  the  effects  of  reason, 
than  that  of  any  other  creature  did;  and  this 
might  suggest  to  Satan  the  device  of  using  this 
animal  as  his  instrument  in  temptation.  For 
the  serpent  appeared  to  speak,  but  in  reality 
Satan  spake  by  the  serpent;  as,  in  the  days  of 
Christ,  the  unclean  spirits  employed  the  tongues 
of  possessed  persons.  Common"  sense  and' the 
whole  Scripture  lead  us  to  conclude,  that  the 
serpent  was  only  the  instrument;  Satan  the 
real  a^ent,  who  is  therefore  called  the  serpent, 
the  old  dragon,  a  liar,  and  a  murderer  from  the 
beginning,  f  JV*o<e,  iiei).  12:7— 12.)— The  word 
of  God  reveals  to  us  the  world  of  spirits,  holy 
and  unholy,  of  which  otherwise  we  should  have 
had  no  certain  knowledge.  Faith  avails  itself 
of  this  information;  but  unbelief  rejects  it  to 
tlie  infidel's  irreparable  detriment:  as  nothing 
better  answers  the  purpose  of  the  powers  of 
darkness,  than  to  work  in  the  dark;  and  none 
serve  their  interests  more  effectually,  than 
they  who  deny  and  endeavor  to  disprove  their 
existence;  for  we  never  can  guard  against  the 
attacks  of  un.seen  and  unsuspected  enemies. 
From  the  Scriptures  we  learn,  that  "angels 
sinned,  and  kept  not  their  first  estate;"  and 
tliat,  being  created  holy  and  happy,  thev  by 
transgression  forfeited  the  favor,  and  incurred 
the  displeasure,  of  their  Creator,  and  became 
unholy  and  miserable;  yea,  desperate  in  tlie 
certain  expectation  of  increasing  and  ever- 
lasting misery.  Being,  however,  still  endued 
with  vast  capacities,  profound  sagacity,  exten- 
sive knowledge,  and  great  power;  and,  wholly 
actuated  by  enmity,  malice,  envy,  pride,  ambi- 
tion, and  subtlety;  they  maintain  determined 
rebellion  against  their  Maker:  and  as  they  are 
very  numerous,  they  have  established  a  king- 
dom in  opposition  to  his  kingdom,  under  the 
dominion  of  the  arch-apostate,  the  Devil  or 
Satan;  so  that,  as  far  as  they  are  permitted, 
they  are  unwearied  and  insatiable  in  mischief 
aiming  at  nothing  less  than  reducing  the  whole 
38] 


c2:l6,n. 

d20:6.  Ex.  19:12,13.  1  Chr.  16: 

22.  Job  1:11.  2:6.  19:21.  1  Cor. 

7:1.  2  Cor.  6:17.  Col.  2:21. 
el3.    Deut.    29:19.     Ps.    10:11. 


2  Cor.  2:11. 

f  Ex.  20:7.  1  Kings  22:6.  Jcr. 
14:13,14.  28:2,3.  Ez.  13:2—6, 
22.  2  Cor.  11:3,13 — 15. 

g  7.  Matt.  6:23.  Acts  26:18. 


creation  to  a  state  of  rebellion,  anarchy,  and 
misery,  and  rendering  all  creatures  as  vile  and 
wretched  as  themselves. — Doubtless,  the  beau- 
ty of  the  recently  created  world,  the  glory  of 
God,  and   the  happiness  of  man,  excited  the 
envy  and  rag'e  of  these  evil  spirits,   and  sug- 
gested to  Satan  the  malicious  design  of  ruining 
the  whole.     For  this  purpose,  he,    with  dark 
craftiness,  concealed  himself  in  the  subtle  ser- 
pent, and  thus  made  his  unsuspected  attack  on 
the   woman  when  alone;  perhaps   insinuating 
that  by  eating  the   fruit  of  the  forbidden  tree, 
the  serpent  had  acquired  the  gift  of  reason  and 
speech:  nor  can  we  satisfactorily  account  for 
the  woman's  entering  into  conversation  with 
the  serpent,  and  shewing  no  marks  of  surprise 
or  suspicion,  unless  we  admit  a  supposition  of 
this  kind.     Some  learned  men  indeed  have  con- 
jectured, that  this  serpent  appeared  so  beauti- 
ful and  resplendent,  that  Eve  supposed  it  to  be 
an  angel,   and  listened  to  it  as  a  heavenly  mes- 
senger; and  they  confirm  this  opinion  by  ob- 
serving, that  the  fiery  serpents  are  called  in 
the  original  Seraphim;  (JVum.  21:C,8.)  as  the 
heavenly  worshippers  are  by  Isaiah;  (is,  6:2.) 
,  and  that  the  apostle  notes,  that  "Satan  is  trans- 
formed into  an  angel  of  light,"  in  the  same 
chapter  in  which  he  says,    "The  serpent  be- 
guiled Eve  by  his  subtlety."     (2  Cor.  11:3,14.) 
I  This  supposition,  however,  makes  more  excuse 
for  the  conduct  both  of  Eve  and  Adam,  than 
j  the  word  of  God  authorizes;  and  certainly  we 
cannot  learn  it  from  the  narrative. — Nothing 
j  can  be  conceived  more  artful  than  Satan's  first 
I  address;  "Yea,  hath  God  said?"  'How  is  it  that 
:  'God  should  speak  thus?     Can  it  be  true,   that 
j  'he  has  given  you  appetites,  and  placed  gratifi- 
I  'cations  before  you,  only  to  mock  jou.'^ — You 
'must  misunderstand  his  meaning;  or  some  en- 
'vious  being  has  counterfeited  his  authority;  or 
'at  least  it  must  be  allowed  to  be  a  very  capri- 
'cious  restraint.'     Such  insinuations  were  art- 
fully couched  in   this   insidious  question,  and 
such  objections  are  continually  raised  by  him 
and  his  instruments,  against  ever)'  restriction 
in  the  word  of  God  which  calls  for  self-denial. 
— It  is  observable,  that  no  notice  is  taken  of 
the  largeness  of  the  grant,  but  merely  of  its 
limitation. 

V.  2,  3.  The  first  mistake  of  the  woman 
seems  to  have  consisted,  in  attempting  to  an- 
swer the  ensnaring  question  proposed  to  her. 
She  ought  not  to  have  listened  for  a  moment  to 
such  suggestions;  nor  to  have  entered  into  a 
parley  with  one,  whose  words  directly  tended 
to  excite  hard  thoughts  of  God  and  of  his  ex- 
press command.  She  mentioned  the  grant  of 
the  bountiful  Creator,  but  not  in  the  expressive 
language  in  which  it  had  been  made;  "Of  every 
tree  in  the  garden  thou  m^yest  freely  eat;"  and 
she  added  to  the  restriction,  "neither  shall  ye 


B.  C.  4004. 


CHAPTER  III. 


B.  C.  4004. 


as 


gods, 


be  opened:  and  ye  shall  be 
'  knowing  good  and  evil. 

6  And  when  the  woman  saw  that 
tree  was  good  for  food;  and  that  it 
*  pleasant  ^  to  the  eyes,  and  a  tree  to  be 


the 

was 


h  Ex.  5:2.  2  Chr.  32:15.  Ps.  12: 
4.  Ez.  28:2,9.  29.3.  Dan.  4:30. 
6:X  Acts  12:22,23.  2  Cor.  4:4. 
2  Thes.  2:4.  Rev.  13:4,14. 

i  22.  2:17. 


*  Heb.  a  desire.    Ez.  24:16,21, 

2S. 
k  6:2.  39:7.  Josh.  7:21.  2  Sam. 

11:2.   Job  31:1.   Matt.  6:28.    1 

John  2: 16. 


touch  it."  This  is,  indeed,  an  excellent  pre- 
caution; we  should  not  come  within  the  attrac- 
tive force  of  forbidden  objects:  yet  it  seems,  as 
here  used,  to  be  an  intimation  of  severity  in  the 
prohibition.  The  Lord  had  said,  "In  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die:" 
but  the  undoubted  certainty  of  the  event  is  here 
omitted.  Indeed  it  is  evident,  that  the  poison 
began  to  work;  Eve  made  too  little  of  the  lib- 
eral grant  of  the  Creator,  stated  the  prohibi- 
tion in  strong  terms  of  severity,  and  rather 
faultered  as  to  the  certain  and  immediate  ex- 
ecution of  the  threatening. 

V.  4,  5.  Perceiving  his  advantage,  the  temp- 
ter grew  bolder,  and  gave  a  direct  contradic- 
tion to  the  divine  denunciation;  and,  to  gain 
the  more  credit  to  his  daring  assertions,  he 
proceeded  to  confirm  them  by  an  oath,  blas- 
phemously calling  on  God  to  attest  his  horrid 
falsehoods:  or  rather,  he  insinuated  that  the 
Lord  knew  his  own  threatening  would  not  be 
executed,  at  least  in  the  sense  in  which  Adam 
and  Eve  had  understood  it;  but  that,  on  the 
contrary,  most  abundant  advantage  would  ac- 
crue to  them  from  the  violation  of  the  Creator's 
law:  no  less  than  a  vast  advance  in  knowledge, 
and  an  independent  felicity,  without  subjection 
to  the  will,  or  dread  of  the  displeasure,  of  any 
superior.  Thus  he  insinuated,  that  God  forbad 
this  fruit,  in  order  to  keep  them  in  ignorance, 
and  in  a  mean  state  of  dependence  and  subjec- 
tion. There  is  likewise  an  equivocation  in  the 
words;  a  latent  truth,  the  reverse  of  their  ap- 
parent meaning.  "Your  eyes,"  says  Satan, 
"shall  be  opened;"  that  is,  'When  you  have 
'eaten  the  fruit,  you  will  too  late  see  your  own 
'folly.  "Ye  shall  be  as  gods;"  revolted  from 
'God,  and  losing  his  image  and  favor,  you  will 
'ambitiously  affect  independency;  demand  the 
'homage  of  flattery  and  praise;  aspire  at  the 
'pinnacle  of  pre-eminence,  and  grasp  at  domin- 
'ion;  act  as  if  you  were  your  own  lords  and 
'avengers;  and  thus  attempt  to  usurp  the  throne 
'of  God.  By  this  conduct  you  will  be  left  to 
'make  trial  of  your  ability  to  contrive,  effect, 
•and  secure  a  happiness  to  yourselves,  as  if  ye 
'were  gods,  till  you  find  death  and  misery  seize 
'upon  you;  "knowing  good  and  evil,"  by  losing 
'the  good  and  experiencing  the  evil.' — Of  such 
a  paraphrase  the  words  will  admit,  and  such 
have  been  the  effects  of  eating  the  forbidden 
fruit;  but  nothing  could  be  further  from  Eve's 
thoughts  than  this  interpretation. — Thus  the 
assertions  of  the  tempter  resembled  the  an- 
cient heathen  oracles,  of  which,  in  one  way  or 
other,  this  "father  of  lies"  was  doubtless  the 
author:  for  these  were  generally  couched  in 
such  ambiguous  language,  as  might  afterwards 
be  accommodated  to  the  event;  though  often 
in  direct  opposition  to  the  disappointed  expec- 
tations of  the  deluded  votaries. — 'Nothing  is 
'more  common,  than  for  the  most  false  and  per- 
'nicious  doctrines  to  be  advanced  with  a  bold- 
♦ness,  which  stuns  the  minds  of  the  simple,  and 
'induces  a  doubt;  Surely  I  must  be  in  the  wrong, 
'and  they  in  the  right,  or  they  would  not  be  so 
•confident!'    Fuller. 


desired  to  make  one  wise;  she  took  of  the 
fruit  thereof,  and  '  did  eat,  and  gave  also 
unto  her  husband  with  her,  ™  and  he  did 

eat.  [Practical   Observations.] 

7  And  °  the  eyes  of  them  both  were 
opened,  and  they  °  knew  that  they  were 


1  1  Tim.  2:14. 
m  Hos.  6:7.  Marg. 
—19. 


Rom.  6:12 


n  5.  Deut.  28:34.  Luke  16:23. 
o  10,11.  2:26. 


V.  6.  "The  lust  of  the  eye"  made  way  for 
the  "lust  of  the  flesh;"  when  the  woman  looked 
on  the  fruit,  till  she  fancied  there  must  be  some 
very  extraordinary  pleasure  in  the  taste  of  it. 
As  her  ear,  formed  to  receive  the  truth  of  God, 
had  just  before  been  opened  to  admit  Satan's 
lies;  so  now  the  eye,  formed  to  behold  his  works, 
became  an  inlet  to  concupiscence.  Now  first 
the  members  became,  as  they  have  ever  since 
continued  in  unconverted  men,  "instruments 
of  unrighteousn-jss  unto  sin."  {J^otes,  Rom.  6: 
12,13,16 — 19.)  Eve  had  no  testimony  except 
that  of  Satan  concealed  in  the  serpent,  that 
"it  was  a  tree  to  be  desired  to  make  one  wise;" 
yet  she  neither  hesitated,  nor  suspected  any 
delusion;  but,  at  his  instance,  "she  took  of  the 
fruit,  and  did  eat,"  without  consulting  Adam, 
or  allowing  herself  leisure  for  consideration! 
Thus  she  listened  to  the  tempter,  till,  entangled 
in  unbelief,  she  suspected  the  divine  veracity 
and  goodness,  conceived  hopes  of  impunity  in 
transgression,  and  expected  a  vast  gratifica- 
tion both  of  ambition  and  of  the  sensual  appetite; 
and  at  length,  with  confident  presumption,  she 
took  the  forbidden  fruit,  and  ate.  In  this  man- 
ner was  "lust  at  first  conceived,  then  sin  brought 
forth;  and  sin  being  finished,  brought  fortli 
death." — But  Satan's  success  was  yet  incom- 
plete: for  had  Adam  refused  to  eat,  the  wom- 
an's transgression  would  have  remained  with 
herself.  It  was,  indeed,  a  great  point  gained 
to  prevail  with  her  whom  Adam  loved  so  ten- 
derly, and  one  who  would  employ  her  fascinat- 
ing influence,  to  prevail  on  him  to  follow  her 
example.  But  whether  Adam  sinned  in  pre- 
sumption, as  not  seeing  death  immediately  in- 
flicted on  Eve;  or  in  despair,  as  giving  up  all 
for  lost;  or  .as  overcome  by  Eve's  persuasions 
and  reasonings,  it  does  not  clearly  appear.  Yet 
the  apostle  intimates,  that  he  was  not  deceived 
in  the  same  manner  and  degree  as  the  woman. 
(1  Tim.  2:14.) — Considering  this  offence  in  all 
its  circumstances,  and  with  all  its  aggravations, 
we  may  term  it  the  prolific  parent  and  grand 
exemplar  of  all  the  transgressions  committed 
ever  since.  Whatever  there  hath  been  in  any 
sin,  of  unbelief,  ingratitude,  apostasy,  rebel- 
lion, robbery,  contempt,  defiance  of  God,  hard 
thoughts  of  him,  and  enmity  agaiifst  him:  what- 
ever of  idolatry,  as  comprehending  faith  in 
Satan,  "the  god"  and  "prince  of  this  world," 
worship  of  him,  and  obedience  to  him;  or  of 
pride,  exorbitant  self-love,  and  self-will,  in  af- 
fecting that  independency,  exaltation,  and  hom- 
age which  belong  only  to  God;  and  of  an  inor- 
dinate love  to  the  creatures,  in  seeking  our 
happiness  in  the  possession  and  enjoyment  of 
them:  whatever  discontent,  sensual  lust,  cov- 
etousness,  murder,  and  mischief,  were  ever  yet 
contained  in  any  one  sin,  or  in  all  which  have 
been  committed  upon  earth,  the  whole  were 
concentred  in  this  one  transaction.  Nor  have 
they  been  wide  of  the  truth,  who  have  labored 
to  prove,  that  all  the  ten  commandments,  ex- 
tensively and  spiritually  expounded,  were  at 
once  violated;  while,  in  proportion  as  the  pro- 
I  hibition  was  reasonable,  and  the  inducements 

[39 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


naked;   p  and   they  sewed  fig-leaves  to- 
gether, and  made  themselves  *  aprons. 

8  And  ithey  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  gar- 
den. 

9  And  the  Lord  God  called  unto  Adam, 
and  said  unto  him,  ^  Where  art  thou? 

10  And  he  said,  I  heard  thy  voice  in 
the  garden:  ^  and  I  was  afraid,  "  because 
I  was  naked;  and  I  hid  myself. 


p  .Tob  9:29—31.  Is.  23:20.  59:6. 

*  Or,  things  to  gird  about. 

q  10.  Deut.  4:33.  6:25. 

t  Heb.  -wmd..  Job  38:1. 

r  Job  22:14.  34:22.    Ps.  139:1— 

12.  Prov.  i6:3.  Jer.  23:24.  Am. 

9:2,3.  Jon.  1:3,9,10.  Heb.  4:T3. 


s4:9.  16:8.  Josh.7:n— 19.  Rev. 

20:12,13. 
t  Job  23:15.  Ps.  119:120.  Is.  33: 

14.  57:11. 
u  7.  2:26.     Ex.  32:25.     Is.  47:3. 

Rev.  3:17,18.  16:16. 


11  And  he  said,  Who  told  thee  that 
thou  wast  naked?  ^  hast  thou  eaten  of  the 
tree,  whereof  I  commanded  thee,  that  thou 
shouldest  not  eat? 

1 2  And  the  man  said,  ^  The  woman 
whom  thou  gavest  to  he  with  me,  she  gave 
me  of  the  tree,  and  I  did  eat. 

1 3  And  the  Lord  God  said  unto  the 
woman,  ^  What  is  this  that  thou  hast  done? 
and  the  woman  said,  *  The  serpent  be- 
guiled me,  and  I  did  eat. 

[Practical  Obstrvationa.] 

1 4  TF  And  the  Lord  God  said  unto  the 
serpent.  Because  thou  hast  done  this  ^  thou 


X  4:10.  Ps.  50:21.  Rom.  3:20. 
y  2:13,22.      Ex.    32:21—24.     1 

Sam.     15:20—24.     Job    31:33. 

Prov.  28:13.  Luke  10:29.  Rom. 

10:3.  Jam.  1:13—16. 


z  4:10—12.  2  Sam.  12:9—12. 
a  4—6.  2  Cor.  11:3.  1  Tim.  2:14. 
b  1.  9:6.  Ex.   21:28    32.  Lev. 
20:26. 


to  rebel  ag-ainst  it  trifling',  the  offence  was  the 
more  agg-ravated. — In  this  manner  sin  entered, 
and  Satan  triumphed  in  establishing  his  usurped 
authority;  "for  of  whom  a  man  is  overcome,  of 
the  same  is  he  brought  in  bondage."  Thus 
man  apostatized,  God  was  provoked,  the  Holy 
Spirit  forsook  his  polluted  temple,  the  unclean 
spirit  took  possession,  the  divine  image  was 
defaced,  and  Satan's  image  impressed  in  its 
stead:  hence  the  wickedness  and  the  misery  of 
man.  A  lamentation  it  is,  and  should  be:  yet, 
"righteous  art  thou  in  all  thy  judgments,  O 
Lord."  Let  not  the  enemy  further  prevail 
against  us,  we  beseech  thee,  by  taking  hence 
occasion  to  produce  in  our  minds  one  hard 
thought  of  thee,  or  of  thy  mysterious  judgments! 

V.  7.  Satan's  promise  soon  began  to  be  ac- 
complished. The  eyes  of  Adam  and  Eve  were 
opened  to  see  the  snare,  when  they  were  al- 
ready caught  in  it:  they  saw  also  misery  before 
them  with  horror  and  dismay,  and  their  new 
discoveries  were  their  torment.  Their  bodily 
nakedness  had  not  previously  excited  the  sen- 
sation of  shame:  but  being  stripped  of  the  robe 
of  innocence,  and  despoiled  of  the  image  of 
God,  the  defence  of  his  protection,  and  the 
honor  of  his  presence,  they  perceived  that  they 
were  indeed  made  naked  to  their  shame;  and 
their  outward  nakedness  appeared  an  indica- 
tion of  the  exposed  and  shameful  condition  to 
which  they  were  reduced.  Their  vain  attempt 
to  cover  themselves,  by  fig-leaves  platted  to- 
gether, represents  the  fruitless  pains  and  worth- 
less expedients,  which  men  employ  to  conceal 
their  real  character,  and  hide  their  sins  from 
each  other,  and  even  from  themselves.  For 
all  men  are  naturally  more  ashamed  of  being 
detected  in  sin,  than  of  committing  it;  and 
more  desirous  of  keeping  up  a  good  opinion  of 
themselves,  than  of  obtaining  pardon  from  God: 
though  they  can  hide  nothing  from  him,  and  can 
neither  elude  his  justice,  nor  recover  his  favor, 
by  any  of  their  own  contrivances. 

V.  8.  Some  visible  tokens  of  the  Lord's 
presence,  perhaps  in  human  form,  seem  here 
intimated,  of  which  we  shall  hereafter  find  un- 
deniable instances;  and  which  should  be  con- 
sidel-ed  as  anticipations  of  his  incarnation,  who 
is  called  "The  Word  of  God:"  though  the  word 
rendered  walking  may  be  referred  to  the  voice, 
and  not  to  the  Lord — Some  learned  men, 
indeed,  explain  all  these  appearances  of  the 
Shechinah,  or  visible  glory  indicating  the  di- 
vine presence,  which  at  some  times  shone  with 
mild  lustre,  at  others  in  terrific  majesty.  But 
40] 


I  shall  hereafter  assign  my  reasons  for  thinking, 
that  this  hypothesis  has  its  sole  foundation  in 
the  imaginations  of  Jewish  Rabbles,  and  is 
totally  destitute  of  scriptural  proof,  except 
where  express  mention  is  made  of  visible  glory. 
(JVoie,  32:30.)— "The  cool  of  the  day"  was,  prob- 
ably, one  time  of  Adam  and  Eve's  accustomed 
worship;  when,  doubtless,  they  had  been  used 
to  welcome  the  tokens  of  the  divine  presence 
with  that  kind  of  exulting  joy,  with  which  a 
dutiful  child  meets  the  approbation  of  an  in- 
dulgent parent.  But  now,  conscious  guilt  in- 
spired terror;  and  they  desired  to  flee  and  hide 
themselves  from  God,  as  no  longer  their  loving 
Father  and  bounteous  Friend,  but  their  dread- 
ed Enemy,  who  was  about  to  take  vengeance 
on  them. — Where  was  now  the  wisdom,  which 
they  were  to  derive  from  the  forbidden  fruit? 
Alas!  they  could  only  devise  a  foolish  project  of 
hiding  themselves  from  the  all-seeing  eye  of 
God,  under  the  shade  of  a  few  trees!     [J\I.  R.) 

V.  9.  Where  art  thou?!  Words  of  more  ter- 
ror, perhaps,  never  sounded  in  man's  ears,  or 
will  be  heard  till  the  day  of  judgment! — The 
command  had  been  peremptory,  the  threatening 
absolute,  the  transgression  undeniable;  no  es- 
cape or  resistance  was  practicable;  no  mention 
had  been  made  of  mercy,  and  probably  the 
oiTenders  had  no  expectation  of  forgiveness. 

V.  10,  11.  Adam  did  not  say,  'I  saw  thy 
'glory,'  but  "I  heard  thy  voice;"  which  implies 
that  he  saw  nothing  to  affright  him;  but  merely 
that  conscious  guilt  appalled  him,  on  hearing 
the  accustomed  tokens  of  God's  special  pres- 
ence.— Without  any  humiliation  before  his  of- 
fended Lord,  or  confession  of  sin,  or  supplica- 
tion for  mercy,  he  evasively  attempted  to  ac- 
count for  his  flight  and  concealment.  But  the 
true  cause  was  at  once  detected.  It  arose  from 
conscious  guilt,  for  he  had  dared  to  transgress 
the  righteous  command  of  the  Most  High. 
Thus  "every  mouth  shall  be  stopped,"  and  every 
excuse  silenced,  when  God  shall  arise  to  judg- 
ment.— "Who  told  thee  that  thou  wast  naked?" 
Whence  could  arise  this  idea?  It  had  before  no 
existence. 

V.  12,13.  Adam  could  neither  deny  nor  ex- 
cuse his  transgression  of  his  Creator's  most  ex- 
press mandate;  yet,  instead  of  frankly  confess- 
ing it,  he  cast  the  blame  upon  the  woman;  as  if 
he  had  been  allowed  to  hearken  to  her,  rather 
than  to  obey  God!  Nay,  he  covertly  charged 
the  blame  upon  the  Lord  himself,  saying,  "The 
woman,  whom  thou  gavest  me." — Here  we  dis- 
cern the  pride,  and  stoutness  of  heart,  which 


B.  C.  4004. 


CHAPTER  III. 


B.  C.  4004. 


art  cursed  above  all  cattle,  and  above 
every  beast  of  the  field:  upon  thj  belly 
shalt  thou  go,  and  '^  dust  shalt  thou  eat  all 
the  days-  of  thy  life. 

15  And  I  will   put    ^  enmity  between 
thee  and  the  woman,  and  between  *  thy 


c  Vs.  72:9.  Is.  29:4.  66:25.  Mic. 

d  Num.  21:6,7.   Aru.  9.3.   Mark 
16:18.  Luke  10:19.  Acts28:3 — 


6.  Rom.  3:13. 
e  Matt.  3:7.  12:34.  13:38.  23;S3. 
John  8:44.  Acts  13:10.    1  John 
3:10. 


characterize  that  evil  spirit,  who  had  just  set 
up  his  kingdom  in  Adam's  heart.  The  woman 
likewise  discovered  the  same  spirit,  in  her  vain 
attempt  to  exculpate  herself,  by  throwing  the 
blame  upon  the  Serpent. 

V.  14,  15.  It  is  probable,  that  the  serpent 
was  previously  beautiful  and  innoxious;  but  it 
now  assumed  the  reptile  form,  and  became  mis- 
chievous and  hateful.  From  that  season,  ser- 
pents have  been  more  shunned,  and  persecuted 
unto  death,  as  enemies  to  the  human  race,  than 
almost  any  other  animal:  by  the  venomous  bite 
of  many  of  them  they  have  often  severely 
avenged  themselves;  and,  by  reason  of  their 
proneness  on  the  earth,  they  eat  their  food 
mingled  with  dust.  Thus  the  words  may  imply 
a  visible  punishment  to  be  executed  on  the  ser- 
pent, as  the  instrument  in  this  temptation:  but 
the  curse  was  in  reality  directed  against  the 
invisible  tempter;  whose  abject  degraded  con- 
dition, and  base  endeavors  to  find  satisfaction 
in  rendering  others  wicked  and  miserable, 
might  be  figuratively  intimated,  by  the  ser- 
pent's moving  on  his  belly,  and  feeding  on 
the  dust.  Yet  this  curse  on  Satan  is  express- 
ed in  language,  which  contains  the  sum  of 
all  the  blessings,  which  a  merciful  God  bestows 
on  sinful  man!  It  is  a  prophexy  and  a  promise, 
which  have  ever  since  been  fulfilling,  but  have 
not  yet  received  their  entire  accomplishment. 
It  comprises  the  whole  Gospel,  and  a  propheti- 
cal history  of  the  opposition  with  wltich  it 
should  meet,  and  the  success  with  which  it 
should  be  crowned,  in  all  ages  and  countries 
to  the  end  of  time. — Christ  himself  is  "the  Seed 
of  the  woman,"  as  the  most  illustrious  of  the 
human  race.  Yet  all  true  believers,  as  one  with 
Lim,  are  also  included.  He  is  called  the  Seed 
of  the  woman,  and  not  the  Seed  of  Adam,  though 
descended  from  both;  not  only  because  Satan 
had  prevailed  first  against  the  woman,  but  like- 
wise with  an  evident  prophetical  intimation  of 
his  miraculous  conception  and  birth  of  a  pure 
virgin.  Maimonides,  an  eminent  Jewish  writer, 
says,  'This  is  one  of  the  passages  in  Scripture 
*which  is  most  wonderful,  and  not  to  be  under- 
'stood  according  to  the  letter;  but  contains 
•great  wisdom  in  it.'  'In  which  words  he  wrote 
'more  truth  than  he  was  aware,  but  was  not 
'able  to  unfold  this  hidden  wisdom,  as  we  Chris-' 
•tians,  blessed  be  God,  are  able  to  do.'  Bp. 
Patrick. — The  devil,  his  angels,  and  wicked 
men,  are  the  Serpent  and  his  seed:  "Ye  are  of 
your  father,  the  devil,  and  the  works  of  your 
father  ye  will  do."  God  himself  hath  put  en- 
mity between  these  two  contending  parties. 
The  effect  of  his  grace  in  the  heart  of  true 
Christians  is  enmity,  not  against  the  persons  of 
sinners,  but  against  their  character,  the  image 
of  Satan  which  they  bear,  and  the  cause  of 
Satan  which  they  favor;  for  "that  mind  is  in  be- 
lievers which  was  in  Christ,"  "who  was  mani- 
fested to  destroy  the  works  of"  the  devil."  Their 
character  and  conduct  also,  the  testimony  which 
they  bear  against  the  wickedness  of  the  world, 
and  the  opposition  wliich  they  make  to  it,  as 

Vol.  I.  6 


sesd  and  ^  her  Seed:  ^  it  shall  bruise  thy 
head,  and  ''  thou  shalt  bruise  his  heel. 

16    Unto   the  woman   he  said,  1   will 
greatly  multiply  thy  sorrow  and  thy  con- 


f  Is.  7:14.    Jer.  31:22.  Mic.  5:3. 

Matt.    1:23.      Luke    1:31—36. 

Gal.  4:4. 
g  Rom.  16:20.   Col.  2:15.   Heb. 

2:14,15.    1  John  3:8.   Rev.  20: 

1—3,10. 


h  49:17.  Is.  63:3,4,12.  Dan.  9:26. 
Matt.  4:1  — 10.  Luke  22:39— 
44,63.  John  12:31—33.  14:30. 
31.  Heb  2:18.  5:7.  Rev.  2:10. 
12:9—13.  13:7.  16:1—6.20:7,8. 


well  as  the  success  which  the  Lord  vouchsafes 
them,  excite  the  rage,  envy,  and  malice  of  Sa- 
tan and  his  servants;  whose  pride  they  affront, 
whose  consciences  they  disturb,  whose  real 
characters  they  detect,  and  whose  iniquity  they 
oppose.  [J\I.  R.)  Hence  Satan  and  his  seed, 
by  open  violence  and  cruel  persecutions,  by 
secret  machinations  and  base  slanders,  b}'  art- 
ful temptations  and  pernicious  heresies,  fight 
against  the  "Seed  of  the  woman."  In  doing 
this,  they  "bruise  his  heel."  They  once  "cru- 
cified the  Lord  of  Glory"  himself;  they  have 
massacred  perliaps  millions  of  his  disciples,  and 
by  one  means  or  other  are  always  bringing  in- 
ward or  outward  tribulations  on  them:  yet  this 
is  no  mortal  wound,  for  it  does  not  hinder  the 
final  glorification  of  the  whole  multitude,  who 
thus  in  succession  have  "Satan  bruised  under 
their  feet." — "The  seed  of  the  woman,"  fight- 
i  ing  under  the  Redeemer's  standard,  by  the  doc- 
trine of  truth  and  the  armor  of  righteousness, 
which  are  united  with  prayers  and  patience, 
hatred  of  sin,  and  compassion  for  sinners,  carry 
on  their  benevolent  war;  and  they  gain  most 
illustrious  victories,  when  the  power  of  Satan 
is  broken,  and  his  deluded  servants  are  con- 
verted unto  Christ.  But  their  victories  are  the 
fruit  oi  his  severe  conflict,  and  glorious  triumph 
over  the  tempter,  especially  upon  the  cross; 
where,  in  human  nature,  giving-  himself  a  ran- 
som for  sinners,  he  broke  the  whole  force  of 
Satan's  usurped  empire:  and  now,  risen  from 
the  dead,  and  having  "all  power  in  heaven  and 
earth"  vested  in  him,  he  is  continually  emplfty- 
ed  in  crushing  the  Serpent's  head;  yet  in  reas- 
ure  and  order,  "according  to  tlie  purpose  of 
him,  who  worketh  all  things  after  the  counsel 
of  his  own  will."  Eph.  1:11.  Already,  by  his 
apostles  and  ministers,  he  hath  shaken  the  very 
foundations  of  Satan's  kingdom,  and  rescued 
millions  of  his  wretched  captives:  but  ere  long 
he  will  even  on  earth  gain  a  more  decisive  vic- 
tory; and  at  last,  setting  his  foot,  as  it  were,  on 
the  Serpent's  head,  he  will  entirely  crush  his 
interests,  deprive  him  of  all  power  to  do  fur- 
ther mischief,  and  execute  condign  punishment 
on  all  his  seed.  [J^otes,  Rev.  19:¥1—21.  20:1— 
3,11 — 15.) — From  this  short  explication  we  per- 
ceive, that  the  person,  sufferings,  glory,  and 
triumphs  of  the  Redeemer;  the  character,  trib- 
ulations, and  felicity  of  the  redeemed;  the 
temporary  success  and  final  ruin  of  all  the  ene- 
mies of  Christ  and  his  people;  and  indeed  al- 
most the  whole  history  of  the  church,  and  of 
the  world,  through  time  and  to  eternity,  are 
compendiously  delineated  in  this  singular 
verse;  which  stands,  and  will  stand  to  the  end 
of  time,  an  internal  demonstration  that  the 
Scripture  was  given  by  inspiration  from  God. 
— Satan's  cause  would  be  ruiaed  by  one  in  a 
nature  inferior  to  his  own;  by  one  emphatically 
called  the  "Seed  of  the  u-owiaw,"  over  whom  the 
tempter  had  triumplicd;  and  the  victory  over 
the  enemy  would  be  obtained,  not  only  by  the 
Messiah,  but  by  all  his  servants.  (JVo/e,  Ex.  8: 
16,17.) — It  is   remarkable   that  this    gracious 

[41 


B.  C.  4004. 


GENESIS. 


B.  C.  4004. 


ccption;  '  in  sorrow  shall  thou  bring  forth 
children;  and  "  thy  desire  shall  be  *  to  thy 
husband,  and  he  shall  "  rule  over  thee. 

17  And  unto  Adam  he  said,  "Because 
thou  hast  hearkened  unto  the  voice  of  thy 
wife,  P  and  hast  eaten  of  the  tree,  of  which 
I  commanded  thee,  saying.  Thou  shalt 
not  cat  of  it:  i  cursed  is  the  ground  for 
thy  sake;  ^  in  sorrow  shalt  thou  eat  of  it 
all  the  days  of  thy  life 

1  36:16—18.      1  Sam.  4:19—21. 

Ps.  43:6.     Is.  13:8.  21:3.26:17, 

18.  63:11.    Jer.  4:31.    John  16: 

21.  1  Thes.  5:3.  1  Tim.  2:16. 
m4:7. 

*  Or,  subject  to  thy  husband, 
n   1  Cor.    11:3.    14:34.    Eph.  5: 

22—24.  1  Tim.  2:11,12,  Tit.  2: 

6.   1  Pet.  3:1—6. 


-5 
o  1  Sam.  16.23,24.  Matt.  23:12. 

26:26,27,45.  Luke  19:22.  Rom. 

3:19. 
p  11.2:16,17.  Jer.  7:23,24. 
q6:29.   Ps.  127:2.    Ec.  1:2,5,13, 

14.  2:11,17.  Is.24:6,6.  Rom.  8: 

20—22. 
r  Job  6:6,7.   14:1.    Ps.  90:7—9. 

Ec.  2:22,23.  5:17.  John  16:33. 


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  of  it  wast  thou  taken:  for 
y  dust  thou  ar/,  ^  and  unto  dust  shalt  thou 

return.  [Practical  Observations.] 

20  IT  And  ""  Adam   called,  his    wife's 


promise  of  a  Savior  Avas  given  unsolicited,  and 
previous  to  any  humiliation  on  the  part  of  man. 
{j^'^ote.,  Rom.  5:7 — 10.)  Without  a  revelation  of 
mercy,  inspiring  hope  of  forgiveness,  the  con- 
vinced sinner  would  be  hardened  in  despair: 
tliis  intimation  therefore  formed  that  encour- 
agement to  hope,  which  was  followed  by  true 
repentance  and  true  religion,  (as  it  is  generally 
supposed,)  in  fallen  Adam  and  Eve:  and  though 
the  revelation  was  at  first  obscure,  it  became 
brighter  and  brighter,  like  the  increasing  light 
of  the  morning,  till  "the  Sun  of  righteousness 
arose  with  healing  in  his  wings." 

V.  16.  The  woman  was  first  in  the  trans- 
gression, and  had  tempted  Adam,  as  the  serpent 
had  tempted  her;  she  therefore  next  received 
her  sentence,  respecting  the  sufferings  to  which 
she  and  her  daughters  would  be  subjected.  It 
cannot  be  supposed,  that  pain  or  sorrow  would 
have  been  connected  with  pregnancy,  or  child- 
bearing,  had  not  sin  been  committed:  but  now, 
the  Lord  threatened  to  multiply  the  woman's 
sorrows,  even  those  of  her  conception;  so  that,  in 
a  world  of  suffering,  the  pains  and  sufferings  of 
the  female  sex  are  thus  greatly  multiplied  indeed, 
almost  beyond  expression. — It  might  therefore 
have  been  expected,  that  on  this  account  wom- 
an would  generally  prefer  the  single  state,  and 
thus  prevent  the  increase  of  the  human  species: 
but  God  (according  to  the  probable  meaning  of 
the  expression  as  used  in  this  connexion,  J^ote, 
4:6,7.)  hath  so  ordered  it,  that  marriage  is  not- 
withstanding generally  chosen  even  bv  the 
suffering  sex. — The  authority  of  the  husband, 
when  exercised  uniformly  with  wisdom  and  ten- 
derness, would  have  increased  mutual  felicity: 
but,  by  the  entrance  of  sin,  it  is  often  converted 
into  unreasonable  and  unfeeling  despotism,  and 
becomes  an  additional  source  of  misery  to  vast 
numbers  of  unhappy  females:  and  they  too  are 
equally  prone  to  neglect  the  duties  of  tlieir 
station,  which  occasions  a  still  further  increase 
of  misery  and  distraction.  To  prevent  or  miti- 
gate these  evils,  submission  in  things  lawful  is 
here  commanded,  notwithstanding  this  change 
in  the  conduct  of  the  husband,  which  seems  also 
to  be  predicted. — 'It  is  well,  that  enmity  was  not 
'put  between  the  man  and  woman,  in  the  man- 
'ner  that  it  is  betwixt  her  seed  and  that  of  the 
'serpent.'     Henry. 

V.  17—19.  The  plea,  by  which  Adam  tried 
to  extenuate  his  crime,  was  adduced  as  the 
reason  of  his  punishment:  instead  of  hearken- 
ing to  the  voice  of  God,  he  had  hearkened  to 
the  voice  of  Eve,  whom  he  was  appointed  to 
counsel  and  command,  not  to  obey.  Yet  the 
Lord  did  not  denounce  a  curse  on  him  and  his 
seed,  having  before  given  intimations  of  rich 
42] 


s  Job    31:40.      Jer.    4:3.   12:13. 

Matt.  13:7.  Heb.  6:8. 
t  Heb.  cause  to  hud. 
t  Ps.  104.14,16.   Rom.  14.2. 
u  Ec.  1:3.   Luke  22:44.  Eph.  4: 

28.     1  Thes.  2:9.     2  Thes.  3: 

10. 
X  Job    1:21.     Ps.   90:3.    104:29. 

Ec.  6:15. 


y2:7.  18:27. 

z  23:4.   Job  19:26. 

Ec.    3:20.    12:7. 

Rom.  6:12—21. 

22. 
a  2:20,23.    6:29.   16:11.   29:32— 

35.  35:18.  Ex.  2:10.  1  Sam.  1; 

20.  Matt.  1:21,23. 


Ps.  104:29. 

Dan.    12:2. 

1  Cor.  15:21, 


blessings  intended  for  them:  but  "he  cursed 
the  ground  for  his  sake;"  that  as  he  had  trans- 
gressed in  eating  the  forbidden  fruit,  so  he 
might  be  chastised  in  the  labor  and  sorrow 
connected  with  his  future  sustenance.  In  con- 
sequence of  this  curse,  useless  and  noxious 
weeds  and  plants  spring  up  spontaneously,  and 
both  grow  and  multiply  with  immense  rapidity. 
These  must  be  eradicated,  the  soil  prepared, 
and  much  labor  bestowed,  before  the  precious 
fruits  of  the  earth  can  be  obtained:  hence  in- 
cessant fatigue,  pain,  and  penury  are  the  lot  of 
the  bulk  of  mankind;  which  would  not  have 
been  tiie  case,  had  not  sin  occasioned  it.  And 
at  last,  the  herb  of  the  field.,  the  ordinary  produc- 
tions of  the  earth,  were  substituted  for  the  de- 
licious fruits  of  Eden,  as  a  sharp  rebuke  for 
man's  coveting  and  eating  the  forbidflen  fruit. 
The  weight  of  this  part  of  the  sentence  falls 
chiefly  on  the  man,  to  whom  it  is  addressed,  as 
that  of  the  former  on  the  woman.  Nor  was  any 
respite  or  termination  of  this  labor  and  sorrow 
to  be  expected,  till  death  should  consign  the 
body  to  the  earth  again,  to  mingle  with  its  ori- 
ginal dust. — As  we  feel  that  this  sentence,  in 
every  part,  is  in  full  force  against  the  whole 
human  species;  it  is  absurd  to  deny  that  we 
were  all  joined  in  the  covenant  with  Adam, 
our  common  representative.  [^Marg.  Ref.  q — z.) 
But  as  the  sentence  upon  the  Serpent  couched, 
under  its  outward  meaning,  the  threatening 
of  vengeance  on  the  invisible  tempter,  so  the 
death  denounced  against  the  body,  which  is 
but  "the  instrument  of  unrighteousness,"  com- 
prehends also  the  awful  punishment  prepared 
tor  the  soul,  the  deviser  of  every  sin,  and  the 
real  agent  in  committing  it.  This  is  evinced 
by  the  sinful  propensities  of  the  human  race, 
compared  with  the  threatenings  of  "the  wrath 
of  God  against  every  soul  of  man,  that  doeth 
evil."  Our  very  nature  is  fallen  under  the 
curse  for  Adam's  sake,  and  produces  only  sinful 
desires,  words,  and  actions,  unless  renewed  by 
divine  grace:  for  in  the  very  day  in  which  Adam 
sinned,  he  died,  he  became  spiritually  dead, 
the  Holy  Spirit  having  left  his  soul:  and  all 
capacity  of  delighting  in  the  holy  service  and 
spiritual  worship  of  God,  is  extinct  in  every 
descendant  of  Adam,  till  "the  Spirit  of  life  in 
Christ  Jesus"  restores  divine  life,  by  regene- 
ration. Indeed,  the  apostle  directly  opposes 
the  death  which  came  by  Adam,  to  the  life 
which  comes  by  Christ:  and  therefore,  if  the 
one  is  eternal,  so  is  the  other.  [Rom.  5:12 — 
19.)  Thus  all  are  concluded  under  ^n  and 
wrath,  and  none  but  Jesus,  the  Mediator  of  a 
new  covenant,  can  deliver  us.  And  thus  He, 
"the  second  Adam,  the  Lord  from  heaven,"  as 


B.  C.  4004. 


CHAPTER  III. 


B.  C.  4004. 


name  •  Eve;  because  she  was  the  mother 
^  of  all  living. 

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

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; 


*Heb.  Oiavah. 
b  Acts  I'M. 

c7.  Is.  61:10.  Rom.  3:22.  2  Gor. 
6:21. 


d  5.  I:2t3.  11:6,7.     Is.  19:12.  47: 

12,13. 
e  2:9.  Prov.  3:18.  Rev.  2:7. 22:2. 
f  Ps.  22:26.  John  6:48—58. 


our  Surety,  was  under  subjection,  and  made  a 
'  curse  for  us,  labored  throug-h  his  sorrowful  life, 
sweat  blood  in  the  garden,  endured  the  travail 
of  his  soul;  and  at  length  expired  on  the  cross, 
and  was  laid  in  the  grave,  that  he  might  bear 
every  part  of  the  sentence  deserved  by  man's 
sin,  and  so  finally  save  the  whole  multitude  of 
his  believing  people. 

V.  20.     Adam  thankfully  accepted   the   re- 

I)rieve  comprehended  in  the  sentence,  and 
ooked  forward  to  the  increase  of  the  human 
species  with  submissive  satisfaction,  notwith- 
standing its  attendant  miseries;  because  he  by 
faith  embraced  the  promise  of  that  future  '^SeoJ 
of  the  woman,  which  should  bruise  the  Serpent's 
head."  And  he  called  his  wife  Eve,  which  sig- 
nifies Life,  or  Living;  not  only  as  she  was  to  be 
the  mother  of  the  whole  human  race,  but  also 
of  him  especially  who  is  the  Author  and  Source 
of  life  eternal  to  all  believers. 

V.  21.  Coats  of  skins.'\  Some  conclude  from 
this  circumstance,  that  a  considerable  time 
Jiad  elapsed  between  the  creation  and  the  fall, 
and  that  the  animals  had  already  begun  to  in- 
crease, or  none  could  have  been  spared  to  be 
slain:  but  this  is  mere  conjecture;  as  are  all 
other  opinions  on  the  subject,  in  whicli  it  has 
not  pleased  God  to  gratify  our  curiosity.  It  is 
extremely  probable  that  some  beasts,  sacrificed 
by  divine  appointment,  furnished  the  skins  with 
which  Adam  and  Eve  were  clothed:  for,  as  they 
certainly  had  never  slain  any  animals  before 
tlie  fall,  and  as  we  have  no  reason  to  suppose 
fliat  any  had  died  of  themselves,  it  is  hard  to 
conceive  m  what  other  way  these  skitis  could 
be  procured. — Innocent  animals,  slain  in  sacri- 
fice, furnishing  garments  to  fallen  Adam  and 
Eve,  would  very  aptly  typify  the  promised  Seed, 
who  suffered  for  our  sins,  that  we  might  stand 
accepted  before  God  in  his  righteousness:  and 
the  circumstance  of  the  Lord  God  making  these 
coats  of  skins,  and  clothing  them,  not  only  inti- 
mates the  kind  instruction  and  assistance  which 
he  aff"orded  them,  in  accommodating  themselves 
to  their  present  situation;  but  represents  to  us, 
that  the  Savior  and  salvation  are  of  his  pro- 
viding; and  that  faith,  which  receives  and  puts 
on  Christ,  is  his  gift,  and  must  be  sought  and 
received  from  him. 

V.  22 — 24.  The  expression,  "become  as  one 
of  us,"  emphatically  denotes  the  plurality  of 
persons  in  the  Deity.  [J^ote,  1:26.) — The  Lord 
was  pleased  to  point  out,  in  language,  expres- 
sive both  of  pity  and  indignation,  the  sad  change 
which  had  taken  place,  by  thus  alluding  to  the 
ambitious  desire  and  vain  expectation  of  being 
as  gods,  which  had  been  excited  in  Adam  and 
Eve,  and  to  their  woeful  disappointment.  As 
they  had  forfeited  the  blessing  of  immortality, 
it  was  very  proper  that  they  should  be  deprived 
of  the  sacramental  pledge  of  it.  But  this  by  no 
means  proves,  that  the  fruit  of  the  tree  of  life 


23  Therefore  the  Lord  God  sent  him 
forth  from  the  garden  of  Eden,  to  still 
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 
'  Cherubims,  and  ^  a  flaming  sword  which 
turned  every  way,  ^  to  keep  the  way  of 
the  tree  of  life. 


S  2:5.  4:2,12.  9:20.  Ec.  5:9. 
h  2:8. 

i  Kx.  25:22.  I  Sam.  4:4.  1  Kings 
6:25—35.   Ps.  80:1.  99:1.     Ez. 


10:2,&c. 
k  Num.  22:23.    Josh.    5:13.      1 

Chr.  21:16. 
1  John  14:6.  Heb.  10:18—22. 


had  any  inherent  efficacy  of  conferring  immor- 
tality: it  rather  reilected  upon  their  folly,  who 
had  been  deluded  to  believe  that  the  fruit  of 
the  tree  of  knowledge  could  of  itself  make  them 
wise! — After  this  expulsion  from  Eden,  some 
angelic  guards,  with  a  visible  appearance,  and 
tlie  similitude  of  a  flaming  sword,  forbad  all 
entrance  into  it,  or  access  to  the  tree  of  life. 
This  indicated,  that,  according  to  the  covenant 
sealed  by  the  tree  of  life,  the  favor  of  God  and 
eternal  happiness  were  for  ever  unattainable 
by  fallen  man.     [^J\Iarg.  Ref.) 

PRACTICAL  OBSERVATIONS. 

V.  1—6. 

In  deducing  practical  instruction  from  this 
important  part  of  Scripture,  the  only  difiiculty 
lies  in  selection;    for   every  part  of  revealed 
religion  is  virtually  comprised  in  it. — The  sub- 
ject calls  upon  us  to  lament  and  mourn;  not  so 
much  for  these  primitive  transgressors,  as  for 
ourselves,  our  children,  and  the  whole  human 
race,  thus  involved  in  one  common  ruin;  but  at 
the  same  time  it  reminds  us  to  rejoice  in  God  our 
Savior,  from  whom  come  everlasting  righteous- 
ness and  felicity.     It  behoves  us,  however,  ''to 
rejoice    with    trembling,"    lest   we    be    found 
among  those  who  neglect  this  great  salvation, 
through  the  deceitfulness  of  our  hearts,  and  the 
snares  of  the  world;   and,  above    all,  thi-ough 
the  subtlety  of  our  watchful,  unwearied,  and 
malicious  enemies,  the  powers  of  darkness,  and 
the  agents  in  whom  they  lie  concealed,  who  are 
still  envious  of  our  happiness,  and  covertly  plot- 
ting our  destruction.     For,  though  the  several 
steps  be  not  always  so  discernible,  there  is  the 
same  concurrence  and  succession  in  all  temp- 
tations, by  which  we  are  overcome,  as  tlicre 
were  in  the  case  of  Eve:  and  it  contains  a  pic- 
ture in  miniature  of  all  Satan's  devices  and  vic- 
tories in  every  age.     Still  he  insinuates  hard 
thoughts  of  God  and  his  commandments;  flat- 
ters men  with  hopes  of  impunity,  in  direct  con- 
tradiction to  the  sacred  oracles;  enhances  to 
the  imagination  the  pleasure  or  advantage  of 
sinful  indulgence;  pays  court  to  pride  and  the 
sensual  appetite:  he  still  entangles  men  in  er- 
ror, seduces  them  into  unbelief,  hurries  them 
on  with  precipitation,  and  prevails  with  them 
to  "trust  in  their  own  hearts,"  and  "lean  to 
their  own  understandings,"  till  he  has  effected 
his  destructive  purposes.    Whenever  therefore 
our  pride  is  flattered,  or  discontent,  ambition, 
affectation  of  independence,  covetousness,  or 
sensual  lust  is  excited;    when  we  are  ready  to 
promise  ourselves  impunity  in  sin,  or  advan- 
tage from  it;  when  hard  thoughts  of  God  and 
his  commandments,  doubts  about  his  veracity 
and  faithfulness,  or  low  apprehensions  of  the 
value  of  his  favor  and  of  spiritual  blessings  are 
suggested;  and  when  we  arei  urged  forward  in 

[43 


B.  C.  4003. 


GENESIS. 


B.  CV4003. 


CHAP.  IV. 

Cain  and  Abe!  are  born,  I,  2.  Abel's  offering  is  accepted,  and 
Cain's  rejected,  3 — 7.  Cain  murders  Abel;  is  convicted,  con- 
demned, and  banished:  his  subsequent  behavior,  8 — 17.  His 
descendants  to  Lamech,  the  fifth  in  descent  from  him;  with 
some  particulars  of  Lamech  and  his  children,  18—24.  Seth  is 
born,  26,  26. 

ND  Adam  knew  Eve  his  wife:  and 
she  conceived,  and  bare  Cain,  and 


self-confidence,  not  brooking-  opposition,  and 
not  taking-  lime  for  prayer,  and  consulting-  pious 
and  prudent  friends:  then  we  may  be  sure  the 
old  Serpent  is  tempting-  us;  then  especially  we 
are  called  to  "watch  and  pray;"  and  our  only 
safety  consists  in  speedy  flight,  or  vig-orous  re- 
sistance, being  "stedfast  in  the  faith." — We 
have  also  in  Satan's  conduct  the  first  example 
of  perjury,  and  a  specimen  of  its  horrible  con- 
sequences: and  perjurers  would  do  well  to  con- 
template, as  in  a  g-lass,  their  own  character, 
and  learn  whose  children  thej-  are,  and  whose 
similitude  they  bear. — We  should,  however,  not 
only  be  upon  our  g-uard  against  avowed  ene- 
mies, or  wicked  people:  we  must  also  reject 
every  temptation  to  unbelief  or  disobedience, 
though  sent  by  the  hands  of  the  most  lovely  or 
beloved  object  on  earth;  recognizing  the  con- 
cealed tempter,  and  with  indignation  answer- 
ing, "Get  tliee  behind  me,  Satan;  for  it  is  writ- 
ten," &c.  LN'ote,  Matt.  16:21—23.)  for  he  still 
seduces  us  by  those  who  possess  our  warmest 
affections;  and  he  has  in  all  ages  employed  men 
and  women  as  tempters  to  each  other,  with  im- 
mense success. — Transgressors  can  seldom  be 
contented  to  sin  alone;  but  they  endeavor  to 
draw  others  to  imitate  their  own  misconduct. 
Indeed,  should  our  own  senses  or  understand- 
ings seem  to  testify,  that  forbidden  objects  are 
good  and  desirable,  we  must  reject  that  testi- 
mony, if  we  would  be  safe  and  happy.  Nor  let 
it  be  forgotten,  that  the  desire  of  knowledge  is 
as  liable  to  exorbitancy,  as  the  sensual  appe- 
tites; and  when  not  restricted  by  the  word  of 
God,  it  degenerates  into  bold  curiosity,  skepti- 
cism, and  infidelity. 

V.  7—13. 
"The  wisdom  of  this  world  is  foolishness  with 
God."  "The  knowledge  which  puffeth  up,"  in- 
duces men  to  "profess  themselves  Avise,  till 
they  become  fools;"  and  either  to  say,  "There 
is  no  God,"  or  to  speak  and  act  as  if  there 
were  none;  or  as  if  ho  were  "altogether  such 
an  one  as  themselves." — The  triumphs  of  suc- 
cessful wickedness  are  short,  and  often  termi- 
nate in  shame  and  anguish;  and  agreement  in 
sin  commonly  produces  bitter  recriminations, 
and  often  implacable  enmities. — When  God 
shall  "judge  the  world  in  righteousness,"  a 
summons  even  more  dreadful,  than  that  which 
called  forth  our  affrighted  progenitors,  will 
constrain  every  impenitent  sinner's  attendance 
at  his  awful  tribunal.  Then  "every  mouth 
shall  be  stopped,  and  all  the  world  will  become 
guilty  before  God:"  and  whatever  excuse  shall 
be  attempted,  it  will  not  only  be  silenced,  but 
turned  into  an  argument  ngainst  the  criminal, 
and  an  aggravation  of  his  guilt  and  condemna- 
tion,— In  the  meanwhile,  it  is  very  useful  for 
ns  frequently  to  propose  to  ourselves  this  ques- 
tion, "Where  art  thou?"  In  a  state  of  safety 
and  peace?  or  in  the  broad  road  to  destruction? 
Tn  the  path  of  duty,  or  in  some  devious  course? 
— But  alas!  Adam's  posterity  have  ever  shewn 
a  prevalent  disposition  to  copy  his  example, 
not  only  in  transgression,  but  also  in  making 
such  excuses,  as  ultimately  throw  the  blame 
upon  God  himself.  Self-justification  forms  a 
promirent  feature  in  the  human  character,  dis- 
cernible from  tender  infancj'  to  hoarj^  hairs; 
44] 


said,   *  I   have   gotten   a   man   from   the 
Lord. 

2    And   she    again    bare   his    brother 
*Abel.      '^And   Abel  was  +a   keeper  of 


a  25.  5;29.  1  John  3:12. 

*Heb.  Hehel. 

b  30:29—31.     46:32—34. 


47:3. 


Ex.  3:1.    Ps.  78:70- 
7:16. 
t  Heb.  feeder . 


-72.     Am. 


not  only  among  the  moral  and  virtuous,  but 
even  down  to  the  murderer,  the  thief,  and  the 
prostitute!  To  this  there  is  no  exception. — It  is 
indeed  artfully  concealed  in  some;  suppressed 
in  others  by  that  proficiency  in  vice,  which, 
glorying  in  what  is  shameful,  like  Satan  at- 
tempts no  excuse;  and  subdued  in  others  by  the 
grace  of  the  gospel,  and  the  humbling  influ- 
ences of  the  Holy  Spirit. 

V.  14—19. 
We  should  accustom  ourselves  to  consider 
all  the  sorrows  and  troubles  of  life,  however 
varied,  and  by  whatever  second  causes  brought 
upon  us,  as  part  of  the  sentence  of  a  righteous 
Judge  pronounced  against  our  sinful  race. 
{JVotes,  Ps.  90:3—11.)  Even  death  itself  should 
not  be  spoken  of  as  the  debt  of  nature,  but  as 
the  execution  of  the  law  of  God  upon  a  crim- 
inal. "So  teach  us,  O  Lord,  to  number  our 
days,  that  we  may  apply  our  hearts  unto  wis- 
dom!"— On  the  other  hand,  all  our  comforts 
are  undeserved  mercies:  and  this  should  teach 
us,  not  only  patience  and  contentment,  but 
lively  gratitude;  especially  as  they  are  con- 
nected with  the  promise  of  a  Savior,  and  the 
hope  of  eternal  life.  Even  the  troubles,  to 
which  we  are  here  exposed,  death  itself  not 
excepted,  as  things  are  now  circumstanced,  are 
of  a  salutary  tendency,  if  duly  prepared  for: 
and  the  wearisome  labor  to  which  man,  as  a 
criminal,  is  sentenced,  and  against  which  all 
the  slothful  of  every  rank  continually  rebel, 
prevents  far  greater  evils  than  it  occasions. — 
This  transaction,  at  first  sight,  makes  it  mani- 
fest that  we  are  capable  of  ruining,  but  not  of 
saving  ourselves;  and  that  the  contrivance  and 
proposal  of  salvation  go  before,  not  only  our 
deservings  and  endeavors,  but  even  our  desires 
and  expectations.  Had  not  therefore  the  Judge 
of  men  been  previously  revealed,  as  the  Savior 
of  sinners,  we  must  all  have  stood  self-convict- 
ed and  trembling  before  him,  to  hear  the  awful 
sentence  of  everlasting  condemnation,  without 
the  possibility  of  escape. 

V.  20—24. 
Notwithstanding  the  light  of  revelation,  and 
the  hope  of  eternal  life,  the  world,  ever  since 
the  fah,  has  been  full  of  darkness,  sin,  and 
misery:  what  then  would  it  have  been,  had  the 
Lord  finally  withdrawn  from  his  apostate  crea- 
tures? And  if  temporal  suffering  causes  such 
doleful  lamentations,  what  will  be  "the  second 
death,"  "the  wrath  to  come?"  The  believer, 
however,  is  taught  to  consider  the  former  as 
fatherly  chastisements,  tokens  of  love,  "light 
afflictions,  and  but  for  a  moment;"  and  is  ena- 
bled to  submit  to  them,  and  to  death  itself,  with 
cheerfulness,  in  the  hope  of  everlasting  glorj': 
but  the  latter  is  reserved  as  the  portion  of  the 
enemies  of  God.  Hoping  in  the  merits  of 
Christ,  and  the  blood  of  the  everlasting  cov- 
enant of  which  he  is  the  faithful  Surety,  let  us 
prostrate  ourselves  before  God,  in  humiliation 
for  sin,  and  gratitude  for  salvation;  let  us  labor 
and  suffer  patiently,  manfully  resist  temptation, 
and  obey  his  commands  with  cheerfulness:  not 
only  expecting  that  "he  will  bruise  Satan  un- 
der our  feet  shortly;"  but  that  he  will  in  due 
time  crush  the  Serpent's  head  completely,  and 
fill  the  earth  with  truth  and  righteousness. 


B.  C.  387G. 


CHAPTER  IV. 


h.  C.  3876. 


sheep,  but  Cain  was  a  *=  tiller  of  the  ground. 

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 
firsdings  of  his  +iiock,  and  of 
thereof.  And  the  Lord  ''had 
unto  Abel,  and  to  his  offering: 

5  But  s  unto  Cain  and  to  his  offering  he 
had  not  respect.  And  Cain  was  very 
^  wroth,  and  his  countenance  fell. 

6  And  the  Lord  said  unto  Cain,  *  Why 

c  3:23.  9;20. 


of  « the 
the  fat 
respect 


*  Heb.  nt  the  end  of  days.    1 

Kings  17:7.  Neh.  13:6.  Marg. 
dLev.  2:1— 11.  Num.  18:12. 
e  Ex.  13:12.  Num.  18:17.  Prov. 

3:9.  Heb.  9:22.  1  Pet.  1:19,20. 

Rev.  13:8. 
f  Heb.  sheep,  or,  goats. 
f  15:17.  Lev.  9:24.  Num.  16:35. 

Jud^'.   6:21.    1  Kings  18:24,38. 


1  Chr.  21:26.   2  Cbr.  7:1.     Ps. 

20;3.  Marg. 
gNum.  16:15.  Heb.  11.4. 
h  31:2,5.  Job  5:2.  Luke  15:23— 

30.  Acts  13:45. 
i  1    Chr.    13:11—13.     Is.    1:18. 

Jer.   2:5,31.     Jon.   4:1—4,8— 

U.  Mic.  6:3— 5.  Matt.  20:15. 

Luke  15:31,32. 


NOTES. 

Chap.  IV.  V.  1,  2.  The  word,  translated 
gotten.,  means  acquired  or  possessed,  and  gener- 
ally implies  a  high  valuation  of  the  acquisition; 
it  is  thus  used  in  two  remarkable  texts:  Deut, 
32:6.  Prov.  8:22.  Heb.  Probably  therefore  Eve 
concluded  that  this  was  the  promised  Seed;  and 
indeed  some  think  the  words  may  be  rendered, 
"I  have  acquired  a  Man,  even  Jehovah."  If 
so,  the  subsequent  events  must  have  been  a 
most  distressing  disappointment.  On  the  other 
hand  the  name  given  to  Abel  (which  signifies 
Vanity')  seems  to  imply,  that  far  inferior  expec- 
tations were  formed  respecting  him.  And  if 
Cain  was  early  taught  to  consider  himself,  as 
entitled  by  his  birth-right  to  the  special  favor 
and  blessing  of  God,  it  might  greatly  tend  to 
nourish  in  him  that  proud,  malignant,  and  en- 
vious spirit,  which  produced  the  fatal  conse- 
quences recorded  in  this  chapter. 

V.  3 — 5.  This  early  use  of  sacrifices  confirms 
the  supposition,  that  the  appointment  of  them 
formed  a  part  of  the  gracious  revelation,  made 
to  Adam  after  his  transgression. — It  is  indeed 
exceedingly  difficult,  in  any  other  way,  to 
account  for  the  use  of  altars  and  sacrifices,  in 
appeasing  the  anger  of  the  offended  Deity; 
which  has  prevailed  almost  in  all  ages  and  na- 
tions, and  which  does  not  appear  to  have  its 
origin  from  any  deductions  of  human  reason. 
But  if  God  commanded  Adam,  after  the  fall,  to 
shed  the  blood  of  innocent  animals,  and  to  con- 
sume part  or  the  whole  of  their  bodies  by  fire; 
representing  the  punishment  merited  by  sin,  in 
death  and  after  death,  and  prefiguring  the  suf- 
ferings of  Christ;  then  the  whole  is  natural: 
the  original  tradition  was  remembered,  and  the 
method  of  expiation  practised,  long  after  the 
meaning  of  it  was  obscured  or  forgotten. — The 
apostle  informs  us  that,  "by  faith  Abel  offered 
unto  God  a  more  excellent  sacrifice  than  Cain." 
[J^ote,  Heb.  11:4.)  Now  Cain  evidently  had 
some  kind  of  faith  in  God,  his  Creator  and 
providential  Benefactor;  and  he  brought  an 
offering  as  an  outward  acknowledgment  of  his 
obligations,  and  expression  of  his  gratitude: 
but  he  did  not  believe  in  the  promised  Savior, 
nor  come  as  a  sinner  to  supplicate  mercy 
through  him;  and  therefore  he  did  not  bring 
the  sacrifices  which  prefigured  the  atonement. 
Thus  he  manifested  an  impenitent  and  unbe- 
lieving heart,  and  virtually  cleaved  to  the  vio- 
lated covenant  of  works;  and  therefore  he  and 
his  offering  were  rejected.  But  Abel  came  in 
faith,  as  a  sinner,  according  to  the  appointment 


art  thou  wroth?  and  why  is  thy  counte- 
nance fallen? 

7  If  "^  thou  doest  well,  shalt  thou  not 
}  be  accepted?  and  if  thou  docst  not  well, 
'  sin  lieth  at  the  door.  And  i  unto  thee 
shall   be   his  desire,  and  thou  shalt  rule 

over  him.  [PractUal  observations.] 

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

9  ^  And  the  Lord  said  unto  Cain, 
°  Where   is  Abel   thy  brother?   And    he 


kEc.  8:12,13.  Is.  3:10,11. 

10:35.    Rom.  2:7-10. 
i  Or,  have  the  excellency. 
1  8—13.   Rom.  7:8,9.  Jam. 
.]  Or,  subject  unto   thee. 

Marg. 
m  2  Sam.  3:27.   13.26—28, 


Acts 


1:16. 
3:16. 

20:9, 


10.  Neh.  6:2.  Ps.  55:21.  Prov. 

26:24—26.  Luke  22:48. 
n2   Sam.    14:6.      Matt.    23:35. 

Luke  11:61.     1  John  3:12—15. 

Jude  II. 
0  3.9—11. 


of  God;  his  offering  was  presented  in  sincerity, 
and  was  expressive  of  humility  and  believing 
obedience:  and,  as  he  sought  the  mercy  of  tlie 
new  covenant,  through  the  promised  Seed,  he 
was  graciously  accepted;  and  his  sacrifice  v/as 
distinguished  by  some  manifest  token  of  divine 
approbation.  Probably,  it  was  consumed  by 
fire  from  heaven;  which  intimated,  that  deserv- 
ed vengeance,  consuming  the  sacrifice,  made 
way  for  the  exercise  of  mercy  to  the  oflender. 
{J\Iarg.  Ref.  f.) — In  all  ages  there  have  been  two 
such  descriptions  of  worshippers;  namelj',  proud 
despisers  of  salvation  by  faith  in  the  blood  of 
Christ,  who  have  attempted  to  please  God  by 
their  own  devices;  and  humble  believers,  wlio 
have  found  acceptance  in  his  appointed  way, 
and  patiently  endured  the  envy,  hatred,  and 
persecution  to  which  this  exposed  them.  Cain 
however,  instead  of  humbly  inquiring  the  cause 
of  his  rejection,  indulged  desponding  grief,  and 
malignant  resentment  against  Abel,  and  even 
rebellion  and  enmity  against  God  himself;  which 
tormenting  passions  were  (as  they  are  wont  l«> 
be,)  strongly  marked  on  his  sullen,  downcast 
countenance. 

V.  6,  7.  Though  Cain  manifested  a  mo.st 
rebellious  spirit,  yet  the  Lord  condescended  to 
expostulate  with  him,  and  shewed  that  he  had 
no  cause  of  dissatisfaction;  that  the  hypocrisy 
of  his  heart,  and  the  unwarranted  method  of 
liis  approach,  had  indeed  deservedly  excluded 
him  from  his  gracious  approbation;  but  that,  if 
he  came  in  another  temper,  and  in  the  pre- 
scribed way,  he  too  would  be  accepted.  He 
further  warned  him,  that  "sin  la^  at  the  door," 
ready  to  burst  in  upon  him;  for  impenitence 
and  the  indulgence  of  malignant  passions  would 
open  the  way  to  the  commission  of  greater 
crimes,  which  would  expose  htm  to  still  deeper 
condemnation:  or  the  guilt  of  his  unpardoned, 
because  unexpiated  crimes,  lay  at  the  door 
ready  to  seize  on  him,  as  a  lion  on  his  prey. 
Neither  had  Cain  any  cause  for  discontent  or 
resentment;  seeing  Abel  still  loved  him,  and 
was  ready  to  obey  him,  as  his  elder  brother, 
even  as  he  had  before  done. — It  is  not  said  in 
what  way  the  Lord  spake  to  Cain:  but  it  is 
probable,  that  it  was  by  some  mild  and  familiar 
appearance  in  human  form,  as  in  many  subse- 
quent instances  it  was  undeniably  the  case:  for 
had  it  been  with  a  display  of  terrific  glor}',  as 
some  suppose,  it  can  hardly  be  conceived,  that  he 
would  have  dared  to  answer  as  he  afterwards  did. 

V.  8.     Cain  concealed  his  murderous  hatred 
under  the  mask  of  cordial  affection,  and  enter- 

[45 


B.  C.  3876. 


GENESIS. 


B.  C.  3850. 


said,  Pi  know  not:  Am   I  my  brother's 
keeper? 

10  And  he  said,  i  What  hast  thou  done? 
the  voice  of  thy  brother's  *  blood  "■  crieth 
unto  me  from  the  ground. 

1 1  And  now  art  thou  ^  cursed  from  the 
earth,  which  hath  *  opened  her  mouth  to 
receive  thy  brother's  blood  from  thy  hand. 

1 2  When  thou  tillest  the  ground,  "  it 
shall  not  henceforth  yield  unto  thee  her 
strength.  ^  A  fugitive  and  a  vagabond 
shalt  thou  be  on  the  earth. 

]  3  And  Cain  said  unto  the  Lord,  +  My 
y  punishment  is  greater  than  I  can  bear. 

14  Behold,  thou  hast  ^driven  me  out 
this  day  from  the  face  of  the  earth:  and 


.p3'7:32.    Job  22:13,14.     Ps.  10: 

13,14.  ,Tohn8:44.  Acts  5:4— 9. 
q.'!:13.  Josh.  7:19.   Ps.  50:21. 
*  Heb.  bloods. 
r  18:20.   Ex.  3:7.    Job  31:38,39. 

Ps.  9:12.     Is.  5:7.  Heb.  12:24. 

Jam.  5:4.  Rev.  6:10. 
b3:14.  Deut.  27:24.  28:15—20. 

29:19—21.  Gal.  3:10. 
tJob   16:18.    31:38—40.  Is.  26: 

21.   Rev.  12:16. 


u  3:17,18.  Lev.  26:20.  Deut.  28: 

23,24. 
X  14.  Lev.  26:36.    Deut.  28:65, 

66.     Ps.  109:10.     Jer.   20:3,4. 

Hos.  9:17. 
I  Or,  JVfine  iniquity  is  greater 

than  that  it  may  he  forgiven. 
yRev.  16:9,11,21. 
z  Prov.  14.32.  Is.  8:22.  Hos.  13: 

3. 


ed  into  familiar  converse  with  his  brother;  till 
he  had  drawn  him  into  a  place  of  privacy, 
where  he  took  the  opportunity  of  slaying-  him. 

V.  9.  The  Lord  soon  called  the  murderer  to 
account  for  his  conduct,  (as  he  had  formerly 
done  Adam  and  Eve;)  inquiring  of  him,  "Where 
his  brother  Abel  was.''"  and  liis  answer  accorded 
to  the  idea  before  sug-gested  of  his  pride  and 
unbelief.  He  denied  that  he  knew  where  Abel 
was,  as  if  he  could  conceal  his  crime  from  God 
himself;  and  he  insolently  demanded,  whether 
he  was  his  brother's  keeper! — I  know  not  wheth- 
er we  are  to  consider  this  as  a  denial  of  the 
omniscience  of  God,  as  a  rejection  of  his  au- 
thority, or  as  a  defiance  of  his  omnipotence; 
but  it  plainly  shews  that  sin  had  hardened  Cain's 
heart  and  blinded  his  understanding. 

V.  10—12.  Thus  God  called  upon  Cain  to 
reflect  on  the  horrid  nature  and  aggravated 
circumstances  of  his  crime,  and  the  vengeance 
due  to  him,  in  order  to  awaken  his  remorse  and 
alarm  his  fears. — Undeserved  hatred  and  proud 
revenge  producing  premeditated  murder,  while 
men  were  comparatively  few  in  number,  and 
probabU'^  none  had  yet  died;  the  murder  of  a 
brother,  in  cruel  disregard  to  their  common 
parents,  for  no  other  cause  than  the  excellency 
of  his  character,  and  the  envy  excited  by  the 
favor  which  God  had  shown  him;  a  malignant 
liatred  of  holiness,  daring  contempt  of  the 
Lord  himself,  and  determined  enmity  to  him; 
were  united  in  this  one  crime.  [J^otc,  1  John 
3:11,12.) — The  justice  and  holiness  of  the  great 
Governor  of  the  universe,  render  it  so  proper 
for  him  to  punish  offenders,  that  they  who  suf- 
fer flagrant  wrong,  are  often  spoken  of  in 
Scripture,  as  loudly  calling  upon  him  to  execute 
vengeance  on  their  injurers.  And,  as  he  wit- 
nesses the  secret  crimes  which  elude  human 
justice;  so  those  crimes  themselves  are  repre- 
sented, as  demanding  the  punishment  of  the 
offenders  from  the  Judge  of  all,  "to  whom  ven- 
geance belongs."  Thus  Abel's  blood  called,  as 
•with  a  loud  voice,  to  the  Lord  to  punish  the 
murderer:  and  Cain's  enormous  crime  exposed 
him  to  so  awful  and  deserved  a  curse,  that  the 
very  elements  were  ready  to  rise  up  in  arms 
against  hira,  as  the  Creator's  instruments  of 
vengeance;  and  the  earth  would  withhold  her 
46] 


*  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,  ^  There- 
fore whosoever  slayeth  Cain,  vengeance 
shall  be  taken  on  him  ^  seven-fold.  And 
the  Lord  set  ^  a  mark  upon  Cain,  lest  any 
finding  him  should  kill  him. 

16  IF  And  Cain  ^  went  out  from  the 
presence  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  i  Enoch:  s  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: 


a  16.  Job  21:14,15.    Ps.  51:11— 

14.     143:7.    Matt.    26:41,46.  2 

Thes.  1:9. 
bl5.  9:5,6.  Num.  17:12,13.  35: 

19,21.  2  Sam.  14:7. 
c  Ps.  59:11. 
d  24.    Lev.    26:18,21,24,28.  Ps. 

79:12. 
e  Ez.  9:4,6.  Rev.  14.9,11. 


f  14.3:8.     Ex.  20:24.     2  Kings 

13:23.     Job  1:12.     2:7.     20:17. 

Jon.  1:3,10.  Matt.  18:20.  Luke 

13:26. 
t  Heb.  Chanoch. 
g  11:4.  Ec.  2:4— 11.    Dan.4:30. 

Luke  17:28,29. 
h  2Sam.  18:18.  Ps.  49:11. 


wonted  increase,  because  he  had  forced  her  to 
drink  the  blood  of  righteous  Abel. — There  is 
peculiar  majesty  and  energy  in  thus  personify- 
ing the  inanimate  creatures,  and  representing 

them  as  uniting  against  Cain In  consequence 

of  his  crime,  he  would  also  be  dreaded  and  de- 
tested, and  thr.  sight  of  him  would  become  hate- 
ful even  to  his  parents,  Adam  and  Eve;  so  that 
he  would  be  compelled  to  leave  their  society, 
and  to  wander  as  a  vagabond  in  distant  parts, 
filled  with  anguish  and  made  a  terror  to  him- 
self. [Xtcvwv  Kai  Tptiioyv.  Groaning  and  trembling. 
Sept.) 

Cursed  from  the  earth,  kc.  (11)  Or,  "more 
cyrsed  than  the  ground,"  &c. 

V.  13 — 15.  Either  Cain  proudly  complained 
of  the  severity,  with  which  he  was  to  be  punish- 
ed; or,  as  the  words  more  naturally  signify,  he 
stated  that  his  crime  was  too  great  to  be  par- 
doned. Thus  he  still  manifested  an  unhuml)led, 
impenitent,  unbelieving  heart.  He  considered 
hunself  as  an  out-law,  about  to  be  left  destitute 
of  God's  providential  protection,  and  driven  to 
a  distance  from  his  worshippers  and  ordinan- 
ces, to  spend  his  days  in  groans  and  terrors,  till 
some  person  should  meet  with  him  and  kill  him. 
'Behold  here  a  finished  picture  of  impenitent 
'misery;  what  a  contrast  to  the  fifty-first  Psalm!' 
Fuller. — But  the  Lord  determined  that  Cain 
should  live,  a  monument  and  evidence  of  his 
abhorrence  of  murder;  so  that  he  would  severe- 
ly punish  any  one  who  should  slay  him. — It  is  in 
vain  to  inquire  about  the  mark  set  upon  Cain: 
it  was  doubtless  an  indelible  brand  of  infamy, 
which  would  make  him  known  to  all  who  saw 
him. — Adam  and  Eve  had  very  many  more 
children  than  are  mentioned  in  this  brief  narra- 
tive; which  was  principally  intended  to  record 
a  few  important  particulars,  and  to  trace  the 
histoiy,  from  the  beginning  to  the  time  of  Mo- 
ses. And  if,  as  it  is  generally  thought,  Abel 
was  murdered  but  a  short  time  before  the  birth 
of  Seth:  the  human  race  might  be  exceedingly 
increased  in  the  space  of  a  hundred  and  thirty 
years. 

V.  16,  17.  Cain  seems  entirely  to  have  left 
the  ordinances  of  God,  the  society  of  his  wor- 
shippers, and  the  places  especially  favored  with 
the  tokens  of  his  presence.    This  might  be  at 


B.  C.  3800. 


CHAPTER  IV. 


B.  C.  3874. 


and  Irad  begat  Mehujael:  and  Mehujael 
begat  Methusael:  and  Methusael  begat 
*  Lamech. 

1 9  And  Lamech  took  unto  him  '  two 
wives:  the  name  of  the  one  was  Adah, 
and  the  name  of  the  other  Zillah. 

20  And  Adah  bare  Jabal:  he  was  ^  the 
father  of  such  as  '  dwell  in  tents,  and  of 
such  as  have  cattle. 

21  And  his  brother's  name  was  Jubal: 
he  was  the  father  of  all  such  as  handle 
""  the  harp  and  organ. 

22  And  Zillah,  she  also  bare  Tubal- 
cain,  an  +  instructer  of  every  artificer  in 
"  brass  and  iron:  and  the  sister  of  Tubal- 
cain  was  Naamah. 

23  IT  And  Lamech  said  unto  his  wives, 


*  Heb.  Lemech. 

i  2;24.  Matt.  19;4— 6,8. 

k21.     1  Chr.  2:60—52.     4:4,5. 

Rom.  4:11,12, 
1  2.  25:27.     Jer.  35:9,10.     Heb. 

11:9. 


m  31:27.     Job  21:12.     Is.  5:12. 

Am.  6:5. 
t  Heb.  -whetter. 
nEx.  25:3.  Num.  31:22.  Deut. 

8:9.  33:26.  2  Chr.  2:7. 


first  by  compulsion,  in  consequence  of  the  curse 
denounced  on  him;  but,  continuing-  impenitent, 
he  probably  soon  became  openly  irreligious,  or 
perhaps  an  idolater.  JVod  signifies  a  vagabond, 
or  wanderer:  the  land  of  the  vagabonds — The 
wife  of  Cain  is  the  first  woman  mentioned  in 
this  history,  Eve  only  excepted.  The  sons  and 
daughters  of  Adam  and  Eve  must  have  inter- 
married. It  is  probable  that  Cain  had  been 
married,  and  had  children,  long  before  these 
events;  and  that  his  descendants  principally 
helped  him  to  build  a  city,  and  formed  the  ma- 
jority of  its  inhabitants. — Thus  he  attempted 
to  divert  his  mind  from  serious  reflections  and 
remorse  of  conscience;  or  to  attach  to  himself 
adherents,  and  to  get  a  name  in  one  way,  as  he 
had  forfeited  his  reputation  in  another. 

V.  18 — 22.  The  sacred  historian  cursorily 
mentions  a  few  of  Cain's  descendants;  but  not 
in  tliat  particular  manner,  in  which  he  after- 
wards gives  a  genealogy  of  the  line  of  Seth  to 
Noah Lamech  is  the  first  on  record,  who  de- 
viated from  the  original  institution  of  marriage, 
by  taking  more  than  one  wife:  and  this  did  not 
occur  till  the  earth  was  considerably  replen- 
ished with  inhabitants.  Some  of  his  sons  be- 
came remarkable,  as  the  inventors  of  useful  and 
ingenious  arts:  but  no  intimation  is  given  that 
any  of  them  were  pious  persons.    [Marg.  Ref.) 

Brass  and  tVon.]  This  early  use  of  metals, 
seems  to  imply,  that  some  instructions  in  this 
respect  had  been  given  to  Adam  from  God. 

V.  23,  24.  Lamech  appears  to  have  been 
either  suspicious  of  his  wives,  or  desirous  of 
obviating  their  apprehensions  for  his  safety.  It 
seems  plain  that  he  was  conscious  of  having 
many  enemies,  whose  resentment  he  had  pro- 
voked by  injuries  of  one  kind  or  other:  whether 
therefore  he  spake  ajfirmatively.,  and  acknowl- 
edged that  he  had  killed  a  man,  though  not  his 
own  brother;  or  interrogatively,  "Have  I  killed 
a  man  to  my  hurt?"  he  evidently  drew  a  com- 
parison betwixt  himself  and  his  ancestor  Cain, 
and  flattered  himself  that  he  was  much  less 
criminal: 'while  he  seems  to  have  abused  the 
patience  of  God,  in  sparing  Cain,  into  an  en- 
couragement to  himself  to  expect  impunity  in 
sin,  and  to  defy  the  vengeance  of  his  adversa- 
ries. 

V.  25.  Perhaps  Eve  had  some  intimation, 
that  this  son  was  to  be  the  progenitor  of  the 


Adah  and  Zillah,  °  Hear  my  voice,  ye 
wives  of  Lamech,  hearken  unto  my  speech: 
for  J 1  have  slain  a  man  to  my  wounding, 
and  a  young  man  ^  to  my  hurt. 

24  If  Cain  shall  be  avenged  seven-fold, 
truly  Lamech  p  seventy  and  seven-fold. 

23  IT  And  Adam  knew  his  wife  again, 
and  she  bare  a  son,  '^  and  called  his  name 
II Seth:  For  ' God,  said  she,  hath  ap  [ g^^gg" 
pointed  me  another  seed  instead  of 
Abel,  whom  Cain  slew. 

26  And  to  Seth,  '  to  him  also  there  was 
born  a  son;  and  he  called  his  name  ^  Enos: 
then  began  men  to  **  call  upon  the  name 
of  the  Lord. 


o  Num.  23:18.  Judg.  9:7. 

:j;  Or,  T  would  slay  a  7nan  in  my 

TOOwnrf,  &c. 
5  Or,  in  my  hurt, 
p  15.   Matt.  18:22. 
q  6:3,4.   1  Chr.  1:1.  Luke  3:38. 
II  Heb.  Skelh. 
r  1—3,3,10,11. 


s  5:6—8. 

irHeb.  Enosh. 

**  Or,  call   themselves  by  the 

name  of  the  LORD.     iJeut. 

26:17,18.   Is.  44:5.  48:1.  63:19. 

Jer.  33:16.  Zeph.  3:9.  Acts  11: 

26.  Eph.  3:14,16. 


promised  Seed.  The  mention  of  Abel,  in  this 
connexion,  was  an  indication  of  her  piety,  as 
valuing  pious  Abel  above  all  her  children. 

V.  26.  To  call  upon,  &c.]  Or,  "to  call  them- 
selves by  the  name  of  the  Lord:"  {Marg.)  that 
is,  some  persons,  by  an  open  profession  of  true 
religion,  began  to  protest  against  the  prevail- 
ing impiety  and  wickedness  of  the  world  around 
them;  to  separate  from  the  society  of  idolaters 
and  irreligious  persons;  and  to  call  on  the  Lord 
as  his  worshippers. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  promises  of  God  will  surely  be  accom- 
plished; but  the  appointed  season  must  be  wait 
ed  for,  and  hasty  expectations  often  end  in  bit- 
ter disappointments.  An  instance  of  worship 
accepted  by  our  holy  God,  from  any  of  our  fall- 
en race,  sliould  be  a  joyful  and  welcome  sight  to 
sinners:  but  his  acceptance  can  only  be  ob- 
tained, in  the  way  of  his  appointment,'  and  un- 
belief, pride,  and  hypocrisy,  are  as  ruinous  as 
open  ungodliness.— When  we  fail  of  success  in 
our  undertakings,  or  comfort  in  religious  exer- 
cises; instead  of  yielding  to  discontent  and 
envy,  we  should  diligently  search  out  and  re- 
move the  sinful  cause;  for  thus  we  may  after- 
wards succeed:  but  if  we  "give  place  to  the 
devil,"  by  harboring  envy  and  resentment,  we 
know  not  whither  we  may  be  hffrried. — What 
fatal  effects  do  we  here  behold  of  Adam's  trans- 
gression! What  can  we  discern  in  Cain  of  the 
divine  image.-"  Was  he  "very  good.'"'  On  the 
contrary,  do  not  pride,  anger,  envy,  lies,  mal- 
ice, murder,  enmity  against  God,  and  final 
apostasy,  the  very  image  of  Satan,  mark  his 
whole  character?  for  as  divine  truth,  embraced 
in  faith,  is  the  appointed  means  of  our  recover- 
ing, "from  glory  to  glory,"  the  image  of  God; 
so  Satan's  lies,  when  believed,  produce  his  dia- 
bolical nature  in  the  soul. 

V.  8—26. 

What  varied  anguish  must  have  tortured  the 
hearts  of  our  first  parents  at  the  events  here 
recorded!  But,  "Abel  being  dead,  yet  speak- 
eth:"  not  only  proclaiming  the  heinousness  of 
mtirder,  and  warning  us  resolutely  to  suppress 
the  first  emotions  of  wrath;  but  ako  teaching 
us,  that  the  believer's  happiness  is  not  in  this 
world;  that  persecution  must  be  expected  bv 

[47 


B.  C.  3874. 


GENESIS. 


B.  C.  2769. 


CHAP.  V. 

A  repeated  account  of  Adam's  creation,  ],2.  The  birth  of  Seth, 
3.  The  age  and  death  of  Adam,  4,  5;  Seth,  6—8;  Enos,  9— 
H;  Cainau,  12—14;  Mahalaleel,  16—17;  and  Jared,  18—20. 
Knoch  walks  with  God,  and  is  translated,  21—24.  The  age 
and  death  of  Methuselah,  25 — 27;  and  of  Laniech,  28 — 31.  An 
account  of  Noah,  and  his  sons,  32. 

THIS  is  the  *book  of  the  generations 
of  Adam:  in  the  day  that  God  cre- 
ated man,  ''  in  the  hkene.ss  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  cre- 
ated. 

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 
begotten  Seth  were  eight  hundred  years: 
and  s  he  begat  sons  and  daughters: 

5  And  all  the  days  that  Adam  lived 
were  nine  hundred  and  thirty  years:  ^  and 
he  died. 

a  2;4.  Matt.  l.l.  Lnke  3:36-33.  |    Rom.  5:12.  Eph.  2:3. 


b  1 :26,27.   Eph.  4:24.  Col.  3:10. 
c  2:15.  Marg.   Acts  17:26. 
d  Job  14:4.  15:14 — 16.  25:4.  Ps, 
61:6.     Luke  1:36.     John  3:6. 


e  4:25. 

f  1  Chr.  1:1—3.  Luke  3:37,38. 
%  7,10,13,19,22,26,30.  1:28.  9:7. 
h  3:19.  Heb.  9:27. 


the  righteous,  and  that  there  is  a  future  state 
and  an  eternal  recompense  to  be  enjoyed  by 
them,  throug-h  faith  in  Christ  and  his  atoning 
sacrifice. — When  "Cain,  who  was  of  that  wick- 
ed one,  slew  his  brother,  because  his  own  works 
were  evil,  and  his  brother's  rig-hteous;"  then,  in 
consequence  of  the  enmity  put  betwixt  the 
Seed  of  the  woman  and  the  seed  of  the  serpent, 
the  war  broke  out,  which,  in  one  way  or  anoth- 
er, hath  been  waged  ever  since:  and  Cain  may 
be  considered  as  the  father,  the  patron,  and  the 
archetype  of  proud  infidels,  Pharisees,  formal 
worshippers,  and  bloody  persecutors,  of  every 
age  and  nation,  from  the  beginning  to  the  end 
of  the  world.  In  this  war  we  are  all  concern- 
ed: for  our  Captain  hath  declared,  "He  that  is 
not  with  me,  is  against  me."  Under  his  banners 
therefore  let  us  enlist,  and  not  be  fearful  and 
unbelieving,  but  take  up  our  cross  and  follow 
him;  and  let  us  earnestly  and  decidedly,  yet 
meekly,  support  the  cause  of  truth  and  right- 
eousness against  Satan  and  his  servants:  and 
should  we  meet  with  persecution  even  unto 
death,  he  will  certainly  give  us  the  crown  of 
everlasting  life.  [Rev.  3:21.)  These  are  "the 
better  things,"  which  the  blood  of  Jesus  speak- 
eth,  than  did  that  of  Abel,  who  was  a  type  of 
liim,  both  in  the  righteousness  of  his  life  and  in 
the  manner  of  his  death:  but  Abel's  blood  call- 
ed for  vengeance  on  him  who  shed  it;  while 
the  blood  of  Christ  pleads,  before  the  throne, 
for  pardon  and  peace,  grace  and  glory,  to  those 
whose  sins  procured  his  death. — But  what  will 
it  avail  the  sinner,  to  deny  or  excuse  his  crimes.' 
to  impeach  or  blaspheme  the  justice  of  his 
Maker?  or  impiously  to  spend  the  space  of  his 
long-suffering  in  worldly  projects,  or  in  mak- 
ing himself  eminent  among  his  fellow-crea- 
tures, or  terrible  to  them?  For  "the  wrath  of 
God  abideth  on  him:"  this  will  poison  all  his 
enjoyments;  and  heaven,  earth,  and  hell,  will 
speedily  combine,  as  it  were,  in  effecting  his 
everlasting  destruction.  Indeed,  worldly  em- 
ployments often  help  men  to  forget  their  dan- 
48] 


6  And  Seth  lived  an  hundred  and  Ro,^  • 
five  years,  and  begat  Enos: 

7  And  Seth  lived  after  he  begat  Enos 
eight  hundred  and  seven  years,  and  be- 
gat sons  and  daughters: 

8  And  all  the  days  of  Seth  were  nine 
hundred  and  twelve  years:  and  he  f^^^- 
died. 

9  And  Enos  lived  ninety  years,  pg.  c. 
and  begat  *  Cainan:  •  L  3679. 

10  And  Enos  lived  after  he  begat 
Cainan  eight  hundred  and  fifteen  years, 
and  begat  sons  and  daughters: 

1 1  And  all  the  days  of  Enos  [^jg^- 
were  nine  hundred  and  five  years: 

and  he  died. 

12  And  Cainan  lived  seventy  [3^9/ 
years,  and  begat  Mahalaleel. 

13  And  Cainan  lived  after  he  begat 
Mahalaleel  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:       [ 


B.  c. 

2769. 


B.   C. 

3644. 


*  Heb.  Kenan. 


ger  and  misery:  and,  as  the  first  city,  that  is 
mentioned  in  history,  was  built  by  Cain,  and 
his  posterity  were  the  inventors  of  many  useful 
arts;  so  ungodly  men  still  frequently  excel,  in 
natural  ingenuity  and  skill,  those  who  attend 
to  "the  one  thing  needful;"  who,  however, 
"choose  the  good  part,  which  shall  never  be 
taken  from  them." 

NOTES. 

Chap.  V.  V.  1,  2.  This  chapter  is  a  brief 
history  of  the  posterity  of  Adam,  in  that  line 
from  which  all  the  human  face  since  the  flood 
is  descended:  and  of  them  alone;  for  the  im- 
mense numbers,  which  sprang  from  the  other 
branches  of  the  families,  in  each  generation, 
are  barely  mentioned.  The  former  chapters 
seem  also  referred  to,  as  the  authentic  records 
of  the  original  of  the  world,  and  of  the  human 
race. — Adam  was  the  name  not  only  of  the  first 
man,  but  also  of  the  species:  it  is  supposed  to 
have  been  derived  from  the  red  color  of  the 
earth,  out  of  which  his  body  was  formed. 

V.  3.  The  distinction  between  Adam  "cre- 
ated in  the  likeness  of  God,"  and  Seth  begotten 
in  the  likeness  of  Adam  after  the  fall,  is  very 
remarkable. — It  is  generally  allowed  that  Adam 
and  Eve  were  "personally  pardoned,  and  recov- 
ered to  holiness:  but  Adam  was  no  longer  the 
representative  of  his  posterity,  as  he  was  when 
he  transgressed  the  covenant;  thus  he  commu- 
nicated to  them  that  nature  which  he  had  as  a 
sinner,  not  the  new  nature  which  he  had  as  a 
believer. — Seth  also  seems  to  have  been  a  god- 
ly person;  not  as  begotten  by  Adam,  but  as 
"born  of  the  Spirit:"  and  this  seems  to  have 
been  noted  in  respect  of  him,  lest  Cain's  wick- 
edness should  be  ascribed  to  other  causes,  and 
Abel's  righteousness  to  Wve  goodness  of  his  natu- 
ral disposition,  and  not  to  the  grace  of  God. 
But  indeed  the  character  and  conduct  of  all 
Seth's  posterity,  (Christ  alone  excepted,)  plain- 
ly testify  what  that  image  was  in  which  he  was 
begotten. 


B.  C.  2582. 


CHAPTER  V. 


B.  C.  2348. 


16  And  Mahalaleel  lived  after  he  be- 
gat *  Jared  eight  hundred  and  thirty 
years,  and  begat  sons  and  daughters: 

17  And  all  the  days  of  Mahalaleel 
B.  c.-]  were  eight  hundred  ninety  and  live 
2714.  J  years:  and  he  died. 

B.  c.-j  18  And  Jared  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 
B.  c.-|  nine  hundred  sixty  and  two  years: 

and  he  died.  [Practical  observations.] 

21  And  Enoch   Hved  sixty  and 


B.  c 

3317. 


] 


five  years,  and  begat  Methuselah. 


*Heb.  Jercd.    14:17.   1  Chr.  1:3.  Henoch.  Luke  3:37. 


V.  4—20.  The  Greek  translation  of  the 
Bible,  called  the  Septuagint,  varies  from  our 
version,  (which  was  made  from  the  Hebrew,) 
both  in  this  genealogy,  and  in  that  which  fol- 
lows. ni:10 — 26.)  In  particular,^  by  the  addi- 
tion ot  a  hundred  years  to  the  age  of  Adam, 
and  of  six  of  these  Patriarchs,  before  their 
sons  here  mentioned  were  born,  and  deducting' 
them  from  the  subsequent  part  of  their  lives, 
making  the  sum  total  the  same.  Thus  the 
space  between  the  creation  and  the  deluge  is 
made  seven  hundred  years  more  than  in  our 
account:  and  by  a  similar  addition,  with  other 
variations,  the  space  between  the  deluge  and 
.  the  birth  of  Abraham,  is  made  almost  nine  hun- 
dred years  more.  But  the  original  Hebrew  is 
best  entitled  to  our  confidence:  and  the  dif  cr- 
ence  may  be  ascribed  to  some  mistakes  in  the 
numeral  letters;  or  rather,  perhaps,  to  a  vanity 
in  the  translators,  which  has  been  common  in 
many  nations,  of  ascribing  a  very  remote  an- 
tiquity to  the  commencement  of  their  history. — 
The  individuals  here  mentioned  might  not  be 
the  first-born,  as  Seth  was  not  the  eldest  son 
of  Adam;  but  the  genealogy  was  continued 
through  them,  not  only  from  Adam  to  Noah, 
but  afterwards  even  to  Christ,  "the  second 
Adam,  the  Lord  from  heaven." 

V.  21—24.  "Walking  with  God,"  is  a  figu- 
rative description  of  the  intimate  communion, 
wliich  subsists  between  a  merciful  God  and 
true  believers.  "Can  two  walk  together  ex- 
cept they  be  agreed.''"  Amos  3:3.  Without 
coincidence  in  sentiment,  judgment,  and  dispo- 
sition, there  can  be  no  cordial  union  nor  har- 
mony. But  man  is  naturally  propense  to  those 
things  which  God  abhors  and  forbids,  and  averse 
from  those  which  he  loves  and  commands. 
Man's  understanding  is  darkened,  his  judg- 
ment perverted,  his  affections  depraverl,  and 
bis  taste  vitiated  by  sin;  so  that,  in  almost  every 
thing,  his  views,  his  cVioice,  his  desires,  and 
pursuits,  are  the  reverse  of  those  which  the 
Scripture  requires.  Thus  he  is  induced  to  walk 
contrary  to  God,  to  contract  guilt,  and  merit 
condemnation.  A  sinner's  walk  with  God, 
therefore,  commences  with  the  change  of  his 
judgment  and  disposition  by  divine  grace.  Then 
he  begins  to  repent  of  his  sins,  to  despise  the 
world  in  comparison  of  the  favor  of  God,  to 
"hunger  and  thirst  after  righteousness,"  to 
seek  forgiveness  and  acceptance  in  the  way  of 
God's  appointment,  and  to  devote  himself  to 
his  love  and  service,  and  the  pursuit  of  holi- 
ness. Having  been  thus  reconciled  to  God,  he 
Vol.  I.  7 


22  And  Enoch  ^  walked  with  God  after 
he  begat  Methuselah  three  hundred  years, 
and  begat  sons  and  daughters. 

23  And  all  the  days  of  Enoch  were 
three  hundred  sixty  and  five  years. 

24  And  Enoch  walked  with  God,  and 
he  was  not:  ^  for  God  took  him. 

25  And  Methuselah  lived  an  hundred 
eighty  and  seven  years,  and  begat  t  La- 
ntech. 

26  And  Methuselah  lived  after  he  be- 
gat Lamech  seven  hundred  eighty  and 
two  years,  and  begat  sons  and  daughters. 

27  And   all   the  days  of  Methuselah 

k  6:9.    17:1.24:40.48:16.    Lev.  Tlies.  2:12.  Ijohn  1 .7. 

26:12.    Ueut.  13.4.     Ps.  116:9.  1  2   Kings  2:11.     Heb.    11:5,6. 

Cant.  1:4.   Am.  3:3.    Mic.  4:6.  Jude  14,16. 

6:8.  Mai.  2:6.    Luke  1:6.  Acts  \  Htb.  J^emech.  4:1S.  marg. 
9:31.  2  Cor.  6:16.  Col.  1:10.  1 


walks  with  him  by  habitual  repentance,  and 
"faith  in  our  Lord  Jesus  Christ;"  in  a  realizing 
regard  to  the  presence  of  God  in  his  whole 
conduct;  a  daily  dependence  on  the  promise, 
providence,  and  grace  of  God,  for  all  things 
needful  for  soul  and  body;  and  a  continual 
attention  to  his  word,  that  from  thence  he  may 
learn  his  truth  and  will,  and  derive  the  peace 
and  comfort  of  his  salvation;  by  pouring  out 
his  heart  before  the  Lord  in  fervent  praj-er 
and  grateful  praise;  by  a  believing,  reveren- 
tial, and  delightful  attendance  on  all  the  ordi- 
nances of  his  worship,  and  an  open  profession 
of  his  faith  and  love;  by  a  conscientious  obedi- 
ence to  all  his  commandments,  without  regard- 
ing llie  praise  or  censure  of  men;  hy  submission 
to  his  providential  appointments;  and  finally, 
by  attention  to  every  relative  obligation,  a 
careful  impros^ement  of  every  talent,  a  circum- 
spect conversation,  and  endeavoring  to  "adorn 
the  doctrine  of  God  our  Savior  in  all  things," 
and  to  recommend  religion  to  all  around  him^ — 
The  Lord,  on  his  part,  answers  the  expecta- 
tions of  those  who  walk  with  him.  He  supplies 
their  wants,  interposes  in  their  emergencies, 
and  evidences  his  care  of  them:  he  meets  them 
in  his  ordinances,  teaches  them  from  his  word, 
answers  their  prayers,  accepts  their  services:  he 
communicates  by  his  Spirit,  wisdom,  strength, 
and  consolation  to  their  souls,  and  is  indeed  their 
Guide,  Companion,  and  Counsellor  through  life: 
and  at  length  he  meets  them  at  death,  and 
takes  them  into  "his  presence,  where  is  fulness 
of  joy."  Thus  ends  the  walk  of  faith;  for 
tlienccforth  they  walk  by  sight,  ^nd  see  him 
as  he  is;  being  for  ever  Avith  him,  and  like  him 
in  holiness  and  felicity. — But  "Enoch  was 
translated,  that  he  should  not  see  death."  Heb. 
11:.'), 6.  In  the  prime  of  life,  according  to  those 
times,  he  was  taken  from  earth  to  heaven,  in 
the  body,  without  feeling  the  pangs  cf  death, 
"having  received  tliis  testimony,  that  he  pleas- 
ed Gody  Therefore  "he  was  not"  on  earth: 
neither  his  friends  nor  his  persecutors  could 
find  him.  He  was  a  preacher  of  righteousness; 
and,  if  we  may  judge  by  the  specimen  left  on 
record,  [Jude  14,15.)  his  plain  and  alarming 
address  could  not  fail  greatlj^  to  enrage  the 
daring  sinners,  among  whom  he  lived.  But 
God  effectually  rescued  him  from  their  malice, 
testified  his  approbation  of  his  conduct,  and 
gave  a  convincing  proof  of  the  existence  of 
the  invisible  world,  and  of  the  future  state  of 
recompense.  'It  is  possible  also  that  the  trnns- 
'lation  of  this  holy  man  might  be  conferred,  in 

[49 


B.  C.  2448. 


GENESIS. 


B.  C.  2468. 


B. 


C. 

2348 


.-|  were  nine  hundred  sixty  and  nine 
■^  years:  and  he  died. 

28  And   Lamech   hved   an   hundred 
eighty  and  two  years,  and  begat  a  son. 

29  And  ""he  called  his  name  Noah, 
saying.  This  same  shall  comfort  us,  con- 
cerning 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  hundred  ninety  and  five  years, 
and  begat  sons  and  daughters. 

31  And  all  the  days  of  Lamech  were 
seven  hundred  seventy  and  seven 
years:  and  he  died. 

32  And  Noah  was  five  hundred 

years  old:  and  Noah  begat   °  Shem, 

Ham,  and  Japheth 


B.  c.n 

2363. J 


B 


C. 

2448. 


] 


m  6:8,9.  7:23.  9:24.  Is?  64:9.  Ez. 
14:14,20 — Matt.  24:37.  Luke 
3:36.  ]7:2tj,27.  ^oe.  Heb.  11: 
7.   1  Pet.  3:20.   2  Pet.  2:5. 


n  3:17,19.  4:12. 

o  6:10.  7:13.  9:18,19,22—27.  10: 

1,32.  1  Chr.  1:4—23.    Luke  3: 

36. 


'order  to  shew  what  should  have  been  common 
'to  all,  had  man  persisted  in  his  obedience:  a 
'translation  from  the  earthly  to  the  heavenly 
'paradise.'     Fuller. 

V.  29.  J^oah  sig'nifies  rest^  or,  refreshing. — 
Perhaps  Lamech  had  respect  to  the  promise, 
(3:15.)  and  might  hope  he  had  obtained  the 
promised  Seed:  but  it  is  more  likely  that  he 
spake  by  the  Spirit  of  prophecy,  which  reveal- 
ed to  him  that  Noah  would  be  an  extraordinary 
person;  and  not  only  a  great  comfort  to  his 
parents  and  relatives  amidst  their  toils  and 
sorrows,  but  likewise  a  great  blessing  to  man- 
kind; with  special  reference  to  the  preservation 
of  the  human  species  with  him  in  the  ark, 
which  typified  the  salvation  of  sinners  by  Jesus 
Christ.  He  was  also  thus  marked  out  as  the 
progenitor  of  the  promised  Seed. — It  is  gener- 
ally thought  that  Noah  greatly  improved  the 
art  of  husbandry,  and  so  lessened  the  labor 
before  required  in  cultivating  the  earth.  (9:20.) 

V.  32.     Note,  10:1. 

PRACTICAL  OBSERVATIONS. 
V.  1—20. 
This  chapter  contains  nearly  all  the  history, 
that  God  hath  pleased  to  transmit  to  us,  of  the 
antediluvian  world  which  subsisted  for  the  space 
of  1656  years.  Considering  how  long  men  liv- 
ed and  had  children  before  the  flood,  we  may 
well  suppose  that  the  earth  was  filled  with 
inhabitants;  and  conjecture,  with  apparent  prob- 
ability, that  there  were  many  flourishing  king- 
doms, many  revolutions  in  states,  many  mighty 
achievements  and  renowned  characters,  which 
are  all  now  buried  in  oblivion:  while  nothing 
is  recorded  but  what  relates  to  the  holy  seed, 
among  whom  true  religion  was  maintained,  and 
who  doubtless  were  despised  and  hated  in  their 
generation.  In  the  judgment  of  God,  the  saints 
are  the  only  excellent  and  eminent  persons, 
and  true  religion  the  grand  concern,  on  earth; 
compared  with  which,  all  things  else  are  scarce- 
ly worth  mentioning. — The  power  of  God  alone, 
"in  whom  we  live,  and  move,  and  have  our  be- 
ing," could  preserve  the  curious  fabric  of  the 
human  body  for  the  few  years,  now  allotted  to 
us;  and  the  same  power  would  suffice  to  pre- 
serve it  to  the  age  of  Methuselah,  or  for  ever. 
Man  lives  as  long  as  his  Creator  pleases,  and 
no  longer;  which  should  warn  us  not  to  provoke 
him,  but  to  be  prepared  for  and  expecting  our 
50] 


CHAP.  VL 

The  worshippers  of  God  intermarry  with  the  ungodly;  wickednesa 
rapidly  increases;  and  the  Lord  in  anger  determines  to  destroy 
the  earth,  1 — 7.  Noah  is  accepted  by  God;  warned  of  an 
approaching  deluge-,  and  instructed  to  prepare  an  ark,  8 — 21. 
He  implicitly  obeys,  22. 

ND  it  came  to  pass,  when  men  began 
*  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  were  fair; 
^  and  they  took  them  wives  of  all  which 
they  chose. 

3  And  the  Lord  said,  ^  My  spirit  shall 
not  always  strive  with  man,  for  that  he 


a  1 :28, 

b  4:26.  Ex.  4:22,23.   Deut.  14:1. 

Ps.  82.6,7.    Is.  63:16.     Mai.  2: 

11.     John   8:41,42.    Rom.  9:7, 

8.  2  Cor.  6:13. 
c3:6.  39:ti,7.    2  Sam.  11:2.    Job 

31:1.   1  John  2:16. 
d  24:3.  27:46.  Ex.  34:16.     Deut. 


7:3,4.  Josh.  23:12,13.  Ezra  9: 
1,2,12.  Neh.  13:24—27.  Mai. 
2:15.  1  Cor,  7:39.  2  Cor.  6:14 
—16. 
eNum.  11:17.  Neh.  9:.30.  Is. 
63:10.  Acts  7:51.  1  Thes.  6: 
19,20.  1  Pet.  3:18—20.  Jude 
14,16. 


summons.  Nor  have  we  any  cause  to  regi'et 
the  shortness  of  our  present  lives:  Abel  and 
Enoch,  the  two  most  favored  characters  before 
the  flood,  were  removed  at  an  earlier  period 
than  any  others  whose  history  is  recorded. 
Were  the  world  less  miserable,  it  could  be  no 
loss  to  die  and  go  to  heaven:  nor  can  it  ever 
be  gain  to  live  and  treasure  up  wrath  by  sin: 
and  as  the  long  lives  of  the  antediluvians  might 
encourage  procrastination  and  increase  pre- 
sumption; so  the  shortness  of  our  days  may 
warn  us  without  delay,  to  hearken  to  the  voice 
of  God  in  the  gospel. 

V.  21—32. 
Man,  in  his  best  estate,  is  altogether  vanity. 
— He  is  born,  raises  up  a  family,  and  dies! 
These  are  his  memoirs:  all  else  is  a  cypher,  or 
a  blot,  except  he  walks  with  God. — The  page 
of  history  records  the  splendid  actions  of  the 
great  and  illustrious:  the  report  of  the  day 
proclaims  the  wealth  which  some  have  accu- 
mulated and  left  behind,  and  of  which  they  are 
gone  to  render  an  account:  the  monuments  of 
the  dead  are  often  inscribed  with  pompous  ti- 
tles and  flattering  commendations: — but  may  it, 
with  truth,  be  engraven  on  my  tomb-stone,  or 
whispered  in  the  obscurest  corner,  "He  walked 
with  God,  and  was  not,  for  God  took  him!"  and 
so  far  from  envying  their  distinctions,  not  even 
Enoch's  privilege  shall  be  anxiously  desired; 
but,  as  one  expresses  it, 

'I'll  hail  the  sharpest  pangs  of  death, 

'Which  break  my  way  to  God.'  Doddridge. 
We  may  also  observe  that  they,  who  begin 
young  to  walk  with  God,  may  expect  to  walk 
with  him  long,  comfortably,  and  usefully:  and 
the  true  Christian's  perseverance  in  holiness, 
through  many  a  year,  till  God  takes  him,  will 
best  evince  and  illusirate  that  doctrine,  which 
many  oppose,  and  others  pervert. — But  walk- 
ing with  God  requires  no  monkish  celibacy  and 
solitude:  it  well  consists  with  the  cares  and 
comforts,  and  much  consists  in  the  conscien- 
tious performance  of  the  duties,  of  social  and 
relative  life. — As,  however,  we  need  better 
comforters  under  our  toil  and  sorrow,  than  the 
dearest  relations  and  most  promising  offspring, 
may  we  seek  and  find  the  comforts  of  faith  in 
Christ,  and  of  joy  in  the  Holy  Ghost! 

NOTES. 
Chap.  VI.     V.  1,  2.    The  spiritual  wor.ship- 
pers  of  God  are  his  children;  and  this  honorable 


B.  C.  2468. 


CHAPTER  VI. 


B.  C.  2468. 


also  Is  ^  flesh:  yet  his  dny?,  shall  be  an 
hundred  and  twenty  years. 

4  There  were  ^  giants  in  the  earth  in 
those  days;  and  also  after  that,  when  the 
sons  of  God  came  in  unto  the  daughters 
of  men,  and  they  bare  children  to  them; 
the  same  became  mighty  men,  which  were 
of  old, ''  men  of  i-enown. 

5  And  '  God  saw  that  the  wickedness 
of  man  was  great  in  the  earth,  and  that 


*  every  "^  imagination  of  the  ^  thoughts  of 
his  heart  was  only  evil  +  continually. 

'■''      --^-^         "-      .«^.         Heb.  the  'whole  itiiagination^ 

with  the  purposes  and  desires 
of  the  heart. 
k8;21.  Job  1S;16.    Ec.  1:29.  9; 
3.  Jer.  n;9.     Mark  7:21— 2J. 
Eph.  2:1— 3.  Tit.  3:3. 


f  John  3:6.  Rom.  8:1— 13.  Gal 

6:lt5 — 24. 
gNum.    13:33.     Deut.    2:20,21. 

3:11.    1  Sam.  n.4.  2  Sam.  21: 

15—22. 
h  11:4.  Num.  16.2. 
i  13:13.  18:20,21.      Pa.   14:1—4. 

Rom.  1:28—31.  3:10—19. 


IJer.  4:14. 

f  Heb.  every  day. 


title  is  sometimes  conferred  on  all  who  profess 
the  true  religion.  These  seem  to  have  kept 
themselves  for  a  long-  time  distinct  from  such  as 
were  openly  irreligious,  or  idolatrous;  tlie  for- 
mer uniting  with  Seth's  descendants,  the  latter 
with  Cain's.  But  at  length,  when  the  human 
race  had  greatly  increased,  and  numbers  of 
very  beautiful  women  were  observed  among 
the  irreligious  or  idolatrous  party;  the  wor- 
shippers of  God  were  induced  by  unworthy 
motives,  unreservedly  to  contract  marriages 
with  them,  which  made  way  for  a  rapid  in- 
crease of  wickedness,  and  an  almost  universal 
apostasy.  [Marg.  Ref.)  These  women  are  called 
"the  daughters  of  men,"  or  ratlier  of  Adam; 
as  inheriting  his  fallen  nature,  and  imitating 
his  sin,  but  not  his  repentance. 

V.  3.  The  Spirit  of  God  strove  with  men,  by 
inspiring  Enoch,  Noah,  and  perhap.s  others,  to 
preach  to  them;  as  bearing  with  them,  and 
waiting  to  be  gracious,  notwithstanding  their 
rebellions;  and  as  exciting  convictions  in  their 
consciences.  But  the  Lord  on  this  occasion 
declared,  probably  by  Noah,  that  his  Spirit 
should  not  thus  strive  with  them  perpetually; 
hut  that,  provoked  by  their  obstinate  resist- 
ance, not  only  to  the  warning  of  his  prophets, 
but  even  to  that  of  their  own  consciences,  he 
would  finally  leave  them  to  be  hardened  in  sin, 
and  ripened  for  destruction.  This  he  .deter- 
mined on,  because,  "man  was  flesh:"  not  only 
frail  and  feeble,  but  carnal  and  depraved;  hav- 
ing prostituted  the  noble  powers  of  his  rational 
soul,  and  every  higher  consideration,  to  make 
provision  for  the  gratification  of  his  corrupt 
inclinations.  Arid  now,  by  the  defection  of 
those  who  had  been  distinguished  as  "the  sons 
of  God,"  this  was  become  almost  the  universal 
character  of  the  human  race;  so  that  man  was 
become  altogether  incapable  of  answering  the 
great  end  of  his  creation.  Yet  the  Lord  was 
pleased  to  declare,  that  he  would  wait  a  hun- 
dred and  twenty  years,  before  he  executed  his 
purposed  vengeance;  that  men  might  have 
space  to  repent,  and  to  use  proper  methods  of 
averting  his  terrible  indignation. 

V.  4.  Giants.']  These  giants  perhaps  were 
men  of  great  stature  and  strength,  but  more 
certainly  men  of  enormous  wickedness.  And 
the  children,  which  sprang  from  the  intermar- 
riages above-mentioned,  were  of  the  same  char- 
acter. Thus  they  became,  in  those  ancient 
times,  "mighty  men,  ...  men  of  renown,"  as 
heroes,  conquerors,  and  chieftains:  but  they 
were  apostates  from  God,  and  cruel  destroyers 
and  oppressors  of  mankind.  • 

The   Hebrew  word  (DvsSirf)^    rendered 


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,  I  will  destroy 
man  whom  I  have  created,  from  the  face 
of  the  earth,  tboth  man  and  beast,  and 
the  creeping  thing,  and  the  fowls  of  the 
air:  for  it  repenteth  me  that  I  have  made 

mem.  [Practical  Ohservations.] 

8  But  Noah  °  found  grace  in  the  eyes 
of  the  Lord. 

9  These  are  p  the  generations  of  Noah: 


m  Num.  23:19.  Deut.  32:36.  1 
Sam.  16:11,29.  2  Sam.  24:16. 
Ps.  106:45.  110:4.  Jer.  18:8— 
10.  Hos.  11:8.  Jon.  3:10.  Mai. 
3:6.  Rom.  11:29.  Heb.  6:17,18. 
Jam.  1:17. 

n  Deut.  5:29.  32:29.     Ps.   78:40. 


81:13.  95:10.  Is.  48:18.     Luke 

19:41,42.   Eph.  4:30. 
I  Heb.  from  tnan  unto  beast, 
o  19:19.   Ex.  33:12—17.      Prov. 

3:4.  8:36.  12:2.  Jer.  31:2.  Luke 

1:30.  Acts  7:46.     2  Tim.  1:18. 
p2:4.  5:1. 


giants,  appears  to  be  derived  from  a  root  which 

signifes  to  fall  (vSi)-  either.  Men  who  had 
fallen  from  God;  or  Men,  who  by  force  and 
power  caused  others  to  fall,  that  is,  cast  them 
down. 

V.  5.  The  words  of  this  verse  are  peculiarly 
expressive: — "God  saw  that  the  wickedness  of 
man  was  great  on  the  earth."  He,  who  could 
not  mistake,  or  form  a  false  estimate,  saw  that 
man's  wickedness  was  great;  open,  daring,  and 
atrocious;  and  that  among  all  men,  throughout 
the  earth.  Yet  he  saw  the  heart  still  worse: 
"Every  imagination  of  the  thoughts  of  the 
heart  were  only  evil  continually:"  that  is, 
the  workings  of  the  fancy,  the  contrivances  of 
the  understanding,  the  purposes,  desires,  and 
affections  of  the  whole  soul,  were  every  one  of 
them  evil,  only  evil,  without  any  intermixture 
of  good;  only  evil,  every  day,  continually,  with- 
out interruption  or  cessation! 

V.  6,  7.  It  repented ...  it  grieved.]  Such  ex- 
pressions as  these  are  made  use  of  by  the  Holy 
Spirit,  in  a  gracious  condescension  to  our  ajT- 
prehensions;  and  to  accommodate  heavenly 
things,  as  far  as  their  nature  will  admit  of  it, 
to  the  similitude  of  earthly  things:  just  as  we 
speak  to  children  in  their  languag-e,  and  in  ac- 
commodation to  their  capacities,  that  we  may 
the  better  convey  our  meaning  to  their  minds. 
— Metaphysical  truth  is  too  refined  and  subtile 
for  mankind  in  general,  and  only  fitted  for  the 
amusement  of  speculative  men:  but  the  Scrip- 
tures were  written  to  make  even  the  poor  and 
illiterate  wise  unto  salvation.  To  speak  to 
them  of  the  cause,  from  its  sensible  and  visible 
effects,  more  readily  informs  and  more  deeply 
interests  them:  Avhile  other  passages  sufficient- 
ly guard  the  sober  inquirer  from  misappre- 
hension.— Should  an  artist,  after  bestowing 
much  pains,  and  manifesting  great  skill,  about 
some  curious  piece  of  mechanism,  dash  it  to 
pieces;  Ave  should  conclude  from  this  effect,  that 
he  repented  having  made  it.  Or  should  a  pa- 
rent, after  conferring  great  favors  on  his  child, 
be  provoked  by  his  misconduct  finally  to  disin- 
herit him;  we  should  thence  infer,  that  he  was 
"grieved  at  his  heart"  that  he  had  bestowed  so  ' 
much  upon  him.  Thus  the  Creator,*  having 
formed  the  earth,  and  men  upon  it;  having  dis- 
played his  wisdom,  power,  and  goodness  in  his 
works,  and  in  the  riches  which  he  had  confer- 
red on  man,  in  whom  especially  his  glory  had 
shone;  after  the  earth  was  filled  with  inhab- 
itants, was  provoked  by  their  wickedness  to 
destroy  them  all  with  a  flood.  This  was  an 
effect  which  seemed  to  flow  from  his  repenting 

[51 


^.  C.  2468. 


GENESIS. 


B.  C.  2368. 


Noah  was  a  "ijust  man  and  *  perfect  in 
nis  generations,  and  ^  Noah  walked  with 
God. 

10  And  Noah  begat  three  sons,  ^  Shem, 
Ham,  and  Japheth. 

1 1  The  earth  also  was  corrupt  before 
God;  and  the  earth  was  *  filled  with  vio- 
lence. 

1 2  And  God  "  looked  upon  the  earth, 
and  behold,  it  was  corrupt:  for  ''  all  flesh 
had  corrupted  his  way  upon  the  earth. 

13  IT  And  God  said  unto  Noah,  yThe 
end  of  all  flesh  is  come  before  me;  for 
the  earth  is  filled  with  violence  through 
them:  and  behold,  I  will  destroy  them 
i  with  ^  the  earth. 

14  ^Make  thee  an  ark  of  gopher- wood: 


q  Job  12:4.  Prov.  4:18.  Ec.  7: 
20.  Hab.  2.4.  Luke  2:25.  23: 
SO.  Acts  10:22.  Gal.  3:11. 
Heb.  11:7. 

*  Or,  upright.  2  Chr.  15:17.  25: 
2.  Job  1:1.8.  Ps.  37:37.  Luke 
1:6.   Phil.  3:9—15. 

r  Sec  on  6:22. 

S5.32. 

tis.  60:18.  Ez.  8:17.  28:16. 
Ho9.  4:1,2.  Hab.  2:3,17. 


u8.     Job   33:27.     Ps.  33:13,14. 

53:2.   Prov.  15:3. 
x5.    7:1,21.     9:12,16,17.     Luke 

3:6. 
yJer.  51:13.  Ez.  7:2— 6.  Amos 

8:2.   1  Pet.  4:7. 
*  Or,  from  the  earth.  7:23. 
zJer.  4:23— 28.  2  Pet.  3:6,7,10 

—12. 
a  Matt.  24:38.     Luke  17:27. 

1  Pet.  3:20. 


that  he  had  made  man,  and  to  indicate  that  he 
was  '■'■grieved  at  his  heart." — It  is  indeed  impos- 
sible that  God  should  really  he  sorry,  or  repent 
of  any  thing  that  he  has  said  or  done;  or  really 
wish  he  had  never  said  or  done  it:  but  his 
chang-e  of  conduct  was  such  as  in  men  spring-s 
from  these  causes;  and  the  expression  most 
emphatically  denotes  extreme  abhorrence  of 
the  crimes  of  men,  and  of  their  desperate  de- 
pravity. 

V.  8,  9.  Noah  is  the  first  person,  who  is 
called  righteous,  or  just;  that  is,  he  was  so  by 
the  "righteousness  of  faith. "(JJ/ar^.iJe/'. — J^ote, 
Heb.  11:7.)  He  was  a  true  believer,  "he  found 
grace,"  and  was  the  object  of  the  Lord's 
special  favor:  being-  sincerely  and  unreservedly 
relig-ious;  and  one  who  dared  to  be  sing-ular  in 
that  corrupt  g-eneration. 

V.  11,  12.  The  earth  was  not  only  full  of 
daring-  impietj',  and  probably  idolatry,  be/ore 
God,  and,  as  it  were,  in  defiance  of  him;  but 
also  of  oppression,  cruelty,  and  murder:  so  that 
men  in  g-eneral  had  corrupted  tlieir  way  all 
over  the  world. 

V.  13.  The  Lord  revealed  to  Noah,  that  he 
would  destroy  guilty  man  from  the  earth,  with 
all  the  animal  tribes  and  all  the  vegetable 
riches,  with  which  it  was  replenished;  and  also 
all  the  works  of  men;  and  so  change  the  state 
of  it,  as  to  render  the  whole  one  universal  des- 
olation.    (Marg.  Rpf.) 

V.  14 — 16.  The  word  here  rendered  an  ark, 
is  only  used  for  Noah's  ark,  and  that  ark  of 
bulrushes  in  which  the  child  Moses  was  pre- 
served. It  seems  to  have  been  built,  in  some 
respects,  like  the  hulk  of  a  ship;  except  that 
it  was  flat-bottomed,  square  at  each  end,  and 
roofed  as  a  house;  so  that  it  terminated  at  the 
top  in  the  breadth  of  a  cubit.  It  is  not  agreed 
what  kind  of  timber  is  meant  by  Gopher-wood; 
perhaps  that  of  the  Cypress-tree.  The  ark 
was  made  with  three  decks,  and  divided  into 
many  little  cabins;  it  was  pitched  within  and 
without  to  keep  it  tight  and  sweet;  and  lighted 
from  the  upper  part,  probably  by  one  window 
reaching  from  end  to  end.  A  cubit  was  some- 
thing more  than  half  a  yard;  so  that  this  enor- 
52] 


}  rooms  shall  thou  make  in  the  ark,  and 
shall  ''pitch  it  within  and  without  with 
pitch. 

15  And  this  is  the  fashion  which  thou 
shall  make  it  of:  the  length  of  the  ark 
shall  be  three  hundred  "^  cubits,  the  breadth 
of  it  fifty  cubits,  and  the  height  of  it  thir- 
ty 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  stories  shalt  thou  make 
it. 

1 7  And  s  behold,  I,  even  I,  do  ''  bring 
a  flood  of  waters  upon  the  earth  to  de- 
stroy all  flesh,  wherein  is  '  the  breath  of 
life,  from  under  heaven;  and  every  thing 
that  is  in  the  earth  ^  shall  die. 


X  Heb.  nests. 
b  Ex.  2:3. 
c7:20.  Deut.  3:11. 
d  8:6.  2  Sam.  6:16. 
30. 
e7:!6.  Luke  13:25. 
fEz.  41:16.  42:3. 
g9:9.     Ex.  14:17. 


2  Kings  9: 


Lev.  26:28. 


Deut.  32:39.     Is.  51:12.     F.z. 

5:8.  6:3.34:11,20.     Hos.   5:14. 
h  7:4,17,23.     Ps.   29:10.    93:3,4. 

Amos  9:6. 
i  2.7.  7:15. 
kRom.  5:12—14,21.  6:23.  8:20 

—22. 


mous  vessel  was  about  a  hundred  and  sixty 
yards  in  length,  twenty-seven  in  breadth,  and 
sixteen  in  height;  and  thus  vastly  larger  than 
our  greatest  ships.  Learned  men  have  shewn, 
that  these  dimensions  were  far  more  than  were 
necessary  to  contain  all  the  animals  to  be  pre- 
served, and  sufficient  provision  for  them.  But 
it  must  at  first  sight  be  evident  that  so  great  a 
vessel,  thus  constructed,  and  with  so  few  per- 
sons on  board,  was  utterly  unsuitable  to  weath- 
er out  the  deluge;  except  as  it  was  under  the 
immediate  guidance  and  protection  of  the  Al- 
mighty. 

V.  17.  These  were  "things  not  seen  as  yet," 
concerning  which  Noah  was  warned;  and  many 
have  since  ventured  to  deny,  and  it  is  not  im- 
probable that  some  would  then  argue  against, 
the  possibility  of  such  a  deluge:  but  the  almighty 
God,  with  a  most  cmphatical  repetition,  declar- 
ed that  he  would  effect  it;  and  Noah  simply 
credited  this  word.  He  neither  hesitated  to 
expect  the  unprecedented  catastrophe;  nor  ar- 
gued against  the  justice  or  goodness  of  God  in 
the  awful  sentence;  nor  declined  the  immense 
labor  and  expense  imposed  on  him,  or  the  re- 
proach and  ridicule  to  which  it  might  expose 
him;  nor  made  any  objection  to  this  mode  of 
preservation.  But,  being  "moved  with  fear," 
and  reverencing  the  divine  revelation,  he  pre- 
pared the  ark;  became  a  preacher  of  righteous- 
ness; and,  taking  the  warning  given  him  for 
liis  subject,  and  shewing  his  faith  by  his  works, 
he  called  on  mankincl  to  repent  of  their  sins. 
Had  they  duly  regarded  the  warning,  all  the 
inhabitants  of  the  earth  might  have  heard  it, 
before  the  expiration  of  the  hundred  and  twen- 
ty years  of  God's  long-suffering:  and  if  a  gen- 
eral repentance  had  taken  place,  perhaps  a 
respite  would  have  been  granted;  as  there  was 
afterwards,  in  like  circumstances,  to  Nineveh. 
{J^otes,  Jon.  2:)  If  individuals  had  repented, 
and  by  faith  sought  admission  into  the  ark, 
doubtless  it  would  have  been  opened  to  as  many 
as  it  could  contain:  and,  for  any  thing  that  ap- 
pears to  the  contrary,  if  others  had  in  humble, 
penitent  faith  prepared  arks,  they  also  might 
have  been  preserved. 


B.  a  2348. 


CHAPTER  VII. 


B.  C.  2348, 


1 8  But  with  thee  will  I  '  establish  my 
covenant:  and  thou  shalt  "  come  into  the 
ark;  thou,  and  thy  sons,  and  thy  wife, 
and  thy  sons'  wives  with  thee. 

1 9  And  of  every .  living  thing  of  all 
flesh,  "  two  of  every  sort  shalt  thou  bring 
into  the  ark  to  keep  them  alive  with  thee: 
they  shall  be  male  and  female. 

20  Of  fowls  °  after  their  kind,  and  of 
cattle  after  their  kind,  of  every  creeping 
thing  of  the  earth  after  his  kind:  p  two  of 
every  sort  shall  come  unto  thee,  to  keep 
them  alive. 

21  And  take  thou  unto  thee   of  i  all 


19:9,11.  17:4,1,21. 

m  7:1,7,13.     Is.  26:20. 

a;20.  2  Pet.  2:6. 
n  7:2,3.  8:17. 
«  1:20—22. 


1   Pet. 


p  7:8— 16. 

q  1:29,30.  Job  38:41.  40:20.   Ps. 

36:6.  104:27,23.  136:25.  145:16. 

147:9.  Matt.  6:26. 


V.  18.  This  is  the  first  place  in  which  the 
word  covenant  occurs;  and  it  seems  to  relate  to 
the  gracious  assurance,  which  God  gave  Noah, 
that  the  earth  should  not  be  destroyed  by  a  sec- 
onr!  deluge.  [Marg.  Ref.) — Sons.']  None  of  No- 
ah's sons  were  born  a  hundred  years  before  the 
flood;  but  the  command  might  be  given  pro- 
phetically  in  this  respect  as  well  as  in  others. 
It  is  however  probable,  that  the  first  intima- 
tions of  the  approaching  deluge  were  given 
some  years,  before  the  command  for  building 
the  ark:  yet  this  was  a  work  of  so  great  labor, 
that  much  time  must  have  been  employed 
about  it. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
There  is  scarcely  a  more  lamentable  proof  of 
a  decay  in  vital  godliness,  or  a  more  effectual 
means  of  hastening  it,  than  intermarriages  be- 
twixt professors  of  true  religion  and  its  avowed 
enemies.  In  all  ages  there  seems  to  have  been 
a  peculiar  curse  of  God  on  them;  the  evil  ex- 
ample of  the  ungodly  party  generally  corrupts 
the  other;  family-religion  is  put  an  end  to;  and 
the  children,  almost  universally,  are  trained  up 
according  to  the  maxims  of  the  ungodly  parent. 
If  we  profess  ourselves  to  be  "the  sons  and 
daughters  of  the  Lord  almighty,"  we  must  not 
marry  in  opposition  to  his  will:  and  he  will  not 
allow  us  to  prefer  beauty,  wit,  wealth,  or  hon- 
orable alliances,  to  piety. — Though  "the  Lord 
is  slow  to  anger  and  of  great  kindness,"  yet  his 
♦'Spirit  will  not  always  strive  with  men;"  and 
when  they  persist  in  sin,  in  defiance  of  his 
word,  and  the  convictions  of  their  own  con- 
sciences, he  will  at  length  totally  withdraw 
from  them,  and  permit  them  to  be  hardened  to 
their  ruin. — If  he  is  so  grieved  by  our  sin,  as  to 
destroy  the  work  of  his  own  hands,  how  reason- 
able is  it  that  we  should  mourn  for  it,  and  that 
we  should  show  our  repentance  by  seeking  its 
destruction! — They  whom  the  world  admires  as 
"men  of  renown,"  are  often,  in  the  judgment 
of  God,  and  even  of  common  sense,  no  better 
than  cruel  tyrants  and  oppressors:  let  us  then 
desire  that  "honor  which  cometh  from  God"  on 
those  who  do  good;  not  that  which  comes  from 
man  upon  those  who  do  mischief. — But,  what  is 
now  become  of  "the  image  and  likeness  of 
God?"  Doth  man  now  merit  to  be  pronounced 
VERY  GOOD  by  the  Lord  himself.''  Alas!  the 
old  serpent,  that  proud  ambitious  apostate, 
rebel,  liar,  and  murderer,  hath  filled  the  earth 
with  his  detestable  progeny!  Yet,  how  few  are 
aware  that  the  description  here  given  of  human 


food  that  is  eaten,  and  thou  shalt  gather 
it  to  thee,  and  it  shall  be  for  food  for 
thee,  and  for  them. 

22  Thus  did  Noah;  *■  according  to  all 
that  God  commanded  him,  so  did  he. 

CHAP.  VII. 

At  God's  command  Noah  enters  the  ark,  with  his  family,  and  the' 
living  creatures;  and  the  flood  begins,  1—16.  Its  increase  for 
forty  days,  17 — 20.  All  flesh  is  destroyed  by  it,  21 — 23.  Its 
duration,  24. 

AND  the  Lord  said  unto  Noah,  *  Come 
thou,  and  all  thy  house,  into  the 
ark:  for  '^  thee  have  I  seen  righteous  be- 
fore me  in  this  generation. 

2:3. 


r7;5.  17:23.    Ex.  40:16,21,23,27, 

32.  Matt.  7:24—27.    John  2:5. 

15:14.     Heb.    11:7,8.     1  John 

5:3. 
aJob  5:19—24.     Ps.  91:1— 10. 

Prov.  14:26.   18:10.     Is.  26:20, 


21.     Ez.  9:4—6.     Zeph. 
Matt.  24:37—39. 
hSee    on     6:9.— Ps.      33:18,19. 
Prov.     11.4—3.       Is.    3:10,11.. 
2  Pet.  2:5—9. 


depravity  suits  them,  while  unregenerate!  In- 
attention, ignorance  of  the  divine  law,  and 
self-flattery,  hide  this  humiliating  truth  from 
men's  minds;  yea,  strongly  prejudice  them 
against  it:  but  a  deep  conviction  of  it.  With 
application  to  our  own  state  and  character, 
is  essential  to  a  due  valuation  of  the  salvation 
proposed  in  the  gospel. 

V.  8—22. 
In  the  worst  of  times,  God  hath  "a  remnant 
according  to  the  election  of  grace:"  and  they 
who  would  please  him  must  dare  to  be  singular. 
These  believe  his  truth,  and  obey  his  command- 
ments; they  hear  his  warnings,  and  fear,  but 
do  not  despair;  they  embrace  his  promises,  and 
hope,  but  do  not  presume;  they  stand  in  awe, 
and  do  not  find  fault;  they  expect  safety  upon 
the  warrant  of  his  word;  and  they  refuse  no 
obedience,  however  burdensome,  expensive,  or 
self-denying. — But  in  the  warning  to  Noah, 
there  is  one  more  solemn  given  to  us,  "to  flee 
from  the  wrath  to  come,"  which,  with  tremen- 
dous efficacy,  will  sweep  all  unbelievers  into 
the  pit  of  destruction.  Christ  (the  true  "Nqah, 
which  same  shall  comfort  us,")  hath,  at  infinite 
expense,  already  prepared  the  ark,  and  kindly 
invites  us  to  enter  in.  Whilst  the  day  of  his 
patience  continties,  let  us  obediently  hear  his 
voice,  and  thankfully  sue  for  admission,  which 
will  then  be  readily  vouchsafed  us. — But  let  it 
be  observed,  that  they  who  "go  about  to  estab- 
lish their  own  righteousness,"  act  as  Noah 
would  have  done,  had  he  substituted  a  high 
tower  on  a  mountain,  according  to  his  own 
wisdom,  for  his  place  of  security,  instead  of  the 
ark  which  God  had  appointed. 

NOTES. 
Chap.  VII.  V.  1.  At  the  appointed  time, 
when  all  needful  preparations  had  been  made, 
Noah  was  directed  to  enter  with  his  family  into 
the  ark;  because  the  Lord  had  "seen  him  right- 
eous before  him  in  that  generation."  The 
apostle  says,  that  he  "became  heir  of  the  right- 
eousness which  is  by  faith."  [J^Totes,  6:8,9. 
Heb.  11:7.)  The  same  principle  which  induced 
him  to  believe,  on  the  testimony  of  God,  and 
contrary  to  all  human  probability,  that  the  del- 
uge would  come  at  the  appointed  season,  would 
move  him  "to  flee  from  the  wrath  to  come:" 
and  as  he  believed,  that  in  the  ark  alone  he 
could  be  safe  from  the  approaching  deluge;  so 
he  doubtless  believed  the  revelation  of  a  Savior, 
and  sought  and  expected  salvation  through  him 
alone.  Thus  he  was  "ju.stified  by  faith:"  and 
being  likewise  a  partaker  of  that  Spirit,  whose 


{53 


B.  C.  2348. 


GENESIS. 


B.  C.  2348. 


2  Of  every  •=  clean  beast  thou  shalt  take 
to  thee  bj  *  sevens,  the  male  and  his  fe- 
male: 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,  aiid  I  will  cause 
it  to  rain  upon  the  earth  *■  forty  days  and 
forty  nights:  ^and  every  living  substance 
that  I  have  made,  will  I  +  destroy  from  off 
the  face  of  the  earth. 

5  And  Noah  did  according  unto  ''all 
that  the  Lord  commanded  him. 

6  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  Avith  hun, 
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  creepcth  upon  the  earth, 

9  There  '  went  in  two  and  two  unto 
Noah  into  the  ark,  the  male  and  the  fe- 
male, as  God  had  commanded  Noah. 


C8;20.   Lev.   11:     Deut.   14:1— 

21.   Acts  10:11—15. 
*  Heb.  seven^  seven. 
d  Lev.  10:10.  Kz.  44:23. 
e  10.  6:3.  8:10,12.29:2'7,2S. 
f  12,17. 

g  21—23.  6:17. 
t  Heb.  blot  out.     Ex.  32:32,33. 

Ps.  69:28.  Rev.  3:S. 


h  6:22.  Ex.  39:42,43.   Ps.  119:6. 

Matt.  3:15.  Luke  8:21.  John  2: 

5.  13:17. 
i  5:32.  8:13. 
k  I.  6:18.    ProT.  22:3.    Heb.  6: 

18. 
12:19.    Is.  11:6— 9.  65:26.  Gal. 

3:28.  Col.  3:11. 


*'fniit  is  in  all  g-oodness,  and  rig-hteousnes.s,  and 
truth;"  he  was  righteous  in  his  character  and 
conduct;  that  is,  devoted  to  God,  and  "walking- 
before  him  in  all  his  ordinances  and  command- 
ments, blameless." 

V.  2,  3.  It  is  probable,  that  the  clean  beasts 
signify  such  as  were  not  rapacious,  and  which 
were  exclusively  offered  in  sacrifice  by  the 
express  appointment  of  God.  They  were  also 
such  as  were  most  serviceable  to  man.  The 
grant  of  animal  food  seems  not  to  have  been 
explicitly  made  before  the  flood;  the  distinction 
of  meats  could  not  therefore  have  been  appoint- 
ed. Seven  couple  of  the  clean  beasts  seem  to 
l»ave  been  preserved.  Some  indeed  suppose 
that  only  three  couple,  and  the  seventh  ani- 
mal for  sacrifice,  were  meant.  (8:20.) — There 
must  have  been  a  very  extraordinary  miracle 
wroug-ht,  perhaps  by  the  ministration  of  angels, 
in  bringing-  two  of  every  species  to  Noah,  and 
rendering  them  submissive  to  him,  and  peace- 
able with  each  other:  yet  it  seems  not  to  have 
made  any  impression  on  the  hardened  specta- 
tors!— The  suspension  of  the  ferocity  of  the  sav- 
age beasts,  during  their  continuance  in  the  ark, 
is  generally  considered  as  an  apt  figure  of  the 
change,  which  takes  place  in  the  disposition  of 
sinners,  when  they  enter  the  true  church  of 
Christ;  [JVole,  Is.  11:6—9.)  but  it  may  also 
remind  us  of  the  hypocrite's  external  good  be- 
havior, though  his  nature  is  not  changed. 

V.  7,  Son*'  wives.]  Though  each  of  Noah's 
three  sons  was  at  this  time  nearly  a  hundred 
years  old,  and  none  of  them  had  any  children 
living;  and  the  whole  earth  was  about  to  be 
desolated:  yet  no  exception,  even  on  this  extra- 
54] 


10  T  And  it  came  to  pass  t  after  seven 
days,  that  the  waters  of  the  flood  were 
upon  the  earth. 

1 1_  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  bro- 
ken up,  and  the  ^  windows  of  heaven  were 
opened. 

1 2  And  the  rain  was  upon  the  earth 
°  forty  days  and  forty  nights. 

13  In  the  self-same  day  entered  Noah, 
°  and  Shem,  and  Ham,  and  Japheth,  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  creeping  thing  that  creepeth 
upon  the  earth  after  his  kind,  and  every 
fowl  after  his  kind,  every  bird  of  every 
II  sort. 

1 5  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  com- 


J  Or,  on  the  seventh  day,  4. 

m  1:7.  6:17.  8:2.    Job  38:8—11. 

Ps.  3J:7.    Prov.  8:28,29.    Jer. 

5:22.  61:16.  Ez.  26:19.   Am.  9: 

6,6. 
;  Or,  Jlood-gates.    2  Kings  7:2, 


19.  Pb.  78:23,24.  Mai.  3:10. 
n  Ex.  24:18.     Deut.  9:9,18.   10: 

10.  1  Kings  19:8.   Matt.  4:2. 
o  6:32.    6:10.    9:18,19.    10:1,2,6, 

21.  1  Chr.  1:4—28. 
II  Heb.  -wing. 


ordinary  occasion,  was  made  to  the  original 
constitution  of  marriage,  "they  twain  shall  be 
one  flesh:"  a  decisive  proof  that  polygamy  is 
contrary  to  the  original  institution  of  marriage, 
and  not  at  all  needful  for  the  increase  of  the 
human  species,  or  even  conducive  to  it. 

V.  10 — 12.  "The  long-suffering  of  God  had 
waited"  a  hundred  and  twenty  years;  and,  as 
many  think,  seven  days  more;  but  at  length  the 
days  of  vengeance  arrived. — "Behold,  I,  even 
I,  do  bring  a  flood  of  waters  on  the  earth," 
saith  the  Lord.  Thus  speaks  the  Almighty, 
and  it  is  absurd  to  question  whether  Omnipo- 
tence could  effect  the  deluge.  Every  attempt 
to  explain  the  manner,  in  which  the  earth  was 
overflowed,  too  much  resembles  the  presump- 
tion of  those  who  inquired,  "How  are  the  dead 
raised  up?  and  with  what  body  do  they  come?" 
It  is  no  more  incredible  that  God  should  drown 
the  world,  than  that  he  should  raise  the  dead: 
and,  by  his  almighty  power,  he  caused  "the 
waters  from  above  the  firmament,  and  the 
waters  under  the  firmament,"  which  he  had 
before  separated,  to  meet  together  for  that 
purpose.  (JVofe,  1:9.)  "The  fountains  of  the 
great  deep  were  broken  up;"  and,  by  some 
vast  convulsions,  the  waters  from  the  bowels 
of  the  earth  and  from  the  depths  of  the  ocean, 
were  forced  upwards;  while  the  windows  or 
flood-gates  of  heaven  "were  opened,"  and  rain 
poured  out  impetuously  in  cataracts,  or  water- 
spouts, without  intermission,  for  forty  days  a«d 
nights,  in  every  part  of  the  globe,  till  a  uni- 
versal deluge  was  effected. — Probably  this  com- 
menced about  the  beginning  of  November;  for 
the  patriarchal  year  began  in  September. 


B.  C.  2348. 


CHAPTER  VII. 


B.  C.  2348. 


manded  him:   and  p  the  Lord  shut  him 


in 


[Practical  Observations.] 

17  IT  And  the  flood  was  forty  days 
upon  the  earth:  and  the  waters  increased, 
and  bare  up  the  ark;  and  it  was  hfted  up 
above  the  earth. 

1 8  And  the  waters  prevailed,  and  were 
increased  greatly  upon  the  earth:  and  the 
ark  went  upon  the  face  of  the  waters. 

19  And  the  waters  prevailed  exceed- 
ingly upon  the  earth;  and  "^  all  the  high 
hills,  that  were  under  the  whole  heaven, 
were  covered. 

20  Fifteen  cubits  upward  did  the  waters 
prevail;  and  the  mountains  were  covered. 

21  And  "■  all  flesh  died  that  moved  upon 


p  Ps.  91:1—10.  Matt.  25:10. 
Lukel3;25.  John  10:27—30.  1 
Pet.  1:5. 


q  .Job  12:15.      Ps.  46:2,3.  104:6 
—9. 
r  4.  6:6,7.  2  Pet.  3:6. 


IS    was  I 


V.  16.  Shut  him  in.]  No  doubt  th 
done  by  the  ministration  of  angels,  and  as  an 
evident  miracle  in  the  view  of  all  the  specta- 
tors, of  whom  numbers,  from  different  motives, 
might  be  collected. — Probably,  the  door  of  this 
vast  structure  was  too  massy,  to  be  securely 
closed  by  the  few  persons  within  the  ark.  Thus 
the  Lord  gave  Noah  a  pledge  of  his  acceptance 
and  his  care  of  him;  and  by  the  same  token  he 
shut  out  all  the  rest  of  mankind,  and  sealed 
their  condemnation. — But  had  Noah's  preach- 
ing no  effect.''  Were  there  no  other  believers 
upon  the  whole  earth.''  We  may  probably  sup- 
pose, that  many  had  been  previously  taken 
away  from  the  evil  to  come;  for  Methuselah 
is  computed  to  have  died  the  year  before  the 
flood,  or  in  that  very  year.  But  it  seems  evi- 
dent, that  there  were  no  godly  persons  among 
the  survivors,  however  some  might  have  been 
alarmed,  affected,  or  convinced:  for  there  was 
room  enough  in  the  ark;  and  it  does  not  appear 
that  any  were  refused  admittance. — Indeed, 
our  Lord  has  informed  us  of  the  real  state  of 
the  case:  "They  did  eat,  they  drank,  they  mar- 
ried wives,  they  were  given  in  marriage,  until 
the  day  that  Noah  entered  into  the  ark,  and 
the  flood  came  and  destroyed  them  all."  Luke 
17:'27.  Thus  they  encouraged  one  another  in 
contemptuous  disobedience;  and  if  any  were  at 
all  disposed  to  pay  regard  to  the  divine  warn- 
ing, they  either  procra.stinated,  or  were  afraid 
of  being  singular.  But  what  must  have  been 
their  feelings,  when,  at  the  appointed  time,  it 
began  to  rain  in  so  extraordinary  a  manner, 
and  continued  to  do  so  from  week  to  week  in- 
cessantly; the  waters  still  rising,  and  following 
them  to  the  eminences  on  which  they  ascend- 
ed! How  much  soever  they  had  before  despised 
NoaVi's  madness,  or  pitied  his  weakness;  they 
would  now  remember  his  warnings,  admire  his 
wisdom,  and  envy  his  happiness;  while  they 
cursed  their  own  folly  and  impenitence. 

V.  17—19.  At  the  end  of  forty  days  the 
waters  were  so  raised,  that  the  ark  was  afloat: 
but  they  increased  exceedingly  afterwards,  by 
the  continuance  of  the  same  causes,  though  per- 
haps with  some  intermission.  Thus  the  deluge 
prevailed  till  "all  the  high  hills  under  the  whole 
heaven  were  covered."  This  decidedly  proves 
the  deluge  to  have  been  strictly  ■um'^firsa/;  though 
some  learned  men  have  argued  against  this:  but 
indeed  traces  of  the  deluge  are  found  in  all  parts 
of  the  earth,  and  some  confused  tradition  of  it 
every  where  prevails. 


the  earth,  both  of  fowl,  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  was  in  the  dry 
land,  died. 

23  And  ^  every  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  they  were  destroyed  from 
the  earth;  ^  and  Noah  only  remained 
alive,  and  they  that  were  with  him  in  the 
ark. 

24  And  the  waters  prevailed  upon  the 
earth  "  an  hundred  and  fifty  days. 


*  Heb.  the  breath  of  the  spirit 

of  life.  2:7.  6:17. 

s  Job  22:15—17.  Is.    24:1—8. 

Matt.  24:37—39.  Luke  17:26, 


27.  1  Pet.  3:20.   2  Pet.  2:5. 
t  Ex.  14:28—30.     Kz.  14:14,20. 

Mai.  3:13.  Matt.  25:46. 
u  8:3,4. 


V.  20 — 23.  The  waters  at  length  arose  to  be 
above  eight  yards  deep  on  the  top  of  the  high- 
est mountains:  so  that  every  project  for  secu- 
rity was  frustrated;  every  advantage  of  situa- 
tion was  unavailing.  Some  might  escape  longer 
than  others;  but,  first  or  last,  all  men,  except 
those  in  the  ark,  perished.  And  with  the  human 
species  most  of  the  animals  perished  also.  [Is. 
34:1 — 6.)  Indeed,  the  faithful  and  powerful 
protection  of  God  was  Noah's  only  security,  in 
this  wild  tumult  of  the  elements:  and  the  pres- 
ence of  God  was  his  only  comfort  in  this  dreary 
confinement,  and  in  witnessing  the  dire  devas- 
tation of  the  earth  and  its  inhabitants,  and 
especially  of  the  human  species;  of  his  com- 
panions, his  neighbors,  his  relatives;  of  those, 
to  whom  he  had  preached,  for  whom  he  had 
prayed,  and  over  whom  he  had  wept,  many  of 
whom  had  even  helped  to  build  the  ark.  (2PeL 
2:5.) 

PRACTICAL  OBSERVATIONS. 
V.  1—16. 

Numbers  in  every  age  "despise  the  riches 
of  the  goodness,  and  forbearance,  and  long- 
stiffering  of  God,  not  knowing  that  his  goodness 
leads  to  repentance:  but  after  their  hardness 
and  impenitent  heart  they  treasure  up  wrath 
against  the  day  of  wrath;"  till  judgment  come 
upon  them  tg  the  uttermost.  But  in  all  this 
the  Lord's  purposes  are  effected,  his  predictions 
accomplished,  and  his  justice  displayed. — Our 
short  span  of  life  will  speedily  come  to  a  close, 
even  though  we  should  linger  ffut  our  three- 
score years  and  ten.  Yes,  the  last  week,  the 
last  day,  the  last  hour,  will  soon  surprise  us,  if 
we  be  not  always  watching  and  ready;  and 
with  no  less  tremendous  consternation  and  ter- 
rible destruction,  than  the  deluge  did  those  in 
the  days  of  Noah.  If  when  "the  Master  of  the 
house  has  risen  up,  and  shut  to  the  door,"  we 
be  found  without,  it  will  then  be  too  late  to 
knock  for  admittance.  For  the  threatenings 
of  the  Lord,  however  now  neglected  or  despis- 
ed, will  as  certainly  be  fulfilled  as  his  promises: 
and  there  is  a  time  coming,  when  they,  who 
have  most  affected  to  pity  or  deride  the  godly, 
will  admire  or  envy  them. 

V.  17—24. 

What  a  triumph  was  here  of  death,  even 
"over  those  who  had  not  sinned  after  the  simil- 
itude of  Adam's  transgression!"  and  how  did 
the  whole  creation  groan  under  man's  sin! 
But,  though  we  may  indulge  the  hope  that  the 

f55 


B.  C.  2347. 


GENESIS. 


B.  C.  2347. 


CHAP.  VIII. 

God  remembers  Noah,  and  assuages  the  waters,  1 — 3.  The  ark 
rests  on  the  mountains  of  Ararat,  4.  6.  Noah  sends  forth  a  ra- 
ven, and  then  a  dove,  to  gain  intelligence,  6 — 12.  He  leaves 
the  ark,  offers  sacri6ccs,  and  is  accepted  and  encouraged,  13 — 
22. 

AND  ^  God  remembered  Noah,  and 
every  living  Uiing,  and  all  ^  the  cat- 
tle that  7vas  with  him  in  the  ark:  and  God 
made  "^  a  wind  to  pass  over  the  earth,  and 
the  waters  assuaged. 

2  The  '^  fountains  also  of  the  deep,  and 
thfe  windows  of  heaven  were  stopped,  and 
^  the  rain  from  heaven  was  restrained. 

3  And  the  waters  returned  from  off  the 
earth  *  continually:  and  after  the  end  of 
the  ''  hundred  and  fifty  days  the  waters 
were  abated. 

4  And  s  the  ark  rested  in  the  seventh 
month,  on  the  seventeenth  day  of  the 
month,  upon  the  mountains  of  ^  Ararat. 

5  And  the  waters  +  decreased  contin- 
ually until  '  the  tenth  month:  in  the  tenth 
month,  on  the  first  day  of  the  month  were 
the  tops  of  the  mountains  seen. 

6  11  And  it  came  to  pass  at  the  end  of 
forty  days,  that  Noah  opened  ^  the  win- 
dow of  the  ark  which  he  had  made. 

7  And  he  sent  forth  '  a  raven,  which 

*  Heb.  in  going  and  returning. 

f  7:24. 

g7:n— 19. 

h  Jer.  61:27. 

t  Heb.  Toere  tn  going  and  de- 
creasing. 

i  7:11. 

k6:ie. 

1  Lev.  11:15.  1  Kings  17:4,6  Job 
38:41. 


a  19:29.  30:22.  Ex.  2:24.  1  Sam. 

1:19.  Neh.  13:14,22,20,31.  .lob 

14:13.  Ps.  ir6:4.  132:1.  136:23. 

137:7.  Am.    8:7.     Rev.    16:19. 

18:5. 
D  Num.  22:32.  Ps.36:6.  Jon.  4: 

11. 
c  Ex.  14:21. 

d  7:11.  Prov.  8:28.  .Ton.  2:3. 
«  Job  37:11—13.  38:37.  Matt.  3: 

26,27. 


multitude  of  infants,  who  died  without  their 
own  actual  sin,  through  the  first  Adam's  trans- 
gression, obtained  life  without  their  own  actual 
faith,  through  the  second  Adam's  obedience; 
yet  we  are  constrained  to  admit,  that  the  same 
deluge,  which  swept  tlie  rest  of  that  generation 
from  the  earth,  swept  their  souls  into  the  prison 
of  hell.  How  tremendous  then  will  be  "the  day 
of  judgment  and  perdition  of  ungodly  men!" 
and  what  will  be  tlie  feelings  of  those,  who,  in 
contempt  of  the  divine  testimony,  treat  the 
"things  not  seen  as  jet"  as  unreal,  though  re- 
vealed by  the  infallible  testimony  of  God;  when 
tliey  shall  at  length  be  seen,  but  seen  too  late! 
Happy  they,  who  are  part  of  Christ's  family, 
and  safe  with  him  in  the  ark!  they  may  look 
forvvard  without  dismay,  and  rejoice  in  the  as- 
surance, that  they  shall  triumph,  when  a  deluge 
of  fire  shall  encircle  the  visible  creation.  But, 
unless  we  dare  to  be  singular,  and  renounce 
the  favor,  and  venture  the  scorn  and  hatred  of 
the  world;  unless  we  are  willing  to  exercise 
self-denial  and  diligence;  we  can  find  no  ad- 
mission into  this  ark.  And,  even  in  the  ark, 
while  in  this  world,  we  shall  need  faith  and 
patience,  and  have  much  to  try  them. — Though 
yfe  should  lament,  we  need  not  wonder  at,  the 
prevalence  of  impiety;  nor  should  faithful  min- 
isters  despond,  if  their  success  be  not  so  large 
as  their  expectations;  for  the  most  eminent  and 
favored  servants  of  God  have  experienced  the 

same  disappointments Ungodly  children  often 

receive  temporal  mercies  for  their  parents' 
sake;  but  unless  they  themselves  are  made  par- 
5G] 


went  forth  1  to  and  fro,  until  the  waters 
were  dried  up  from  off"  the  earth. 

8  Also  he  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:  for  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  p  stayed  yet  other  'i  seven 
days,  and  again  he  sent  forth  the  dove 
out  of  the  ark. 

1 1  And  the  dove  came  in  to  him  in  the 
evening,  and  lo,  in  her  mouth  was  ""an 
olive-leaf  plucked  off.  So  Noah  knew 
that  the  waters  were  abated  from  off  the 
earth. 

1 2  And  ^  he  stayed  yet  other  '  seven 
days,  and  sent  forth  the  dove;  which  re- 
turned not  again  unto  him  any  more. 

1 3  And  it  came  to  pass  in  the  "  six  hun- 
dredth and  first  year,  in  the  first  month., 
the  first  day  of  the  month,  the  waters  were 
dried  up  from  off  the  earth:  and  Noah 
removed  the  covering  of  the  ark;  and 
looked,  and  behold,  the  face  of  the  ground 
was  dry. 


X  Heb.  in  going  forth  and  re- 
turning. 

m  Cant.  1:15.  2:11,12,14.  Matt, 
10:16. 

n  nout.  28:65.  Ezek.7il6.  Matt. 

11:23.  John  16:33. 

o  Ps.  116:7.  Is.  60:8. 

f  Heb.  caused  her  to  come. 


p  Ps.  40:1.   [s.  8:17.  Rom.  8:26. 
q  12.  7:4,10. 

rNeh.  8:15.  Zech.  4:12—14. 
s  Ps.  27:14.     130:5,6.    Is.    25:9. 

26:8.   Hab.  2:3.  Jam.  6:7,8. 
tlO.  2:2,3. 
u7:ll. 


takers  of  faith  and  holiness,  they  will  not 
escape  eternal  destruction. — Finally,  though 
there  is  great  difference  of  character  among 
men,  and  we  are  apt  to  imagine  some  favorable 
distinctions  in  our  own  case:  yet,  if  we  neglect, 
refuse,  or  abuse  the  salvation  of  Christ,  we  shall, 
notwithstanding  such  imaginary  advantages,  be 
overwhelmed  in  the  common  destruction  of  an 
unbelieving  world. 

NOTES. 

Chap.  VIII.  V.  1—3.  The  flood  continued 
a  considerable  time  after  the  inhabitants  of  the 
earth  were  destroyed;  and  Noah  might  be 
tempted  to  be  weary  of  his  confinement,  and 
almost  to  question  whether  "the  Lord  had  not 
forgotten  to  be  gracious:"  but  at  length  "God 
remembered"  him,  by  hearing  his  prayers,  and 
preparing  for  the  release  of  him  and  his  family; 
and  also  of  the  animals  which  were  with  him  in 
the  ark,  which  is  specially  noted. — By  a  strong, 
dry  wind  the  clouds  were  dispersed,  and  so  the 
rain  ceased;  and  the  miraculous  interposition 
being  withdrawn,  things  reverted  to  their  for- 
mer course.  Thus  the  waters,  in  going  and  re- 
turning, were  in  part  evaporated,  and  in  part 
ran  off  into  the  lower  countries  and  the  bed  of 
the  ocean,  or  sunk  into  caverns  in  the  bowels  of 
the  earth. 

V.  4,  5.  On  the  seventeenth  day  of  the  sev- 
enth month  of  the  year,  (as  it  is  most  probable,) 
just  five  months,  or  a  hundred  and  fifty  days 
from  the  beginning  of  the  flood,  the  waters 
were  so  far  abated,  that  the  ark  rested  on  one 


B.  C,  2347. 


CHAPTER  VIII. 


B.  C.  2347. 


14  And  in  the  second  month,  on  the 
seven  and  twentieth  day  of  the  month, 
was  the  earth  dried. 

1 5  IT  And  God  spake  unto  Noah,  saying, 

1 6  *  Go  forth  of  the  ark,  thou,  and  thy 
wife,  and  thy  sons,  and  thy  sons'  wives 
with  thee. 

1 7  y  Bring  forth  with  thee  every  living 
thing  that  is  with  thee,  of  all  flesh,  both 
of  fowl,  and  of  cattle,  and  of  every  creep- 
ing thing  that  creepeth  upon  the  earth;  that 
they  may  ^  breed  abundantly  in  the  earth, 
and  be  fruitful  and  multiply  upon  the 
earth. 

1 8  And  Noah  went  forth,  and  his  sons, 
and  his  wife,  and  his  sons'  wives  with  him: 

19  Every  beast,  every  creeping  thing, 
and  every  fowl,  and  whatsoever  creepeth 
upon  the  earth  after  their  *  kinds,  went 
forth  out  of  the  ark. 


X  7:1,7,13.  Josh.  3:17.4:10,16— 
13.  Ps.  121:8.  Dan.  3:25,26. 
Zoch.  9:11.  Acts  16:27,28,37— 
39. 


y  7:14,15. 

Z  1:22.    9:7.    Ps.  107:38. 

14.  Jer.  31:17,28. 
*  Hcb.  families. 


144:13, 


of  the  summits  of  mount  Ararat.  This  is  sup- 
posed to  mean  a  ridg-e  of  mountains,  extending' 
from  Armenia  eastward  to  a  great  distance. 
The  word  Ararat  is  elsewhere  translated  Ar- 
menia., but  it  is  not  agreed  whether  the  ark 
rested  in  Armenia,  or  more  towards  the  east. 
It  was,  however,  no  doubt  on  some  loft}^  summit; 
as  it  was  almost  tliree  months  longer  before 
the  tops  of  the  mountains  were  seen.  [J\Iarg. 
jRef.)  'If  we  had  been  a  long  and  dangerous 
'voyage  at  sea,  we  should  be  better  able  to  con- 
*ceive  of  the  joy  which  this  sight  must  have  oc- 
*casioncd.'     Fuller. 

V.  6 — 14.  Forty  days  after  the  tops  of  the 
mountains  became  visible,  Noah  sent  out  a  ra- 
ven, in  order  that  he  miglit  learn  the  state  of 
the  earth:  but,  as  this  bird  was  used  to  feed  on 
flesh,  it  either  returned  no  more;  or,  as  some 
think,  it  continued  to  come  back  to  the  ark, 
and  again  to  leave  it,  without  being  received 
into  it,  till  the  waters  were  dried  up.  After 
seven  days  therefore,  as  the  subsequent  lan- 
guage implies,  (10,)  he  sent  forth  a  dove  which 
soon  returned,  and  was  taken  into  the  ark;  and 
on  a  second  trial  she  brougtit  an  olive-branch 
in  her  mouth.  This  was  a  token  that  some  of 
the  fruitful  plains  were  dried,  and  the  vegeta- 
bles preserved.  On  the  third  trial  the  dove  re- 
turned no  more. — The  repeated  mention  of 
seven  days  seems  an  intimation  of  the  observ- 
ance of  tiie  sabbath  in  the  ark;  after  the  ordi- 
nances of  which,  the  dove  was  sent  out. — The 
olive-branch,  probably  from  some  obscure  tra- 
dition of  this  event,  has  generally  been  the  em- 
blem of  peace.  Thus  al.so  the  Holy  Spirit,  whose 
emblem  is  a  dove,  by  his  consolations  brings  to 
the  broken-hearted  believer  the  olive-branch 
of  peace  and  reconciliation  with  God. — Accord- 
ing to  the  computation  of  time  us^d  in  Scrip- 
ture, Noah  and  his  company  continued  in  the 
ark  a  year  and  ten  days.     (7:11.) 

V.  15 — 19.  Noah  had  made  observations  on 
the  state  of  the  earth,  and  preparations  for 
leaving  the  ark;  but  he  waited  God's  command 

before  he  actually  quitted  it It  seems  that,  by 

a  peculiar  providential  interposition,  no  animal 

of  any  sort  had  died,  though  they  had  been  shut 

lip  in  the  ark  above  a  year!  and  it  does  not  ap- 

VoL.   I.  8 


20  And  Noah  '  builded  an  altar  unto 
the  Lord,  and  took  of  every  ^  clean  beast, 
and  of  every  clean  fowl,  and  oftered 
•^  burnt-ofterings  on  the  altar. 

21  And  the  Lord  "^smelled  a  +. sweet 
savor;  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:  ^  nei- 
ther will  I  again  smite  any  more  every 
thing  living,  **  as  I  have  done. 

22  i' While  the  earth  remaineth,  'seed- 
time and  harvest,  and  cold  and  heat,  and 
summer  and  winter,  and  ^  day  and  night, 
shall  not  cease. 


a  4:4.    12:7,8.    13:4.  22:9.  26:25. 

33:20.     35:1,7.     Kx.   20:24,26. 

24:4 — 8.  Heb.  13:10,16,16. 
b  7:2.  Lev.  11: 
c  Lev.  1: 
d  Lev.  1:9,17.  26:31.   f:z. 20:41. 

Amos    5:21,22.       2   Cor.  2:16. 

Eph.  5.2.  Phil.  4:18. 
I  Heb.  savor  of  rest. 
e3:17.  4:12.  5:29.  6:17. 
I  Or,  though. 


f  6:5.  Job  14:4.    15:14-16.    Ps. 

61:5.     Is.  47:12,15.  48:8.  John 

3:6.  Rom.  1-21.  8:7,8.  Eph. 2: 

1—3. 
g  9:11—15   Is.  54:9,10. 
h  2  Pel.  3:6,7. 
5  Heb.     .^s  yet  all  the  days  of 

the  earth. 
i  45:6.    Ex.   34:21.     Jer.    5:24. 

Jam.  5:7. 
k  Jer.  33:20—26. 


pear,  that  there  had  been  any  increase  of  them 
during  that  time. 

V.  20—22.  This  is  the  first  time  that  an  altar 
is  mentioned;  and  the  word  rendered  burnt- 
offerings  here  first  occurs:  j^et  Abel's  offering 
seems  to  have  been  of  the  same  nature,  and  was 
probably  laid  on  some  kind  of  altar.  By  these 
burn t-oife rings,  Noah,  in  faith,  ascribed  his 
preservation  to  the  mercy  of  God  through  the 
promised  Savior;  he  rendered  to  him  a  tribute 
of  fervent  gratitude  and  adoration;  he  devoted 
himself  and  family  to  his  service;  and  he  sought 
further  protection  and  blessing  amidst  the  deso- 
lations which  surrounded  him. — The  smell  of 
burning  flesh  could  in  itself  be  no  more  pleas- 
ing to  God,  than  "the  blood  of  bulls  or  of  goats:" 
but  as  it  tj'pified  the  sacrifice  of  Christ,  and  ex- 
pressed Noah's  obedient  faith  and  grateful  love, 
the  Lord  graciously  accepted  it,  and  promised 
that  he  would  no  more  atrse  the  earth;  that  is, 
after  the  manner  of  the  flood:  for  the  original 
curse  was  not  removed,  nor  is  it  clear  that  it 
was  mitigated.  He  added,  "for,"  or  though, 
LjMarg.)  "the  imagination  of  man's  heart  is  evil 
from  his  youth."  The  flood  washed  away  that 
generation  of  wicked  men,  but  it  did  not  re- 
move depravitj''  from  man's  nature;  who,  being 
conceived  and  born  in  sin,  thinks,  devices,  and 
loves  wickedness,  even  from  his  j'outh;  and  that 
as  much  since  the  flood  a.s  before.  Other  meth- 
ods indeed  would  be  used  to  repress  wickednes.=, 
but  a  universal  deluge  should  no  more  be  em- 
ployed for  that  purpose;  nor  should  anj^  other 
year,  like  the  past,  occur  to  the  end  of  the 
world,  in  which  there  was  neither  sowing  nor 
reaping. — Partial  failures  of  seed-time  and  har- 
vest, or  other  irregularities,  are  not  inconsist- 
ent with  this  gracious  assurance;  according  to 
which  the  heavenly  bodies  have  ever  since  pre- 
served their  courses,  the  seasons  their  succes- 
sions, and  the  earth  hath  produced  its  increa.'-.c 
for  the  use  of  man,  notwithstanding  his  ingrati- 
tude. And  on  this  word  we  depend,  that  tU'.is 
it  shall  be  "till  the  mystery  of  God  is  finished." 

PRACTICAL  OBSERVATIONS. 

The  Lord  "knoweth  how  to  reserve  the  wick- 
ed unto  the  day  of  judgment  to  be  punished," 

[57 


B.  C.  2347. 


GENESIS. 


B.  C.  2347. 


CHAP.  IX. 

The  Lord  blesses  Noah  and  his  family;  grants  them  additionally 
flesh  for  food;  prohibits  them  from  eating  blood;  and  requires 
that  murderers  should  be  punished  with  death,  1 — 1.  His 
covenant  with  Noah  and  his  posterity,  of  which  the  rainbow 
was  constituted  a  pledge,  8 — 17.  Noah's  family  and  employ- 
ment, 18 — 20.  His  drunkenness,  and  the  different  behavior  of 
his  sons;  with  his  prophecy,  age,  and  death,  21 — 29. 

AND  God  *  blessed  Noah  and  his  sons, 
and   said  unto  them,   ^  Be  fruitful 
and  multiply,  and  replenish  the  earth. 

2  And  "^  the  fear  of  jou,  and  the  dread 
of  you,  shall  be  upon  every  beast  of  the 
earth,  and  upon  every  fowl  of  the  air, 
upon  all  that  moveth  upon  the  earth,  and 
upon  all  the  fishes  of  the  sea;  into  your 
hand  are  they  delivered. 

3  '^  Every   moving    thing    that    liveth 


a  1:28.  24;50.  Is.  51:2. 

Ho3.  2:18.  Jam.  3:7. 

b7,19.  8:17.  10:32. 

d  Lev.    11:  22:8.     Deut. 

12:15. 

c  1:28.   Lev.  26:6,22.     Job  5:22, 

14:3—21.     Aci's  10:12- 

-16.      1 

23.     Ps.  8:4—8.       104:20—23. 

Tim.  4:3—6. 

however  numerous,  powerful,  and  haughty  they 
may  be;  and  also  "to  deliver  the  godly  out  of 
temptation"  in  the  best  time  and  manner, 
thoug-h  few,  despised,  and  helpless.  (2  Pet.  2:9.) 
For  a  season  he  seems  to  forget  his  afflicted 
children,  and  they  are  prone  to  judge  accord- 
ing to  appearances;  bi:t  in  due  season  he  will 
manifest  his  kind  and  careful  remembrance  of 
them. — The  devoted  servant  of  God  will  make 
haste  to  keep  his  commandments;  and  patiently 
wait  his  time  for  deliverance  and  pi'omised 
blessings. — The  faithfulness  of  God  is  the  best 
security;  and  it  is  given  to  all  them  that  trust 
in  him:  for  his  glory  is  engaged  for  their  salva- 
tion, as  much  as  for  Noah's  preservation. — Alas! 
how  many  are  there  in  the  visible  church,  who 
resemble  the  raven  more  than  the  dove!  who 
retain  a  relish  for  worldly  things  imder  a  reli- 
gious appearance;  and  who,  "in  time  of  temp- 
tation fall  away!"  But  the  true  Christian,  par- 
taking of  the  Spirit  of  Christ,  may  indeed, 
through  temptation,  for  a  season  quit  the  ark 
and  go  to  the  world;  but,  like  the  dove,  he  can 
find  no  rest  till  he  returns  to  the  Lord. — They 
who  are  saved  from  destruction,  must  on  earth 
witness  the  desolations  which  sin  makes,  with 
aching  hearts  and  weeping  ej'^es;  and  in  man}' 
things  share  in  them.  But  the  consolations  of 
God  will  counterbalance  these  sorrows:  and  in 
heaven  all  tears  shall  be  wiped  away;  so  that 
even  the  destruction  of  the  wicked  will  in  no 
wise  abate  the  perfect  felicity  of  the  right- 
eous.— The  mercy  of  God,  the  sacrifice  of 
Christ,  and  the  grace  of  the  Holy  Spirit,  cause 
the  difference  between  those  who  are  saved, 
and  those  who  perish:  and  the  first  use  which 
we  should  make  of  deliverances  from  trouble, 
is  to  return  thanks  to  God  for  his  mercy,  sol- 
emnly to  devote  ourselves  to  him  and  his  ser- 
vice, and  to  seek  anew  his  providential  protec- 
tion and  gracious  blessing.  Nor  can  that  be 
wasted,  whether  of  our  valued  property  or  more 
valuable  time,  which  is  expended  in  the  service 
of  God,  according  to  his  appointment.  Finally, 
the  divine  authority  of  the  Scripture,  as  well 
as  the  faithfulness  of  God,  is  demonstrated  in 
the  regular  course  of  the  seasons  of  the  year. 
May  we  therefore  admire  the  goodness  of  the 
Jjord,  trust  his  providence,  receive  all  from  his 
iove,  and  use  all  to  his  glory. 

NOTES. 

Chap.  IX.  V.  1,2.  It  is  not  said,  in  what 
manner  the  Lord  revealed  himself  to  Noah  and 
his  sons:  but  he  renewed  to  them  the  blessing 
pronounced  originally  on  our  first  parents,  be- 


shall  be  meat  for  you;  even  *  as  the  green 
herb  have  I  given  you  all  things. 

4  But  flesh  with  ^  the  life  thereof,  Tvhich 
is  the  blood  thereof,  shall  ye  not  eat. 

5  And  surely  your  blood  of  your  lives 
will  I  require:  at  the  hand  of  ^  every 
beast  will  1  require  it,  and  ''  at  the  hand 
of  man;  at  the  hand  of  every  man's 
'  brother  will  I  require  the  life  of  man. 

6  Whoso  sheddeth  man's  blood,  J  by 
man  shall  his  blood  be  shed:  for 
ima^e  of  God  made  he  man. 

o 

i  Acts  17:26. 


m 


the 


el:2H,J0.     Rom.  14:3,14,17.      1 

Cor.  10:25,31.    Col.  2:16,21,22. 
fLev.    3:17.    17:10—14.     19:26. 

Peut.    12:16,23.    14:21.    15:23. 

Acts  16:20,29.   1  Tim.  4:4. 
gV.x.  21:28,2!i. 
h  4:9,10.  Num.      35:31—33. 

Deut.  21:1— 9.     Ps.  9:12. 


j  Ex.   21:12 — 14.     Lev.   24:17. 

1    Kings    2:5,6,28—34.     Matt. 

26:52.     Rom.   13:4.     Rev.  13: 

10. 
k  1:26,27.  5:1.     Ps.  51  ;4.    Jam. 

3:9. 


58] 


cause  they  were  the  appointed  progenitors  of 
a  new  race  of  men;  [J\^ote,  1:28.)  and  he  added 
several  things,  both  for  warning  and  encour- 
agement, adapted  to  their  situation.  The  do- 
minion over  the  animal  creation,  wliich  liad 
been  forfeited  by  sin,  was  again  conceded;  yet 
with  some  variation  from  the  original  grant. 
It  is  probable,  that  the  subjection  of  the  ani- 
mals before  the  fall,  was  voluntary,  and  that 
by  instinct  they  regarded  man  as  a  friend:  but 
since  that  event,  it  hath  been  more  the  result 
of  fear;  most  of  them  dreading  him  as  a  pow- 
erful enemy,  whom  they  must  either  submit  to 
or  flee  from.  We  continually  witness  the  ful- 
filment of  this  promise,  among  creatures  of  all 
sorts.  The  ease  with  which  horses  are  manag- 
ed, notwithstanding  their  strength  and  spirit, 
and  the  severity  with  which  they  are  treated; 
and  the  safety  with  which  large  droves  of  oxen 
are  goaded  forward,  frequently  by  a  single 
youth,  who,  conscious  of  his  superiority,  fears 
not  them  whilst  they  stand  in  awe  of  him;  are 
circumstances  which  would  be  deemed  very 
wonderful,  were  they  not  so  common:  but  they 
are  seldom  considered  as  effected  bj'  the  power, 
and  as  proving  the  faithfulness  and  goodness, 
of  God.  Even  the  most  savage  of  the  wild 
beasts  have  been,  and  are,  tamed  or  subdued 
by  man,  and  have  an  instinctive  dread  of  him; 
shunning  populous  places,  and  retreating  into 
forests  and  deserts;  lying  still  all  the  day  while 
man  is  abroad,  roaming  forth  when  he  retires 
to  rest;  and  seldom  injuring  him  unless  pinched 
by  hunger,  or  provoked  by  opposition.  [j\'olc, 
Ps.  104:20 — 23.)  Were  this  instinctive  fear 
removed,  and  sliould  the  animals,  couscious  of 
their  force,  rise  in  general  rebellion,  what  con- 
fusion and  devastation  must  ensue! 

V.  3,  4.  Perhaps,  before  the  flood  men  had 
lakcn  the  liberty  of  eating  flesh;  but  it  seems 
not  to  have  been  explicitly  allowed:  the  g-rant 
however,  here  given,  fully  warrants  our  use  of 
the  animals  for  food,  but  not  the  abuse  of  them 
by  intemperance  or  cruelty.  This  is  not  here 
limited  to  any  kind  of  animals;  so  that  the  dis- 
tinction of  clean  and  unclean  must  relate  to 
the  use  of  them  in  sacrifice:  and  the  eating  of 
blood  seems  principally  to  have  been  prohibit- 
ed, because  blood  typifted  the  great  atonement. 
(JVofes,  Acts  15:19—29.  Marg.  Rrf.  f.)  Yet 
this  restriction  might  be  intended  as  a  check 
to  cruelty;  lest  men,  inured  to  shed  and  feed 
upon  the  blood  of  animals,  should  grow  unfeel- 
ing, and  be  the  less  shocked  at  the  idea  of 
shedding  human  blood. 

V.  5,  6.     From  this  energetic  declaration  it 


B.  C.  2347. 


CHAPTER  IX. 


B.  C.  2327. 


7  And  you,  be  ye  fruitful,  and  multi- 
ply, bring  forth  abundantly  in  the  earth, 
and  multiply  therein. 

8  IT  And  God  spake  unto  Noah,  and  to 
his  sons  with  him,  saying, 

9  And  I,  behold  J,  *  establish  my  cov- 
enant with  you,  and  with  your  seed  after 
you; 

10  And  ""with  every  living  creature 
that  is  with  you,  of  the  fowl,  of  the  cattle, 
and  of  every  beast  of  the  earth  with  you, 
from  all  that  go  out  of  the  ark,  to  every 
beast  of  the  earth. 

11  And  I  will  establish  my  covenant 
with  you;  "  neither  shall  all  flesh  be  cut 
off  any  more  by  the  waters  of  a  flood: 
neither  shall  there  any  more  be  a  flood 
to  destroy  the  earth. 

1 2  And  God  said.  This  is  °  the  token 
of  the  covenant  which  I  make  between 
me  and  you,  and  every  Irving  creature 
that  is  with  you,  for  perpetual  genera- 
tions: 

13  I  do  set  P  my  bow  in  the  cloud,  and 
it  shall  be  for  a  token  of  a  covenant  be- 
tween me  and  the  earth. 

14  And  it  shall  come  to  pass,  when  I 
bring  a  cloud  over  the  earth,  that  the  bow 
shall  be  seen  in  the  cloud: 

•    1 5  And   I  will  '^  remember  my  cove- 

I  ll,n.  6:18.   n;7,8.     Is.    54:9,       2:12.  Matt.  26:26— 23.     1  Cor. 

10.  11:23—25. 

m  8:1.  Ps.  145:9.  Jon.  4:11.  p  Kz.  1:28.  Rev.  4:3.  10:1. 

n  ■7:21— 23.  8:21,22.     2   Pet.   3:  q  Ex.   28:12.     Lev.    26:42 — 45. 

11.  Ps.    106:45.     .ler.   14:21.     Kx. 
o  17:11.  Ex.  12:13.   13:16.  Josh.  16:60.  Luke  1:72. 


certainly  follows,  that  wilful  murder  oug-ht  in- 
variably in  all  communities  to  be  punished  with 
death;  whatever  form  it  assumes,  or  however  it 
may,  by  specious  pretences,  be  extenuated:  and 
lliat  God  will  himself  require  it  of  those,  who 
suffer  the  murderer  to  escape;  so  that  the  pun- 
ishment due  to  murder  will,  in  some  way,  be 
inflicted  on  them,  as  accessaries  to  the  crime. 
This  implies,  that  magistrates  should  be  ap- 
pointed, who  might  punish  murderers  with 
death;  though  in  the  case  of  Cain  the  Lord  had 
been  pleased  to  prohibit  all  men  from  slaying- 
him.  [JVotes,  4:13—15.  2  Sam.  12:13.)  Per- 
haps the  impious  inhabitants  of  the  old  world 
liad  been  emboldened  by  the  example  of  Cain; 
and  no  intimation  is  given,  that  an)'  murderer 
Avas  punished  with  death  during  all  that  period 
of  violence.  To  impress  the  greater  horror 
of  destroying  man's  life,  it  was  enjoined  that 
even  the  beast  which  killed  a  man  should  be 
put  to  death.  {J\''ote,  Ex.  21:28— 32.)— It  is  a 
subject  for  serious  inquiry,  to  all  who  are  cor- 
dially affected  to  the  welfare  of  these  nations, 
how  far  national  guilt  is  contracted,'  when  so 
many  are  stiffered  to  elude  justice,  who  commit 
wilful^  deliberate  murder  in  duels;  whilst  many 
thieves  are  put  to  death,  a  punishment  which 
God  never  commanded  to  be  inflicted  on  them, 
and  perhaps  does  not  approve.'  The  connivance 
also  of  British  rulers  in  India  at  the  murders 
committed  by  the  inhabitants,  in  their  idolatry 
and  idolatrous  customs,  should  not  be  forgotten. 
(JVwni.  3.S:33.  2  Kings  21;16.  24:4.)  Though 
the  moral  image  of  God,  in  which  man  was  at 


nant  which  is  between  me  and  you,  and 
every  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  re- 
member the  ^  everlasting  covenant,  be- 
tween God  and  every  living  creature  of 
all  flesh,  that  is  upon  the  earth. 

17  And  God  said  unto  Noah,  This  ?s 
the  token  of  the  covenant,  which  I  have 
established  between  me  and  all  flesh  that 
is  upon  the  earth. 

18  IF  And  the  sons  of  Noah,  that  went 
forth  of  the  ark,  ^  were  Shem,  and  Ham, 
and  Japheth:  and  "  Ham  is  the  father  of 
*  Canaan. 

1 9  These  are  the  three  sons  of  Noah: 
and  ^  of  them  was  the  whole  earth  over- 
spread. 

20  If  And  Noah  began  to  he  >'  an  hus- 
bandman, and  he  planted  a  vineyard. 

21  And  he  drank  of  the  wine,  and 
^  was  drunken,  ^  and  he  was  uncovered 
within  his  tent. 

22  And  ^  Ham  the  father  of  Canaan 
saw  the  nakedness  of  his  father,  and  "^  told 
his  two  brethren  without. 


ris.  54:8—10. 

s  17:13,19.  2  Sam.  23:5.    Is.  56: 

3.  Jer.  32:40.  Heb.  13:20. 
t  5:32.  10:1. 
u  10:6. 

*  Heb.  Cheyiaan. 
X  8:17.  10:2— 32.      1  Chr.    1:4— 

28. 
y  3:18,19,23.   4:2.   5.29.     ProT. 

12:11.   Ec.  5:9. 


z6:9.    19:32—36.       Prov.  20:1. 

23:31,32.    Ec.  7:20.     Luke  21: 

34.   Rotn^l3:13.  GaJ.  6:21. 
a  Hab.  2:^".  Rev.  3:18. 
b25.  10:6,15—19.    1  Chr.  1:8,13 

—16. 
c2   Sam.   1:19,20.      Ps.    35:21. 

Prov.  30:17.  Ob.  12,13.  1  Cor. 

13:6. 


first  created,  is  defaced,  yet  the  natural  image 
remains:  and  it  is  the  most  daring  act  of  rebel- 
lion against  God  to  assault  his  visible  image  on 
earth,  and  destroy  the  life  which  he  communi- 
cated.— It  is  observable  that  the  reason,  given 
for  the  punishment  of  the  murderer  with  death, 
is  taken  from  the  affront  whicli  he  offers  to 
God,  not  from  the  injury  which  he  does  to 
man, 

V.  9 — 17.  The  word,  rendered  covenant, 
sometimes  means  a  reciprocal  agreement  be- 
tween two  or  more  parties;  and  at  other  times 
a  positive  engagement  made  by  one  ^^arty, 
without  any  stipulation  being  required  of  the 
other:  that  established  with  Noah  was  of 
the  latter  sort.  To  obviate  the  fears  of  him 
and  his  posterity,  the  Lord  engaged,  that  he 
would  drown  the  earth  no  more,  notwithstand- 
ing man's  wickedness. — Probablj-,  the  rainbow 
had  appeared  before  the  flood,  being  the  effect 
of  natural  causes:  but  it  was  now  appointed  to 
a  new  use,  and  made  a  seal  and  pledg-e  of  a 
particular  engagement.  This  was  confirmed 
by  a)i  everlasting  covenant.,  or  one  which  shall 
never  be  abolished.  [J^ofe,  17:7,8.)  Witiiont 
revelation  this  gracious  assurance  conld  not  be 
known;  and  without  faitk  it  can  be  of  no  u.se 
to  us:  and  thus  it  is  in  respect  of  a  still  g-reater 
and  more  imminent  danger,  to  which  all  are 
exposed;  and  to  the  new  covenant,  with  its 
blessings  and  securities,  which  in  these  events 
was  prefigured.     [J\Iarg.  I^ef.^ 

V.  19.  Of  them,  fcf-.]  This  precludes  the 
conjecture,  that  Noah  himself  had  other  chil- 


[59 


B.  C.  2327. 


GENESIS. 


B.  C.  1997. 


23  And  Shem  and  Japheth  took  a  gar- 
n>3nt,  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  father's  nakedness. 

[Practical   Observations.] 

24  And  Noah  awoke  from  his  wine, 
and  knew  what  his  younger  son  had  done 
unto  him. 

25  And  he  said,  ^  Cursed  be  Canaan; 
'  a  servant  of  servants  shall  he  be  unto  his 
brethren. 


d  F.x.  20;12.    Lev.  19:32.  Rom. 

13:7.  Gal.  6;1.    1  Tim.  6:17,19. 

1  Pet.  2:17.  4:8. 
e  22.  3:14.  4:11.  49:7.  Deut.27: 


I     16.  23:18.   Matt.  25:41. 
f  Josh.  9:23,27.  Juds:.  1:28—30. 
1  Kings  9:20.21.  2  Chr.  8:7,8. 


(Iren,  though  he  lived  above  three  hundred 
years  after  the  flood. 

V.  20—23.  When  Noah,  after  the  deluge, 
began  again  to  cultivate  the  earth,  he  planted 
a  vineyard,  made  wine,  and  was  betrayed  into 
excess.  Some  have  thought  that  wine  was  now 
first  made  of  grapes,  and  that  Noah,  not  aware 
of  its  effects,  was  surprised  into  drunkenness. 
— But  this  is  highly  improbable;  for  even  in  the 
most  savage  tribes,  the  art  of  making  intoxi- 
cating liquors  is  known:  and  though  a  man 
might  plant  two  or  three  vines,  for  the  sake  of 
the  grapes;  who  ever  "planted  a  vineyard,^''  ex- 
cept for  the  sake  of  wine.-"  Indeed,  the  fact 
seems  recorded  by  the  inspired  historian,  with 
that  perfect  impartiality,  which  is  peculiar  to 
the  Scripture,  as  an  instance  and  evidence  of 
human  frailty  jihd  imperfection.  Ham  appears 
to  have  been  a  man  of  bad  character:  and  prob- 
ably he  rejoiced  to  find  his  father  in  so  unbe- 
coming a  situation;  that,  by  exposing  him,  he 
might  retaliate  for  the  reproofs,  which  he  had  re- 
ceived from  his  parental  authority:  and  perhaps 
Canaan  first  discovered  Noah's  situation,  and 
told  it  to  Ham.  In  that  case,  the  event  must 
have  occurred  several  years  after  the  flood; 
for  there  were  but  eight  persons  in  the  ark, 
and  consequently  Ham  had  no  children  at  that 
time. — The  conduct  of  Ham  in  exposing  his 
father  to  his  brethren,  and  their  behavior  in 
turning  away  from  the  sight  of  his  disgrace, 
form  a  striking  contrast.     [Marg.  Ref.) 

V.  24,  25.  This  portion  of  Scripture,  though 
attended  with  some  difficulties,  evidently  con- 
tains a  remarkable  prophecy,  which  was  re- 
corded for  the  encouragement  of  the  Israelites, 

in  warring  against  the  devoted  Canaanites 

There  is  no  authority  for  altering  the  text,  and 
reading  as  some  do,  "Cursed  be  Ham  the  father 
of  Canaan:"  yet  the  frequent  mention  of  Ham, 
as  the  father  of  Canaan,  suggests  the  thought, 
that  the  latter  was  also  criminal.  Ham  is 
thought  to  have  been  the  second,  and  not  the 
youngest,  son  of  Noah:  (JVo^e,  10:1.)  and  if  so, 
the  words,  "knew  what  his  younger  son  had 
done,"  refer  to  Canaan  his  grandson. — Ham 
must  have  felt  it  a  very  mortifying  rebuke, 
when  his  own  father  was  inspired  on  this  occa- 
sion, to  predict  the  durable  oppression  and 
slaverj'  of  his  posterity:  Canaan  also  was  re- 
buked, by  learning  that  the  curse  would  es- 
pecially rest  on  that  branch  of  the  family,  which 
should  descend  from  him:  for  his  posterity  were 
no  doubt  principally,  though  not  exclusively  in- 
tended. The  devoted  nations,  which  God  de- 
stroyed before  Israel,  were  descended  from 
Canaan:  and  so  were  the  Phenicians  and  the 
Carthaginians,  who  were  at  length  subjugated 
GO] 


26  And  he  said,  ^  Blessed  ht  ^  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. 

28  H  And  Noah  lived  after  the  flood 
three  hundred  and  fifty  years. 

29  And  all  the  days  of  Noah  were 
^  nine  hundred  and  fifty  years:  and  he 
died. 


g  Deut.  33:26.  Ps.  144:15. 

h  11:10—26.  12:1— 3.— Luke  3: 

33—36.  Hem.  Heb.  11:16. 
*  Or,  servant  to  them.  27:37,40. 


f  Or,  persuade. 

i  Mai.  1:11.  Kph.  2:14,19.  3:6. 

k  6.6,20,27,32.  11:11—25. 


with  dreadful  destruction  by  the  Greeks  and 
Romans.  'The  whole  continent  of  Africa  was 
'peopled  principally  by  the  descendants  of  Hain: 
'and  for  how  many  ages  have  the  better  parts 
'of  that  country  lain  under  the  dominion  of  the 
'Romans,  and  then  of  the  Saracens,  and  now  of 
'the  Turks!  In  what  wickedness,  ignoranqe, 
'barbarity,  slavery,  misery,  live  most  of  the 
'inhabitants!  and  of  the  poor  negroes,  how  many 
'hundreds  every  jear  are  sold  and  bought,  like 
'beasts  in  the  market;  and  conveyed  from  one 
'quarter  of  the  world,  to  do  the  work  of  beasts 
'in  another!'  Bp.  JVeuton.  This,  however,  in 
no  measure  vindicates  the  covetous  and  barbar- 
ous oppression  of  those,  who  thus  enrich  them- 
selves with  the  products  of  their  sweat  and 
blood.  God  has  not  commanded  us  to  enslave 
negroes,  as  he  did  Israel  to  extirpate  the  Ca- 
naanites; and  therefore,  without  doubt,  he  will 
severely  punish  this  cruel  injustice. — True  re- 
ligion has  hitherto  flourished  very  little  among 
Ham's  descendants;  they  remain  to  this  day 
almost  entire  strangers  to  Christianity;  and 
their  condition  in  every  age  has  remarkably 
coincided  with  this  prediction.  [J^iTotes,  Ez.  26: 
— 32:)  'There  never  has  been  a  son  of  Ham, 
'who  has  shaken  a  sceptre  over  the  head  of 
'Japheth.  Shem  hath  subdued  Japheth,  and  Ja- 
'pheth  subdued  Shem:  but  Ham  never  subdued 
'either.'  J\Iede.  This  must  be  understood,  with 
some  exceptions  in  the  first  ages  of  the  world: 
for  the  Egyptians  enslaved  Israel,  and  it  is  re- 
corded that  they  made  extensive  conquests  in 
Asia.  (2  Chr.  12:2 — 4.)  Nimrod,  it  also  seems 
probable,  subjugated  and  tyrannized  over  the 
descendants  of  Shem,  when  he  "went  to  Ashur 
and  built  Nineveh."     U^ote,  10:8—12.) 

V.  26.  The  descenaants  of  Shem,  in  the  line 
of  Arphaxad,  Eber,  and  Peleg,  included  all  the 
posterity  of  Abraham;  and  the  Lord  Jesus,  "in 
whom  all  the  nations  of  the  earth  are  blessed," 
sprang  from  him. — Thus  Jehovah  was  especially 
"the  God  of  Shem."  His  descendants  com- 
prised a  vast  majority  of  the  worshippers  of  the 
true  God,  till  the  coming  of  Christ;  and  after- 
wards they  were  the  first  and  principal  instru- 
ments of  bringing  other  nations  to  sharei  the 
blessings  of  his  salvation;  so  that  the  descen- 
dants of  the  other  sons  of  Noah,  when  converted 
to  Christianity,  are  taught  to  worship  and  "bless 
Jehovah  the  God  of  Shem."  [J^ote,  Zeck.  8: 
20 — 23.) — The  posterity  of  Abraham  also  sub- 
jugated or  destroyed  the  posterity  of  Canaan; 
and  the  nations,  which  sprang  from  Shem  by 
his  other  sons,  have  prospered  greatly,  enjoyed 
fruitful  countries,  and  been  far  more  civilized 
than  the  race  of  Ham. 

V.  27.    Japheth  seems  to  have  been  the  pro- 


B.  C.  2320. 


CHAPTER  X. 


B.  C.  2320. 


CHAP.  X. 

The  posterity  of  Noah,  by  Japheth,  1— S;  by  Ham,  with  some 
particulars  concerning  Nimrod,  and  the  descendants  of  Canaan, 
e— 20;  by  Shem,  21—32. 

NOW  these  *  are  the  generations  of  the 
sons  of  Noah;  Shem,  Ham,  and  Ja- 
pheth: and  unto  them  were  sons  born  after 
the  flood. 

2  IT  The  ^  sons  of  Japheth;  Corner,  and 
Magog,  and  Madai,  and  Javan,  and  Tu- 
bal, and  Meshech,  and  Tiras. 

Ez.  27:7,12—14,19.  38:2,6.  39: 
1.   Rev.  20:8. 


a  2:4.  5:1.  6:9. 

b21.    1  Chr.  1:5—7.    Is.  66:19. 


g-enitor  of  above  half  the  human  race:  and  the 
principal  success  of  the  gospel,  in  the  calling 
of  the  Gentiles,  has  hitherto  been  among  his 
descendants.  (JVoie*,  10:1 — 5.)  Thus  God  has 
enlarged  Japheth,  and  persuaded  him,  (as  some 
render  the  word,  marg.)  "to  dwell  in  the  tents 
of  Shem,"  by  receiving  the  Gospel  from  preach- 
ers of  Abraham's  race,  who  descended  from 
Shem;    and    so    obtaining    admission   into   the 

church The  descendants  of  Japheth  have  also 

obtained  that  dominion,  under  the  Grecian  and 
Roman  Empires,  and  in  subsequent  ages,  which 
was  for  a  long  time  chiefly  possessed  by  the 
posterity  of  Shem.  Indeed,  even  a  general 
knowledge  of  the  outlines  of  history  will  suf- 
fice to  satisfy  the  serious  inquirer,  that  the 
descendants  of  Canaan  have  been  subjected  to 
those  of  Shem  and  Japheth,  through  many  gen- 
erations: and  the  extraordinary  accomplish- 
ment of  this  prediction,  which  contains  almost 
a  prophetic  history  of  the  world,  vindicates 
Noah  from  the  suspicion  of  having  uttered  it 
from  personal  resentment;  and  fully  proves  that 
the  Spirit  of  God  took  occasion,  from  Ham's 
misconduct,  to  reveal  his  secret  purposes,  for 
a  very  important  benefit  to  posterity  even  to 
this  day.     {Notes,  48:  49:) 

PRACTICAL  OBSERVATIONS. 
V.  1—23. 
The  blessing  of  God  is  the  real  cause  of  pros- 
perity, personal,  relative,  and  national. — With 
what  thankfulness  should  we  receive  that  im- 
mense advantage,  ease,  and  pleasure,  which  re- 
sult from  the  labor  of  the  domestic  animals, 
and  which  the  flesh  of  so  many  creatures  af- 
fords us;  and  the  security  that  we  enjoy  from  the 
assaults  of  the  noxious  and  ferocious,  through 
the  fear  and  dread  of  man  which  God  hath  im- 
pressed upon  them! — But,  though  God  has  con- 
stituted us  masters,  he  will  call  us  to  an  awful 
account  if  we  act  as  tyrants;  and  avenge  the 
cause  of  his  oppressed  creatures  upon  their 
oppressors. — How  greatly  then  should  we  dread 
murder,  and  all  those  passions  which  produce 
that  enormous  crime!  Though  the  murderer 
may  escape,  or  bribe,  or  outbrave,  human  jus- 
tice; yet,  except  he  repent,  he  shall  never  es- 
cape the  vengeance  of  God. — The  Lord  takes 
care  to  obviate  the  fears  and  anxieties  of  his 
people;  and  we  should  copy  the  example  of  his 
kindness  in  this  and  in  every  other  instance. — 
But  what  is  man  in  his  best  estate!  "Let  him 
that  thinketh  he  standeth  take  heed  lest  he 
fall:"  and  let  not  him,  who  has  triumphed  over 
great  temptations,  be  secure  even  in  respect  of 
such  as  are  less;  for  they  who  have  behaved 
well  in  the  worst  of  company,  and  amidst  the 
worst  examples,  are  not  safe  even  in  solitude. 
Let  us  then  watch  and  pray,  and  not  be  high- 
minded,  but  fear;  and  remember  that  drunken- 
ness is  a  sin  especially  to  be  shunned,  as  it  both 
exposes  men  to  shame,  and  is  an  occasion  of 


3  And  the  sons  of  Comer;  Ashkenaz, 
and  Riphath,  and  Togarmah. 

4  And  the  sons  of  Javan;  EHshah,  and 
Tarshish,  "  Kittim,  and  *Dodanim. 

5  By  these  were  the  "^  isles  of  the  Cen- 
tiles  divided  in  their  lands;  every  one 
"  after  his  tongue,  after  their  families,  in 
their  nations. 


c  Num.  24:24.   Is.  23:1,12.  Dan. 

11:30.  Chitlim. 
*  Or,  Rodanim. 
d  25.  Ps.  72:10.  Is.  24:15.  40:15. 


41:6.  42:4,10.  49:1.  51:5.  Jer. 
2:10.  25:22.  Zeph.  2:11. 
e20.   11:1—9. 


further  wickedness,  of  various  kinds,  in  them- 
selves and  others. — But,  though  the  righteous 
fall,  he  shall  not  be  utterly  cast  down;  nor  is  a 
single  act  of  sin,  inadvertently  committed,  to 
be  looked  upon  in  the  same  light,  as  allowed 
and  habitual  transgression:  the  former  may  be 
the  blemish  of  the  saint,  the  latter  is  the  brand 
of  the  hypocrite. — In  honoring  parents,  magis- 
trates, seniors,  and  other  honorable  charac- 
ters, we  ought  to  imitate  the  example  of  Shem 
and  Japheth;  not  only  respecting  their  wisdom 
and  goodness,  but  covering  their  incidental 
blemishes  and  failures:  for  a -peculiar  blessing 
belongs  to  those  who  act  in  this  manner;  but 
an  awful  curse  awaits  such  as  copy  the  pattern 
of  Canaan  or  Ham,  in  their  conduct  towards 
those  whom  God  has  commanded  them  to  honor. 
V.  24—29. 
We  should  carefully  observe,  and  continually 
keep  in  mind,  how  fully  these  prophecies,  so 
evidently  fulfilling  in  all  nations  and  ages,  de- 
monstrate the  divine  original  of  the  Bible;  that 
we  may  receive  the  instructions  and  commands 
of  God,  with  more  implicit  faith  and  obedience. 
Thus  we  shall  learn  our  guilt  and  danger;  and, 
fleeing  from  the  wrath  and  curse  which  is  com- 
ing on  the  impenitent  and  unbelieving,  we  shall 
embrace  the  invitations  of  the  gospel,  accept 
of  its  precious  salvation,  rely  on  the  security 
of  the  new  Covenant,  and  patiently  wait  for 
the  blessings,  which  will  assuredly  be  conferred 
on  all  believers.  Then  we  shall  be  safe  in  those 
wasting  calamities,  which  sweep  others  into 
destruction:  and,  though  what  we  witness  or 
experience  may  give  us  great  pain,  and  may 
even  afford  lamentable  proof  of  our  weakness 
and  depravity;  yet  we  shall  be  carried  through 
all  trials  and  temptations,  and  overcome  all  our 
enemies;  we  shall  be  made  instruments  of  good 
to  others;  and  at  length  find,  that  all  the  prom- 
ises of  the  Scripture  have  been  fulfilled  to  us, 
and  all  our  prayers  that  were  groundedron  them 
have  been  completely  answered.  "O  Lord 
God  of  hosts,  blessed  is  the  man  that  putteth 
his  trust  in  thee!" 

NOTES. 

Chap.  X.  V.  1.  Shem,  the  progenitor  of 
Abraham,  and  of  the  Messiah,  is  constantly 
placed  first,  when  the  sons  of  Noah  are  enumer- 
ated; and  Japheth  last:  yet  it  is  generally  sup- 
posed that  Japheth  was  the  eldest  son  of  Noah, 
and  Shem  the  youngest.  (21.)  Accordingly,  in 
this  chapter,  the  posterity  ot  Japheth  are  first 
mentioned. — After  theflood.]  This  confirms  the 
supposition,  that  Noah's  sons  had  no  children 
till  after  the  flood. 

V.  2 — 5.  The  sacred  writer  was  about  to 
enter  upon  the  history  of  Abraham  and  his 
family,  to  which  his  narrative  would  afterwards 
be  principally  confined:  but  before  he  did  this, 
he  was  led  to  give  a  general  account  of  the 
several  branches  of  Noah's  family,  from  which 

[61 


B.  C.  2220. 


GENESIS. 


B.  C.  2320. 


6  IT  And  '  the  sons  of  Ham;  «  Cush, 
and  Mizraim,  and  ''  Phut,  and  Canaan. 

7  And  the  sons  of  Cush;  Seba,  and 
•  Havilah,  and  Sabtah,  and  Raamah,  and 
Sabtecha:  and  the  sons  of  Raamah;  ''  She- 
ba,  and  '  Dedan. 

8  And  Cush  begat  ^  Nimrod:  he  began 
to  be  a  mighty  one  in  the  earth. 

9  He  was  a  "  mighty  hunter  °  before 
the  Lord:  wherefore  it  is  said,  p  Even  as 
Nimrod  the  mighty  hunter  before  the 
Lord. 

10  And  the  beginning  of  his  kingdom 
was  *  Babel,  and  Erech,  and  Accad,  and 
^  Calneh,  in  the  land  of  "■  Shinar. 

1 1  Out  of  that  land  t  went  forth  ^Asshur, 
and  builded  *  Nineveh,  and  \  the  city  Re- 
hoboth,  and  Calah, 

12  And  Resen  between  Nineveh  and 
Calah:  the  same  is  a  great  city. 


f  9:22. 1  Chr.  1:8—16.  Ps.  78:51. 

106:23.  106:22. 
g  Is.  11:11. 

h  Jer.  46:9.  marg.  Ez.  21:10. 
i2:ll. 

k  1  Kings  10:1.  Ez.  27:22. 
1  Is.  21:13.  Ez.  27:16. 
m  Mic.  5:6. 
n  26:27.  27:40.  Jer.  16:16.  Mic. 

7:2. 
o6:ll. 
p  2  Chr.  28:22. 


*Gr.  Babylon.  11:9. 

q  Am.  6:2. 

r  11:2.  14:1.  Is.  11:11.  Dan.  1:2. 

Zech.  5:11. 
f  Or,  he  went  out  into  JJssyria. 

Mic.  5:6. 
s  Num.  24.22,24.    Ezra  4:2.  Ps. 

83:8.     Ez.  27:23.  32:22.    Hos. 

14:3. 
t  2  Kings   19:36.    Jon.   1:2.  3: 

Nah.  1:1.  2:8.  3:7.  Zeph.  2:13. 
J  Or,  the  streets  of  the  city. 


the  original  of  many  nations  may  be  distinctly 
traced.  And,  in  like  manner,  before  he  enters 
on  the  history  of  Isaac,  he  gives  a  brief  account 
of  the  descendants  of  Ishmael,  and  of  Abra- 
ham's sons  by  Keturah;  and  before  he  confines 
his  narrative  to  Jacob's  family,  he  states  some 
particulars  concerning  Esau's  posterity.  (25: 
1 — 18.  36:) — This  chapter,  as  a  kind  of  intro- 
duction to  universal  history,  implies  many  things 
afterwards  related.  It  is  supposed  by  many 
learned  men,  and  shewn  at  least  by  probable 
arguments,  that  the  descendants  of  Gomer, 
Japheth's  eldest  son,  settled  in  the  northern 
parts  of  Asia  Minor,  and  then  spread  into  the 
Cimmerian  Bosphorus,  and  the  adjacent  regions: 
and  that  from  them  the  numerous  tribes  of  the 
Gauls,  Germans,  Celts,  and  Cimbrians  descend- 
ed. The  Scythians,  Tartars,  and  other  north- 
ern nations,  are  supposed  to  be  descendants 
of  Magog,  Meshech,  and  Tubal;  the  Medes,  of 
Madai;  the  lonians,  and  indeed  all  the  Greeks, 
of  Javan;  and  the  Thracians  of  Tiras.  Nearly 
all  the  inhabitants  of  Europe,  and  probably  of 
America,  descended  from  Japheth,  besides  those 
of  the  northern  regions  of  Asia. — "The  isles  of 
the  Gentiles"  generally  mean  the  parts  of  Eu 
rope,  most  known  to  the  ancient  inhabitants  of 
Asia.  The  inhabitants  of  Britain  are  in  gene- 
ral descended  from  Japheth,  and  especially 
concerned  in  "the  isles  of  the  Gentiles." — The 
reader,  by  examining  carefully  the  marginal 
references,  may  perceive,  in  several  particu- 
lars, some  of  the  grounds  on  which  these  con- 
clusions rest:  but  it  would  be  improper,  in  this 
place,  to  enter  on  so  complicated  a  subject. 

V.  6,  7.     From  Cush,  the  son  of  Ham,  the 
Ethiopians  in  Africa,  and  many  tribes  in  Asia, 

i inhabiting  part  of  Arabia,  and  often  improper- 
y  called  Ethiopians,)  were  evidently  descended. 
Mizraim  was  the  ancestor  of  the  Egyptians, 
Cyrenians,  and  Lybians;  or  (the  word  being 
plural)  it  may  be  the  general  name  of  the  fami- 
ly or  tribe,  whence  they  sprang;  and  Phut  of 
62] 


13  And  Mizraim  begat  "Ludim,  and 
Anamim,  and  Lehabim,  and  Naphtuhim. 

14  And  ^  Pathrusim,  and  Casluhim,  (out 
of  whom  came  ^  Philistim,)  and  ^  Caph- 
toriin. 

1 3  And  Canaan  begat  5  Sidon  his  first- 
born, and  '^  Heth, 

1 6  And  the  ^  Jebusite,  and  the  Emorite, 
and  the  Girgasite, 

1 7  And  the  ^  Hivite,  and  the  Arkite, 
and  the  Sinite, 

1 8  And  the  ^  Arvadite,  and  the  ^  Zem- 
arite,  and  the  ^  Hamathite:  and  afterward 
were  the  families  of  the  Canaanites  spread 
abroad. 

1 9  And  s  the  border  of  the  Canaanites 
was  from  Sidon,  **  as  thou  comest  to '  Gerar, 
unto  II  Gaza:  as  thou  goest  unto  ^  Sodom, 
and  Gomorrah,  and  Admah,  and  Zeboim, 
even  unto  Lasha. 


u  Jer.  46.9.  Ez.  30:5. 

X  Is.  11:11.  Jer.  44-.1. 

y  1  air.  1:12.  Jer.  47:4. 

z  Deut.  2:23.  Jer.' 47:4.  Am.  9:7. 

JHeb.  Tzidon.  49:\3.  Josh.  11: 

8.  Is.  23:4.  Zidon. 
a  15:19— 21.23:3 — 20.   Ex.  3:8. 

34:11.   Josh.  12:8— 24.   2  Sam. 

11:3. 
b    Judg.   1:21.      2    Sam.   24:18. 

Zech.  9:7. 
c  34:2. 


a  Ez.  27:8. 

e  Josh.  18:22.2  Chr.  13:4. 

f  Num.  34:3.2Sam,8:9.  2 Kings 

17:24,30.  Is.  10:9.  Zech.  9:2. 
g  Num.  34:2—15.     Deut.  32:8. 

Josh.  12:7,8. 
h  13:10. 
120:1.  26:1. 
II  Heb.  Mzzah.  Judg.  16:1.  Jer. 

25:20. 
k  13:10—13.   14.2.   18:20.  19:24, 

25.  Hos.  11:8. 


the  Mauritanians. — In  short,  all  Africa  is  sup- 
posed to  have  been  peopled  by  Ham's  posterity: 
besides  the  Philistines,  Canaanites,  and  Pheni- 
cians. 

V.  8 — 12.  Nimrod  seems  at  first  to  have 
exceedingly  distinguished  himself  by  hunting, 
which  was  then  not  so  much  a  diversion,  as  a 
useful  method  of  preventing  the  hurtful  in- 
crease of  wild  beasts.  This  employment  re- 
quired great  courage  and  address,  and  exposed 
a  man  to  much  danger  and  hardship;  and  thus 
afforded  a  field  for  ambition  to  aspire  after  pre- 
eminence, and  gradually  attached  a  number  of 
valiant  men  to  one  leader.  From  such  a  be- 
ginning, it  is  likely,  that  Nimrod  began  to  claim 
authority,  and  enforce  subjection.  In  fact,  he 
is  the  first  king,  of  whom  we  read  in  authentic 
history;  and  afterward  he  took  occasion  to  wage 
war  to  extend  his  conquests,  and  to  enlarge  liis 
acquisitions  by  violence  and  blood.  Thus,  in  a 
daring  manner  casting  off  the  fear  of  God,  and 
acting  in  defiance  of  his  late  prohibition  of 
shedding  human  blood,  Nimrod  rendered  liim- 
self  notorious,  and  his  name  became  a  proverb. 
When  he  had  erected  a  kingdom  at  Babel,  "he 
went  forth  out  of  that  land  to  Asshur,  and 
builded  Nineveh."  Thus  the  words  may  be 
rendered,  [marg.)  and  this  appears  to  be  the 
true  meaning  of  them;  for  the  descendants  of 
Ham  are  spoken  of;  not  those  of  Shem,  who  had 
a  son  called  Asshur.  (22.)  Nimrod  seems  to 
have  been  the  principal  person  concerned,  in 
building  both  Babylon  and  Nineveh. — ^The 
words  translated,  the  city  Rehoboth,  are  more 
properly  rendered  in  the  margin  the  streets  of 
the  city.  Little  interesting  to  us  is  known  con- 
cerning the  other  cities  here  mentioned. 

The  Septuagint  render  the  words  translated 
"a  mighty  hunter,"  yiya;  Kwriyoi,  a  hunting  giant. 

V.  13,  14.     The  names,  being  plural,  seem  to 
be  those  of  families,  not  individuals. 

V.  15 — 19.    Several  of  these  tribes  are  not 
mentioned  among  the  people,  whom  the  Lord  de- 


B.  C.  2320. 


CHAPTER  X. 


B.  C.   2160. 


20  These  are  the  sons  of  '  Ham,  after 
their  famihes,  after  their  tongues,  in  their 
countries,  and  in  their  nations. 

21  1  Unto  Shem  also,  ""  the  father  of 
all  the  children  of  Eber,  "  the  brother  of 
Japheth  the  elder,  even  to  him  were  chil- 
dren born. 

22  The  "children  of  Shem;  p  Elam, 
and  Asshur,  and  ■*  Arphaxad,  and  i  Lud, 
and  "■  Aram. 

23  And  the  children  of  Aram;  ^  Uz, 
and  Hul,  and  Gether,  and  Mash. 

24  And  Arphaxad  begat  t  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  y  Joktan  begat  Almodad,  and 
Sheleph,  and  Hazarmaveth,  and  Jerah, 

27  And  Hadoram,  and  Uzal,  and 
Diklah, 


16.  11:1—9. 

m  11:10—26. 

n2. 

o9:26.  1  Chr.  1:17—27. 

p  14:1,9.     Is.   11:11.  21:2.  22:6. 

Jer.  26:25.  49:34—39.   Acts  2: 

9. 
*  Heb.  Arpachshad. 


q  Is.  66:19. 

r  Num.  23:7. 

s  Job  1:1.  Jer.  25:20. 

t  Heb.  Skelak. 

t  11:13—15. 

u  11:16—19.  Luke  3:35,36. 

X  32.  Deut.  32:8.  Ads  17:26. 

y  1  Chr.  1:20—23. 


28    And    Obal,     and   Abimael,    and 
^  Sheba, 

29  And  *  Ophir,  and  ^  Havilah,  and 
Jobab:  all  these  were  the  sons  of  Joktan. 

30  And  their  dwelling  was  from  Me- 
sha,  as  thou  goest  unto  Sephar,  a  mount 
of  the  east. 

3 1  These  are  the  sons  of  Shem,  '^  after 
their  families,  after  their  tongues,  in  their 
lands,  after  their  nations. 

32  These  ^  are  the  families  of  the  sons 
of  Noah,  after  their  generations,  in  their 
nations:  and  bj  these  were  the  ®  nations 
divided  in  the  earth  after  the  flood. 

CHAP.  XI. 

Only  one  language  in  the  world,  1.  The  building  of  Babel 
interrupted  by  the  confusion  of  tongues,  and  the  builders  dis- 
persed, 2 — 9.  A  genealogy  from  Shem  to  Abram,  10 — 27. 
Some  account  of  Abram  and  his  family,  and  of  his  removal 
from  his  native  country,  28—32. 

AND   the   whole  earth   *was  of  one 
*  language,  and  of  one  +  speech. 
2  And  it  came  to  pass,  as  they  jour- 
neyed \  from  the  east,  that  they  found  a 

z  25:3.  1  Kings  10:1.  d  5:29—31. 

a  1  Kings  9:28.  22:48.   2  Chr.  8:  e  26. 

18.  9:10.  Job  22:24.  28:16.   Ps.  a  Is.  19:18.  Zeph.  3:9.  Acts  2:6. 

45:9.  Is.  13:12.  *  Heb.  lip. 

b  2:1 1.  25:18.  1  Sam.  15:7.  f  Heb.  xiwrds. 

c  6,20.  X  Or,  eastward,  13:11.  Heb. 


stroyed  before  Israel.  Some  of  them  inhabited 
a  country  farther  northward  than  the  promised 
land;  and  various  changes  would  take  place, 
during-  a  course  of  ages,  in  respect  of  names, 
especially  by  uniting  two  or  more  families  into 
one.  The  boundaries  of  the  Canaanites  are 
nearly  the  same,  as  those  assigned  to  the  Israel- 
ites west  of  Jordan,  including  also  the  country 
of  Sodom  and  Gomorrah.     [J\farg.  Ref.) 

V.  21.  Of  Eber.]  Of  all  the  Hebrews,  and 
of  many  other  nations,  who  were  descended 
from  Shem  by  this  branch. 

V.  22 — 30.  Besides  the  descendants  of  Shem 
by  Arphaxad,  the  Persians  are  supposed  to  be 
the  posterity  of  Elam;  the  Assyrians  and  Chal- 
deans, of  Asshur:  and  the  Syrians,  Armenians, 
and  many  tribes  inhabiting  Mesopotamia,  of 
Aram:  and  the  immensely  numerous  inhabitants 
of  the  East  Indies,  China,  and  Japan,  may  per- 
haps be  considered  as  the  descendants  of  Jok- 
tan, the  son  of  Eber.  Indeed,  many  learned 
men  suppose  that  they  find  all  Joktan's  descen- 
dants in  the  large  peninsula  between  the  Red- 
Sea  and  the  Persian  Gulph;  and  appear  to  de- 
rive the  Arabians  in  general  from  him.  But 
the  mention  of  a  mountain  in  the  East,  warrants 
us  to  look  for  his  posterity  more  to  the  East:  at 
least  if  they  settled  in  Arabia  at  first,  some  of 
them  seem  afterwards  to  have  migrated  to  a 
greater  distance.  Indeed,  this  appears  to  be 
the  most  accurate  account  of  the  peopling  of 
the  regions  in  the  eastern  parts  of  Asia,  south 
of  Tartary.  It  is  likewise  certain,  that  many 
of  the  Arabians  trace  back  their  original  to 
Ishmael  and  Kcturah. — Peleg  signifies  division: 
and  had  not  the  division  spoken  of  been  ap- 
pointed about  the  time  of  his  birth,  it  does  not 
appear  why  that  name  might  not  as  properly 
have  been  given  to  any  of  liis  contemporaries, 
as  to  him, 

V.  31.     Tongvcs.]    [Jfote,  n-A,2.)    The  divi- 


sion, mentioned  before  (25),  seems  to  have  been 
made  by  divine  appointment  [Marg.  Ref.):  but 
it  was  not  complied  with,  till  after  the  confu- 
sion of  tongues;  and  the  historian  here  refers 
to  the  consequences  in  later  ages. 

PRACTICAL  OBSERVATIONS. 

As  all  mankind  are  of  one  family,  and  nearfy 
related  in  Adam  and  Noah,  how  reasonable  is 
it  that  we  should  love,  and  do  good  to,  each 
other!  Whenever  we  behold  a  human  being, 
whatever  be  his  language  and  garb,  or  wher- 
ever he  was  born,  we  should  recognize  a  rela- 
tion, and  behave  to  him  accordinglj\  In  this 
view,  how  unnatural  and  absurd  is  that  preju- 
dice against  foreigners,  and  that  contempt  of 
them,  which  generally  prevail!  And  how  can  it 
consist  with  love  to  our  neighbors,  our  breth- 
ren, "bone  of  our  bone,  and  flesh  of  our  flesli," 
to  treat  them  with  rigor,  or  hold  them  in  slave- 
ry.?— But  "whence  then  come  wars  and  fight- 
ings amongst  us.'"  From  that  first  murderer, 
who  so  early  stirred  up  in  fallen  man  the  vile 
lusts  of  ambition,  covetousness,  revenge,  and 
cruelty,  and  armed  brethren  against  each  other 
in  horrid  war;  and  who  hath  in  all  ages  filled  the 
earth  with  slaughter  and  devastation,  which,  it 
might  previously  have  been  supposed,  could 
gratify  none  but  himself.  But  the  very  exist- 
ence of  war,  and  the  necessity  of  always  being 
ready  for  it,  and  of  sometimes  waging  it,  too 
plainly  prove  mmi's  depravity.,  as  well  as  Satan's 
injluence.  Blessed  be  God,  the  days  are  coming, 
when  all  the  "nations  shall  beat  their  swords 
into  plow-shares,  and  their  spears  into  pruning- 
hooks,  and  they  shall  learn  war  no  more:"  and 
then  ambitious  or  rapacious  conquerors  will  no 
longer  be  adjudged  illustrious  characters,  as  in 
man's  partial  histories;  but  they  will  be  brand- 
ed with  infamy,  as  in  the  impartial  records  of 
the  Bible. 

[63 


B.  C.  2160. 


GENESIS. 


B.  C.  2160. 


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 
throughly.  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 
jiame,  '^  lest  we  be  scattered  abroad  upon 
the  face  of  the  whole  earth. 

3  And  the  Lord  'came  down  to  see 
the  city  and  the  tower,  which  the  chil 
drcn  of  men  builded. 

6  And    the  Lord  said,  ^  Behold,  '  the 


b  See  on  10;  10. 

*  Heb.  a  fnansaid  to  his  neigh- 
bor. 

c  4,7.  Ec.  2:1.  Is.  6:5.  Jam.  4:13. 
6:1. 

t  Heb.  hvrn  them  to  a  burning. 

il  Ex.  1:14.  6:7—18.  2  Sam.  12: 
31.  Is.  9:10.  66:3.  Nah.  3:14. 


14:10.  Ex.  2:3. 
fPeut.  1:28.  9:1.   Dan.  4:11,22, 
g2  Sam.  8:13.  Prov.  10.7.  Dan, 

4:30.  John  6:44. 
h  8.  Ps.  92:9.  Luke  1:51. 
i  13:21.  Ex.  19:11.  John  3:13. 
k  3:22.  Jud^.  10:14.  1  Kings  18: 

27.  Ec.  11:9. 


NOTES. 

Chap.  XI.  V.  1,2.  Many  learned  men  are 
•of  opinion,  that  the  events  here  recorded  occur- 
red about  tlie  time  of  Peleg-'.s  birth,  or  a  hundred 
and  one  j'^ears  after  the  deluge:  but  their  argu- 
ments are  by  no  means  conclusive:  and  the 
idea  impressed  on  the  mind  in  reading  the 
chapter,  of  the  numbers,  to  which  the  family  of 
INoah  was  already  increased,  favors  the  opin- 
ion that  a  longer  term  of  years  had  elapsed. 
Probably  the  division  of  the  earth  before  men- 
tioned, was  a  distinct  transaction  from  the  di.i- 
persion.,  which  took  place  on  this  occasion.  It 
was  the  purpose  of  God,  declared  in  the  bless- 
ing pronounced  on  the  sons  of  Noah,  that  they 
should  "replenish  the  earth."  (9:1.)  This  im- 
plied that  they  should  be  divided  into  distinct 
nations,  under  separate  governments,  inhabit- 
ing different  countries,  till  the  whole  earth  was 
•repeopled.  But,  as  they  all  spake  one  language, 
and,  with  but  few  exceptions,  had  cast  off  the 
fear  of  God;  they  formed  a  project  which  tend- 
ed to  counteract  his  purpose. — Some  regular 
division  of  the  earth  seems  to  have  taken  place 
at  the  time  that  Peleg  was  born,  probably  by 
divine  appointment,  under  the  direction  of  Noah 
and  his  sons.  (JV/«rg.  Rrf.—J^'-ote,  10:22—30.) 
— But  the  several  families,  to  which  the  differ- 
ent regions  were  assigned,  had  not  yet  sepa- 
rated, and  were  unwilling  to  separate. — The 
expression,  "as  they  journeyed/rom  the  East,'" 
may  refer  to  some  of  the  expeditions  headed  by 
Nimrod,  who,  having  united  the  whole  company 
under  his  government,  perhaps  led  them  to 
combine  in  this  undertaking:  (JVo^p,  10:8 — 12.) 
though  some  think  that  Noah  had  settled  to  the 
East  of  Shinar,  when  he  left  the  ark,  and  that 
his  descendants  were  now  removing  towards 
the  West. 

V.  3,  4.  The  company,  or  their  leaders,  con- 
sulted together,  and  excited  and  animated  each 
other  in  encountering  difficulties.  The  plain 
which  they  had  chosen,  contained  no  quarries 
of  stone;  "but  it  yielded  quantities  of  bitumen, 
which  formed  a  natural  cement:  and,  having 
thus  obtained  mortar,  their  ingenuity  and  reso- 
lution suggested  a  method  of  surmounting  the 
other  impediment  to  their  design,  (which  was, 
to  erect  both  a  cily,  and  an  exceedingly  high 
totoer,)  by  burning  clay  into  bricks.  If  they 
had  planned  this  enormous  building  to  secure 
themselves  against  a  future  deluge,  as  forget- 
ting or  distrusting  the  promise  of  God,  or  defy- 

C4l 


people  is  one,  and  they  have  all  one  lan- 
guage; 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  p  may 
not  understand  one  another's  speech. 

8  So  the  *»  Lord  scattered  them  abmad 
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  con- 
found the  language  of  all  the  earth:  and 
from  thence  did  the  Lord  scatter  them 
abroad  upon  ■"  the  face  of  all  the  earth. 


1  1.  9:19.  Acts  17:26. 

m  6:6.  8:21.  Ps.  2:1—4.  Luke  1: 

61. 
n  8.  1:26.  3:22.  Is.  6:3. 
o  Job  6:12,13.  12:20.    Ps.  33:10. 

Acts  2:4—11. 
p   10:6,20,32.   42:23.    Deut.  28: 


49.  Ps.  56:9.  Jer.  6:15.    1  Cor. 

14:2—11. 
<l  4.  49:7.  Luke  1:51. 
j  That  is,  Confusion.  10:10.  Is. 

13:  14:   Jer.  60:  51: 
r  10:26,32.   Acts  17:26. 


ing  his  vengeance;  they  would  probably  have 
chosen  for  the  purpose  some  high  mountain, 
and  not  a  plain:  but  they  proposed  to  themselves 
the  acquisition  of  renown;  they  wanted  to  do 
something  in  order  to  be  admired  and  celebrat- 
ed; and  they  sought  their  own  glory  among  pos- 
terity. Yet  it  is  remarkable  that  no  history 
records  so  much  as  the  name  of  one  of  these 
Babel-builders,  except  that  obscure  intimation 
respecting  Nimrod  before  referred  to. — It  ap- 
pears likewise,  that  they  meant  this  tower  to 
be  a  centre  of  union,  that  they  might  not  be  di- 
vided, and  "scattered  abroad  upon  the  face  of 
the  whole  earth."  And  probably  their  chief- 
tains, Nimrod  especially,  intended  it  to  be  the 
metropolis  of  that  universal  dominion  of  which 
thej'  seem  to  have  been  ambitious. — It  does 
not  appear  that  they  built  the  tower  for  an 
idolatrous  temple  expressly;  but  idolatry  was 
early  introduced,  and  this  became  one  of  its 
chief  residences. 

V.  5.  The  Lord  took  particular  noticp  of 
this  daring  enterprise;  and  men,  who  take  sucli 
notice,  come  to  the  spot  to  examine  for  them- 
selves. [J^ote,  6:6,7.) — The  distinction  between 
"the  children  of  men,"  or  the  openly  profane, 
and  "the  children  of  God,"  or  professors  of 
true  religion,  still  subsisted.  We  may  be  sure, 
that  Noah,  Shem,  Eber,  and  other  pious  per- 
sons, had  no  concern  in  this  ambitious  rebel- 
lious project. 

V.  6 — 9.  Ever  since  Adam  broke  through 
the  fence  of  the  divine  prohibition,  by  eating 
the  forbidden  fruit,  men  have  not  been  restrain- 
ed from  any  thing  on  which  they  set  their 
hearts,  unless  by  a  strong  hand.  The  remark- 
able language  here  used,  not  only  implies  town- 
sel  and  determination,  and  an  indignant  con- 
tempt of  the  presumptuous  project  formed  by 
the  builders;  but  is  likewise  a  clear  intimation 
of  the  plurality  of  persons  in  the  Deity,  and 
can  admit  of  no  other  consistent  interpretation. 
(JsTote,  1:26,27.)— The  power  of  that  God,  who 
first  gave  man  the  gift  of  speech,  was  exerted 
in  confounding  the  language  of  this  rebellious 
company;  and  nothing  could  be  more  suited  to 
break  their  wicked  combination.  Some  indccfl 
have  thought,  that  no  more  is  meant,  than  di- 
viding their  counsel's,  by  leaving  them  to  their 
violent  passions,  till  they  quarrelled  and  sepa- 
rated; and  several  other  interpretations  have 
been  given:  but  the  variety  of  languages,  which 
has  ever  since  prevailed  on  earth,  proves  that 


B.  C.  1976. 


CHAPTER  XI. 


B.  C.  1921. 


B.  C. 
1846 


10  IF  These  are.  ^  the  generations  of 
Shem:  Shem  was  an  hundred  years  old, 
and  begat  Arphaxad  two  years  after  the 
flood. 

1 1  And  ^  Shem  Hved  after  he  begat  Ar- 
phaxad five  hundred  years,  and  be- 
gat sons  and  daughters. 

12  And  Arphaxad  lived  five  and 
thirty  years,  and  begat  Salah. 
And  Arphaxad  lived  after  he  begat 
Salah  four  hundred  and  three  years, 
and  begat  sons  and  daught^  rs. 

14  And  Salah  lived  thirty  years, 
and  begat  Eber. 
And  Salah  lived  after  he  begat  Eber 


B.  c 

2i\ 


13 


B.  C. 

1908 


] 


B.  C 

228 


a 


15 


B.  C. 

1873, 


B.  C 

2247. 


four  hundred  and  three 


and 


years, 
begat  sons  and  daughters. 

16  And  "  Eber  lived  four  and  thir- 
ty years,  and  begat  *  Pcleg. 

17  And  Eber  lived  after  he  begat  Pe- 
leg  four^  hundred  and  thirty  years,  and 
begat  sons  and  daughters. 

18  And  Peleg  lived  thirty  years,  and 
begat  +  Reu. 

19  And  Peleg  lived  after  he  begat  Reu 
B.  c.-|  two  hundred  and  nine  years,  and  be- 
2217.  J  gg^j.  gQj^g  ^1^^  daughters. 

20  And  Reu  lived  two  and  thirty  years, 
and  begat  ^  Serug. 

8  27.10:21,22.    1  Chr   1:17—27. 


Luke  3.34—36. 
«  S:4,&c. 
u  10:21,26.  1  Chr.  1:19. 


*  Luke  3:35.  Pkalec. 
f  Luke  3:36.  Ragau. 
j  Luke  3:35.  Saruch. 


their  language  was  confounded,  and  that  they 
could  not  understand  each  other.  B}'  an  ex- 
traordinary miracle,  their  minds  were  strange- 
ly confused,  as  to  the  meaning  of  the  terms  in 
which  they  had  before  conversed;  and  led  to 
form  other  words  and  expressions.  Thus  new 
languages  were  produced;  and,  probably,  these 
were  as  numerous  as  the  principal  families  in 
the  company,  who  could  understand  one  anoth- 
er but  could  not  converse  with  tlieir  former  as- 
sociates. Thus  tlie  very  plan  which  thej^  had 
formed  to  prevent  their  dispersion  made  way 
for  it;  and  in  consequence  the  several  tribes 
removed  to  the  regions  allotted  to  them.  In 
some  respects  this  was  a  severe  rebuke,  and 
led  to  the  more  entire  separation  of  most  of 
them  from  the  worshippers  of  God:  but  it  tend- 
ed to  accomplish  his  purpose  in  replenishing 
the  earth  with  the  human  species. — 'There  is 
'scarcelj'  a  great  nation  in  the  world,  but  what 
'has  its  own  language.  The  dividing  of  lan- 
'guages  was  therefore  the  dividing  of  nations; 
'and  so  a  bar  to  the  whole  world  being  under 
'one  government.'  Fuller. — Noah,  and  other 
pious  persons,  cViiefly  the  dcHCcndants  of  Shem 
in  the  line  of  Eber,  not  being  concerned  in 
this  project,  retained  the  original  language. 
Now,  if  this  was,  as  it  is  highly  probable,  the 
Hebrew,  we  may  conclude  it  was  thus  called 
from  Eher,  to  whose  descendants  it  was  pecul- 
iar: and  perhaps  this  is  the  most  satisfactory 
reason  that  can  be  assigned,  why  Abraham  is 
called  the  Hebrew,  and  his  poste'-ity  the  He- 
brews. This  name,  however,  seems  to  have 
been  at  first  general  to  all  the  race  of  Eber. — 
Bnhel  signifies  confusion;  [Bp.  Patrick:  Leigh;) 
and  the  city  was  afterwards  called  Babylon, 
and  continued,  for  many  ages,  the  head-quar- 

VOL.    I.  9 


21  And  Reu  lived  after  he  begat  Serug 
two  hundred  and  seven  years,  and  tb,  c. 
begat  sons  and  daughters.  *-^^^^' 

22  And  Serug  lived  thirty  years,  tb.  c. 
and  begat  Nahor.  L2155. 

23  And  Serug  lived  after  he  begat  Na- 
hor two  hundred  years,  and  begat  rs.  c 
sons  and  daughters. 

24  And  Nahor  Hved  nine  and  pB.  c. 
twenty  years,  and  begat  *  Terah. 

25  And    Nahor   lived  after   he 
hundred   and   nineteen 

begat  sons  and  daugh- 


L  1965. 

rB.  C. 

[_2126. 

begat' 


[-B.  c. 

|_  2007. 


Terah  an 
years,  and 
ters. 

26  IT  And  Terah  lived  seventy  years, 
and  begat  ^  Abram,  Nahor,  and  Haran. 

27  Now  these  are  the  generations  of 
Terah:  Terah  begat  Abram,  Nahor,  and 
Haran;  and  Haran  begat  ^  Lot. 

28  And  Haran  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  zcas 
*  Sarai;  and  the  name  of  Nahor's  wife, 
''  Milcah,  the  daughter  of  Haran,  the 
father  of  Milcah,  and  the  father  of  Is- 
cah. 


5  Luke  3:34.  Thara. 

X  12:4,6.  22:20—24.   Josh.  24:2. 

1  Chr.  1:26,27. 
y31.  12:4.  13:1—11.   14:12.    19: 


1—29.  2  Pet.  2:7. 
z  16:7.  Neh.  9.7.  Acts  7:4. 
a  17:15.  20:12. 
b  22:20.  24:15. 


ters  of  idolatry,  and  the  type  of  the  mystical 
Babylon,  "the' mother  of  harlots  and  abomina- 
tions of  the  earth;"  which  likewise  is,  and  will 
be,  confusion. 

V.  10 — 25.  The  sacred  writer,  having  given 
a  general  account  of  the  tribes  and  nations  de- 
scended from  the  three  sons  of  Noah;  before  he 
proceeded  to  trace  the  line  of  Shem  to  Abram, 
introduced  the  building  of  Babel  and  the  con- 
fusion of  tongues,  as  in  a  parenthesis.  The 
Septuagint  read,  "Arphaxad  lived  one  hundred 
and  thirty-five  years,  and  begat  Cainan.  ... 
And  Cainan  lived  one  hundred  and  thirty  years, 
and  begat  Salah."  And  St.  Luke  refers  to  the 
genealogy,  with  this  additional  link  in  it.  [Luke 
3:36.) — According  to  the  Hebrew  text,  followed 
by  our  version,  we  may  by  computatiCn  find, 
that  the  original  revelation  made  to  Adam, 
might  be  transmitted  to  Abram,  at  above  two 
thousand  years'  distance,  through  only  two  in- 
termediate persons.  Adam  lived  till  Methusa- 
leh  was  two  hundred  and  forty-three  years  old; 
and  Methusaleh  died  when  Shem  was  about  one 
hundred,  who  lived  almost  as  long  as  Abraham. 
-  The  Septuagint,  indeed,  add  one  hundred 
years  to  all,  beginning  at  Arphaxad;  and  take 
them  away  from  the  subsequent  life  of  some  of 
them.  [Kote,  5:4— 20.)— It  is  remarkable  in 
how  gradual  a  manner  the  life  of  man  was  short- 
ened after  the  deluge,  till  it  was  confined  with- 
in its  present  limits. 

V.  26,  27.  Terah  seems  to  have  lived  seven- 
ty years  before  he  had  any  cl  ildrcn,  and  in 
process  of  tirpe  to  have  had  Abram,  Nahor,  and 
Haran,  and  perhaps  others.  But,  tliough  Abram 
was  mentioned  tirst,  as  the  most  honorable 
character;  it  is  probable  that  he  was  Terah's 
youngest  son,  and  not  born  till  his  father  was  a 

[65 


B.C.  1021. 


GENESIS. 


B.  C.  1921. 


30  But  Sarai  was  "  barren;  she  had  no 
child. 

31  And  Terah  ^  took  Abram  his  son, 
and  Lot  the  son  of  Haran  his  son's  son, 
and  Sarai  his  daughter-in-law,  his  son 
Abram's  wife;  and  "  they  went  forth  with 
them  from  Ur  of  the  Chaldees,  to  go  into 
the  land  of  Canaan;  and  thej  came  unto 
*■  Haran,  and  dwelt  there. 

32  And  the  days  of  Terah  were  two 
Imndred  and  five  years:  and  Terah  died 
in  Haran. 

CHAP.  XII. 

God  calls  Abrnm  and  blesses  him,  1—3.  He,  with  Lot,  leaves 
Haran  and  comes  to  Canaan,  4,  5.  The  Lord  appears  to  him, 
and  Abram  worships,  6—9.  Abram  in  a  famine  goes  down  to 
Egypt,   and  feigns   his  wife  to  be  his  sister,  10 — 13.     She  is 


c  15:2,3.  lfi;l,2.  13:11,12.  25.21. 
29:31.  30:1,2.  Judg.  13:2.  1 
Sam.  1:2.  Luke  1:7,36. 

d  26,27.   12:1. 


e  28.  Heb.  11:8. 
f32.    12:4.  27:43.  29;4,5.—Acts 
7:4.    Charran. 


taken  into  Pharaoh's  house,  who  by  plagues  is  compelled  to 
restore  her,  14 — 17.  He  reproves  Abram,  and  sends  bim  away, 
18—20. 

^OW  the  Lord  *  had  said  unto  Abram, 
_^    "Get  thee  out  of  thy  country,  and 
from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  shew  thee. 

2  And  "l  will  make  of  thee  a  great 
nation,  and  I  will  bless  thee,  and  make 
thy  name  great;  and  **  thou  shalt  be  u 
blessing. 

3  And  ^1  will  bless  them  that  bless 
thee,  and  curse  him  that  curseth  thee: 
and  f  in  thee  shall  all  families  of  the  earth 
be  blessed. 


a  11:31,32.     Is.  41:9.51:2.   Ez. 

33:24. 
b    Josh.   24:2,3.      Ps.   45:10,11. 

Luke  14:26—33.    Acts  7:2—6. 

Heb.  11:8. 
c  13:16.   17:6.   18:18.  46:3.     Ex. 

32:10.  Num.  14:12.  Deut.  26:5. 

2  Sam.  7:9.    1  Kings  3:8,9. 


a  14:14—16.  18:18.  19:29.  28:4, 

1  Kings  1:47.  Gal.  3:14. 
e  27:29.   Ex.  23:22.    Num.  2-1:9. 

Matt.  25:40,45. 
f  18:18.  22:18.   26:4.   28:14.  30-. 

27,30.  39:5.    Ps.  72:17.  Acts  3: 

25,26.  Gal.  3:8. 


hundred  and  thirty  years  of  age.  For  Terah 
lived  two  hundred  and  five  years:  and  Abram, 
who  did  not  leave  Haran  till  after  his  death, 
was  only  seventy-five  when  he  departed  thence. 
(12:5.) 

V.  28—32.     Sarai   is   supposed   by  some   to 
have  been  the  daughter  of  Haran,  and  the  same 
as  Iscah. — She  is  called  the  daughter-in-law  of 
Terah  (31),  as  being  Abram's  wife;  yet  Abram 
afterwards  said,  "she  is  the  daughter  of   my 
father,  but  not  the  daughter  of  my  mother." 
(20:12.)     Probably  Haran  was  the  eldest  son  of 
Terah,  and  Abram  his   youngest  by  another 
wife:    and   thus,   Sarai   was   the   daughter,   or 
grand-daus^hUr,  of  Terah,  Abram's  father,  but 
not  of  his  mother.— It  seems  that  Terah  left  his 
country  on  a  divine  monition  made  to  Abram. 
(12:1.  'Acts  7:2,3.)— Idolatry  must  have  become 
very  general  at  this  early  period;  for  both  Te- 
rah and  liis  family  h?d  served  other  gods  before 
this  call;  which  Avas  doubtless  one  reason  of  the 
command  to  Abram  finally  to  leave  his  native 
country.     Terah   appears   to   have  been  very 
ready  to  obey  the  call,  and  even  active  in  re- 
moving from'Ur:  and  he  reached  a  place  called 
Haran  or  Charran,  (well  known  in  history,  and 
perhaps  thus  named  from  Terah's  deceased  son;) 
but  here  he  stopped,  probably  through  sickness 
and  infirmity;  and  Abram,  having  attended  him 
till  he  died,  afterwards  proceeded  on  his  journey 
towards  Canaan.     The  other  branches  of  the 
family  seem  afterwards  to  have  left  Ur,  and  to 
have  settled  at  Haran. 

PRACTICAL  OBSERVATIONS. 

How  soon  do  men  forget  the  most  tremendous 
judgments,  and  return  to  their  former  crimes! 
The  increase  of  wickedness  kept  pace  with  that 
of  the  human  species;  though  the  desolations  of 
the  deluge  were  before  their  eyes,  though  they 
sprang  from  the  stock  of  righteous  Noah,  and 
though  that  patriarch  was  still  living!  So  in- 
effectual is  every  thing,  except  the  sanctifying 
grace  of  the  Holy  Spirit,  to  rectify  the  obliquity 
of  the  human  will,  and  subdue  the  depravity  of 
the  humaji  heart!— Arduous  undertakings  can 
be  accomplished  only  by  counsel,  harmony,  and 
mutual  encotiragement;  which  we  often  find  in 
'the  enterprises  of  daring  sinners  against  the 
cause  of  God,  and  which  are  too  yftcn  wanting 
in  the  endeavors  of  his  servants  to  promote  Ins 
glorv.  There  is,  however,  no  counsel  or  wis- 
dom'against  the  LoitI.  While  men  on  earth 
are  plotting  to  defeat  his  purposes,  "he  sitteth 

€6] 


in  heaven,  and  laugheth  them  to  scorn;"  and 
all  the  efforts  of  sinners  to  honor  themselves 
will  at  last  terminate  in  shame  and  confusion. — 
In  the  difficulty  with  which  our  intercourse 
with  foreign  nations  is  carried  on,  and  the 
labor  with  which  learning  is  acquired,  we  ex- 
perience the  effects  of  the  transaction  at  Babel. 
Indeed,  one  great  hindrance  to  the  promulga- 
tion of  true  religion,  both  in  former  and  latter 
ages,  has  arisen  from  this  source.  Yet,  "right- 
eous art  thou  in  all  the  judgments,  O  Lord!" 
When  it  was  thy  sovereign  purpose  to  spread 
the  Gospel  among  the  nations  which  thou  hadst 
dispersed,  how  easily  didst  thou  by  the  gift  of 
tono-ues  remove  this  impediment! — Oh!  remove 
all  other  impediments,  and  fill  the  earth  with 
truth  and  righteousness. 

NOTES. 
Chap.  XII.     V.  1—3.     To  prevent  the  uni- 
versal prevalence  of  idolatry,  and  to  reserve 
a  remnant,  to  whom  his  oracles  might  be  de- 
livered, and  among  whom  his  ordinances  might 
be  established,  till  the  coming  of  Christ;  the 
Lord,  as  a  Sovereign,  chose  Abram,  from  among 
his  associates  in  idolatry.     "Thus  the  God  of 
glory  appeared  to  him,"  probably  by  a  visible 
manifestation;  and,  having  made  himself  known 
!  unto  him,  and  satisfied  him  that  this  was  a  di- 
'  vine  revelation,  he  commanded  him  to  leave  his 
native  country. — It  is  not  certain  that  idolatry 
was  more  prevalent  there  than  in  Canaan;  but 
Abram  might  more  easily  avoid  it  among  stran- 
gers, than  among  his  former  associates:  he  was 
therefore  likewise  required  to  leave  all  his  kin- 
dred, that  is,  all  who  would  not  accompany  him. 
—"The  Lord  had  said,"  SiC.     That  is,  when  he 
was  in  Ur  of  the  Chaldees:  and  perhaps  he  re- 
peated the  call  after  Terah's  death.    To  engage 
Abram's  prompt  obedience,  God  promisedto  bless 
hun personally,  in  tilings  temporal,  spiritual,  and 
eternal;    and    relatively    in   his    posterity,   by 
"making   of  him  a  great  nation."— God  would 
also  "intake  his  name  great."— Abram  was  not 
renowned,  either  as  a  conqueror,  a  lawgiver, 
or  an  inventor  of  useful  and  ingenious  arts:  he 
was  not  a  monarch,  a  genius,  a  philosopher,  or 
so  much  as  an  author;  but  a  plain  man,  dwell- 
ino-  in  tents,  and  feeding  cattle  all  his  days:  yet 
pe'i-haps  no  mere  man  has  been  so  widely  and 
permanentlv  honored.     The  Jews,  and   many 
tribes  of  the  Saracens  and  Arabians,  justly  own 
and  revere  hi.m  as  their  progenitor:  many  na- 
tions in  the  East  exceedingly  honor  his  memory 


B.  C.  1921. 


CHAPTER  XII. 


B.  C.  1921. 


4  So  Abram  departed  as  the  Lord  had 
spoken  unto  him;  ^  and  Lot  went  with 
him:  and  Abram  was  seventy  and  five 
years  old  when  he  departed  out  of  Haran. 

5  And  Abram  took  Sarai  liis  wife,  and 
Lot  his  brother's  son,  and  all  their  sub- 
stance 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. 

6  And  Abram  passed  through  the  land 
into  the  place  of  '  Sichem,  unto  the  plain 
of  "^  Moreh.  And  the  "  Canaanite  was 
then  in  the  land. 

7  And  the  Lord  °  appeared  unto  Abram, 


g  11:27. 

h  14:14,21.  ma?g-.  46:5— 26. 
i  11;.)1. 

k  Acts  7:4.  Heb.  11:8,9. 
\  33:13.  34.2.  35:4.    .Josh.  20:7. 
24:32.  Juds.  9:1.   1  Kinirs  12:1. 


Shechetn.     Jnhn  4:5.    Syckar 

Acts  7;1(>.  Sychein. 
m  l»eiit.  11:30.  .Iiidg;.  7:1. 
n  10:15,19.  13:7.  16:18—21. 
o  17:1.  18:1.  32:30. 


at  thi.s  day,  and  glorj'  in  their  real  or  pretended 
relation  to  liim.  Tlu-oughout  the  visible  church 
he  has  always  been  highly  venerated;  and  at 
this  day,  Jews,  Mohammedans,  and  many  Gen- 
tiles, vie  with  each  other  and  with  Christians, 
who  should  most  honor  this  ancient  patriarcli! 
Nothing-  could  be  more  improbable  at  the  time, 
tiian  this  event;  yet  the  prediction  has  been 
fulfilling-,  most  exactly  and  minutely,  during- 
the  course  of  almost  four  thousand  years!  Need 
we  any  other  proof,  that  the  historian  wrote  as 
"he  was  moved  by  the  Holy  Ghost.?" — The  Lord 
also  promised  Abram  that  "he  should  be  a  bless- 
ing." To  the  latest  ages  important  blessings 
would  for  his  sake  be  vouchsafed  to  his  posteri- 
ty; he  should  be  an  instrument  of  great  good, 
while  he  lived,  to  his  relations,  domestics,  and 
neighbors;  and  his  example  would  he  eminent- 
ly useful  till  the  end  of  time.  'AH  the  true 
♦blessedness  the  world  is  now,  or  ever  shall 
'be,  possessed  of,  is  owing  to  Abram  and  his 
'posterity.  Through  them  we  have  a  Bible,  a 
'Savior,  and  a  gospel.  They  are  the  stock  on 
'which  the  Christian  church  is  grafted.  Their 
'very  dispersions  have  proved  the  riches  of  the 
'world.'  Fuller.— T\ie  Lord  would  also  have 
the  same  friends  and  enemies  with  his  chosen 
servant,  rewarding  the  kindness,  and  punish- 
ing the  injuries,  done  to  him,  as  if  done  to  him- 
self. In  him,  and  in  One  descended  from  him, 
all  blessings  centre;  and  through  and  from  iiiin 
they  have  been  commuri-^aled  to  unnumbered 
millions,  and  shall  continue  to  be  so,  till  all  na- 
tions shall  be  made  happy  in  him,  and  by  faith 
in  Jesus  become  "Abraham's  seed,  and  heirs 
according  to  the  promise."  (Jfotes,  Acts  3:24— 
26.     Rom..  4:  Gal.  3:) 

V.  4,  5.  "By  faith  Abram  obeyed,  and  he 
went  out  not  knowing  whither  he  went."  He 
was  fully  satisfied  that  the  call,  promise,  and 
command,  were  from  the  living  God.  He  be- 
lieved that  his  testimony  was  true,  and  his 
promise  faithful,  and  that  he  was  able  to  fulfil 
it.  He  was  assured,  that  the  blessing  of  the 
Almighty  was  sufficient  to  compensate  for  all 
that  he  could  lose  or  leave  behind,  to  counter- 
vail all  trials,  to  supply  all  wants,  and  to  an.swer 
and  exceed  all  his  desires  and  expectations. 
His  natural  reluctance  might  be  strong;  and 
many  would  deride  him  as  a  visionary,  for  leav- 
ing all,  without  so  much  as  being  able  to  in- 
form his  inquiring  neighbors,  or  expostulating 
relatives,  whither  he  was  going.     For  it  seems 


and  said,  p  Unto  thy  seed  will  I  give  this 
land:  and  there  '^  builded  he  an  altar  unto 
the  Lord,  who  appeared  unto  him. 

8  And  he  removed  from  thence  unto 
a  mountain  on  the  east  of  ^  Beth-el,  and 
pitched  his  tent,  having  Beth-el  on  the 
west,  and  ®  Hai  on  the  east:  and  there  he 
])uilded  an  altar  unto  the  Lord,  and  ^  call- 
ed upon  the  name  of  the  Lord. 

9  And  Abram  journeyed,  *gomg  on 
still  toward  the  south. 

[Practical  Observations.] 

10  IT  And  there  was  "  a  famine  in  the 
land:  and  Abram  ^  went  down  into  Egypt 


p  13:15.  17:3.  26:3.  28:13.     Ps. 

105:9—12. 
q  8.  8:20.  13:4,18.  26:25.  33:20. 
r23:l9.  35:3,15.16. 
s  Josh.  7:2.  8:3.  .fli.  Neh.  11:31. 

Jiija. 
14:26.    13:4.    21:3,3.    Ps.    116:4. 

Joel  2:32.  Acts  2:21.  Rorn.  10: 


12— 14.  1  Cor.  1:2. 
*  Heb.  In  going  and  journeying . 

13:3. 
u  26:1.  42:5.  43:1.  47:13.     Ruth 

1:1.    2  Sam.  21:1.   1  Kings  17: 

18:   2  Kings  4:38.  6:26.  7:  Ps. 

107:34.  Jer.  14:1.  Acts  7:11. 
X  26:2,3.  46:3,4.  2  Kings  8:1,2. 


that  Canaan  was  almost  entirely  unknown  to 
him;  being  at  least  three  hundred  miles  dis- 
tant from  Haran,  and  separated  by  great  rivers, 
and  an  extensive  and  perilous  desert. — Lot  also, 
with  his  family,  went  with  him,  having  become, 
probably  by  bis  means,  a  believer:  and  they 
took  such  of  their  possessions  as  could  be  re- 
moved, with  the  servants  who  were  their  prop- 
erty, and  perhaps  many  of  them  proselytes  to 
their  religion.  Thus  with  steady  perseverance 
they  went  forward,  and  bj'  the  Lord's  guidance 
and  protection  safely  arrived  in  Canaan. 

V.  6,  7.  The  Lord  appeared  to  Abram  on  his 
arrival  in  Canaan,  to  testify  his  acceptance  of 
his  faith  and  obedience,  and  to  encourage  him; 
at  the  same  time  that  he  welcomed  him  to  the 
promised  land,  which  he  assured  him  should  be 
the  possession  of  his  posterity:  yet  he  then  had 
no  child,  the  Canaanites  dwelt  in  it,  and  he 
could  only  sojourn  there  as  a  stranger  upon 
sufferance.  Accordingly  Abram  "builded  an 
altar,  unto  Jehovah,  who  appeared  to  him." 
He  made  an  open  profession  of  his  religion; 
maintained  the  public  worship  of  Jehovah; 
avowed  his  faith  in  the  promised  Seed,  in  pre- 
figuration  of  whose  atonement  sacrifices  were 
instituted;  and  probably,  both  with  his  family 
and  such  of  his  neighbors  as  were  induced  to 
join  him,  he  observed  the  sabbaths  with  sacred 
solemnity.  Thus,  in  faith,  he  seemed  to  take 
possession  of  the  promised  land,  in  the  name  of 
Jehovah,  as  the  land  which  in  future  ages 
would  be  the  principal  seat  of  true  religion. — 
Sichem  is  afterwards  spelt  Shcchem,  which  best 
accords  with  the  original. — The  word  rendered 
'plain.,  is  generally  supposed  to  mean  an  oak, 
or  grove  of  oaks.— The  clause,  "The  Canaanito 
was  then  in  the  land,"  might  be  added  after- 
wards as  an  explanatory  note,  perhaps  by  Ezra: 
yet  some  think,  that  the  branch  of  the  devoted 
nations,  which  were  called  Canaanites,  then  in- 
habited this  district;  but,  before  the  times  when 
Moses  wrote,  had  been  dispossessed  by  some 
other  tribe. 

V.  8.  Beth-el.']  Many  of  these  names  were 
given  afterwards;  but  Moses  spake  of  the  sev- 
eral places  as  they  were  known  in  his  time. — 
"Calling  on  the  name  of  the  Lord,"  seems  to 
signify  the  public  worship  which  accompa- 
nied Abram's  sacrifices.  Some  render  it,  'he 
'preached  concerning  the  name  of  the  LoEn;' 
as  intimating  that  he  joined  instructions  to  his 
devotions.     (18:19.) 

[67 


B.  C.  1921. 


GENESI6. 


B.  C.  1920. 


to  sojourn  there;  for  the  famine  was  griev- 
ous in  the  land. 

1 1  And  it  came  to  pass,  when  he  was 
come  near  to  enter  into  Egypt,  that  he 
said  unto  Sarai  his  wife,  Behold  now  1 
Icnow  that  thou  art  ^  a  fair  woman  to  look 
upon. 

12  Therefore  it  shall  come  to  pass, 
when  the  Egyptians  shall  see  thee,  that 
they  shall  say.  This  is  his  wife:  and  they 
"will  kill  me,  but  they  will  save  thee 
alive. 

13  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. 

14  And  it  came  to  pass  that  when 
Abram  was  come  into  Egypt,  the  Egyp- 
tians *=  beheld  the  woman,  that  she  was 
very  fair. 

1 5  The  ^  princes  also  of  Pharaoh  saw 
her,  and  commended  her  before   ^Pha- 


y  26-.7.  29:17.  39:6.    2  Sam.  11: 

2.  Prov.  S 1 :30. 
z  20:11.  2'5:7.  1  Sam.  27:1.  Prov. 

29:25.   1  Jota  1,8—10. 
a  11:29.  20:2,12.  26.7.   Is.  57:11. 

Matt.  26:69—75.    Gal.  2:12,13. 


b  Ps.  146:3—5.  Jer.  17:5—8. 
c3:6.  6:2.  39:7.   Matt.  5:23. 
d  Esth.  2:2—16.  Prov.  29:12. 
e  40:2.  41:1.  Ex.  2:5.     1   Kings 
3:1.  Jer.  25:19.  Ez.  32:2. 


V.  10.  Abram,  when  pressed  by  famine,  did 
not  return  to  Mesopotamia,  as  weary  of  his 
pilgrimage,  or  as  despising  the  promised  land; 
but  he  retired  for  a  season  into  Egypt. 

V.  11 — 16.  It  is  supposed  that  Sarai's  com- 
plexion, being  fair,  (as  the  Egyptians  were 
sallow,)  might  render  her  more  beautiful  in  the 
eyes  of  Pharaoh;  though  she  was  at  this  time 
sixtj'-five  years  of  age. — The  impartiality  of  tVie 
hisiorian  is  here  worthy  of  admiration:  but  the 
conJtict  of  Abram  was  exceedingly  culpable, 
and  inconsistent  with  the  character  of  'the 
'fathei-  of  the  faithful,'  and  "the  friend  of  God." 
His  counsel  to  Sarai  could  arise  from  nothing 
but  distrust  and  unbelief:  for  a  numerous  pos- 
terity had  been  just  before  promised  him;  and 
would  the  Lord  suffer  him  to  be  slain  when 
cliildless?  The  words  which  he  suggested  to 
Sarai  were  at  best  an  equivocation,  intended 
for  the  purpose  of  deceiving.  He  tempted  her 
to  join  in  his  sin,  and  thus  to  expose  her  own 
chastity  to  imminent  danger!  And  his  language 
implied  a  strong  dependence  on  the  success  of 
his  carnal  policy;  and  a  disposition,  if  it  suc- 
ceeded, to  give  Sarai  the  credit  of  preserving 
his  life,  instead  of  ascribing  his  safety  to  the 
Lord.  The  temptation  also,  thrown  in  the  way 
of  Pharaoh  and  his  princes,  was  suited  to  en- 
snare them  in  guilt,  and  even  to  prejudice  them 
against  Abram's  religion. — Ph.araoh,  (whose 
name  was  for  many  ages  common  to  the  kings 
of  Egypt,)  was  disposed  to  add  to  the  number  of 
his  wives,  (for  probably  he  had  some  before;) 
and  his  courtiers  were  willing  to  assist  him:  but 
they  did  not  shew  any  tokens  of  so  atrocious 
wickedness,  as  to  take  Abram's  wife  from  him, 
or  to  murder  him  on  her  account. 

V.  17.  God  inflicted  on  Pharaoh  and  his  fami- 
ly some  grievous  disorders,  which  made  them 
sensible  for  what  cause  they  were  plagued:  and 
thus  he  preserved  Sarah.  And  probably  she, 
being  further  questioned,  declared  the  real 
state  of  the  case. 

V.  18 — 20.  Pharaoh's  conduct  on  this  oc- 
casion was  equitable  and  honorable;  and  his 
68] 


raoh:    and    the  woman  was    '^  taken  into 
Pharaoh's  house. 

16  And  he  "entreated  Abram  well 
for  her  sake:  and  '^  he  had  sheep,  and 
oxen,  and  he-asses,  and  men-servants, 
and  maid-servants,  and  she-asses,  and 
camels. 

17  And  the  Lord  'plagued  Pharaoh 
and  his  house  with  great  plagues,  because 
of  Sarai,  Abram's  wife. 

18  And  Pharaoh  called  Abram,  and 
said,  ''What  is  this  that  thou  hast  done 
unto  me?  why  didst  thou  not  tell  me  that 
she  7oas  thy  wife? 

1 9  Why  saidst  thou  she  is  my  sister? 
so  I  might  have  taken  her  to  me  to  wife: 
now  therefore,  behold  thy  wife,  take  her 
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. 


f  20.2. 

g  13:2.  20:14. 

h  24:35.  26:14.  32:5,13—15.  Job 

1:3.42:12. 
i  20:18.  Job  34:19.    Ps.  105:14, 


15.   Heb.  13:4. 
k  20:9,10.  26:9—11. 

Prov.  21:1. 
1  I  Sam.  29:6—11. 


Ex.  32:21. 


rebuke  and  expostulation  could  admit  of  no 
answer. — To  tempt  others  to  sin  is  the  greatest 
of  injuries. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
In  the  call  of  Abram,  the  chosen  repository 
of  the  promises,  and  the  exemplar  of  believers 
through  all  future  ages,  we  have  a  representa- 
tion of  the  life  of  faith,  and  the  walk  with 
God.  This  commences  when  the  Lord  gra- 
ciously makes  himself  known  to  a  sinner,  by 
his  word  and  Spirit;  thus  calling  him  to  forsake 
his  sinful  and  worldly  pursuits  and  connexions, 
to  deny  himself,  and  to  become  his  spiritual 
worshipper  and  devoted  servant:  while  allured 
by  "exceedingly  great  and  precious  promises," 
drawn  by  strong  desires  and  expectations,  and 
convinced  of  the  ruin  which  attends  disobe- 
dience, the  sinner  'through  grace  obeys  the 
'calling.' — He  who  indeed  believes  the  word  of 
God,  and  values  duly  the  promised  blessings, 
will  yield  a  prompt  and  unreserved  obedience 
to  the  command,  however  nature  may  revolt 
at  it,  or  shrink  from  it:  and  nothing  but  true 
faith  will  produce  this  self-denying  obedience. 
Believers,  "being  justified  by  faith,  have  peace 
with  God:"  they  are  blessed  themselves,  and 
blessings  to  others,  to  relatives,  to  friends,  to 
neighbors,  to  their  country,  to  the  church  of 
God,  and  to  posterity;  by  their  example,  influ- 
ence, and  prayers,  living  and  dying:  and  their 
words  and  actions  are  often  long  after  remem- 
bered with  great  profit,  by  many.  As  their 
friends  will  be  rewarded,  so  their  enemies  will 
be  punished;  though  their  name  may  not  be 
o-reai  on  earth,  it  shall  be  great  in  heaven;  and 
some,  who  have  lived  long  in  sin,  have  become 
afterwards  very  eminent  in  faith  and  holiness. 
— We  must  not  neglect  the  call  of  God,  to 
oblige  our  nearest  relations;  but  we  should  en- 
deavor to  prevail  on  them  to  associate  with  us 
in  his  service;  and  we  shall  not  in  general  be 
altogether  unsuccessful.  Wherever  we  go, 
"the  Lord  is  there;"  and,  professing  his  truth, 


B.  C.  1918. 


CHAPTER  XIII. 


B.  C.  1917. 


CHAP.  XIII. 

Abram  and  Lot  return  with  great  riches  from  Egypt,  1 — 5. 
Sti'iff  arises  between  Abrara's  herdsmen  and  those  of  Lot, 
B,  1.  Abram  meekly  refers  it  to  Lot,  to  choose  his  part  in  the 
country,  8,9;  and  he  goes  to  Sodom,  10 — 13.  God  renews  his 
promises  to  Abram,  14 — 17;  who  goes  to  Hebron  and  builds  an 
altar,  18. 

AND  Abram  went  up  out  of  Egypt,  he, 
and  his  wife,  and  all  that  he  had, 
and  Lot  with  him,  into  ^  the  south. 

2  And  Abram  was  very  ^  rich  in  cat- 
tle, in  silver,  and  in  gold. 

3  And  he  went  on  his  journeys  from 
the  south,  even  to  Beth-el,  unto  the  place 
where  his  tent  had  been  at  the  beginning, 
between  Beth-el  and  Hai; 

4  Unto  '  the  place  of  the  altar,  which 
he  had  made  there  at  the  first:  and  there 
Abram  '^  called  on  the  name  of  the  Lord. 

5  And  Lot  also,  which  went  with 
Abram,  had  flocks,  and  herds,  and  ®  tents. 

6  And  the  land  was  not  able  to  ^  bear 
them,  that  they  might  dwell  together:  for 
their  substance  was  great,  so  that  they 
could  not  dwell  together. 

7  And  there  was  s  a  strife  between  the 
herdmen  of  Abram's  cattle  and  the  herd- 


a  12:9.  Josh.  10:40.  18:5.  1  Sam. 

27:10.  2  Sam.  24:7. 
b  24:35.  26:12,13.     Dent.    8:18. 

1  Sam.  2:7.  Job  MO.   Ps.  112: 

1—3.        Prov.    3:9,10„    10:22. 

Matt.  6:33. 
c  18.    12:7,3.  35:1—3.    Ps.  26:8. 

42:2.  84:1,2,10. 


dPs.  116:2,17.  Jer.  29:12.  Zeph. 

3:9.   1  Cor.  1:2. 
e  4:20.  25:27.  Jer.  49:29. 
f  36:6,7.  Kc.  6:10,11.    Luke  12: 

17,18. 
g  26:20.  Ex.  2:17.     1  Cor.  3:3. 

Gal.  6:20. 


attending-  on  his  worship,  and  enjoying'  com- 
munion with  him,  we  cannot  but  be  safe,  re- 
spectable, and  happy.  Whatever  difficulties  and 
dangers  we  meet  with,  we  must  never  thinii  of 
turning  back;  but  must  press  forward,  aiming 
at  still  more  intimate  communion  with  God, 
and  more  entire  conformity  to  him, 

V.  10—20. 
No  state  on  earth  is  free  from  trials;  no 
character  from  blemishes:  famine  was  known 
in  Canaan,  the  glory  of  all  lands;  and  unbelief, 
with  its  consequent  evils,  was  clearly  discern- 
ible in  Abram  "the  father  of  the  faithful!"  In 
heaven  alone  can  perfect  felicity  and  purity  be 
found. — Those  external  accomplishments  which 
are  most  coveted  and  admired,  frequently 
prove  sources  of  dang-er  and  temptation  to  the 

possessor,   and  to   others "The    fear   of  man 

bringeth  a  snare;"  and  nothing  but  lively  and 
vigorous  faith  can  keep  us  stedfast  in  obe- 
dience, amidst  perils  and  temptations. — Our 
attachments  to  endeared  relatives,  and  our 
expectations  from  them,  are  frequently  idola- 
trous, and  inconsistent  with  simplicitj'  of  de- 
pendence on  the  Lord. — Strict  sincerity,  remote 
from  the  least  appearance  of  evasion  or  dupli- 
city, is  not  only  most  honorable,  but  in  the 
event  safest  and  most  advantageous:  for  "a 
lying  lip  is  but  for  a  moment,"  and  disgrace  is 
sure  to  follow. — Magistrates  are  exalted  in 
Providence  to  be  "a  terror  to  evil  doers,  and  a 
praise  to  them  that  do  well;"  but  too  often  they 
are  slaves  to  their  own  lusts,  and  sacrifice  every 
nobler  consideration  to  "make  provision  for  the 
flesh:"  but  they  must  give  an  account  of  their 
conduct  to  God.  And  when  courtiers  degrade 
themselves,  by  becoming  caterers  to  the  lusts  of 
their  superiors,  they  forfeit  the  honorable  ap- 1 


men  of  Lot's  cattle:  and  the  ''  Canaanite 
and  the  Perizzite  dwelled  there  in  the 
land. 

8  And  Abram  said  unto  Lot,  'Let 
there  be  no  strife,  I  pray  thee,  between 
me  and  thee,  and  between  my  herdmen 
and  thy  herdmen:  for  we  be  *  brethren. 

9  Is  ''  not  the  whole  land  before  thee? 
Separate  thyself,  I  pray  thee,  from  me: 
^  if  thou  zvilt  take  the  left  hand,  then  I  will 
go  to  the  right;  or  if  thou  depart  to  the 
right  hand,  then  I  will  go  to  the  left. 

10  And  Lot  lifted  up  his  eyes,  "and 
beheld  all  "  the  plain  of  Jordan,  that  it 
zuas  well  watered  everywhere,  before  the 
Lord  destroyed  Sodom  and  Gomorrah, 
even  as  °  the  garden  of  the  Lord,  like 
the  land  of  Egypt,  as  thou  comest  unto 
P  Zoar. 

1 1  Then  Lot  chose  him  all  the  plain 
of  Jordan;  and  Lot  journeyed  east:  and 
'J  they  separated  themselves  the  one  from 
the  other. 


h  12:6.  34:30.    Neh.  5:9.    Phli. 

2:14,16.    Col.  4:5.     1  Thes.  4: 

12.   1  Pet.  2:12. 
i  Prov.  15:1.  Matt.  6:9.    1  Cor. 

6:6,7.   Heb.  12:14. 
*  Heb.  men,  brethren.    11 :27 — 

31.45:24.   Ps.  133:    Acts  7.?6. 

Rom.    12:10.     Eph.   4:2,3.     1 

Thes.  4:9.  Heb.  13:1.     1  Pet. 

1:22.  2:17.    3:8.  4.8.     2  Pet.  1: 

7.   1  John  2:9—11.    3:14—19. 

4:7,20,21. 


k  20:15.  34:10. 

1  Rom.  12:18.     Jam.   3:13—18. 

1  Pet.  3:10,11. 
m3:6.  6:2.    Num.   32:l,&c.     1 

John  2:15,16. 
n  19:17,25.  1  Kings  7:46. 
o2:9.   Is.  51:3.   Ez.  28:13.  31:3. 

Joel  2:3. 
p  14:2,3.    19:20—22,30.      Deut. 

34:3.  Is.  15:5.  Jer.  43:34. 
q9,14.   Ps.  16:3.  119:63.    Prov. 

27:10.    Heb.  10:25. 


pellation  of  princes,  and  merit  the  most  op- 
probrious epithets.  Yet,  even  in  the  worst  of 
times  and  places,  we  meet  with  more  honor  and 
conscience,  than  we  perhaps  expected,  and  find 
our  unbelieving  fears  were  groundless. — God 
protects  his  people  notwithstanding  their  infir- 
mities; takes  better  care  of  them  than  they 
do  of  themselves;  and  over-rules  all  things  for 
their  grood:  yet  they  shall  not  escape  rebuke, 
even  from  those  who  are  in  other  respects  their 
inferiors,  when  they  act  inconsistently  with 
their  character  and  profession. 

NOTES. 

Chap.  XIII.  V.  1.  South.-]  The  southern 
part  of  Canaan,  lay  north-east  of  Egypt. 

V.  2.  Abram's  riches  had  been  increased  by 
his  journey  to  Egypt,  nay,  by  means  of  his 
misconduct!  God  so  over-ruling  it,  entirely 
beside  Abram's  intention. 

V.  4.  Place  of  the  altar.]  In  preference  to 
any  other  place,  as  remembering- with  pleasure, 
the  worship  which  he  had  there  performed. 

V.  6.  The  former  inhabitants  doubtless  oc- 
cupied much  of  the  best  land;  and  the  unoccu- 
pied part  could  not,  in  one  district,  support  so 
large  flocks  and  herds. 

V.  7.  The  Canaanite  and  Perizzite,  being- 
estranged  from  true  religion,  would  strictly 
scrutinize,  and  severely  animadvert  upon,  the 
conduct  of  those,  who  openly  professed  them- 
selves the  servants  and  worshippers  of  Jeho- 
vah.— The  Canaanite,  Sac]    J^ote,  12:6,7. 

V.  8,  9.  Abram  was  the  elder  man,  the  su- 
perior relation,  and  the  more  eminent  servant 
of  God:  yet,  for  the  sake  of  peace,  and  for  the 
credit  of  religion,  he  gave  up  every  personal 
consideration,  and  with  great  temper  and  pru- 

[69 


B.  C.  1917. 


GENESIS. 


B.  C.  1917. 


12  Abram  dwelled  in  the  land  of 
Canaan,  and  Lot  "■  dwelled  in  the  cities 
of  the  plain,  and  ^pitched  his  tent  toward 
Sodom. 

1 3  But  *  the  men  of  Sodom  were  wick- 
ed, and  sinners  "  before  the  Lord  exceed- 
ingly- 

1 4  If  And  the  Lord  said  unto  Abram, 
after  that  Lot  was  separated  from  him, 
^  Lift  up  now  thine  eyes,  and  look  from 
the  place  where  thoii  art,  ^  north-ward, 
and  south-ward,  and  east-ward,  and  west- 
ward. 

15  For  all  the  land  which  thou  seest, 


r  19:29. 

Sl4;12.   19:1.    Ps.  26:5.     1  Cor. 

15:3J.  2  Pet.  2:7,8. 
t  15:16.   18:20.   19:4,&c.  Is.  1:9. 

3:9.    Ezek.    16:46—50.    Matt. 


11:23,24. 
u6;n.  10:9.  38:7.  2Kings21:6. 

Is.  3:8. 
X  10.  Is.  49:18.  60:4. 
y  28:14.  Deut.  3:27. 


ilence  supplicated  his  nephew,  and  allowed  him 
his  choice. — 'The  best,  the  wisest,  and  men  of 
'the  greatest  experience  in  the  world,  are  most 
'inclined  to  peace,  and  most  yielding  in  order 
'to  it.'     Bp.  Patrick. 

V.  10 — 12.  Lot  seems  to  have  expressed  no 
great  reluctance  at  leaving'  Abram's  family, 
and  losing  the  benefit  of  his  conversation,  coun- 
sel, example,  worship,  and  instructions;  nor  so 
much  as  to  have  remitted  to  him  the  privilege 
of  the  first  choice!  But  if  this  was  faultj',  it 
was  still  worse  to  choose,  merely  from  "the  lust 
of  the  eye,"  a  well-watered,  fruitful  land,  •with- 
out any  higher  motive,  than  the  hope  that  his 
substance,  already  too  large,  would  there  be- 
come much  greater. — Before  the  destruction 
of  Sodom,  this  region  appeared  to  those  who 
approached  it  by  the  way  of  Zoar,  which  lay 
on  its  borders,  like  a  most  beautiful  garden. 
Tlie  garden  of  Eden  seems  referred  to.  [J\Iarg. 
lief,  o.)  The  flat  country,  watered  abundantly 
by  the  streams  of  Jordan,  resembled  Egypt  in 
appearance  and  fertility.  Thither  Ijot  resort- 
ed: and  Abram  continued  to  dwell  in  a  part  of 
that  country,  which  was  afterwards  inherited 
by  his  posterity. — It  is  not  said  that  Lot  built 
an  altar  to  the  Lord. 

V.  13.  Sinners,  &c.]  The  men  of  Sodom 
were  notorious  and  daring  transgressors;  de- 
spising God,  and  openly  defying  him;  and  they 
were  especially  marked  by  him  for  vengeance. 

V.  14.  "Lot  lifted  up  his  eyes,  &c."  (10);— 
and  God  saith  to  Abram,  "Lift  up  thine  eyes, 
&c." — 'Thus  he  who  sought  this  world  lost  it; 
'and  he  who  was  willing  to  give  up  any  thing 
'for  the  honor  of  God  and  religion,  found  it.' 
Ftdler. 

V.  15.  Forever.]  This  expression,  in  some 
instances,  means,  Jor  ages  to  come.    [JVote,  17: 

V.  16.  Asthedust.']  This  promise  must  have 
put  Abram's  faith  to  a  sharp  trial:  for  as  yet  he 
had  no  child;  though  he  was  far  advanced  in 
life,  and  had  been  long  married. — Had  an  innu- 
merable posterity  been  promised  to  one  of 
JNoah's  sons,  or  grandsons,  it  would  not  have 
been  extraordinary;  but  about  four  hundred 
and  thirty  years  had  now  elapsed  since  the  de- 
luge; the  earth  was  greatly  replenished,  and 
considerable  nations  were  already  founded:  yet 
Abram's  descendants  have  been  so  numerous, 
as  almost  to  rank  with  those  of  some  of  Noah's 
grandsons;  and  none  of  his  contemporaries  can, 
in  this  respect,  be  at  all  put  in  competition  with 
him.  When  Moses  wrote  the  history,  these 
70] 


'^  to  thee  will  I  give  it,  and  to  thy  seed  for 
ever. 

16  And  ""  I  will  make  thy  seed  as  the 
dust  of  the  earth:  so  that  if  a  man  can 
number  the  dust  of  the  earth,  then  shall 
thv  seed  also  be  numbered. 

1 7  Arise,  walk  through  the  land,  in  the 
length  of  it,  and  in  the  breadth  of  it:  for 
I  will  give  it  unto  thee. 

1 8  Then  Abram  removed  his  tent,  and 
came  and  dwelt  in  the  *  plain  of  ''  Mamre 
which  is  in  *=  Hebron,  and  built  there  "  an 
altar  unto  the  Lord. 


z  12:7.   15:13.   17:3.  18:18.  24:7. 

26:3.     23:13.     Num.    34:2,&c. 

Deut.   26:2 — 4.     2  Chr.   20:7. 

Neh.  9:7,3.  Ps.  106:9—12. 112: 

1,2.  Acts  7:5. 
a  15:5.22:17.  26:4.28:3,14.32:12. 

Ex. 32:13.   Num.  23:10.  Deut. 


1:10.  1  Kings  3:8.  4:20.  1  Chr 
27:23.  Is.  48:18,19.  Jer.  33:22. 
Rom.  4:16-18.    Heb.  11:12. 

*  Heb.  plains. 

b  14:13.   13:1. 

c  23:2.  Num.  13:22.  Josh.  14:13. 

d  8:20.  12:7,8. 


predictions  had,  in  some  measure,  been  fulfill- 
ed: but  what  proportion  did  the  increase  of 
Abram's  seed  at  tliat  time  bear,  to  the  incalcu- 
lable multitudes  which  have  since  sprung  from 
him.'"  Besides  the  nations  of  Judah  and  Israel, 
his  descendants  by  Esau,  and  Ishmael,  and  the 
sons  of  Keturah  have  been  astonishingly  nu- 
merous. What  human  foresight  could  have  per- 
ceived, that  the  nations  descended  from  Abram 
would  be  preserved  so  distinct,  during  such  a 
lapse  of  ages,  as  to  afford  mankind  any  satis- 
faction in  inquiring  into  the  number  of  his  de- 
scendants? What  other  nations  have  been 
kept  separate  from  the  people,  in  the  midst  of 
whom  they  lived,  as  the  Israelites,  Ishmaelitcs, 
and  Arabians  have  been?  What  other  people 
can  trace  back  their  origin  to  one  illustrious 
progenitor,  without  involving  the  whole  in  fable 
and  uncertainty? — Even  should  any  one  doubt, 
against  the  express  testimony  of  Christ  and  his 
apostles,  whetlier  Moses  wrote  these  books;  it 
is  unquestionable  that  they  are  very  ancient; 
and  that  these  prophecies  have  received  their 
most  illustrious  accomplishment,  since  the  time 
when  we  may  certainly  know  that  they  were  ex- 
tant. 

V.  17.     Arise,  &c.]     'Go  and  survey  the  in- 
'heritance  allotted  to  thy  posterity.' 

PRACTICAL  OBSERVATIONS. 

We  may  sometimes  be  driven  into  places  of 
temptation,  but  we  must  not  continue  in  them 
when  the  necessity  ceases. — The  possession  of 
riches,  though  dang-erous,  is  not  absolutely  in- 
compatible with  the  life  of  faith  and  walk  with 
God.  When  they  are  neither  anxiously  covet- 
ed, nor  eagerly  pursued,  nor  improperly  con- 
fided in,  nor  inordinately  loved; — when  they 
come  by  the  blessing  of  God,  are  thankfully 
received,  moderately  enjoyed,  and  carefully 
improved; — they  may  then  be  ornaments  of  god- 
liness, and  means  of  usefulness.  Yet  they  are 
generally  encumbrances  to  the  possessor,  and 
sources  of  contention  or  separation  between 
brethren;  and  frequently  they  exclude  men 
from  comfortable  society,  and  many  spiritual 
advantages.  When  they  "are  increased,  those 
are  increased  that  eat  them;"  Avhich  commonly 
creates  uneasiness,  and  renders  the  possession 
of  the  blessing  of  peace  more  precarious.  Let 
the  poor  then  learn  contentment,  and  the 
wealthy  caution  and  moderation,  from  the  ex- 
ample of  Abram  and  Lot. — As  we,  who  profess 
to  be  brethren  in  Christ,  are  surrounded  with 
enemies  and  spies,  we  should  be  careful  to  pre- 


B.C.  1913. 


CHAPTER  XIV. 


B.  C.  1913. 


CHAP.  XIV. 

War  is  waged  by  four  kings  against  the  king  of  Sodom  and  his 
allies,  who  are  conquered  and  plundered,  1 — 11.  Lot  is  taken 
prisoner,  but  is  rescued  by  Abram,  12 — Itj.  Abram  returns, 
and  is  met  by  Melchizedek  king  of  Salem;  and  by  the  king  of 
Sodom,  to  whom  he  restores  the  spoil,  except  the  portion  of  his 
own  confederates,  17 — 24. 

AND  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  Bera  king 
of  ^  Sodom,  and  with  Birsha  king  of  Go- 
morrah, 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  Chedor- 
laomer, and  in  the  thirteenth  year  they 
rebelled. 

5  And  in  the  fourteenth  year  came 
Chedorlaomer,  and  the  kings  that  zvere 
with  him,  and  smote  the  '  Rephaims  in 
^  Ashteroth-Karnaim,  and  the  '  Zuzims  in 
Ham,  and  the  "  Emims  in  *  Shaveh  Ki- 
riathaim, 

6  And  the  °  Horites  in  their  mount 
Seir,  unto  +  El~paran,  which  is  by  the  wil- 
derness. 


a  10:10.  11:2.  Is.  11:11.  Dan.  1; 

2.Zech.  5:11. 
b  Is.  37:12. 
c  10:22.  Is.  21:2.  Jer.  25:26.  49: 

34—39. 
d  10:19.  13:10.  Is.  1:9,10. 
e  Deut.  29:23.  Hos.  11:8. 
f  19:20—30. 
g  Num.  34:12.  Deut.  3:17.  Josh. 

3:115.   Ps.  107:34.  marg. 
h  9:25,26. 


i  15:20.    2  Sam.    5:13.    23:13.   1 

Chr.  11:15.  14:9.  Is.  17:5. 
k  Josh.  12:4.   13:12. 
1  Deut.  2:20—23. 
m  Dent.  2:10,11. 
*  Or,  the  plain  of  Kiriathaim. 

Jer.  48:1,23. 
n  36:3,20— 30.  Deut.  2:12,22.  1 

Chr.  1:38—42. 
t  Or,  the  plain  of  Paran.  21:21. 

Num.  12:16.   13:3. 


serve  union,  and  to  "avoid  all  appearance  of 
evil,"  lest  we  should  prejudice  their  minds,  or 
open  their  mouths  against  us:  and  we  ought  to 
renounce  everj'  personal  interest,  and  to  make 
every  concession,  for  the  sake  of  peace. — If  the 
real  servants  of  God  so  lose  themselves,  as  to 
leave,  for  temporal  advantages,  the  society  of 
the  faithful,  and  to  estrange  themselves  from 
sacred  ordinances,  by  removing  to  dark  and 
wicked  places,  they  will  be  severely  corrected: 
while  the  Lord  will  compensate,  perhaps  in  out- 
ward blessings,  certainly  in  spiritual  consola- 
tions, pledges  of  his  love,  and  earnests  of  glory, 
tiiose  who  give  up  secular  advantages  for  his 
sake,  and  for  the  cause  and  honor  of  the  Gos- 
pel.— In  outward  difficulties  it  is  very  profitable 
for  the  believer  to  meditate,  frequently  and  in- 
tensely, on  the  glorious  inheritance  which  the 
Lord  hath  ia  reserve  for  him  at  the  last.  And 
as  it  is  impossible  to  conceive,  that  the  promises 
and  predictions  of  this  ancient  bonk  could  have 
been  so  minutely  and  circumstantially  fulfilled, 
during  a  course  of  so  many  centuries,  unless 
they  had  been  written  "by  inspiration  of  God;" 
let  every  reader  remember  our  Lord's  words: 
"If  they  believe  not  Moses  and  tlie  prophets, 
neither  would  they  be  persuaded  though  one 
rose  from  the  dead." 


Chap.  XIV.    V. 


NOTES. 

1 — 3.     Tliis  is  the  most  an- 


cient war  recorded  in  authentic   historv;  and 
doubtless   it  would  liavc  been   pa.ssed  over  in 


7  And  they  returned  and  came  to 
Enmishpat,  which  is  °  Kadesh,  and  smote 
all  the  country  of  the  p  Amalekites,  and 
also  the  Amorites,  that  dwelt  in  ^  Haze- 
zon-tamar. 

8  And  there  went  out  the  king  of  Sod- 
om, and  the  king  of  Gomorrah,  and  the 
king  of  Admah,  and  the  king  of  Zeboiim, 
and  the  king  of  Bela,  (the  same  is  Zoar:) 
and  they  joined  battle  with  them  in  the 
vale  of  Siddim; 

9  With  Chedorlaomer  the  king  of  Elam, 
and  with  Tidal  king  of  nations,  and  Am- 
raphel king  of  Shinar,  and  Arioch  king  of 
Ellasar:  four  kings  with  five. 

10  And  the  vale  of  Siddim  rcas  full  of 
■■  slime-pits:  and  the  kings  of  Sodom  and 
Gomorrah  fled,  and  fell  there:  and  they 
that  remained  fled  to  ^  the  mountain. 

1 1  And  they  took  all  the  goods  of  Sod- 
om and  Gomorrah,  and  all  their  victuals, 
and  went  their  way. 

12  And  they  took  *  Lot,  Abram's 
brother's  son,  ("  who  dwelt  in  Sodom,) 
and  his  goods,  and  departed. 

1 3  And  there  came  ^  one  that  had  es- 
caped, and  told  Abram  ^  the  Hebrew;  for 
he  ^  dwelt  in  the  plain  of  ^  Mamrc  the 
^  Amorite,  brother  of  Eshcol,  and  brother 


0  Num.  20:1.  Deut.  1 :19,46. 

p  36:16.  Ex.  17:8—16.  Num.  14: 

43,45.   24:20.  1  Sam.  15:  30: 
q  2  Chr.  20:2. 
r  11:3. 
s  19:17,30. 
t  11:27.   12:5. 
u  13:12,13.  Num.  16:26.    Job  9: 


23.  Jer.  2:17-19.    1  Tim.  6:9 

—11.   Rev.  3:19. 
X  1  Sam.  4:12. 
y  39:14.  40:15.  41:12.  43:32.  F.x. 

2:6,11.  2  Cor.  11:22.  Phil.  3:5. 
z  13:18. 
a  24. 
b  10:16.  Num.  21:21. 


silence  and  buried  in  oblivion,  had  not  Abram 
and  Lot  been  concerned  in  it:  edification,  not 
the  gratifying  of  curiosity,  being  the  object  of 
the  inspired  historians. — The  fruitful  valiej'  of 
Siddim,  by  the  destruction  of  Sodom  and  Go- 
morrah, became  a  large  lake,  called  the  Salt 
Sea,  or  the  Dead  Sea. — Some  of  these  assailants 
came  from  Mesopotamia,  and  others  from  be- 
yond the  Tigris.  Amraphel  was  king  of  the 
country  in  which  Babel  stood.  [J>Iarg.  Rif, 
a.) 

V.  4.  After  having  submitted  for  twelve 
years,  these  kings  formed  an  alliance  to  shake 
off  the  yoke  of  this  foreign  prince. 

V.  5 — 7.  This  ancient  conqueror,  having 
subdued  all  the  neighboring  petty  princes,  and 
ravaged  their  territories,  came  with  his  victo- 
rious army  to  subjugate  the  king  of  Sodom  and 
his  allies — The  word  Rephaini  is  often  transla- 
ted giants.  (JljTaj-o-.  Ref.  i.)  For,  "all  the  coun- 
try of  the  Amalekites,"  tne  Septuagint  read, 
'All  the  rulers  of  Araalek.'     [JSTote,  36:12.) 

V.  12.  From  avaricious  motives.  Lot  had 
chosen  the  fruitful  plain  of  Sodom,  and  at  length 
had  gone  to  dwell  in  that  wicked  city,  the  in- 
habitants of  which  were  ripe  for  vengeance, 
but  their  wealth  soon  tempted  plunderers,  and 
he  was  stript  of  all  his  properly  and  carrietl 
captive.  Had  not  Lot  been  taken,  the  conquer- 
ors might  have  gone  off  with  their  booty:  but 
he  was  the  servant  of  God,  though  he  had  of- 
fended: he  needed  a  rebuke,  but  he  must  not 
be   reduced  to   slavery;  especially  as  he  was 

[71 


B.  C.  1913. 


GENESIS. 


B.  C.  1913. 


of  Aner:  and  these  were  confederate  with 
Abram. 

1 4  And  when  Abram  heard  that  *=  his 
brother  was  taken  captive,  he  *  armed 
his  t  trained  servants^  "^born  in  his  own 
house,  three  hundred  and  eighteen,  and 
pursued  them  unto  ®  Dan. 

15  And  he  divided  himself  against 
them,  he  and  his  servants  bj  night,  ^  and 
smote  them,  and  pursued  them  unto  Ho- 
bah,  which  is  on  the  left  hand  of  s  Da- 
mascus. 

16  And  ''  he  brought  back  all  the 
goods,  and  also  broudit  again  his  broth- 
er Lot,  and  his  goods,  and  the  Avomen 
also,  and  the  people. 

[Practical  Observations.] 

17  IT    And  the  king  of -Sodom  went 


C13-.3.    Prov.    17-.n.    24:11,12. 
Gal.  6:1,2.   ]John3:13. 
»  Or,  led  forth. 
t  Or,  instructed. 
d  12:5,1b.  16:3.  17:12,27.  18:19. 


e  Deut.34:l.Judg.  18:29.20:1. 
1  f  Is.  41:2,3. 
"•16:2.   1  Kings  16:18.  Acts  9:2. 
h  11,12.    12:2.     1  Sam.   30:8,18. 
19. 


at   the 
^  king's 


brother's  son  to  Abram  the  blessed,  who  was  "a 
blessing"  to  all  related  to  him. 

V.  13.  Abram  is  called  the  Hebrew,  proba- 
bly from  the  name  of  Eber  his  ancestor,  and 
not,  as  some  think,  from  his  having  passed  the 
Euphrates,  the  word  signifying  a  passage.  (J'^ote, 
11:6 — 9,^ — He  had  prudently  formed  an  alliance 
with  these  chiefs  for  mutual  defence,  amidst  all 
this  violence  and  depredation.  Perhaps  they 
were  proselyted  to  his  religion. — Mamre  is 
the  name  of  a  man,  from  whom  the  plain  was 
■called. 

V.  14 — 16.    Abram  might  have  found  many 
plausible  reasons,  to  excuse   himself  from  this 
dangerous  enterprise;  and  especially  he  might 
have  pleaded  the  impropriety  of  Lot's  conduct. 
But  he  forgat  all;  he  disregarded  difficulty  and 
danger;  he  feared  not  the  numerous  and  victo- 
rious forces  of  the  combined  kings:  and  having 
so  good  a  cause  as  the  relief  of  a  brother  in  dis- 
tress, depending  on  God,   he   boldly   pursued 
tliem  with  his  small  company. — Though  averse 
from  war,  in  Avhich  we  do  not  find  he  ever  ea- 
g'aged  before  or  after;  he  had  yet  trained  his 
domestics  for  it,  and  put  himself  in  a  posture  of 
defence.     Some  indeed  understand  it,  that  he 
trained  up  his  servants  in  the  faith  and  fear  of 
•God,  which  would  render  them  the  best  soldiers 
for  such  an  expedition.     In  company,  however, 
with  his  confederates,  Abram  followed  the  vic- 
tors to  the  northern  borders  of  Canaan.     He, 
employing  both  courage  and   policy,  attacked 
the  enemy  in  the  night  by  surprise;  and,  God 
so  ordering  it,  he  totally  intimidated  and  sub- 
dued them,  slaying  some,   and  dispersing  the 
rest.     Thus  he  "recovered  all,  and  took  a  great 
booty. — Some  tliink  that  the  place  called  Dan, 
was  so  named  from  its  situation  near  the  springs 
of  the  river  Jordan:  others  that  this  name,  be- 
ing "-iven  to  a  city  built  long  after  by  the  Dan- 
ites,  was  inserted  by  Ezra,  instead  of  Laish,  the 
ancient  name,  to  render  the  passage  more  in- 
telligible.    [J\Iarg.  Ref.  e.) 

V.  18 — 20.  "Various  have  been  the  opinions 
of  expositors  respecting  Melchizedek.  Some 
have  conjectured  that  it  was  Shem,  who,  as 
Abram's  venerable  progenitor,  was  entitled  to 
peculiar  respect.  But  Shem's  genealogy  was 
well  known;  and  Levi  was  descended  from  him 
as  well  as  from  Abram,  v/hich  is  irreconcilea- 
72] 


out  '  to  meet  him  (^  after  his  return  from 
the   slaughter  of  Chedorlaomer,  and  of 
the   kings   that  were  with   him,) 
valley  of  Shaveh,  which   is  the 
dale. 

1 8  And  Melchizedek,  •"  king  of  Salem, 
brought  forth  °  bread  and  wine:  and  he 
was  °  the  priest  of  the  most  high  God. 

19  And  he  p  blessed  him,  and  said, 
1  Blessed  be  Abram  of  the  "■  most  high  God, 
^  possessor  of  heaven  and  earth: 

20  And  *  blessed  be  the  most  high 
God,  "  which  hath  delivered  thine  enemies 
into  thy  hand.  And  he  gave  him  ^  tithes 
of  all. 

21  And  the  king  of  Sodom  said  unto 


i  1  Sam.  18:6.  Prov.  14:20. 19:4. 

kHeb.  7:1. 

1  2Sara.  18:13. 

m  Ps.  76:2.  Heb.  7:1,2. 

n  Matt.  26:26—29. 

o  Ps.  110:4.  Heb.  6:6,10.  6^.20. 

7:10—22. 
p  27:4,26—29.  47:7,10.  48.9—16. 

49:23.    Num.  6:23—27.    Mark 


10:16.  Heb.  7:6,7. 
q  Ruth  3:10.  2  Sam.  2:5. 
rMic.  6:6.  Acts  16:17. 
sPs.  115:16.  Matt.  11:26.  Luke 

10:21. 
t  24:27.  Ps.  72:17—19.    Eph.  ) : 

3.  1  Pet.  1:3,4. 
u  Josh.  10:42. 
X  Lev.  27:30—32.  Heb.  7: 5— 10. 


ble  with  the  apostle's  reasoning  on  the  subject. 
[J\'otes,  Heb.  7:1 — 10.) — Others  therefore  have 
thought  that  it  was  the  Son  of  God  himself;  be- 
ing unwilling  to  allow  that  any  mere  man  was 
superior  to  Abram.     But  surely  the  apostle  in 
this  case  would  never  have  said,  that  Melchize- 
dek was  "made  like   to  the  Son  of  God:"  or 
that  Christ  was  constituted  "a  Priest  after  the 
order  of  Melchizedek;"  or  that  he  was  a  type 
of  himself!  Melchizedek  is  stated  to  have  been 
the  king  of  Salem;  (probably  the  city  after- 
wards called  Jerusalem,  and  distinguished  in 
Pagan  writers  by  the  name  Solyma,-)  but  we 
may  be  sure  that  Christ  did  not  then  reign  over 
any  particular  city  as  a  temporal  prince.     It  is 
indeed  very  evident  that  Melchizedek  was  a 
mere  man:   but  the  Lord  has  not  seen  good  to 
inform  us  from  which  of  Noah's  sons  he  sprang; 
or  who  were  his  immediate  parents,  predeces- 
sors, or  successors:  indeed,  he  seems  intention- 
ally to  have  concealed  them.     We  may,  how- 
ever, reasonably  determine,  that  he  was  an  aged 
yjcrson,  venerable  for  sanctity,  who  ruled  over 
his  subjects  in  righteousness,  while  they  lived 
under  him  in  peace;  which,  when  oppression 
and  violence  prevailed  among  their  neighbors, 
perhaps  gave  the  name  both  to  him  and  to  his 
city. — He  also  kept  up  the  worship  of  the  true 
God;  and,  though  a  king,  he    officiated  as  his 
priest. — In  these   things,  and  many  others,  he 
was  a  remarkable  type  of  Christ;    [JVotes,  Ps. 
110:4.  Heb.1:)  and,  in  reverence  to  his  age, 
rank,    piety,    and   priestly  character,   Abram 
shewed  him  great  honor,  received  his  benedic- 
tion, and  gave  him  tithes  of  all  his  spoils:  being 
influenced  to  this  by  some  secret  divine  moni- 
tion; perhaps  being  led  to  see  in  this  typical 
character  his  future  Lord  and  Savior.    At  least 
the  Spirit  of  God  intended  to  instruct  Abram's 
descendants  by  this  action,  "that  a  better  priest 
should  arise,"  than  those  of  the  family  of  Aaron. 
— We  cannot  determine   from   the  silence  of 
the  sacred  historian,  that  this  was  the  only  in- 
terview between  Melchizedek  and  Abram:  for, 
as  Shem  lived  almost  as  long  as  Abram,  it  is 
p!-obable  they  met  together,  though  we  are  not 
informed  that  they  did.— Bread   and  wine  con- 
stituted   a    suitable   refreshment    of    Abram's 
weary  followers:    and    it    is    remarkable    that 
Christ  hath  appointed  the  same,  as  the  memo- 


B.  C.  1913. 


CHAPTER  XV. 


B.  C.  1913. 


Abram,  Give  me  the  *  persons,  and  take 
the  goods  to  th^^self. 

22  And  Abram  said  to  the  king  of 
Sodom,  I  have  ^  lilted  up  mine  hand 
"^  unto  the  Lord,  '^  the  most  high  God,  the 
possessor  of  heaven  and  earth: 

23  That  ''I  will  not  take  from  a  thread 
even  to  a  shoc-latchct,  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, ''  Ancr,  Eshcol, 
and  Mamre;  ^  let  them  take  their  portion. 


*  Heb.  souls. 
~y  Oeut.  3^:40.  Dan.  12;7.  Rev. 
10:5,6. 
z  21:23— 31.  Jiiilg.  11:35. 
»20.  n:I.    Ps.  24:1.    Ha^.  2:8. 
b  r  Kings    1.^:8.    2  Kings   5:16. 


Kstli.  9:15,16.2  Cor.  11:9—11. 

12:14, 
c  2  Cor.  11:12. 
d  13. 
e  1  Cor.  19:14,15. 


rials  of  his  body  and  blood,  wiiicli  are  "meal 
indeed  and  drink  indeed."  Melclii/edck  is  the 
only  person  expressly  spoken  of,  as  tlie  priest  of 
the  true  God,  before  the  institution  of  the 
Aaronic  priesthood.  In  tliis  he  had  no  prede- 
cessor, or  successor,  but  was  appointed  for 
special  purposes  by  God  himself.  [Marg.  Ref.) 
Y.  21.  Give  me,  &c.]  'Release  the  prison- 
'ers  and  take  the  spoil,  not  only  of  tlie  king-s, 
•but  of  Sodom  too,  as  the  reward  of  thy  victory.' 
V.  22 — 24.  Probably  Abram  solemnly  vowed, 
before  he  set  out  on  this  expedi  tiou,  that  he  would 
not  take  any  thing  which  had  belong-ed  to  the 
vanquished  kini^s.  The  credit  of  his  religious 
profession  required,  that  if  he  engaged  in  war, 
it  should  evidently  be  on  the  most  liberal  and 
disinterested  principles.  Tliis  would  best  an- 
swer the  question  "What  do  yc  more  than 
others.'" — Lifting  up  the  hand  In  the  Lord,  was  a 
customary  token  of  taking  an  oath,  or  making 
a  vow  to  the  Lord. 

PRACTICAL  OBSERVATIONS. 
V.  1— IG. 
Sinners  may  for  a  season  prosper,    (hough 
"the  wrath  of  God  abides  upon  tiieni:"  but  res- 
pites  are    not  pardons,    and   prosperity  often 
hardens  and  ripens  men  for  destruction.    After 
four  hundred  years   the   curse   denounced   on 
Canaan  began  to  take  effect:  let  its  hear  and 
fear,  and  flee  from  the  wrath  to  come. — Avarice, 
ambition,  and  the  thirst  of  dominion   are  insa- 
tiable, render  men  savage  and  brutal,   and  in 
all  ages  have  filled  the  earth  with  misery  and 
destruction;   yet   God   executes   his    righteous 
purposes  even  by  means  of  the  unrighteousness 
of  men. — Some  calamity  might  have  been  ex- 
pected to  befal  Tjot  for  his  misconduct;  and  we 
may  expect  similar  consequences  if  we  imitate 
his  example,  and  prefer  the  prospect  of  gain,  to 
"•the  means  of  grace,'  and  'tlic  communion  of 
'the  saints.'     But  the  Lord,   though  he  rebuke 
and   chasten,   will    not   forsake    his    ofTcnding 
»;bildren;  and  we  also  must  be  ready  to  forgive 
our  offending  brethren,  and  liasten  to  tlieir  re- 
lief.— War  can  never  be  desirable:  but  in  the 
present  state  of  things  it  may  be  lawful,  and 
even  advisable;   and    never  more  so,  than   in 
order   to   relieve    the    oppressed. — They    who 
serve  God,  whatever  means   they  employ,  will 
not  depend  on  an  "arm  of  flesli:"  and  when  they 
trust  in  him,  and  have  a  righteous  cause  and  a 
good  conscience,  it  becomes  them  to  be  "bold 
as  a  lion,"    and  not  to  shrink  from  difficulties 
in  the  path  of  duty.     Nor  is  any  courage  wor- 
thy of  admirr^tion  or  imitation,  or  in  t!ie  least 
'Vol.  I.  10 


CHAP.  XV. 

The  Lord  encouragRS  Abram;  who  complaius  (hat  he  continnRS 
childless,  but  is  assured  of  a  numerous  posterity,  1^5.  He  is 
justified  by  (aith,  6.  He  requests  a  pledge  to  confirm  his  faith; 
and  being  directed  to  prepare  a  sacrifice,  obeys,  1 — 11.  He  is 
favored  with  a  vision,  prophetic  of  the  condition  of  his  posterity 
till  brought  out  of  Kgypt:  and  Canaan  is  ensured  by  covenant 
to  them,  12 — 21. 

FTER  these  things  the  Avord  of  the 
Lord  came  unto  Abram  ''  in  a  vi.s- 
saying,  ^  Fear  not,  Abram;  I  am 
■^  thy  Shield,  and  thy  '^  exceeding  great 
Reward. 

2  And  Abram  said.  Lord  God,  ®  what 

a  46:2.  Nnm.  12:6.  ¥./..  1:1.  8:4. 

11:24.  Dan.  10:1— 16.  Acts  10. 

10— n. 
b  14—16.  26:24.  46:3.   Ps.  21:1. 

Is.  41:10,14.  43:1.  61:12.    Dan. 

10:12.  Matt.8:2rt.  10:28— 31.  23: 

6.    Luke  1:13,30.  12:32.    Rev. 

in. 


ion 


c  Deut.  33:29.  Ps.  3:3.  6:!2.  IS: 

2.  84:9,11.91:4.  119:11!.  Prov. 

30:5. 
d  Deut.  33:26—29.     Ruth  2:12. 

Ps.  16:5,6.  142:5.   1  Cor.  3:22. 

Heb.  13:5,6.  Rev.  21:3,4. 
e  12:1—3. 


degree  rational,  but  that  which  springs  from  a 
believing  dependence  upon   God,  and   a  firm 
persuasion  that  we  are  prepared  for  life  and 
death,    and   are  in   the    place,   and  doing  the 
work,  which  he  hath  assigned  us. — It  is  a  great 
advantage  to  stand  related  to  those  who  are 
the  friends  and  followers  of  God:   for  by  their 
means,  and   in  answer  to  their  prayers,  such 
persons  will  often  be  preserved. 
V.  17—24. 
The  Lord  is  "the  most  high  God,  the  Posses- 
sor of  heaven  and  earth;"  and  all  our  posses- 
sions belong  to  him:  we  ought  then  to  acknowl- 
edge his  right,  and  seek  his  blessing,  by  conse- 
crating a  portion  to  his  immediate  service:  and 
the  tenth  was  early  deemed,  and  long  continu- 
ed to  be  considered,  a  very  moderate  propor- 
tion.— Oaths  on  important  occasions  are  lawful, 
but  they  should  be  taken  with  great  solemnity, 
as  an  act  of  sacred  Avorship,  and  observed  with 
great  punctuality. — Nothing  better  becomes  a 
profession  of  godliness,  than  a  noble  spirit  of 
disinterestedness:  and  in  our  whole  conduct  we 
should  study  to  avoid,   not  only  evil,  but  the 
very  appearance  of  it;  especially  in  those  things 
which  at  first  glance  seem  unsuitable  to  our 
profession.     As  "the  earth  is  the   Lord's  and 
the  fulness  thereof,"  they  who  belong  to  hira 
liave  no  occasion  to  grasp  at  temporal  advan- 
tages; for  if  riches  are  good   for  them,  he  M'ill 
surely  confer  them.    We  should  however,  with- 
out censure,  allow  many  things  toothers,  wliicli 
otir  profession  and  character  maj'  render  it  ex- 
pedient for  us  to  deny  ourselves. — But  what 
is  become  of  Lot.'     Alas!    he  is  gone  back  to 
Sodom;  for  indulged  corruptions  are  not  morti- 
fied except  throtigh  severe  discipline. — Finally, 
let  us  remember  "our  King  of  righteou.sness 
and    King    of    peace,"    our   "Priest   upon   his 
throne:"    let   us   rejoice  in  his  equitable   and 
peaceful  administration;  anddeclare  war  against 
his  and  our  enemies,  sin,  the  world,   and  Satan. 
Invisibly  he  will  assist  us  in  every  conflict,  and 
manifest  himself  to   us  after  every  victory,  re- 
fresh us  with  his  gracious  provisions,  and  bless 
us  with  the  earnests  of  his  love.     And  shortly, 
Avhen  the  final  victory  is  won,  and  he  hath  made 
us  more   than  conquerors,  he  will  applaud  our 
achievements,  accept  and  reward  our  poor  ser- 
vices, and  place  us  with  himself  upon  hin  throne; 
while  we  rejoice  in  his  love,  and  give  him  all 
the  glory. 

NOTES. 
Chap.  XV.     V.  1.     This  is  the  first  time  t.'te 
expression,  "The  word  of  the  Lord,"  is  used  iu 

[73 


B.  C.  1913. 


GENESIS. 


B.  C.  191; 


wilt  thou  give  me,  seeing  I  go  ^  childless, 
and  s  the  steward  of  my  house  is  this  Elie- 
zer  of  Damascus? 

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,  saying.  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  him,  ""  So  shall 
thy  seed  be. 


6  And  "  he  believed  m  the  Lord;  and 

Chr.  32:21.   Philem.  12. 
1  Ps.  141:4.  Jer.  33:22. 
m  22:11.   Ex.  32:13.   Deut.  1:10. 

10:22.   1  Chr.  21:23.  Rom.   4: 

18.  Heb.  11:12. 
n  Rom.  4:3—6,20—26.  Gal.  3:6 

—  14.  Jam.  2:23. 


£25:21.  30:1,2.  Ps.  121:3.  Prov. 

13:12.  Acts  7:6. 
g  24:2,10.  39:4—6,9.  43:19.  44:1 . 

Prov.  17:2. 
Iil2:2.  13:16.  .Ter.  12:1. 
i  14:14.  Ec.2:7. 
k  17:16.    2  Sam.  7:12.    16:11.  2 


Scripture;  and  some  persons  suppose,  that 
Christ,  "The  Word  of  God,"  is  mean..— The 
prophets,  when  they  received  revelations  of 
the  divine  will  in  a  vision,  seem  g-enerally  to 
have  had  the  exercise  of  their  senses  on  out- 
ward objects  suspended,  thoug-h  tliey  were  not 
asleep.  Yet  the  circumstances  of  the  vision 
here  recorded,  do  not  indicate  that  this  was  the 
case  with  Abram;  for  the  whole  is  related  as 
a  real  transaction.  It  is  however  probable, 
that  this  was  in  some  way  disting-uished  from 
other  appearances  of  the  Lord,  and  more  re- 
sembled the  prophetic  visions,  than  the  conde- 
scending^ intercourse  to  which  Abram  was  on 
other  occasions  admitted. — He  might  be  tempt- 
ed to  fear,  lest  the  potent  enemies  whom  he 
had  exasperated,  should  return  with  larger 
forces  and  take  vengeance  on  him.  The  Lord 
therefore  assured  him  that  he  was  his  '•Shield," 
to  defend  him  from  all  assailants;  as  well  as  his 
"exceeding  great  Reward,"  to  compensate  his 
generous  behavior  to  Lot,  and  disinterested 
contempt  of  wealth,  in  his  conduct  towards  the 
king  of  Sodom. — [Marg.  Ref.) 

V.  2,  3.  In  this  answer  of  Abrarin,  the  striv- 
ing of  unbelief  and  impatience,  against  his  bet- 
ter judgment,  is  very  discernible.  Outward 
prosperity  and  security  seemed  of  little  im- 
portance, as  he  still  continued  childless;  and  a 
stranger  born  in  his  house,  and  entrusted  by 
him,  was  likely  to  be  his  heir.  The  numerous 
posterity  before  mentioned,  and  the  blessings 
comprised  in  the  promised  Seed,  lay  near  his 
heart:  nothing  else  could  satisfy  him;  and  per- 
haps the  long  delay  almost  induced  him  to  con- 
clude, that  he  had  misunderstood  the  divine 
revelation. 

V.  5,  6.  Some  expositors  think,  that  the  sev- 
eral particulars  which  follow  were  only  pre- 
sented in  a  vision  to  Abram;  and  they  urge  in 
support  of  this  opinion,  that  "the  sun  was  not 
gone  down"  (12),  and  yet  he  was  called  on  to 
"look  toward  heaven  and  tell  the  stars."  But  it 
is  most  unreasonable  to  interpret  one  part,  as 
a  visionary  representation  to  the  mind,  and  the 
otlier  as  a  real  transaction:  or  to  suppose  that 
the  whole  narrative  of  this  solemn  sacrifice, 
and  of  Abram's  deep  sleep  and  proplietical 
(Jream,  and  of  the  covenant  ratified  with  him, 
is  merely  the  relation  of  a  vision.  And,  if  it 
be  well  considered,  what  time  would  be  em- 
74] 


he   °  counted   it  to  him  for  righteousness. 

7  And  he  said  unto  him,  I  am  the 
Lord  that  p  brought  thee  out  of  Ur  of 
the  Chaldees,  to  give  thee  this  land  to 
inherit  it. 

8  And  he  said.  Lord  God,  i  whereby 
shall  I  know  that  I  shall  inherit  it? 

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  these,  and 
*  divided  them  in  the  midst,  and  laid  each 
piece  one  against  another:  but  "  the  birds 
divided  he  not. 

1 1  And  when  the  fowls  came  down 


0  Ps.  106:31.  Rom.  4:11,22.  Gal. 

3:6. 
p  11:28—31.     12:1.     Neh.    9:7. 

Acts  7:2 — 4. 
q  24:2—4.     Judg.  6:7—24,36— 

40.     2  Kings  20:8.     Is.    7:11. 


Luke  1:18,34. 
r  22:13.  Lev.  1:3,10,14.3:1,6.9: 

2,4.   12:8.  14:22,30.  Luke  2:24. 
sis.  15:6. 
t  Jer.  34:18,19. 
uLev.  1:17. 


ployed  in  preparing  for  the  commanded  sacri- 
lice  and  other  events;  we  shall  be  induced  to 
conclude,  that  Abram  was  led  forth  early  in 
the  morning,  before  the  stars  disappeared,  and 
that  he  spent  the  whole  day  till  after  sun-set  in 
religious  duties,  and  in  receiving  divine  reve- 
lations and  assurances. — An  innumerable  pos- 
terity having  been  again  promised  him,  his 
faith  was  strengthened;  and,  depending  on  the 
divine  power  and  faithfulness,  he  rose  superior 
to  discouragement  on  account  of  delays  and 
difficulties.  Thus  he  gave  glory  to  God  by 
firmly  believing,  that  "what  he  had  promised 
he  was  able  also  to  perforin;  and  therefore  it  was 
imputed  to  him  for  righteousness." — It  is  evi- 
dent from  the  apostle's  reasoning,  tha*  Abram's 
faith  had  a  special  respect  to  the  promised 
Seed  and  to  salvation  by  him:  and  therefore, 
though  in  himself  a  sinner,  and  his  very  faith 
itself  not  free  from  defect,  he  was  accounted 
righteous,  and  dealt  with  as  if  he  had  personally 
performed  a  perfect  righteousness;  being  "made 
the  righteousness  of  God  in  Christ."  This  had 
no  doubt  been  the  case  from  the  time  when  he 
first  believed,  that  in  "his  Seed  all  nations 
should  be  blessed:"  but  it  was  now  more  ex- 
pressly attested  for  his  encouragement:  and 
the  sacred  historian  records  tliis  circumstance, 
as  a  remarkable  instance  and  example  of  that 
faith,  which  was  counted  to  Abram  for  right- 
eousness. [J\~otes,  Rom.  4:  Gal.  3:  J\Iarg.  Rcf. 
n.  o.) — 'Christians  may  believe  in  God,  ivith 
'respect  of  the  common  concerns  of  this  life; 
'and  such  faith  may  ascertain,  that  they  are  in 
'a  justified  state:  yet  tliis  is  not,  strictly  speak- 
'ing,  the  faith  by  which  they  are  justified,  whicli 
'invariably  has  respect  to  the  person  and  xcork  of 
'■Christ.  Abram  believed  in  God  as  promising 
'Christ;  they  believe  in  him  as  having  raised 
'him  from  the  dead.'     Fidhr. 

V.  7,  8.  The  favors  already  shewn  to  Abram, 
were  earnests  of  the  fulfilment  of  all  the  prom- 
ises of  God,  whose  unchangeable  perfections 
were  engaged  to  perform  thein:  yet  Abram, 
that  his  faith  might  be  confirmed,  desired  an 
external  token  as  an  assurance  that  his  postcrify 
should  inherit  the  land;  which  the  Lord  gra- 
ciously vouclisafed  him. 

V.  9,  10.  In  order  to  give  Abram  the  desired 
token,  the  Lord  was  pleased  to  prescribe  a 
solemn   sacrifice.     The   heifer,   the-goat,  and 


B.  C.   1913. 


CHAPTER  XV. 


B.  C.  1913. 


upon  the  carcases,  ^  Abram  drove  them 

away.  [Practical  Observations.] 

]  2  And  when  the  sun  was  going  down, 
y  a  deep  sleep  fell  upon  Abram:  and  lo, 
^  an  horror  of  great  darkness  fell  upon 
him. 

13  v^nd  he  said  unto  Abram,  Know  of 
a  surety,  that  "  thy  seed  shall  be  a  stran- 
gei-  in  a  land  that,  is  not  theirs,  and  shall 
serve  them:  and  they  shall  afflict  them 
^  four  hundred  years. 

1 4  And  also  *=  that  nation  whom  they 
shall  serve,  will  I  judge;  and  afterward 
shall  they  come  out  ^  with  great  sub- 
stance. 

1 5  And  «  thou  shalt  go  to  thy  fathers 
•"  in  peace;  thou  shalt  be  ^  buried  in  ''  a 
good  old  age. 

16  But  in  'the  fourth  generation  they 


X  Ps.  119:113. 

y'2:2\.    tS!im.26;12.    Job  4;13, 

M.    Dan.  10:8,9. 
^,  Ps.  4:3—5.   Acts  9:3,9. 
aKx.    1:2:   b:    Ps.  105:23— 25. 

Arts  7:6,7. 
b  Kx.  12;-10,41.  Gal.  .3:17. 
c  K.x.  0:5,13.  7:— 14:   DoLit.  6:22. 

I's.  78:43-51.  105:27—37.  135: 

9,14. 
d  Kx.  3:21,22.   12:35,36. 


e  25:8.  Num.  20:24.  27:13..Tmlg. 

2:10.   Eir.  12:7.  Acts  13:36. 
f  2  Chr.  34:28.  Ps.  37:37.   Is.  57: 

1,2.  Dan.    12:13.  Matt.   22:32. 

Heb.6:l3— 19.  11:13—16. 
g  23:4,19.     25:9.    35:29.    49:29, 

31.   50:13.   Kc.  6:3.  Jer.  8:1,2. 
h  26:7,3.  1  Chr.  23:1.  29:23.  Job 

5.26.  42:17. 
i  Ex.  12:40. 


ram,  were  supposed  to  be  arrived  at  maturit)'^, 
when  three  years  old.  As  the  ratification  of  a 
covenant  between  the  Lord  and  his  servant 
was  intended, the  animals  were  divided  asunder, 
tlie  birds  alone  excepted:  because  the  form  of 
covenanting-  required,  that  the  persons  con- 
cerntid  should  pass  between  the  parts  of  the 
sacrifice;  perhaps  intimating-,  that  he,  wlio 
broke  the  covenant,  might  expect  in  like  man- 
ner to  be  cut  asunder  by  the  avenging  sword 
of  justice.  The  Gentiles,  as  well  as  the  Jews, 
used  a  form  of  this  kind  in  confirming-  cove- 
nants and  treaties;  which  custom  might  per- 
haps be  derived  by  tradition  from  this  transac- 
tion; or  the  Lord  saw  ^ood,  in  this  instance, 
to  condescend  as  far  as  practicable,  to  a  cus- 
tom already  established. 

V.  11.  When  Abram  had  prepared  the  sacri- 
fices, he  spent  the  rest  of  the  day  in  watching 
them,  no  doubt  also  pouring  out  his  heart  in 
fervent  prayer:  and  when  the  birds  of  prej'  at- 
tempted to  devour  them,  he  drove  them  away. 

V.  12 — 15.  Perhaps  Abram  did  not  under- 
stand how  the  transaction  would  end,  but  he 
paliently  waited  on  the  Lord;  and  about  sun- 
set, he  was  cast  into  a  supernatural  sleep,  in 
which  he  received  important  prophetical  infor- 
marinn  concerning-  the  future  condition  of  liis 
posterity. — The  "horror  of  g-reat  darkness"  v/as 
dc)iil)tless  emblematical  of  their  affliction  and 
bondage  in  Egypt,  and  many  of  their  subse- 
f|ucnt  calamities.  From  the  birth  of  Isrr.ac  to 
the  deliverance  of  Israel  out  of  Egypt,  Abram's 
descendants  were  strangers  in  a  land,  in  whicli 
they  possessed  no  inheritance;  for  part  of  the 
time  they  were  sojourners  in  Canaan,  and  the 
rest  of  it  they  spent  in  Eg-ypt,  where  for  many 
years  they  were  enslaved  and  cruelly  oppress- 
ed. Their  departure  out  of  Egypt  is  supposed 
to  have  been  exactly  four  hundred  and  thirty 
years  from  the  call  of  Abram:  but  the  birth  of 
Isaac  was  twenty-five  years  later,  and  the  pre- 
diction especially  relates  to  him  and  his  pos- 
terity.    This   is   therefore   computed   to   have 


shall  come  hither  again;  for  the  iniquity 
of  ^  the  Amorites  '  is  not  yet  full. 

17  IT  And  it  came  to  pass,  that  when 
the  sun  went  down,  and  it  was  dark,  be- 
hold a  ""  smoking  furnace,  and  *  a  burning 
lamp  that  passed  between  those  pieces. 

1 8  In  that  same  day  the  Lord  "  made 
a  covenant  with  Aliram,  saying,  °  Unto 
thy  seed  have  I  given  this  land,  Pfrom 
the  river  of  Egypt,  unto  the  great  river, 
the  river  •!  Euphrates: 

19  The  "■  Kenites,  and  the  Kenizzites, 
and  the  Kadmonites, 

20  And  the  Hittites,  and  the  Perizzites, 
and  ^  the  Rephaims, 

21  And  '  the  Amorites,  and  the  Ca- 
naanitcs,  and  "'  the  Girgashites,  and  the 
Jcbusites. 

o  12:7.  13:15.  26:4.  28:13.  Dent. 

1:7,3.    11:24.34-4.    Jn?h.  1:3,4. 

1   Kintrs  4:21.     2   Ciir.    9:26. 

Neh.  9:8.  Ps.   106:11. 
p  Num.  34:5.  Josh.  15.4.  Is.  27: 

12. 
q  2:14.  2  Sam.  8:3.  1  Chr.  6:9. 
r  Num.  24:21,22. 
s  14:5.  Is.  17:5. 
110:15—19.  Kx.  23:23— 28.  38: 

2.  34:11.   Deut.  7:1. 
u  Malt.  8:28. 


k  1  Kings  21:26. 

IPan.     8:23.      Zcch.    5:5—11. 

Matt.  23:32— 35.   lThes.2:16. 

2  Pet.  3:8,9. 
m  Ex.  3:2,3.  Dcut.  4:20.  Judg. 

6:21.    13:20.    1  Chr.  21:26.  Is. 

62:1.  Jer.  11:4. 
*  Heb.  a  lamp  of  fire.   2  Sam. 

22:29. 
n  9:3— 17.   17:    2  Sam.  23:5.   Is. 

66:3.  Jer.  31:31—34.  32:40.  33: 

20—26.    Gal.  3:16—17.    Heb. 

13:20. 


occurred  four  hundred  and  five  years  before 
that  event;  but,  in  so  long  a  term,  the  five  odd 
}'ears  are  not  mentioned.  Some  however  think 
that  the  term  began  from  the  weaning- of  Isaac, 
when  Ishmael,  the  son  of  an  Eg-yptian,  mocked 
him.  (jVo<e,  21:8— 12.)— The  continuance  of 
Israel  in  Eg-ypt  is  calculated  to  have  been  two 
hundred  and  fifteen  years. — Their  bondage  in 
Egypt  being  introductory  to  subsequent  honor 
and  prosperity,  and  attended  with  signal  judg-- 
ments  on  their  enemies,  differed  widely  frpm 
the  permanent  slavery  of  the  Canaanites. 
Abram,  however,  would  not  witness  these 
scenes;  but  would  live  to  a  good  old  age,  and 
then  die  in  peace:  and  while  his  bodj^  would  be 
decently  interred,  his  soul  would  enter  on  a 
state  of  blessedness  among-  those  of  his  believ- 
ing progenitors. — Jljftict  them,  &c.]  Four  hun- 
dred years  would  elapse,  before  the  end  of  their 
afflicted  state. 

V.  16.  "The  fourth  g-eneration"  may  mean 
the  completion  of  the  four  hundred  years  be- 
fore mentioned:  but  indeed  the  Israelites  of  the 
fourth  generation,  from  those  who  went  down 
into  Eg-ypt,  seem  actually  to  have  inherited 
Canaan.— Among  other  reasons  for  these  de- 
lays, this  was  one;  that  the  inhabitants  of  the 
land,  (of  whom  the  Amorites  seem  to  have  been 
the  cliief,)  though  wicked,  were  not  yet  ripe  for 
vengeance. 

V.  17.  "The  smoking  furnace  and  burning 
lamp"  represented  the  severe  trials  of  Israel  in. 
Egypt,  and  their  joyful  deliverance;  with  the 
hopes  and  supports  in  tlie  mean  while  afforded 
tliem.  [jXotes,  Ex.  3:)  Thus  the  Lord  attested 
his  acceptance  of  Abram's  sacrifices,  by  the 
symbols  of  his  presence  passing  between  the 
parts  of  them,  and  probably  at  length  consum- 
ing them;  but  not,  as  it  may  be  supposed,  till 
Abram  also  had  passed  between  them. 

V.  18 — 21.  In  this  manner  God  confirmed 
the  promise  of  Canaan  to  the  seed  of  Abram, 
by  a  solemn  covenant,  and  more  explicitly 
stated  what  w^  ''  '  in  it.     "The  river  of 

[73 


B.  C.  1911. 


GENESIS. 


B.  C.  1911. 


CHAP.  XVI. 

Sarai  bein;  barren  gives  Hajar  to  Abram,  1 — 3.  Hagar  de- 
spises Sarai,  who  coirplains  to  Abram;  he  gives  up  Hagar  to 
her,  and  Hagar,  being  harshly  treated,  flees  from  her,  4 — 6. 
An  Angel  comnnands  her  to  return  and  submit,  promises  her  a 
son  and  a  numerous  posterity,  and  shews  their  character  and 
condition,  7 — 12.  Hagar  gives  a  name  to  the  place,  and  re- 
turns to  Sarai,  13,  14.  The  birth  of  Isbmael,  and  the  age  of 
Abram,  15,  It). 

OVV  Sarai  Abram's  wife  =*  bare  him 
no  children;  and  she  had  an  hand- 
maid ^  an  Egyptian,  who.se  •=  name  teas 
Hagar. 

2  And  Sarai  said  unto  Abram,  Behold 
now,  ^  the  Lord  hath  restrained  me  from 
bearing:  I  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  Avife  took  Hagar 
her    maid   the    Egyptian,    after   Abram 


a  15:2,3.    25:21.      Judg.     13:2. 

Lnke  1:'7,36. 
b  12:16.  21:9,21. 
c  Gal.  4:24.    J9gar. 
d  17:16.  18:10.    25:21.  30:2,3,22. 


1  Sam.  1:5.  Ps.  127-3. 
*  Heb.  ie  budded  by  her.  Ruth 

4:11. 

e  3:6,12,17. 


^ffypt"  is  supposed  to  have  been  a  small  cur- 
rent, just  at  the  entrance  of  that  country;  and 
not  the  river  Nile — In  the  dajs  of  David  and 
Solomon,  the  Israelites  ruled  over  the  wliole  ex- 
tent of  country  here  described:  and  it  was  the 
effect  of  their  sins,  that  they  neither  got  pos- 
session of  it  sooner,  nor  kept  it  longer. — Dur- 
ing the  course  of  four  hundred  years,  several 
of  the  tribes  here  mentioned  were  either  ex- 
tinct, or  blended  with  other  tribes,  or  had 
changed  their  names.     [Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 

V.  1—11. 

They  who  trust  in  God,  and  serve  him,  should 
fear  no  enemies,  for  they  have  an  omnipresent 
and  omnipotent  Protector.  Nor  need  they  hesi- 
late  to  renotince  the  most  valuable  temporal 
advantages  for  his  sake;  for  he  will  abundantly 
recompense  them;  }'ea,  he  himself  will  be  their 
Shield  and  Portion,  their  exceedingly  great  and 
everlasting  Reward — Yet  "hope  deferred  mak- 
eth  the  heart  sick:"  the  strongest  faith  has  its 
misgivings,  the  most  courageous  spirit  has  its 
fears,  and  the  most  resigned  believer  his  com- 
plaints: these  the  Lord  graciously  notes,  pities, 
pardons,  and  relieves. — He  who  in  one  instance, 
upon  the  single  testimony  of  God,  stedfastly 
expects  things  exceedingly  difficult  and  im"- 
probable,  will  be  enabled  to  believe  all  that 
God  has  revealed  when  he  becomes  acquainted 
with  it,  and  will  embrace  and  expect  whatever 
he  promises:  and  this  man's  "faith  is  accounted 
to  him  for  righteousness."  Yet  he  will  seek, 
and  God  will  grant,  further  tokens  of  his  love, 
to  confirm  and  strengthen  his  faith;  and  he  will 
be  encouragei  to  consider  former  mercies  as 
earnests  of  fctnre  blessings. — The  covenant  of 
God  with  sinners  has  always  been  ratified  by 
sacrifice  and  the  shedding  of  blood:  and,  in  at- 
tendance on  his  ordinances,  we  must  wait  for  the 
confirmation  of  our  faith,  and  guard  against  all 
intrusion  on  our  devotions:  especially  those 
vain  thoughts,  which  are  apt,  on  the  most  sol- 
emn  occasions,  to  arise,  and  interrupt  the  ex- 
ercise of  faith,  hope,  and  love. 
V.  12—21. 

The  knowledge  of  future  events,  if  attaina- 
ble, would  seldom  add  to  our  comfort:  in  the 
most  favored  families  and  ■most  happ}'  lives, 
76] 


*^had  dwelt  ten  years  in  the  land  of 
Canaan,  and  s  gave  her  to  her  husband 
Abram  to  be  ^  his  wife. 

4  And  he  went  in  unto  Hagar,  and 
.she  conceived:  and  when  she  saw  that 
she  had  conceived,  '  her  mistress  was 
despised  in  her  eyes. 

5  And  Sarai  said  unto  Abram,  ^  My 
Avrong  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,  Be- 
hold, thy  maid  is  "  in  thy  hand;  do  to 
her   +as   it  pleaseth    thee.      And   when 


f  12:5. 

g  5.  30:4,9. 

h  28:9.  32:22.  35:22.    Judg.  19:1 

— 4.     2  Sam.  6:13.      1  Kings 

11:3. 
i  1   Sam.   1:6—8.     Prov.  30:23. 

1  Cor.  4:6.  13:4,5. 
kLuke  10:40,41. 


1  31:53.  Kx.  5:21.   1  Sam.  24:12 

—15.  2  Chr.  24:22. 
m  13:3,9.     Prov.    16:1,17,18.     1 

Pet.  3:7. 
n  Job   2:6.  Jer.  33:5. 
jHeb.  that   which  is  good  in 

Ihine  eyes. 


there  are  such  chequered  scenes  and  so  many 
afflictions,  that  it  is  merciful  in  God  to  conceal 
from  tis  what  will  befal  us  and  ours;  for,  if  we 
knew  the  whole,  we  should  painfully  anticipate 
the  troubles  of  life;  and  even  distress  ourselves 
about  things,  which  will  not  take  place  till  we 
are  in  the  silent  grave,  or  rather  in  the  eternal 
world.  Yet  multitudes  far  more  desire  to  par- 
take with  Abraham  in  this  kind  of  information, 
than  in  his  'most  holy  faith!' — God  waits  till 
iniquity  be  ripe  ere  he  punishes,  and  in  the 
mean  time  gives  space  for  repentance:  let  the 
sinner  then  count  his  long-suffering  to  be  sal- 
vation, and  improve  it;  and  let  believers  also 
wait  for  their  mercies  till  they  are  prepared 
for  them. — Finally,  the  diligent  Christian  will 
daily  obtain  fuller  assurances  and  more  ex- 
plicit knowledge,  of  the  blessings  of  the  cov- 
enant, which  God  hath  ratified  with  him. 

NOTES. 

Chap.  XVI.  V.  1 — 3.  Ten  years  had  elapsed 
since  Abram  arrived  in  Canaan;  and  a  numer- 
ous posterity  had  repeatedly  been  promised 
him,  from  among  whom  that  Seed  was  to  arise, 
"in  whom  all  the  families  of  the  earth  would 
be  blessed:"  yet  Sarai,  thoiigli  amiable  and 
faithful,  still  continued  childless,  and  was  now 
seventj'-five  years  of  age.  The  promise  had 
not  hitherto  been  expressly  restricted  to  her: 
and  though  we  never  before  read  of  a  piotis 
person  having  two  wives  at  once;  yet  such 
marriages  appear  to  have  been  common,  and 
perhaps  in  no  bad  repute  in  the  world:  and  not 
only  the  natural  desire  of  children,  but  the 
fulfilment  of  the  promises,  seemed  to  be  con- 
cerned. Sarai  therefore,  no  longer  expecting 
to  be  herself  the  ancestor  of  the  promised 
Seed,  proposed  to  Abram  to  take  a  secondary 
wife,  and  expressed  an  intention  of  adopting 
his  children  by  her.  She  indeed  acknowledged 
the  hand  of  God  in  her  trial,  and  acquiesced  in 
his  will:  yet  her  plan  resulted  from  carnal  poli- 
cy and  weakness  of  faith;  and  it  was  too  hasti- 
ly approved  by  Abram:  it  was  also  a  bad 
example,  a  fatal  precedent,  and  a  source  of 
manifold  uneasiness.  'The  father  of  man- 
'kind  sinned,  by  hearkening  to  his  wife;  and 
'now  the  father  of  the  faithful  imitates  his 
'example!'    Fuller. — Probably,  Hagar  was  one 


B.  C.  1911. 


CHAPTER  XVI. 


B.C.  1911. 


Sarai  "dealt  hardly  with  her,  she  "fled 
from  her  face. 

7  IT  And  the  Angel  of  the  Lord  found 
her  by  a  fountain  of  water  in  the  wilder- 
ness, by  ''  the  fountain  in  the  way  to 
Shur. 

8  And  he  said,  Ilagar,  i  Sarai's  maid; 
■■  whence  earnest  thou?  and  whither  wilt 
thou  go?  And  she  said,  I  flee  from  the 
tace  ot  my  mistress  barai. 

9  And  the  Angel  of  the  Lord  said 
unto  her,  Return  to  thy  mistress,  and 
^  submit  thyself  under  her  hands. 

10  And  *  the  Angel  of  the  Lord  said 
unto  her,  "  I  will  multiply  thy  seed  ex- 


*  Heb.  ajflicted  her. 

2:18—25.  5:5,6. 

oEx.  2.15.     Prov.  21:8.     Ec. 

122:15—18.31:11—13.   32:24— 

10:4. 

30.  43:15,16.  Ex.  3:2— tj.  Jud;. 

p-i5:18.  Ec.  15:22.     1  Sam.  15: 

2:1-3.6:11,16,21—24.  13:16- 

7. 

22.     Is.   63:9.     Hos,    12:3—5, 

q  1,-1.    Eph.  6:5—8.     1  Tim.  6: 

Zcch.  2:8,9.    Mai.   3:1.    John 

1,2. 

1:18.    Acts  1:30—38.     1   Tim. 

r  3:9.  4:10.     Ec.  10:4.     Jer.  2: 

6:16. 

n,18. 

un:20.  21:13.  25:12—18.     Ps. 

s  Kj.h.  8:21.     Tit.  2:9.     1  Pet. 

83.6. 

of.  the  maid-servants,  whom  Pharaoh  had  g-iv- 
en  Abram. 

V.  4 — 6.  Hao^ar,  forgetful  of  God  who  liad 
specially  favored  her,  was  lifted  up  with  pride 
and  self-preference;  flattering-  herself  that  she 
should  now  secure  Abram's  affections,  and 
probably  expecting'  to  be  the  mother  of  the 
promised  Seed.  Sarai  also,  instead  of  con- 
demning herself,  seemed  to  claim  merit  from 
her  conduct;  unreasonably  blamed  Abram,  as 
if  he  had  encouraged  Hagar's  insolence;  im- 
properly appealed  to  the  Lord;  and  betrayed 
much  passion  and  peevishness,  and  a  very  un- 
easy frame  of  mind.  'Passionate  appeals  to 
'God,  instead  of  indicating  a  good  cause,  arc 
'commonlj'  the  marks  of  a  bad  one.'  Fuller. — 
In  these  perplexing  circumstances  Abram  in- 
deed acted  wisely  in  relinquishing  Hagar,  and 
shewed  that  he  had  not  been  influenced  by 
carnal  aflection:  but  he  conceded  too  far  in 
leaving  one,  whom  he  was  bound  to  protect, 
entirely  in  the  power  of  Sarai,  whose  mind  was 
too  much  embittered  to  act  with  equity  and 
impartiality:  so  that  she  exacted  rigorously 
from  Hagar  her  former  service,  which  in  her 
situation  was  unjustifiable;  and  she  otherwise 
used  her  with  harshness.  And  Hagar,  not 
brooking  to  be  treated  as  a  slave,  when  she 
liad  expected  the  privilege  of  a  wife,  passion- 
ately and  inconsiderately  left  Abram's  house 
and  family. 

V.  7 — 9.  Probably,  Hagar  set  out  witli  the 
design  of  returning  to  Egypt,  her  native  coun- 
try; but  being  unable  to  proceed,  she  sat  down, 
fatigued  and  overwhelmed  with  distress,  by  a 
fountain  of  water. — The  Angel  addressed  her, 
as  Sarai's  servant.^  not  as  Abram's  wife:  thus  her 
marriage  was  tacitly  censured  and  disallowed, 
which  would  tend  to  humble  her  for  despising 
and  fleeing  from  her  mistress.  By  inquiring 
of  lier  whence  she  came,  and  whither  she 
would  go;  the  Angel  implicitly  charged  her 
with  leaving  her  proper  station,  acting  incon- 
sistently with  her  duty  and  interest,  forsaking 
her  own  mercies,  and  rushing  on  destruction: 
and  by  commanding  her  to  return  and  submit 
to  her  mistress,  he  reminded  her,  that  her  trou- 
ble was  the  consequence  of  sin,  and  that  she 
must  patiently  endure  it — This  is  the  first  time 
the  appearance  of  an  angel  is  mentioned:  but 


ceedingly,  that  it  shall  not  be  numbered 
for  multitude. 

11  And  the  Angel  of  the  Lord  said 
unto  her,  Behold,  thou  art  with  child, 
and  shall  l^car  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 
shall   dwell   in   the 
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  sceth  me? 

14  Wherefore    the    well    was   called 


him:  and 
presence  of  all 


against 


Mie 
his 


X  11:19.    29:32—35.       is.    7:14. 

Matt.  1:21—23.    Luke  1:13,31, 

63. 
y  That  is,  Ood  shall  hear. 
y  41:61,52.   1  Sam.  1:20. 
z  Ex.  2:23,24.  3:7. 
a2I:20.  Job  11:12.  39.5—8. 


b  27:40. 
c  26:18. 
d  7,9,10.  22:14.    28:17,19.  32:30. 

Jiid°:.  6:24. 
e  F.x.  33.18—23.  34:5—7.     Ps. 

139:1—12.    Prov.  15:3. 


the  following  verses  shew  us  who  this  Angel  was. 

V.  10,  11.  The  .'Vngel  said  to  Hagar,  "I  will 
multiply  thy  seed;"  not  "The  Lord  will  mul- 
tiply thy  seed:"  and  there  is  not  the  least  inti- 
mation that  he  spake  in  the  name  of  another. 
— This  confirms  the  opinion  of  those,  who  think 
the  words  should  be  rendered  the  Angei.-Jeho- 
VAH:  Jehovah  himself,  j'et,  the  Angel  or  Mes- 
senger of  the  Covenant,  the  eternal  Word  and 
Son  of  God:  and  the  interpretation  is  estab- 
lished by  the  subsequent  narrative.  [J\Iarg. 
Ref.) — "Ishmael"  signifies  God  will  hear;  "ho 
hath  heard,"  and  therefore  he  will  hear  "thy 
afHiction;"  intimating  that  the  relief  was  not 
only  unmerited,  but  unsolicited. 

V.  12.  The  word,  rendered  "a  wild  man," 
properly  signifies  a  icild-ass  man:  and  perhaps 
this  emblem  was  descriptive  of  Ishmael's  char- 
acter; but  his  posterity  were  principally  in- 
tended. The  Hagarcnes,  Saracens,  and  various 
other  tribes  of  Arabs,  are  allowed  to  have  de- 
scended in  great  measure  from  Ishmael:  and 
the}^  liave,  in  all  ages  to  this  present  day,  been 
a  hardy  untamed  race  of  free-booters,  unlike 
every  other  nation  in  the  world.  Thev  have 
chiefly  subsisted  by  plundering  their  neighbors, 
and  passengers;  as  it  appears  by  the  united  tes- 
timony of  all  the  historians  and  travellers,  wlio 
have  written  of  those  countries.  They  have 
provoked  the  enmity  of  (he  neighboring  na- 
tions, and  lived  in  a  state  of  hostilit}'  with  all 
men;  so  that  there  is  no  travelling  in  safety 
tlirough  those  countries,  except  in  large  armed 
companies,  called  Caravans:  and  these  are 
often  plundered.  Yet  have  they  set  at  defi- 
ance the  mightiest  conquerors  in  every  age, 
and  stood  their  ground  against  them  all.  Tlic 
Persians,  Macedonians,  and  Romans,  succes- 
sively attempted  to  subjugate  them;  and  made 
many  powerful,  but  ineffectual,  efforts  to  that 
purpose.  At  length  Mohammed  arose,  and 
under  him  and  his  successors,  they  subdued  a 
large  part  of  the  world.  After  a  time  indeed, 
the  power  of  the  Mohammedans  was  trans- 
ferred to  the  Turks,  who  have  repeatedly  at- 
tempted to  subdue  the  Saracens,  or  Arabs:  but, 
instead  of  succeeding,  they  have  for  above 
three  hundred  years  been  obliged  to  pay  a 
large  tribute  to  them,  for  the  safe  passage  of 
their  pilgrims  to  Mecca,  the  city  which  is  the 

[77 


B.  C.  1911. 


GENESIS. 


B.  C.  1898. 


son's  name,  which 


*  Bccr-lahai-roi;  behold,  it  is  between  ^  Ka- 
desh  and  Bered. 

1 5  And  2  Hagar  bare  Abram  a  son: 
and  Abram  called  his 
Hagar  bare,  ''  Ishmael. 
?9iaJ  ^^  And  Abram  rt'os  fourscore  and 
six  years  old,  when  Hagar  bare 
Ishmael  to  Abram. 

CHAP.  XVIT. 

The  Lord  aojain  ratifies  the  covenant  with  Abram;  changes  his 
name  to  Abraham,  and  Sarai*s  to  Sarah,  and  institutes  circnm- 
rision,  1 — 16;  he  promises  him  a  son  by  Sarah;  accepts  his 
prayer  for  Ishmael;  and  fixes  the  time  for  the  birth  of  Isaac, 
Ifi — 22.  Abraham  circumcises  himself  and  the  males  of  his 
family,  23—2-1. 


*  That  is.  The  well  of  him.  that 
livtth  and  seeth  7iie.  21:JI. 
24;d2.  25:11. 

f  Num.  13;26. 


gll.  Gal.  4:22,23. 
h  17:18,20,'iS,26.  21:9—21.  25:9, 
12.  28:9.  3'7:27. 


centre  of  their  religion!  The  descendants  of 
Ishmael  also  lived  as  ravag-ers  in  the  neighbor- 
hood of  the  Israelites  and  Edomites,  and  other 
descendants  of  Abram,  and  yet  were  never 
subjiifrated  by  any  of  them.  See  Sp.  j\''ewton 
on  the  Profhtcics.     Diss.  1. 

V.  13, 14.  Jehovah  spake  to  Hag-ar,  and  she 
called  his  name,  "Thou  God  scest  me:"  yet  we 
read  of  no  other  speaker,  than  tlic  Angel. — 
Admiring  the  Lord's  condescension  and  mercy, 
she  added,  "Have  I  also  here  looked  after  him 
that  seeth  me.-"'  'Have  /,  who  am  so  unworthy, 
'/iere,  in  this  desert,  at  a  distance  from  his  ordi- 
'nances,  and  out  of  the  path  of  duty,  been  favor- 
'ed  with  such  an  encouraging  appearance  of 
'tiie  LordI' — Accordingly,  she  called  the  name 
of  the  place.  The  well  of  him  that  liveth  and 
seeth  me.  She  was  now  brought-  to  a  better 
temper,  returned  home,  and,  probably,  by  prop- 
er behavior,  pacified  >Sarah,  and  experienced 
better  usage. 

V.  15.  Abram  named  his  son  Ishmael,  hav- 
ing been  informed  by  Hagar  of  what  had  taken 
place.     (11.) 

PRACTICAL  OBSERVATIONS. 
V.  1—6. 
In  every  relation  and  situation  of  life  there 
is  some  trouble  to  bear;  and  the  exercise  of 
faith  greatly  consists  in  patiently  submitting  to 
it,  waiting  the  Lord's  time,  and  using  those 
means,  and  those  only,  which  he  appoints  and 
authorizes,  for  its  removal.  But  unbelief  is 
frequently  shewn  bv  impatience,  and  hastily 
using  unhallowed  lAeans  of  obtaining  those 
things,  which  we  inordinately  desire. — Very 
bad  actions  may  be  sanctioned  by  the  example 
of  very  good  men;  they  may  appear  plausible, 
be  supported  with  some  shew  of  reason,  and  be 
suggested  by  those  who  are  justly  dear  to  us. 
But  we  never  have  more  cause  to  be  upon  our 
guard,  than  when  "Satan  thus  transforms  him- 
self into  an  angel  of  light."  Then  especially 
we  should  appeal  "to  the  law,  and  to  the  testi- 
mony:" "What  hath  God  said.'"  Then  indeed 
we  should  act  with  deliberation,  be  afraid  of 
leaning  to  our  own  understanding,  and  seek 
counsel  of  the  Lord  by  earnest  prayer. — In 
Hagar's  insolence,  in  Sarai's  impatience,  and  in 
Abram's  uneasiness;  and  also  in  Sarai's  severitj', 
and  in  Hagar's  flight  and  distress,  we  see  the 
effects  of  carnal  projects,  and  of  deviating  from 
the  original  institution  of  marriage:  and  they 
who  consent  together  in  sin  will  generally  be 
chastened  together,  and  will  often  correct  each 
other. — Anger  and  discord  should  indeed  be 
shunned:  yet  even  peace  may  be   bought  too 


AND  when  Abram  *  was  ninety  years 
old  and  nine,  ^  the  Lord  appeared 
to  Abram,  and  said  unto  him,  I  am  the 
*=  Almighty  God:  '^  walk  before  me,  and  be 
thou  *  perfect. 

2  And  ^  I  will  make  my  covenant  be- 
tween me  and  thee,  and  will  '  multiply 
thee  exceedingly. 

3  And  Abram  ^  fell  on  his  face:  and  God 
talked  with  him,  saying, 


a  16:16. 

b  12:1. 

c  18:14.  28:3.  35:11.  Ex.  6:3. 
Num.  l':23.  Job  11:7.  Dan.  4: 
35.   Eph.3:20.   Phil.  4:13. 

d  6:24.  6:9. 

*  Or,  upright,  or,  sincere.  Deut. 
18:13.  Job  1:1.  Matt.  5:48. 


e  9:9. 15:18.  Ps.  105:8— II.  Gal. 

3:17,13. 
fl2:2.   13:16. 
g  Ex.  3:6.    Lev.  9:23,24.  Num. 

16:22,46.  Josh.  6:14.  Judg.  l.'i; 

20.  Ez.  1:28.  3:23.  9:8.  Dan. 

8:17.   10:9.    Matt.  17:6.    Rev. 

1:17. 


dear;  and  we  ought  not  to  allow  any  person  in- 
juriously to  treat  those,  who  are  entitled  to  our 
protection.  But  it  is  never  safe  or  prudent  to 
quit  our  situation,  under  the  influence  of  pride, 
impatience,  and  resentment.  A  haughty  spirit 
indeed  will  disdain  contradiction:  but  it  is  best 
to  endure  it,  and  to  consider,  that  "jielding 
pacifieth  great  offences." 

V.  7—16. 
Important  lessons  of  wisdom  are  couched  un- 
der the  answer,  which  ought  to  be  made  to  such 
questions,  as  the  Angel  put  to  Hagar.  Recol- 
lecting "who  we  are,"  would  teach  us  our  duty, 
and  suggest  motives  for  quietly  attending  to  it. 
Serioiislj'  inquiring  in  many  cases,  "whence  we 
came,"  may  shew  us  our  sin  and  folly:  and  con- 
sidering, "whither  we  will  go,"  may  often  dis- 
cover our  danger  and  misery,  before  it  be  too 
late;  and  prepare  us  to  listen  to  the  counsel  of 
him.  who  calls  on  us  to  repent  of  what  we  have 
done  in  pride  and  passion. — How  free  from  fear 
and  care,  how  conscientious  in  duty,  how  watch- 
ful against  sin,  and  how  resolute  in  resisting 
temptation  should  we  be,  if  we  always  were 
suitably  impressed  with  this  thought,  "Thou 
God  seest  mel"  The  good  Lord,  who  always 
sees  us,  and  despises  not  the  meanest,  but  hears 
the  affliction  of  the  distressed,  even  before  it 
vents  itself  in  prayer,  help  us  to  realize  his 
presence,  to  trust  in  his  goodness,  to  submit  to 
his  will,  and  to  all  those  whom  he  commands  us 
to  honor  and  obey  for  his  sake;  and  with  ad- 
miring, humble  gratitude,  to  acknowledge  his 
mercies  to  us,  which  are  innumerable  and  un- 
merited, and  often  surprise  us  when  we  least 
expect  them. 

NOTES. 
Chap.  XVII.  V.  1—3.  This  appearance  of 
the  Lord  to  Abram,  was  nearly  fourteen  years 
after  his  marriage  with  Hagar:  and,  perhaps, 
this  long  trial  of  his  faith  implied  a  rebuke  for 
his  misconduct  in  that  transaction. — The  Lord, 
by  revealing  himself  as  "the  Almighty,"  or  the 
all-suflivienl  "God,"  most  powerfully  enforced 
the  subsequent  exhortation  to  Abram,  "to  walk 
before  him,"  without  being  discouraged;  and  to 
"be  perfect,"  or  not  to  waver  and  decline,  but 
to  be  constantly  and  entirely  dependent  on  him, 
and  devoted  to  him.  'Have  recourse  no  more 
'to  unbelieving  expedients:  keep  thou  the  path 
'of  uprightness;  and  leave  me  to  fulfil  my  prom- 
'ise  in  the  time  and  manner  that  seem  good  to 
'me.'  Fuller. — Abram,  perceiving  the  special 
presence  of  God,  fell  on  his  face  in  humble 
adoration,  and  the  Lord  continued  to  speak  to 
him  in  an  audible  voice. 


78] 


B.   C.   1898. 


CHAPTER  XVII. 


B.  C.  1898. 


4  As  for  me,  behold  my  covenant  is 
with  thee,  and  thou  shalt  be  ''  a  father  of 
*  many  nations. 

5  Neither  shall  thy  name  any  more  be 
called  Abram;  but  '  thy  name  shall  be 
Abraham,  for  a  father  of  many  nations 
have  I  made  thee. 

6  And  I  will  make  thee  exceeding  fruit- 
ful, and  I  will  make  ^  nations  of  thee;  and 
'  kings  shall  come  out  of  thee. 

7  And  ""  I  will  establish  my  covenant 
between  me  and  thee,  and  thy  seed  after 
thee,  in  their  generations,  for  an  everlast- 
ing covenant;  to  be  "  a  God  unto  thee, 
and  "  to  thy  seed  after  thee. 

8  And  I  will  give  unto  thee,  and  to  thy 
seed  after  thee,  the  land  t  wherein  thou 
art  a  stranger,  all  the  land  of  Canaan,  for 

h  16:10.  26:1—18.  36:  Rom.  4: 

11—18.  Gal.  3:29. 
*  Heb.  multitude  of  nations. 
i  15.  32:23.  2  Sam.  12:25.  Neh. 

9:7.  Is.  62:2 — i.  66:15.  Jer.  20: 

•3.  23:6.  Matt.  1:21—23.  John 

1:42. 
k4.  36:11. 
1  16.  36:31,&c.  Ezra  4:20.  Matt. 


1: 
ml5:18.  26:24.  F.z.  6:4.  Ps.  lOS: 

8—11.    Mic.   7:20.   Luke  1:64, 

65,72—75. 
n  28:13.  Ex.  3:6,15.  Lev.  26:12. 

Matt.  22:32.  Heb.  11:16. 
o  Ex.  19:5,6.  Rom.  9:7—9. 
t  Heb.  o/"  thy   sujournings.  23: 

4.  28:4. 


V.  4.  The  Lord  thus  engag-ed,  that  his  cove- 
nant, before  confirmed,  and  now  to  be  further 
ratified  and  sealed,  should  certainly  be  accom- 
plished, notwithstanding'  delays  and  difficulties. 
— This  covenant  was  essentially  different  from 
that  made  with  Israel,  as  a  nation,  at  mount 
Sinai:  LN'otes,  Ex.  19:5.  Gal.  3:)  yet  it  was  far 
more  than  a  personal  engagement  to  Abram, 
concerning  a  numerous  posterity  and  the  in- 
heritance of  Canaan,  or  even  concerning  his 
own  salvation;  though  these  were  included,  with 
all  the  peculiar  advantages  enjoyed  by  Israel 
till  the  coming  of  Christ,  and  even  to  the  end  of 
time.  But,  as  the  covenant,  confirmed  to  Abram 
with  an  oath,  is  fulfilled  to  all  believers  as  his 
children;  [J^otes,  Heb.  6:13 — 20.)  it  must  have 
been  in  substance  the  same  as  the  Covenant  of 
Grace,  of  which  Christ  is  the  Mediator  and 
Suiety,  and  which  was  ratified  with  Abram,  as 
'the  father  of  the  faithful.'  In  this  view  of  the 
subject,  the  promised  Seed  was  Christ,  and 
Christians  in  him,  of  whom  Israel  as  a  nation 
was  a  tj'pe;  Canaan  typified  heaven;  every 
blessing  was  conferred  on  Abraham  through 
"the  righteousness  of  faith;"  and  all,  who  "are 
of  faith,  are  blessed  with  faithful  Abraham." 

V.  5,  6.  {Marg.  Re/.)  Tiie  Ishinaelites,  Mid- 
ianites,  and  other  nations,  were  descended  from 
Abraham  by  Hagar  and  Keturah;  and  the 
Edomites,  as  well  as  the  Israelites,  by  Sarah. 
All  these  nations  were,  for  many  ages,  power- 
ful and  prosperous,  and  governed  by  princes  of 
their  own;  and  some  of  them  are  so  to  this  day. 
Besides  the  kings  of  Israel,  (or  the  ten  tribes,) 
David  and  Solomon  were  renowned  monarchs, 
and,  with  their  descendants,  formed  an  illustri- 
ous race  of  kings  for  almost  five  hundred  years. 
— This  is  intimated  by  the  change  of  his  name, 
from  Abram,  a  high  father.,  to  Abraham,  a  father 
of  n  great  multitude, 

V.  7,  8.  Abraham  chose  the  Lord  for  his 
portion,  and  devoted  himself  to  his  service; 
and  the  Lord  answered  his  expectations  by  en- 
gaging to  make  him  partaker  of  everlasting 
felicity:  and  his  posterity  according  to  the  flesli 
had  his  oracles  committed  to  them,  his  prophets 
sent  to  them,  and  his  ordinances  administered 


an  P  everlasting  possession:  and  I  will  be 

'^  their  God.  [Practical  Observations.] 

9  And  God  said  unto  Abraham,  Thou 
shalt  ■■  keep  my  covenant  therefore,  thou 
and  thy  seed  after  thee,  in  their  genera- 
tions. 

10  This  is  my  covenant  which  ye  shall 
keep  between  me  and  you,  and  thy  seed 
after  thee;  ^  every  man-child  among  you 
shall  be  circumcised. 

11  And  ye  shall  circumcise  *  the. flesh 
of  your  fore-skin,  and  it  shall  be  a  token 
of  the  covenant  betwixt  me  and  you. 

12  And  he  that  is  }  eight  days  old  shall 
be  circumcised  among  you,  every  man- 
child  in  your  generations,  "  he  that  is 
born  in  the  house,  or  bought  with  money 
of  any  stranger,  which  is  not  of  thy  seea. 

6.  6:12.  Kfh.  2:11.    Phil.  3:3. 
Col.  2;11. 
t  Ex.  4:25.  Josh.  5:3.  1  Sam 


p48:4.  Ex.  21:6.  31:16,17.  40: 
15.  Lev.  16:34.  Num.  25:13.  2 
Sam.  23:6.  Ps.  103:17.  2  Pet. 
1:11. 

q  Ex.  6:7.  Lev.  26:12.  Deut.  14: 
2.  26:18.  29:13. 

rPs.  26:10.   103:18.  Is.  56:4,5. 

s  34:15.  Deut.  10:16.  30:6.  Jer. 
4:4.  9:25,26.  Rom.  2:28,29.  3: 
1.     1  Cor.  7:18,19.    Gal.  5:3— 


18: 

26—27.  2  Sam.  3:14. 
I  Heb.  a  son  of  eight  days.  21 : 

4.  Lev.  12:3.  Luke  1:59.  2:2). 

John  7:22,23.  Acts   7:8.   Phil. 

3:5. 
u  23.  Ex.  12:48,49. 


among  them.  Thus  he  was  their  God  by  exter- 
nal relation,  and  they  enjoyed  vast  advantages, 
in  spiritual  things,  above  all  the  rest  of  the 
human  race,  till  the  coming  of  Christ.  [J^Tote, 
Rom.  3:1,2.) — The  word  rendered  everlasting, 
must  be  understood  according  to  the  nature  of 
the  subject:  when  used  about  the  things  of  this 
present  world  or  outward  privileges,  it  means 
perpcUial,  and  unuUerahle  while,  the  same  state  of 
things  continues:  but  v.hen  it  relates  to  inward 
spiritual  blessings,  or  the  concerns  of  a  future 
state;  it  seems  generally,  if  not  always,  strict- 
ly to  denote  eternal  duration.  Thus  Jehovah 
was  a  God  to  the  Israelites,  till  the  coming  of 
the  Messiah,  when,  according  to  the  whole  tenor 
of  prophecy,  that  state  of  things  was  to  tormi- 
natc:  yet  the  nation  is  still  kept  separate  for 
gracious  purposes,  in  remembrance  of  this  cove- 
nant. But  of  Abraham  and  all  his  spiritual 
seed,  God  is  the  eternal  Portion  and  Blessed- 
ness. {jYotes,  Matt.  22:23—33.  Heb.  11:13— 
16.)  This  covenant 'shall  involve  great  bless- 
'ings  to  the  world;  yet,  it  was  made  with  Abrain. 
' ...  It  made  Abram  the  father  of  the  church  in 

'all  future  ages All  that  the  Christian  world 

'enjoys,  or  ever  will  enjoy,  it  is  indebted  for  to 
'Abram  and  his  Seed!  ...  A  high  honor  this,  to  hs 
'the  stock,  whence  the  Messiah  should  spring, 
'and  on  which  the  church  of  God  should  grow.' 
Fnller. 

V.  9 — 12.  Abraham  was  required  to  accede 
to  the  covenant,  to  profess  his  faith,  and  to  give 
a  proof  of  his  ready  acquiescence  in  the  Lord's 
will,  by  submitting  to  circumcision;  and  he  and 
all  his  posterity  must  observe  this  ordinance,  as 
a  pledge  and  mark  of  their  being  the  worship- 
pers and  servants  of  Jehovah.  Many  nations 
have  practised  circumcision,  and  do  so  to  this 
day;  and  even  some  not  descended  from  Abra- 
ham, or  related  to  him:  yet  it  is  highly  proba- 
ble, that  this  was  the  first  introduction  of  this 
singular  observance. — Cutting  off  the  fore-skin 
seems  to  have  been  intended  as  an  intimation, 
that  a  sinful  nature  is  propagated  with  the  hu- 
man species;  and  this  depravity,  called  "the 
old  man,"  must  be  put  off,  or  mortified  and  de- 
stroyed, by  believers.  (j\''ote,  Eph.  4:20 — 24.)  In 

[79 


B.C.  1893. 


GENESIS. 


B.  C.  1898. 


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  flesh  for  an  everlasting 
covenant. 

14  And  the  uncircumciscd  man-child, 
Avhose  flesh  of  his  fore-skin  is  not  cir- 
cumcised, that  soul  shall  be  ^  cut  off" 
from  his  people;  he  hath  *  broken  my 
covenant. 

_  15  IT  And  God"  said  unto   Abraham, 
As  for  Sarai  thy  wife,  thou  shalt  not  call 


her 


Sarai,    but   Sarah    shall   her 


name 
name  be. 

16  And  "I  will  bless  her, 
thee  a  son  also  of  her:  yea,  I 
her,    and    she    shall    *  be   a 


and  "^give 
will  bless 
mother    of 


•^  kings 


of  people    shall   be   of 


nations; 
her. 

1 7  Then  Abraham  fell  upon  his  face. 


I  14:14.  Ex.  12:44. 

y  37:27,36.    39:1.     Ex.  21:2,16. 

Neh.  6:5,8.  Matt.  18:25. 
zEx.  4:24— 26.  12:16,19.    30:33, 

38.  L,ev.   7:20,21,26,27.  18:29. 

19:3.   Num.  15:30,31. 
a  Ps.  55:20.  Is.  24:6.  33:8.    Jer. 


11:10.  31:32. 
b  1:28.  24:60. 
c  18:10— 14. 
*  Heb.  become  nations.   35:11. 

Gal.  4:27—31. 
d  See  on  6.   Is.  49:23. 


them  the  "heart  is  circumcised  to  love  the 
Lord;"  and  rebellion  and  enmity  are  gradually 
destroyed  out  of  it  by  sanctifying'  grace.  This 
observance  was  the  sacrament  of  regeneration, 
*'the  seal  of  the  righteotisness  of  faith;"  [J^Tote, 
Horn.  4:9 — 12.)  for  the  circumcision  of  the  heart 
is  an  inward  seal,  that  the  sinner  is  justified  by 

the  righteousness  of  faith,  as  Abraham  was 

Circumcision  was  a  bloody  and  painful  ordi- 
nance: for  the  sanctiiication  of  the  Spirit  is 
vouchsafed  to  sinners  through  the  blood  of 
Christ;  the  mortification  of  sin  is  painful  to  the 
flesh;  and,  till  the  blood  of  Christ  had  been  shed 
once  for  all,  the  ordinances  of  God  were  gen- 
erally attended  with  the  shedding  of  blood; 
but  none  since  that  time  have  been  so. — Not 
onlj'  Abraham  and  Isaac,  and  Abraham's  pos- 
terity by  Isaac,  were  circumcised;  but  his  son 
Ishmael  and  his  verj'  bond-servants;  for  circum- 
cision sealed  the  covenant  of  God's  giving-,  not 
only  Canaan  to  Isaac's  posterity,  but  heaven, 
through  Christ,  to  the  whole  Church  of  God. 
The  outward  sig-n  belonged  to  the  professed 
people  of  God:  but  the  inward  seal  of  the  Spirit 
is  peculiar  to  those  whom  God  knows,  (and  he 
alone  can  know  tliem,)  to  be  believers. — Infants 
were  circmncised,  because  a  part  of  the  visible 
church,  and  because  this  was  a  proper  profes- 
sion of  tVieir  parents'  faith,  and  a  pledge  for  the 
religious  education  of  their  children,  thus  early 
dedicated  to  God.  Yet  they  must  not  be  cir- 
cumcised till  the  eighth  day;  and,  under  the  law, 
even  animals  must  not  be  presented  to  God  be- 
fore that  age.  [Ex.  22:30.)  But,  as  many  in- 
fants would  die  before  the  eighth  day,  this  might 
intimat3  that  the  outward  ordinance,  though 
always  the  parents'  duty,  was  not  essential  to 
salvation.  Males  only  were  capable  of  cir- 
cumcision: but  in  Christ  there  is  no  more  dis- 
tinction between  male  or  female,  than  between 
Jew  and  Gentile.  The  Gentile,  who  embraced 
the  Jewish  religion,  was  circumcised  adult;  but 
his  future  offspring  at  eight  days  old.  The  un- 
circumcised  were  ordered  to  be  cut  off  (14): 
for  the  neglect  of  circumcision  was  in  fact  a 
rejection  of  the  covenant;  and  the  imcircum- 
80] 


^and  laughed,  and  said  in  his  heart, 
Shall  a  child  be  born  unto  him  that  is  an 
hundred  years  old?  and  shall  Sarah,  that 
is  ninety  years  old,  bear? 

1 8  And  Abraham  said  unto  God,  ^  Oh, 
that  Ishmael  might  live  before  thee! 

1 9  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  And  as  for  Ishmael,  I  have  heard 
thee:  Behold,  ^  I  have  blessed  him,  and 
will  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,  whom  Sarah  shall  bear  unto 
thee  ^  at  this  set  time  in  the  next  year. 


e  18:12.  21:6.  Rom.  4:19,20. 

f  Jer.  32:39.   Acts  2:39. 

g  13:10— 14.     21.2,3.      2    Kings 

4:16,17.  Luke  1:13—20.  Rom. 

9:6—9.  Gal.  4:28— 31. 


hl6:10— 12.25:12— 18. 
121:10—12.    26:2—5.    46:1.  48: 
15.   Ex.  2:24.  3:6.    Heb.  11:9. 
k21.2.  Job  14:13.  Acts  1:7. 


cised  in  heart  will  be  separated  for  ever  from  the 
Lord  and  his  people.  Doubtless  the  parent 
would  be  chargeable  witli  the  guilt  of  his  neg- 
lect, and  not  the  child  till  grown  up.  (j\"o<e, 
Matt.  28:19,20.) 

V.  13.  In  your  Jlesh.]  The  outward  seal  of 
the  covenant  would  remain  in  the  flesh  of 
Abraham,  and  Isaac,  and  their  posterity,  and 
of  all  who  were  thus  incorporated  among  them; 
for  the  use  of  circumcision,  as  a  religious  rite, 
would  distinguish  them  from  other  people. 

V.  15, 16.  Sarai  signifies  myfrincess;  Sarah, 
a  princess,  to  others  as  well  as  to  Abraham: 
implying  how  honorable  her  name  would  be  in 
the  whole  church  of  God,  as  well  as  in  Abra- 
ham's family.     {JIarg.  Ref.) 

V.  17.  When  Abraham  heard  the  words  of 
God,  he  again  prostrated  himself  in  reveren- 
tial worship,  and  laughed,  in  admiring  faith 
and  joyful  gratitude  — He  himself  was  born 
when  Terah  was  a  hundred  and  thirty  years 
old,  as  it  is  generally  calculated;  [J^ote,  11:26, 
27.)  but,  in  the  course  of  the  last  hundred 
years,  it  seems  to  have  become  very  uncom- 
mon, for  men  to  have  children  at  so  advanced 
an  age.  He  had  been  so  long  married  to  Saraii, 
and  she  was  now  so  far  advanced  in  years,  con- 
tinuing barren,  that  it  seems  he  had  given  up 
all  expectation  of  having  seed  by  her:  and, 
previously  to  this  explicit  declaration,  thought 
that  the  promises  would  be  fulfilled  in  Ish- 
mael. 

V.  18.  Though  Abraham  '■^staggered  not  at 
the  promise  through  unbelief,  but  was  strong 
in  faith  giving  glory  to  God;"  yet,  he  seems  to 
have  liad  some  struggle  -with  unbelief  in  .vhich 
he  came  off  victorious,  through  the  repealed 
assurances  which  the  Lord  gave  him. — This 
verse,  however,  may  be  interpreted  as  a  natu- 
ral and  earnest  desire  that  Ishmael  might  have 
a  blessing  also:  and  not  be  excluded  from  the 
favor  of  God,  or  separated  from  his  worship- 
pers, though  the  promised  Seed  was  not  to  de- 
scend from  him. 

V.  19 — 21.  It  was  the  purpose  of  God,  that 
Christ  should  descend  from  Isaac  and  his  son 


B.  C.  1898. 


CHAPTER  XVIII. 


B.  C.  1898. 


22  And  He  left  off  '  talking  with  him, 
and  God  went  up  from  Abraham. 

23  IF  And  Abraham  took  Ishmael  his 
son,  and  all  that  were  born  in  his  house, 
and  all  that  were  bought  with  his  money, 
every  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  was  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  Abra- 
ham circumcised,  and  Ishmael  his  son. 

27  And  all  the  men  of  his  house,  born 
in  the  house,  and  bought  with  money  of 
the  stranger,  were  p  circumcised  with 
him. 


I  3.  18;33.  35;9— 15.   Ex.  20:22. 

Num.  12:6—8.  Deut.  5:4.  John 

1:13.  10:30. 
iti  18:19.   34:24.    Josh.    5.2—9. 

Acls    16:3.      Rom.    2:25 — 29. 


4:9—12.   1  Cor.  7:18,19. 

6:6.6:15. 
n  1,17.  Rom.  4:1950. 
ol2;4.  22:3,4.   Ps.  119:60. 
p  18:19. 


Gal. 


Jacob:  in  that  family  true  religion  was  chiefly 
supported;  to  them  Canaan,  the  type  of  heaven, 
was  granted;  and  they  represented  the  spiritu- 
al Seed  of  Abraham.  Yet  Islimael  and  others, 
after  this  limitation,  being  at  that  time  a  part 
of  the  visible  church,  were  commanded  to  be 
circumcised;  and  we  are  not  authorized,  from 
the  circumstance  of  the  covenant  concerning 
tlie  promised  Seed  being  restricted  to  the  line 
of  Isaac,  to  detei'mine  that  any  of  them  finally 
perished.  [JSTotes,  16:10 — 12.) — Ishmael  was  the 
son  of  a  bond-woman:  how  unlikely  that  his 
sons  should  be  twelve  princes,  even  when  the 
twelve  sons  of  Jacob  were  onlj'  shepherds! — 
His  name  Isaac.']     JVo^f,  21:3,4. 

V.  22.  Left  off,  &c.]  The  whole  narration 
suggests  the  idea  of  a  personal  confcicnce; 
and  leaves  no  reasonable  ground  of  doubt, 
wliether  he,  who  here  calls  himself  "the  Ai,- 
IMIGHTY  God,"  was  the  same  as  afterwards  in 
Imman  nature  said,  "I  and  my  Father  are 
One;"  and,  "He  that  hath  seen  me,  hath  seen 
the  Father."     [Marg.  Ref.) 

V.  23 — 27.  Abraham  prepared  every  thing 
for  immediate  and  exact  obedience,  in  a  painful 
appointment,  against  which  many  objections 
might  have  been  urged,  and  which  miglit  seem 
even  to  counteract  the  accomplishment  of  the 
promise  sealed  by  it:  and  this  obedience  was 
not  peculiar  to  him,  but  was  imitated  by  his 
household,  who  seem  to  have  made  no  opposi- 
tion; and  we  may  conclude  that  many  of  them 
were  partakers  of  his  faith. 


PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  Lord,  from  time  to  time,  vouchsafes  to 
his  servants  peculiarmanifestationsof  his  pres- 
ence and  favor,  and  seasons  of  special  consola- 
tion: yet  their  daily  walk  witli  him  must  be 
maintained  by  that  faith,  which  "sees  Him  who 
is  invisible." — With  ho^vever  long  delays,  and 
great  discouragements,  the  faith  of  true  be- 
lievers may  be  tried,  God  will  strengthen  it: 
and  they  who  walk  before  him,  trust  in  him, 
and  wait  for  him,  shall  never  be  ashamed. — It 
is  our  part  to  look  to  our  own  temper  and  con- ! 

Vol..   I.  11 


CHAP.  XVIII. 

The  luoti  ap;ain  appears  to  Abraham,  who  entertains  angeh,  !  — 
8.  A  son  is  promised  to  Sarah,  at  which  she  laughs,  and  her 
misconduct  is  rebuked,  9 — 15.  The  Lord  discovers  to  Abra- 
ham his  purpose  of  destroying;  Sodom,  &c.  16 — 22;  who  earn- 
estly intercedes  for  the  inhabitants,  23 — 33. 

ND  the  Lord  ^  appeared  unto  him 
in  the  plains  of  '' Mamre:  and  he 
sat  in  the  tent-door  in  the  heat  of  the 
day. 

2  And  he  lifted  up  his  eyes  and  look- 
ed, and  lo,  *=  three  men  stood  by  him: 
and  when  he  saw  </iem,  he  ran  to  meet 
them  from  the  tent-door,  and  "^  bowed 
himself  toward  the  ground; 

3  And  said.  My  Lord,  if  now  I  have 
found  favor  in  thy  sight,  pass  not  away, 
I  pray  thee,  from  thy  servant. 

4  Let  a  litde  water,  I  pray  you,'  be 
fetched,  and  ^wash  your  feet,  and  rest 
yourselves  under  the  tree. 

5  And  ''  I  will  fetch  a  morsel  of  bread, 


a  16:1.     17:1—3,22.    26:2.   43:3. 
Ex.  4:1.  2Chr.  1:7.     Acts  7:2. 
b  13:18.  14:13. 
c  22.  19:1. 
d  23:7.  33:3—7.  44:14.     Ruth  2: 


10.  2  Kings  2:16. 
e  19:2.  24:32.  43:24.    1  Sam.  25: 

41.  I,uke  7:44.  John  13:5— 15. 

1  Tim.  5:10. 
fjudg.  6:18.  13:15. 


duct;  and  to  leave  all  in  bis  hands,  who  is  all-suf- 
ficient and  almighty;  and  who,  for  the  purposes 
of  his  own  glory,  often  delays  to  in'erpose,  till 
expectation  from  every  other  quarter  fails. — 
But  let  us  well  consider,  that  the  Lord's  gra- 
cious condescensions  should  excite  our  adoring 
reverence,  lest  we  forget  who  He  is,  and  what 
we  are!  [Ps.  89:7.  Heh.  12:28.  Rev.  15:4.) 
V.  9—27. 
Not  only  the  doctrines  of  revelation,  but  the 
very  seals' of  the  new  covenant,  remind  us  that 
we  are  guilty  and  polluted,  evince  our  need  of 
atoning  blood,  and  point  to  the  promised  Sav- 
ior; they  teacli  us  to  exercise  faith  in  him;  and 
prove,  tiiat  without  regeneration,  sanctification 
by  his  Spirit,  and  the  mortification  of  our  cor- 
rupt and  sensual  inclinations,  we  cannot  bear 
a  covenant-relation  to  him.  Let  us  then  re- 
member, that  the  true  "circumcision  is  that  of 
the  heart,  by  the  Spirit;"  that  they  are  "the 
true  circumcision,  who  worship  God  in  the 
Spirit,  and  rejoice  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh;"  [mde,  Phil.  3:1—7.) 
and  that,  both  under  the  old  and  the  new  dispen- 
sation, many  have  had  the  external  profession, 
the  sacramental  sign,  and  the  outward  sea!, 
who  were  never  "sealed  by  the  holj--  Spirit 
of  promise." — True  faith  evidences  itself  by 
prompt  and  unreserved  obedience  in  the  most 
difficult  instances:  and  if  our  faith  be  of  this 
kind,  we  may  be  confident  that  God  is  our  God 
and  everlasting  Portion;  that  the  everlasting 
covenant  is  confirmed  to  us,  by  the  security 
vouchsafed  to  Abraham;  and  that  he,  who  has 
given  us  a  new  heart,  hath  also  "given  us  a 
new  name,  wiiich  no  man  knowcth,  save  he 
who  receivcth  if."  [J^ote,  Rev.  2:17.)  And 
while  we  thankfully  embrace  the  pledges  of 
his  love,  and  make  open  pi-ofession  of  our  faith; 
let  us  not  forget  to  seek  in  earnest  prayer,  th," 
same  blessings  for  our  children,  our  servant.v, 
and  all  rnnnected  with  us. 

NOTES. 
Chap.  XVIII.     V.  1,  2.     It  is  here  expressly 
said,  that  "Jehovah  appeared  to  Abraham,"  or 

[81 


B.  C.  1898. 


GENESIS. 


B.  C.  1898. 


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  hast  said. 

6  And  Abraham  hastened  into  the 
tent  unto  Sarah,  and  said,  f  Make  ready 
quickly  s  three  measures  of  fine  meal, 
knead  it,  and  make  cakes  upon  the 
hearth. 

7  And  Abraham  ^  ran  unto  the  herd, 
and  fetched  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. 

9  And  they  said  unto  him,  ™  Where  is 
Sarah  (hy  wife?  And  he  said,  Behold,  "  in 
the  tent. 

10  And  °  He  said,  I  will  certainly  re- 
turn unto  thee  p  according  to  the  time 
of  hfe;  and  lo,  "^  Sarah  thy  wife  shall  have 
a  son.  And  Sarah  heard  it  in  the  tent- 
door,  which  u-as  behind  him. 


*  UKh.  stay.  Jadg.  19:5. 

t  Heb.  ye  ha-ve  passed.  19:8. 

i  Heb.  hasten. 

e  Is.  32:3.  Luke  10:38—40.  Acts 

I(i:15.   Rom.  12:13.    Gal.  5:13. 

H.:b.  13:2.  1  Pet.  -1:9. 
li  19:3.    Am.  ti:4.     Matt.   22:4. 

J.iike  15:23,21,30 
.     Deut.  32:14. 


k  Luke  12:37.    17:8.   John  12:2. 

Rev.  3:20. 
1  Luke  24:30,43.  Acts  10:41. 
m  4:9. 

n24:ti7.  31:33.  Tit.  2:5. 
o  13,14.  16:10.  22:15,16. 
p  17:21.21:2.  2  Kings  4:16,17. 
q  17:19.  Judg.  13:3—5.  Luke  1: 

13.  Rom.  9:9.  Gal.  4:23,28. 


was  seen  by  him;  and  the  manner  of  this  ap~ 
ppcirance  is  afterwards  related. — Abraham  was 
waiting-  for  an  opportunity  of  exercising-  hospi- 
tality, by  entertaining-  any  weary  traveller, 
who  mig-ht  need  refreshment  and  a  cooling- 
shade;  (for  inns  were  not  then  to  be  met  with, 
as  among-  us;)  and  at  that  time  three  persons, 
appearing-  as  men,  presented  themselves  before 
him.  It  is  g-enerally  ag-reed,  that  two  of  these 
were  created  ang-els;  but  many  infer  from  the 
context,  that  tlie  other  was  the  eternal  Son 
visibly  appearing-  as  in  human  form.  Indeed, 
there  is  not  the  least  intimaiion  in  the  narrative 
of  any  other  appearance,  except  that  of  the 
three  men  whom  Abraham  entertained.  If 
this  were  the  only  instance,  in  which  lang-iiag-e 
naturally  suited  to  warrant  such  a  conclusion 
%vas  used,  it  would  not  be  proper  to  g-round 
much  upon  it:  but  passages  frequently  occur, 
which  seem  incapable  of  any  other  construc- 
tion, without  having-  recourse  to  human  tradi- 
tion, in  explaining:  the  words  of  inspiration, 
even  that  very  tradition  which  our  Lord  oppos- 
ed; [Mark  7:9.)  and  thus  implying-  that  the 
simple  narrative  of  the  sacred  historian  was 
calculated  to  mislead  the  unlearned.  iJ^ole, 
32:30.  Marg.  Ref.) 

V.  3 — 8.  Abraham  addressed  himself  to  one 
of  the  three,  who  appeared  to  have  the  pre- 
eminence; but,  it  is  probable,  he  did  not  at  first 
know  his  g-uests:  for  his  bowing-  to  them  seems 
to  have  been  rather  a  token  of  civil  respect,  as 
to  persons  who  appeared  venerable  and  honor- 
able, than  an  act  of  relig-ious  adoration.  [3Iarg. 
Jiff,  d.) — Washing  the  feet  was  customary  and 
necessary  in  those  hot  climates  where  only 
sandals  werd  worn;  and  the  several  particulars 
here  related  arc  suited  to  g-ive  us  an  idea  of 
82] 


1 1  Now  Abraham  and  Sarah  were  ■"  old, 
and  well  stricken  in  age:  and  it  ceased  to 
be  with  Sarah  after  ^  the  manner  of 
women. 

1 2  Therefore  Sarah  *  laughed  within 
herself,  saying.  After  I  am  Avaxed  old, 
shall  I  have  pleasure, "  my  lord  being  old 
also? 

13  And  the  Lord  said  unto  Abraham, 
Wherefore  did  Sarah  laugh,  saying, 
Shall  I  of  a  surety  bear  a  child,  which  am 
old? 

14  Is  ^  any  thing  too  hard  for  the  Loru? 
At  the  time  appointed  ^  I  will  return  unto 
thee,  according  to  the  time  of  life,  and 
Sarah  shall  have  a  son. 

15  Then  Sarah  ^  denied,  saying,  I 
laughed  not:  for  she  was  afraid.  And  he 
said,  ^  Nay,  but  thou  didst  laugh. 

[Practical  Observations.] 

16  IT  And  the  men  rose  up  from  thence, 
and  looked  towards  Sodom:  and  Abra- 
ham went  with  them  ^  to  bring  them  on 
the  way. 


r  17:24.    Luke  1:7,36.    Rom.  4: 

18—21. 
s  31:35. 
t  17:17.  21:6,7.    Luke  1:18—20, 

34,35.   Heb.  11:11,12. 
u  Kph.  .'i:33.  1  Pet.  3.6. 
V  Num.    11:23.    2    Kings  7:1,2. 

Jer.  32:17.  Zech.  8:6.  Matt.  3: 

9.  19:26.  Luke  1:37.  Eph.  3:20. 


Phil.  3.21.  4:13.  Heb.  11:19. 
X  10.  Deut.  30:3.  Ps.  90:13. 
y4:9.  12:13.  Job  2:l0.  John  18: 

17,25—27.  1  John  1:3. 
z  Ps.  44:21.  Prov.  12:19.    Mark 

2:3.  John  2:25.  Rom.  3:19. 
a  Acts  21:5.  Rom.  15:24.  3  John 

fi. 


the  simple,  liberal,  active,  and  oblig-ing-  hospi- 
tality of  the  ancient  patriarchs. — Butter.]  'We 
'read  of  c/i«?e*c  in  Homer,  Euripides,  Theocritus, 
'and  others;  yet  they  never  mention  butter:  nor 
'hath  Aristotle  a  word  about  it,  thoug-h  he  hath 
'sundry  observations  about  cheese.  For  butter 
'was  not  then  known  among-  the  Greeks.'  Bp. 
Patrick. 

V.  9 — 12.  This  attention  to  Abraham's  con- 
cerns would  gradually  shew  him  whom  he  had 
entertained.  At  first,  they  inquired  after  Sarah, 
who  was  in  her  tent:  and  then  one  of  them,  Jk- 
HovAH,  (as  it  must  appear  to  every  plain  read- 
er,) spake  to  Abraham  respecting-  that  promise 
as  his  own,  v/hich  had  been  given  in  the  fore- 
going chapter  by  the  almighty  God;  and  he  ex- 
pressly engaged  for  its  accomplishment!  (A'o^f, 
17:19 — 21.)  But  as  this  had  been  delayed,  till 
it  had  become  unprecedented,  according  to 
general  observation;  Sarah,  who  heard  what 
passed,  "laughed  within  herself;"  and  spake 
words,  not  very  dissimilar  to  those  of  Abraham 
in  the  preceding  chapter.  Yet  the  heart- 
searching  God  saw,  that  her's  was  the  expres- 
sion of  unbelief;  and  his,  of  faith,  admiration, 
and  joj'. — "According  to  the  time  of  life,"  is 
supposed  to  mean  the  usual  term  of  pregnancy. 
— It  is  observable,  that  from  this  very  speech 
of  Sarah,  the  apostle  Peter  quotes  her  words 
concerning  Abraham,  in  which  she  calls  him, 
"My  lord,"  as  a  commendable  instance  of  her 
dutiful  suijjection  to  himi  (1  Pet.  3:6.) 

V.  13 — 15.  Here  the  speaker  is  expressly 
called  Jehovah. — By  manifesting  that  he  was 
acquainted  with  what  Sarah  did  secretly,  he 
shewed  that  he  could  accomplish  his  word, 
however  contrary  to  the  ordinarj^  course  of 
things.     The  conduct  of  Sarah  shewed  great 


B.  C.  1898. 


CHAPTER  XVIII. 


B.  C.   1898. 


17  And  the  Lord  said,  ''Shall  I  hide 
from  Abraham  that  thing  which  I  do; 

18  Seeing  that  Abraham  shall  surely 
•=  become  a  great  and  mighty  nation,  and 
all  the  nations  of  the  earth  shall  be  bless- 
ed in  him? 

19  For  '^  I  know  him,  that  he  Avill 
®  command  his  children  and  his  house- 
hold after  him,  and  they  shall  keep  the 
way  of  the  Lord,  to  do  justice  and  judg- 
ment: ^  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of 
him. 

20  And  the  Lord  said.  Because  s  the 
cry  of  Sodom  and  Gomorrah  is  great, 
and  because  their  ^  sin  is  very  griev- 
ous; 

21  I  will  'go  down  now,  and  "^  see 
whether  they  have  done  altogether  ac- 
cording to  the  cry  of  it,  which  is  come 
unto  me;  and  if  not,  '  I  will  know. 

22  And  ™  the  men  turned  their  faces 
from  thence,  and  went  toward  Sodom: 
but   Abraham    "  stood    yet    before    the 

IjORD.  [Practical  Observations.] 

23  IT  And  Abraham  °  drew  near,  and 


t>  2  Kin-s  4:27.   Ps.  25:U.  Am. 

3:'.  John  15:15.  .Tarn.  2:23. 
c  See  on   12:2,3.-22:17,18.    Ps. 

72:17.   Acts  3:25,26.   Gal.  3:8, 

14.  Eph.  1:3. 
d  2  Sam.  7:20.  Ps.  1:6.  John  21: 

17.  2  Tim.  2:19. 
e  17:23—27.  Deut.  4:9,10.  6:6,7. 

11:19-21.32:46.   Josh.  24:15. 

Job  1:5.    Ps.  78:5— 8.    Prov.  6: 

20,21.22:6.    Eph.  6.4.    1  Tim'. 

3:4,5,12.  2  Tim.  1:5.  3:15. 
f  1  Sam.  2:30,31.  Acts  27:23,24, 


31. 

g4:lO.  19:13.  Jam.  6:4. 

h  13:13. 

i  11:6,7.  Ex.  3:8.  33:5.  Mic.  1:3. 

John  6:33.  1  Thes.  4:16. 
k  Jer.  17:1.    Zeph.    1:12.    Heb. 

4:13. 
1  Deut.  8:2.  13:3. 
m  2.  19:1. 
n  Ps.  106:23.   Jer.    15:1.    18:20. 

Ez.  22:.'!0.  Acts  7:55. 
oPs.  73:23.  Jer.  30:21.  Heb.  10: 

22. 


weakness,  and  was  exceeding'ly  faulty;  yet  the 
rebuke  was  very  gentle,  and  connected  with  a 
renewal  of  the  promise! 

V.  17.  The  Lord  would  not  conceal  from 
"Abraham  his  friend,"  his  intention  of  destroy- 
ing the  cities  of  the  plain;  for  he  was  concern- 
ed in  the  event,  both  on  account  of  Lot,  and  as 
tlie  inheritance  of  the  adjacent  countries  was 
covenanted  to  his  posterity.  God  would  also 
give  his  servant  an  opportunity  to  intercede 
for  the  criminals;  and  shew  him  the  reasons  of 
his  conduct,  that  he  might  approve  of  it,  and 
glorify  him  on  that  account.  [J^ote,  John  15: 
12—16.) 

V.  18,  19.  The  promises  to  Abraham  and 
his  posterity,  and,  tlirough  Christ,  to  the  na- 
tions of  the  earth,  were  absolute;  yet  Abraliam'a 
conduct  was  an  essential  part  of  the  gracious 
plan.  The  Lord  also  approved  his  servant's  in- 
tegrity, piety,  and  zeal;  and  knew  that  he  would 
pcrseveringly  instruct  his  family,  set  them  a 
good  example,  and  pray  for  them;  and  use  hi.s 
authority  in  restraining  evil,  and  promoting- 
justice  and  godliness  among  them.  Of  this  he 
had  just  before  given  a  remarkable  proof,  by 
obeying  the  Lord's  command  in  circumcising 
himself  and  family.  He  would  also  train  up 
Isaac  in  the  same  pious  manner;  and  thus 
the  way  would  be  prepared,  for  the  promis- 
ed blessings  to  be  conferred  on  his  posterity. 

V.  20,  21.    The  just  judge  does  not  pronounce 
sentence  on  mere    rumor;  but  ascertains  the 
niinal's    guilt,    before     he     executes    ven- 


ci 


geance.      Thus   the    Lord    declared,   that  he 


said,  I*  Wilt  thou  also  destroy  the  righ!- 
eous  with  the  wicked? 

24  Peradventure  *i  there  be  fifty  right- 
eous within  the  city:  wilt  thou  also  destroy 
and  not  '  spare  the  place  for  the  fifty 
righteous  that  are  therein? 

25  That  ^  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  citj-, 
then  I  will  spare  all  the  place  for  their 
sakes. 

27  And  Abraham  answered  and  said. 
Behold  now,  ^  I  have  taken  upon  me  to 
speak  unto  the  Lord,  which  am  but  *  dust 
and  ashes. 

28  Peradventure  there  shall  lack  five 
of  the  fifty  righteous:  ^  wilt  thou  destroy 
all  the  city  for  lack  offivel  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 


p20.4.  Num.  16:22.  2  Sam.  24: 

17.  Ps.  11:4—7.  Kom.  3:6,6. 
q  32.  Is.  1:9.  Jer.  5:1.    Matt.  7: 

13,14. 
r  Acts  27:24. 
s  Jer.  12:1. 
t  Job  8:20.  9:22,23.  Ec.  7:15.  B: 

12,13.  Is.  3:10,11.  57:1,2.   Mai. 

3:18. 
u  Job  8:3.  34:17— 19.   Ps.  68:11. 

94:2.93:9.  Rom.  3:6. 


X  John  5:22—27.  2  Cor.  5:10. 
y  Is.  65:3.  Ez.  22:30.  Matt.  24: 

22. 
z30— 32.  Ezra  9:6.  Job  42:6  — 

8.  Is.  6:5. 
a  2:7.  3:19.    Job  4:19.    Ps.  8:4. 

1*1:3.  Ec.  12:7.  Is.  64:3.  1  Cur. 

15:47,48.    2  Cor.  5:1. 
b  Num.  14:17— 19.   1  Kings  20: 

32,33.  Job  23:3,4. 
c  26,29. 


would  impartially  judge  and  punish  the  guilty 
cities,  on  full  proof  of  their  atrocious  wicked- 
ness. 

V.  22.  The  two,  whom  we  suppose  to  have 
been  created  angels,  departed  at  this  time; 
and  accordingly  two  entered  Sodom  at  evening*: 
while  the  One,  called  Jf.hovah  throughout 
tlie  chapter,  continued  with  Abraham,  who 
"stood  yet  before  the  Lord;"  before  the  same 
Person  with  whom  he  had  hitherto  been  com- 
muning. 

V.  23 — 26.  When  Abraham  "engaged  his 
heart"  to  intercede  for  the  devoted  cities: 
[J^ote,  Jer.  30:19—22,  v.  22.J  he  assumed  it  as 
an  unquestionable  truth,  tnat  "the  Judge  of 
all  the  earth  would  do  right."  But,  knowing  how 
"the  righteous  Lord  delighteth  in  mercy,"  he 
not  onij' pleaded  that  the  pious  remnant  miglit 
be  preserved,  but  likewise  that  the  rest  might  be 
spared  for  their  snkes. — 'He  does  not  plead,  tli:it 
'the  wicked  may  be  spared  for  their  oum  sakca. 
'or  because  it  would  be  too  severe  to  destroy 
'them. — This  would  have  been  siding  with  sin- 
'ners  against  God! — Thus  Christ  makes  inter- 
'cession  for  sinners;  not  by  arraigning  the  di- 
'vine  law,  not  by  alleg-ing  aught  in  extenuation 
'of  human  guilt;  but  by  pleading  his  own  obe- 
'dience  unto  death.'  Fuller. 

V.  27,  28.  While  Abraham,  with  magnani- 
mous philanthropy',  pleaded  for  the  guilt}'  cities; 
he  did  not  forget  that  he  himself  was  but  "dust 
and  ashes,"  a  poor,  sinful,  dying  man — His  ar- 
g-ument  also  was  very  ingenious:  he  had  obtain- 
ed from  the  divine  condescension  an  assurance, 

[83 


B.  C.  1898. 


GENESIS. 


B.  C.  1898. 


forty  found  there.     And  He  said,  I  will 
not  do  it  for  forty's  sake. 

30  And  he  said  unto  him,  "^Oh,  let  not 
the  Lord  be  angry,  and  I  will  speak: 
Peradventure  there  shall  thirty  be  found 
there.  And  He  said,  I  will  not  do  //,  if 
I  find  thirty  there. 

31  And  he  said,  *  Behold  now  I  have 
taken  upon  me  to  speak  unto  the  Lord: 
Peradventure  there  shall  be  twenty  found 
there.  And  He  said,  1  will  not  destroy  it 
for  twenty's  sake. 


<]  44;18.  Jiidg.  6  39. 
—  16.  Is.  66:8,9. 


Estb.  4:11 


e  21.    Luke  11:3.  18:1.    Eph.  6: 
13.  HKb.4:16. 


that  Sodom  should  be  saved,  if  fifty  righteous 
persons  could  be  found  in  it;  and  would  the 
merciful  God  destroy  the  whole  city  for  Ihewant 
of  only  Jive  of  that  number? 

V.  32.  Ten.']  It  is  probable,  that  Abraham 
thought  that  he  had  now  got  within  the  limits  of 
Lot's  family;  if,  however,  there  were  not  that 
small  number  in  Sodom  and  its  dependencies, 
he  must  allow  the  justice  of  the  sentence. — 'Not 
'a  soul  seems  to  have  been  won  over,  by  Lot's 
'residence  in  the  place,  to  the  worship  of  the 
'true  God.'   Fuller. 

V.  33.  Surely  this  is  calculated  to  convey  to 
us  the  idea  ci  a  visible  appearance  and  a  per- 
sonal conference!  But  "no  man  hath  seen  God 
at  any  time;  the  only-begotten  Son,  who  is  in 
the  bosom  of  the  Father,  he  hath  declared 
him:"  and  thence  we  infer,  that  this  was  an  an- 
ticipation of  the  future  incarnation  of  the  Son 
of  God. 

PRACTICAL  OBSERVATIONS. 

V.  1—15. 
We  should  not  "be  forgetful  to  entertain 
strangers;  for  thereby  some  have  entertained 
angels  unawares;"  nay,  the  Lord  of  angels  him- 
self; as  indeed  we  always  do,  wlien  for  his  sake 
we  entertain  one  of  the  least  of  his  brethren. — 
Cheerful  liberality,  and  an  obliging  manner  in 
shewing  kindness,  are  great  ornaments  to  true 
piety:  and  wealth,  used  to  pious  and  beneficent 
purposes,  becomes  indeed  a  blessing  to  the  pos- 
sessor and  to  many  others. — Though  our  con- 
descending Lord  does  not  vouchsafe  to  us  his 
personal  visits,  yet  still,  by  his  word  and  Spirit, 
he  "stands  at  the  door  and  knocks;"  and  when 
we  are  inclined  to  open,  he  deigns  to  enter; 
and  by  his  gracious  consolations  provides  a  rich 
entertainment,  on  which  "he  sups  with  us,  and 
we  with  him."  rjVo/e,  Bev.  3:20— 22.)— Even 
the  strongest  believers  need  repeated  confir- 
mations of  their  faith,  and  in  trying  circumstan- 
ces sometimes  "stagger  through  unbelief." — 
One  sin  is  commonly  the  introduction  to  another: 
and  it  is  hardly  to  be  expected  that  we  should 
strictly  adhere  to  truth,  when  we  allow  our- 
selvcsto  question  the  divine  veracity:  but  those 
"whom  the  Lord  loves,  he  rebukes,"  silences, 
and  brings  to  repentance,  when  they  sin  against 
him. — The  same  action  may  in  some  cases  be 
either  good,  or  bad,  as  it  springs  from  opposite 
internal  principles. — Our  discouragements  also 
would  be  greatly  removed,  and  oiir  temptations 
prevented,  did  we  more  fully  realize  the  almigh- 
ty power  of  God,  as  engaged  to  fulfil  his  largest 
promises. 

V.  16—22. 
The  righteous  Lord  exactly  determines  the 
degree  of  criminality,  both  of  individuals  and 
nations,  and  proportions  his  punishments  to 
their  sins;  but,  alas!  the  more  particular  the 
84] 


32  And  he  said,  *"  Oh,  let  not  the  Lord 
be  angry,  and  I  will  speak  yet  but  this 
once:  Peradventure  ten  shall  be  found 
there.  And  s  He  said,  I  will  not  destroy 
it  for  ten's  sake. 

33  And  the  Loud  went  his  way,  as 
soon  as  he  had  left  communing  with 
Abraham:  '  and  Abraham  returned  unto 
his  place. 


f  Prov.  15:8.  Is.  62:6,T  Jam.  5: 

16—17.   1  John  6:16,16. 
g  Ex.  34:6,7.   Ps.  86:5.    Mic.  7; 


18.  Eph.  3:20. 
h  16,22.  32:26. 
i  31:55. 


scrutiny  is,  the  more  numerous  and  atrocious 
abominations  are  generally  detected  and  ex- 
posed— "The  secret  of  the  Lord  is  with  them 
that  fear  him:"  and  whether  he  does,  or  does 
not,  discover  to  his  people  what  he  is  about  to 
do,  he  will  eventually  satisfy  them  of  his  wis- 
dom and  justice  in  his  most  awful  judgments  on 
the  wicked;  so  that  the  whole  will  animate 
their  admiring  adorations  and  praises. — He 
graciously  notices  our  attention  to  family-reli- 
gion: and  when  we  use  our  authority,  and  abili- 
ty, in  governing  and  instructing  our  house- 
holds, it  is  not  only  an  acceptable  service,  and 
conducive  to  the  diffusion  and  continuance  of 
piety  in  the  world;  but  is  also  the  means  of  en- 
tailing spiritual  advantages  on  our  posterity: 
while  the  neglect  of  it  is  often  visited  by  sore 
judgments  on  them,  as  in  the  case  of  Lot,  of 
Eli,  and  of  Jehoshaphat. 

V.  23—33. 
"The  effectual  fervent  prayer  of  a  righteous 
man  availeth  much:"  and  the  ungodly  are  little 
aware  how  deeply  they  are  indebted,  as  to  tem- 
poral comforts,  and  that  long-suffering,  which 
frequently  makes  way  for  their  conversion  and 
salvation,  to  the  prayers  of  the  very  persons 
whom  they  despise  and  injure;  nay,  a  number 
in  any  nation  or  city,  who  stand  in  the  gap  by 
their  intercessions  and  exertions,  are  a  strong- 
er defence,  than  armies,  navies,  or  fortifica- 
tions  It  is  our  duty  and  privilege  thus  to  stand 

before  the  Lord,  not  only  in  behalf  of  our  rela- 
tives, friends,  brethren,  and  countrj^,  but  like- 
wise of  all  on  whom  we  apprehend  the  wrath 
of  God  is  about  to  be  poured:  and  to  fill  our 
mouth  with  arguments,  and  order  our  cause  be- 
fore him  in  the  best  manner  we  can.  And 
thougli  our  unworthiness  and  vilcness,  compar- 
ed with  his  majesty  and  holiness,  must  frequent- 
ly excite  a  consciousness,  how  unmeet  we  are, 
thus  "to  engage  our  hearts  to  approach  unto 
God;"  yet,  coming  through  our  great  and  mer- 
ciful  High  Priest  to  a  throne  of  Grace,  we, 
sinful  dust  and  ashes,  need  not  fear,  that  the 
Lord  will  be  angry  at  our  humble,  compassion- 
ate, and  fervent  petitions:  for  they  are  "spirit- 
ual sacrifices,  acceptable  to  God  through  Je- 
sus Christ."  We  shall  always  find  him  more 
ready  to  hear,  than  we  to  ask;  and  shall  com- 
monly discontinue  our  requests,  before  he  ceas- 
es to  grant  them.  Yet  in  many  cases  we  must 
be  satisfied  with  the  assurance,  that  our  "pray- 
ers will  return  into  our  own  bosom." — In  pray- 
ing for  sinners,  we  should  be  careful  not  to 
impeach  the  justice  of  God  in  their  condemna- 
tion: for  we  could  not  desire,  that  the  destruc- 
tion of  the  finally  impenitent  should  be  pre- 
vented.— The  Lord  will  by  no  means  deal  alike 
with  the  righteous  and  the  wicked.  "That  he  far 
from  him:  Shall  not  the  Judge  of  all  the  earth  do 
right?"  Yet  the  best  of  men  are  sinners,  and  may 


B.  C.  1898. 


CHAPTER  XIX. 


B.  C.  1898. 


CHAP.  XIX. 

Lot  entertains  two  angels,  1 — 3.  The  abandoned  Sodomites  are 
smitten  with  blindness,  4 — 11.  Lot  is  warned,  and  in  vain 
warns  his  sons-in-law,  12—14.  He  is  directed  to  flee  with  his 
family  to  the  mountain,  but  obtains  leave  to  retire  to  Zoar,  15 
— 23.  Sodom  and  Gomorrah  are  destroyed;  and  Lot's  wife, 
looking  back,  becomes  a  pillar  of  salt,  24—26.  Abraham  be- 
holds the  destruction  of  Sodom,  &c.  27 — 29.  liOt  retires  from 
Zoar;  and  is  betrayed  into  drunkenness  and  incest;  30 — 35.  The 
birth  of  Moab  and  Aramon,  SB — 38. 

AND  there  came  ^  two  angels  to  Sod- 
om at  even;  and  Lot  sat  in  the 
gate  of  Sodom:  and  Lot  seeing  them,  ^  rose 
up  to  meet  them;  and  he  bowed  himself 
with  his  face  toward  the  ground; 

2  And  he  said,  Behold  now,  my  lords, 
turn  in,  I  pray  you,  into  your  servant's 
house,  and  tarry  all  night,  and  wash  your 
feet,  and  ye  shall  arise  up  early,  and  go 
on  your  ways.  And  they  said,  "^  Nay,  bat 
we  will  abide  in  the  street  all  night. 

3  And  he  ^  pressed  upon  them  greatly; 
and  they  turned  in  unto  him,  and  entered 
into  his  house:  and  he  made  them  ^  a  feast, 
and  did  bake  ^  unleavened  bread,  and 
they  did  eat. 

4  IF  But  s  before  they  lay  down,  the 
men  of  the  city,  even  the  men  of  Sodom, 
compassed  the  house  round,  both  old  and 
young,  ^  all  the  people  from  every  quar- 
ter. 

a  18:1,2,22. 

b  18:2—5.  Job  31:32.  Heb.  13:2. 

c  Judg.  19:11-21.  Luke  24:28, 

29.  Acts  16:15. 
d  2  Kings  4:8.    Luke    14.23.    2 

Cor.  5:14. 


e  18:6 — 8. 21:8.  Luke  6:29.  John 


12:2. 
f  Ex.  12:15,39.    Judg.  6:19.  1 

Sam.  28:24.  1  Cor.  5:8. 
g  Prov.  4:16.  6:18. 
h  13:13.  18:20.  Ex.  16:2.  Jer.  5: 

1—6,31.  Matt.  27:20—25. 


justly  be  involved  in  public  calamities;  especially 
when  they  have  not  decidedly  protested  against 
prevailing-  impiety,  and  separated  from  the  wick- 
ed: but  God  Avill  make  a  more  exact  discrimina- 
tion in  a  future  world.  He  delig-hteth,  however, 
in  mercy;  and  for  the  sake  of  a  few  who  really 
serve  him,  he  often  prolongs  the  tranquillity 
and  preserves  the  lives  of  multitudes;  so  that 
believers  are  not  only  blessed,  but  a  blessing 
wherever  they  live.  The  good  Lord  be  pleased 
to  increase  the  number  of  them  in  our  land, 
and  in  every  part  of  the  world! 

NOTES. 
Chap.  XIX.  V.  1.  The  sacred  historian, 
more  agreeably  occupied,  as  it  were,  by  the 
history  of  faithful  Abraham,  had  for  some  time 
been  silent  as  to  Lot:  but  in  this  chapter  he  is 
again  introduced,  though  not  greatly  to  his 
credit.  The  apostle  Peter  says,  that  "Lot  was 
vexed  with  the  filthy  conversation  of  the  wick 
ed;  for  that  righteous  man,  dwelling  among 
them,  in  seeing  and  hearing,  vexed  his  right- 
eous soul  from  day  to  day  with  their  unlawful 
deeds."  We  must  therefore  conclude,  that  his 
character  was  tipright,  and  on  the  whole  his 
example  good.  But  he  wanted  firmness,  and 
was  not  fit  for  the  situation,  into  which  he  had 
intruded  himself;  nor  was  be  able  to  "set  his 
face  like  a  flint"  against  the  wicked  inhabitants 
of  Sodom.  He  went  thither  from  unworthy 
motives,  and  continued  there  with  unwarrant- 
able pertinacity:  and  accordingly,  he  seems  to 
have  done  no  good,  and  to  have  got  much  harm 
himself,  and  his  family  still  more.  He  however 
waited  for  an  opportunity  of  entertaining 
strangers;  setting  an  example  of  hospitality  in 
the  midst  of  triumphant  abominations:  and  in 


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,  ^  1  pray  you,  brethren, '  do 
not  so  wickedly. 

8  Behold  now,  ™  I  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,  p  This  one  fellmo  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  xtsere 


\  Lev.  18:22.  20:13.  Judg.  19:22. 

Is.  1:9.3:9.  Ez.  16:49,51.  Matt. 

11:23,24.  Rom.  1:26,27.  1  Cor. 

6:9.  1  Tim.  1:10.  Jude  7. 
k  Judg.  19:23.  1  Sam.  30:23,24. 

Acts  17:26. 
1  Ex.  32:22. 
m  31—38.   42:37.    Judg.  19:24. 

Mark  9:6.  Rom.  3:8. 


nl8:5. 

o  1  Sam.  25:17.  Prov.  9:7,8.  Jer. 

3:3.  6:15.  8:12.  Matt.  7:6. 
p  13:12.    Ex.  2:14.   Acts  7:26— 

28.  2  Pet.  2:7,8. 
q  11:6.  1  Sam.  2:16.  Prov.  14:16. 

17:12.    27:3.     Ec.    9:3.    10:13. 

Dan.  3:19—22. 


this  he  imitated  Abraham. — Two  angels  appear- 
ed to  Lot,  and  He  who  spake  as  Jehovah  was 
not  sensibly  present.  Lot  must  be  delivered 
as  "a  righteous  man,"  and  in  regard  to  Abra- 
ham's intercession;  but  sharp  rebukes,  rather 
than  peculiar  honor  and  consolation,  were  most 
suited  to  his  case. — The  angels  appeared  to 
him  as  men;  but  there  seems  to  have  been  some- 
thing extraordinary  and  attractive  in  their 
form  and  manner. 

V.  2,  3.  In  order  to  evince  the  cordiality 
of  Lot's  invitations,  the  angels  at  first  declined 
them:  but  "he  pressed  on  them  greatly;"  aware 
that  insults  awaited  them  in  the  street.  (Kart- 
SiaaaTo.  Sept.     Marg.  Ref.  c,  d.) 

V.  4,  5.  This  simple  narration  conveys  more 
forcibly  an  idea  of  the  extreme  and  unparalleled 
wickedness  of  Sodom,  and  of  all  ranks  and  de- 
scriptions of  its  inhabitants,  than  the  most 
labored  descriptions  and  rhetorical  declama- 
tions could  have  done;  and  is  a  most  beau- 
tiful example  of  giving  intimations  concerning 
practices,  too  shameful  to  be  mentioned,  in  lan- 
guage which  excites  no  other  sensation  than 
horror  and  indignation. 

V.  6 — 9.  The  regard  to  the  rites  of  hospi- 
tality, which  Lot  expressed  on  this  occasion, 
was  very  commendable:  but,  having  used  all 
proper  means  of  preserving  his  guests,  he  ought 
to  have  left  the  cause  with  God;  and  on  no 
account  to  have  made  a  proposal  to  the  out- 
rageous Sodomites  concerning  his  daughters, 
which  was  entirely  inconsistent  with  every 
moral  obligation.  It  may  indeed  be  ascribed 
in  part  to  the  excessive  perturbation  of  his 
mind:  but  probably  his  judgment  was  rather 
perverted,  and  his  feelings  blunted,  by  the 
conversation    and   example   of   his   profligate 

[85 


B.C.  1898. 


GENESIS. 


B.  C. 1898. 


at  the  door  of  the  house  with  '  blindness, 
both  small  and  great:  so  that  ^  they  wea- 
ried themselves  to  find  the  door. 

1 2  IF  And  the  men  said  unto  Lot,  ^  Hast 
thou  here  any  besides?  "  son-in-law,  and 
thy  sons,  and  thy  daughters,  and  whatso- 
ever thou  hast  in  the  city,  bring  them  out 
of  this  place. 

13  For  we  will  destroy  this  place,  be- 
cause the  *  cry  of  them  is  waxen  great 
before  the  face  of  the  Lord,  and  ^  the 
Lord  hath  sent  us  to  destroy  it. 

14  And  Lot  went  out,  and  spake  unto 
his  sons-in-law,  which  married  his  daugh- 
ters, and  said,  '^  Up,  get  ye  out  of  this 
place;  for  the  Lord  will  destroy  this  city: 
but  he  seemed  ^  as  one  that  mocked  unto 
his  sons-in-law. 

15  And  when  the  morning  arose, 
then  the  angels  ^  hastened  Lot,  saying. 
Arise,  take  thy  wife,  and  thy  two  daugh- 
ters which  *  are  here;  lest  thou  be  con- 
sumed in  the  +  iniquity  of  the  city. 

[Practical  Observations.] 

16  And  while  he  •=  lingered,  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  mer- 
ciful unto  him:  and  they  ^  brought  him 
forth,  and  set  him  without  the  city. 

r2  Kings  6:18.  Acts  13:11. 

s  Ec.  10:]S. 

t  7:1.  Num.  1636.  Josh.  6:22,23. 

Jer.  32:39. 
u  14. 

X  18:20.  .lam.  5:4. 
y  1  Chr.21:l£,16.  Is.  37:36.  F.z. 

9:5,6.        Matt.    13:41,42,49,50. 

Acts  12:23.  Ker.  16:1—12. 
z  Num.  16:21,46.  Rev.  18:4—8. 
a  Ex.  9:21.    2  Chr.  30:10.  36:16. 

Prov.  29:1.  Jer.  5:12— 14.  Luke 

17:28—30.  Acts  17:32.   1  Thes. 


5:3. 
b  Num.  16:24—27.  Prov.  6:4,5. 

Luke    13:24,25.    2  Cor.     6:2. 

Heb.  3:7,8. 
*  Heb.  are  found. 
f  Or,  pnnisktnent. 
cPs.  119:60. 
d  Ex.  34:6.  Is.  63:9. 

Rom.  9:15,16,18. 

Tit.  3:5. 
e  Josh.  6:22.   Ps.  34:22.    2  Pet. 

2:9. 


Lam.  3.22. 
Eph.  2:4,5. 


neighbors.  (1  Cor.  15:33.)  He  thus,  however, 
gave  them  occasion,  by  violently  resenting-  so 
gentle  and  feeble  an  admonition,  to  manifest 
their  excessive  depravity,  in  the  most  striking 
manner  imaginable. 

V.  11.  Tlie  persons,  thus  smitten  with  blind- 
ness, seem  not  to  have  been  aware  of  their  real 
condition:  but,  supposing  they  saw  objects 
which  indeed  they  did  not  see,  they  were  en- 
tirely bewildered,  and  wearied  themselves  with 
seeking  the  door,  while  incapable  of  perceiv- 
ing where  it  really  was.  [J^otes,  2  Kings  6:18 
—20.) 

V.  1 3.  We  will  destroy  ...  the  Lord  hath  sent 
vs.']  This  is  the  language  of  servants  obe}'- 
ing  orders;  and  very  different  from  that  em- 
ployed in  the  preceding  chapter.    [Marg.  Ref.) 

V.  14,  15.  Probably  the  sons-in-laAv,  here 
mentioned,  had  married  other  daughters  of 
Lot;  who  either  were  dead,  or  th-^y  perished 
in  the  ruin  of  the  city.    (JVo/e,  Rev.  10:4 — 8.) 

V.  16 — 22.  Lot  was  forbidden  to  look  be- 
hind him;  as  this  would  indicate  great  reluc- 
tance to  leave  his  property  in  Sodom,  and  to 
quit  the  fertile  plain  which  had  so  long  ensnar- 
ed him.  Indeed,  his  attachment  was  so  strong 
to  Sodom,  and  his  lingering  so  criminal,  that  it 
was  an  instance  of  special  indulgence,  that  he 
was  not  left  to  loiter  till  it  was  too  late  to  es- 
86] 


1 7  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  mountain,  lest  thou  be 
consumed. 

1 8  And  Lot  said  unto  them,  ''  Oh,  not 
so,  my  Lord. 

1 9  Behold  now,  thy  servant  hath  found 
grace  in  thy  sight,  '  and  thou  hast  mag- 
nified thy  mercy,  which  thou  hast  shewed 
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  unto,  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:  p  for  I 
cannot  do  any  thing  till  thou  be  come 
thither.  Therefore  the  name  of  the  city 
was  "i  called  Zoar. 

23  The  sun  was  5  risen  upon  the  earth 
when  Lot  entered  into  Zoar. 

24  Then  ^  the  Lord  rained  upon  Sod- 


f  1   Sam.   19:11.    1  Kings  19:3. 

Msitt.    3:7.    24:16— 13.     Heb. 

2:3. 
g26.  Luke  n.31,32. 
h2Kin?s  5:11,12.     John  13:6— 

8.  Acts  9:13.  10:14. 
i  1  Tim.  1:14— )6. 
k  12:12,13.     1    Sam.  27:1.     Ps. 

77:7—11.  116:11.     Matt.  8:25, 

26.     Mark  9:19.     Rom.  8.31. 
1  30.   I'rov.  3:5—7. 
m  12:13.   Ps.  119:175. 
n  Ps.  102:17.   145:19.    Matt.  12: 

20.  Heb.  2:17.  4:15,16. 


I  Heb.  thy  face. 

o  12:2.   18:24. 

p  32:26—28.     Ex.  32:16.  Pent. 

9:14.     Mark  6:5.  2  Tim.  2:13. 

Tit.  1:2. 
q   13:10.14:2.  Is.  16:5.    Jer.  48- 

34. 
5  Heb.  pone  forth. 
r  Deut.  29:23.    Job   18:15.    Ps. 

11:6.    Is.  13:19.  Jer.  49:18    50: 

40.      Lam.  4:6.     Ez.  16:49,50. 

Hos.  1J;3.     Am.   4:11.     Ze|<h. 

2:9.    Matt.  11:23,24.    Luke  17: 

28,29.     2  P.-t.  2:6.    JuJe  7. 


cape.  And  at  last,  through  unbelief  and  undue 
valuation  of  worldly  things,  he  was  unwilling 
entirely  to  quit  the  plain  and  flee  to  the  moun- 
tain: j'et  mercy  prevailed;  and  Zoar,  a  smu.l 
cit}',  was  spared  in  condescension  to  his  infir- 
mity, and  in  answer  to  his  request!  Zoar  sig- 
nifies Little:  it  was  before  called  Bela;  but 
being  spared  because  it  was  a  little  city,  it  af- 
terwards retained  the  name  of  Zoar. — Lot  ad- 
dressed himself  especially  to  the  angel,  who 
led  him  oiit  of  Sodom,  and  was  answered  by 
him;  yet  the  other  seems  to  have  continued 
with  his  family.  Many  indeed  sUj-pose,  that 
he,  who  appeared  and  spake  to  Abraham  as 
Jehovah,  had  now  joined  them;  but  there  is  no 
decided  proof  of  it.  The  angels  might  have  a 
commission  to  spare  Zoar  at  Lot's  request;  and 
he  might  express  his  gratitude  to  the  instru- 
ment of  his  preservation,  when  visibly  -present, 
in  the  language  here  used,  without  ascribing  to 
him  the  honor  due  to  God  alone. — Lot  mud 
arrive  at  a  place  of  safety,  before  vengeance 
could  be  inflicted  on  Sodom:  this  implied  a  re- 
buke of  his  unbelieving  fears,  as  well  as  a  most 
condescending  assurance  of  the  Lord's  merci- 
ful care  of  him. 

V.  23.     The  rising  sun  promised  a  cheerful 
day;   but  how   speedily   and  awfully  was    the 
I  prospect  changed! 


B.  C.  1898. 


CHAPTER  XIX. 


B.  C.  1898, 


om  and  upon  Gomorrah,  brimstone  and 
fire  from  the  Lord  out  of  heaven. 

25  And  he  overthrew  those  cities,  and 
«  all  the  plain,  and  all  the  inhabitants  of 
the  cities,  and  that  which  grew  upon  the 
ground. 

26  But  his  wife  *  looked  back  from  be- 
hind him,  "  and  she  became  a  pillar  of  salt. 

27  IF  And  Abraham  gat  up  early  in  the 
morning,  ^  to  the  place  where  he  stood 
before  the  Lord. 

28  And  he  looked  toward  Sodom  and 
Gomorrah,  and  toward  all  the  land  of  the 
plain,  and  beheld,  ^  and  lo,  the  smoke  of 
the  country  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 
Lot  out  of  the  midst  of  the  overthrow, 
when  he  overthrew  the  cities  in  the  which 
Lot  dwelt. 

30  H  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  on  the  earth  *^  to  come  in  unto 
us  after  the  manner  of  all  the  earfn. 

Deut. 


s  13:10.  14:3. 
t  n.  Prov.  14:14.     Luke  17:31, 
32.  Heb.  10:38. 
uNum.  16:38. 
X  18:22. 
J- Rev.  14:10,11.  18:18.  21:8 


z8:l.    12:2.    18:23—33. 

9:5.    Ez.  36:31,32. 
a  n— 23. 

b  49:4.  Jer.  2:36,37.     Jam.  1:8. 
c6:4.       16:2,4.      38:8,9,14—30. 

Deut.  25:5.   Is.  4:1. 


32  Come,  let  us  make  our  father  ^  drink 
wine,  and  we  will  lie  with  him,  that  wo 
may  preserve  ^  seed  of  our  father. 

33  And  they  made  their  father  ''drink 
wine  that  night:  and  the  first-born  went 
in,  and  lay  with  her  father;  and  he  per- 
ceived 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,  s  I  lay  yesternight  with  my  fa- 
ther: 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  perceiv- 
ed 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  ngjne  Ben-ammi:  the 
same  is  the  father  of  the  '  children  of 
Ammon  unto  this  day. 


d9:21.   Prov.  23:31— 33.    Hab. 
2:15,16. 
e  Lev.  18:6,7.   Mark  12:19. 
f  Prov.  20:1.23:29—35. 
g  Is.  3:9.  Jer.  3:3.  6:15.  8:12. 
h  Ps.8:4.     Eg.  7:26.      Luke  21: 
34.     1    Cor.   10:11,12      1     Pet. 


4;7. 
i  8.    Judg.  1:7.     1  Sam.  15:33. 
k  Num.  22:— 24:    Deut.  2:9.  23: 

S.  2  Sam.  8:  2  Kings  3; 
1  Deut.  2:19.  Judg-.  11:    1  Sam. 

11:  2  Sam.  10:    Neh.   13:1— 3, 

23—28.    Ps.  83:4—8. 


V  24,  25.  The  languag'e  here  is  remarka- 
ble; "Jkhovah  rained  ...  from  Jehovah  out  of 
heaven:"  and  it  is  supposed  by  many  expositors 
to  confirm  the  opinion,  that  He,  who  appeared 
and  spake  to  Abraham  as  Jehovah,  was  visibly 
present  at  Sodom,  immediately  commanding 
the  fire  and  brimstone  from  heaven  to  destroy 
the  city.  The  judgment  came,  however,  "as  a 
destruction  from  the  Almighty;"  and  we  need 
not  inquire  how  he  effected  it.  But  the  cities 
and  all  the  inhabitants  were  totally  destroyed; 
and  the  whole  plain  was  converted  into  a  great 
lake,  called  the  Salt  Sea,  or  Dead  Sea;  which 
exhibits  an  appearance,  in  many  respects  ex- 
traordinary, and  dissimilar  to  that  of  all  other 
seas  or  lakes. 

V  .  26.  This  unhappy  woman,  contrary  to 
God''s  express  command,  in  unbelief  and  love 
to  Sodom  and  its  riches,  regretting  what  was 
left  behind,  and  probably  purposing  to  return, 
"looked  back;"  and  as  some  tliink,  actually 
attempted  to  return;  and  our  Lord's  words, 
"Let  him  not  return  back;  remember  Lot's 
wife,"  favor  this  supposition.  She  was  there- 
fore instantaneously  struck  dead  and  petrified, 
and  thus  remained  to  after-ages  a  visible  monu- 
ment of  the  divine  displeasure;  being  punished 
as  a  warning  to  othei-s  through  successive 
generations. — Perhaps  she  was  a  native  of  Sod- 
om, as  nothing  is  said  of  Lot  having  a  wife, 
when  with  Abraham. — Above  twenty  years 
had  passed,  from  the  time  that  Lot  went  to 
Sodom. 


V.  27—29,  Abraham  rose  early  to  inquire, 
after  the  success  of  his  prayers,  and  probably 
to  renew  them:  but  the  awful  scene  which  lie 
witnessed  effectually  precluded  further  inter- 
cession for  those  cities.  Yet  God  remembered 
Abraham,  and  rescued  Lot,  more  in  answer  lo 
Abraham's  prayers,  than  as  approving  Lot's 
behavior. 

V.  30.  Lot  retired  from  the  place  which  he 
had  chosen,  perhaps  finding  it  as  wicked  as 
Sodom:  and  that  consideration,  joined  to  the 
inundating  of  the  neigliboring  plain  by  the 
obstructed  waters  of  Jordan,  might  excite  ap- 
prehensions for  his  safety.  lie  went,  there- 
fore, to  reside  in  a  cave,  probably  on  the  very 
mountain,  to  which  he  was  at  first  commanded 
to  flee But  what  hindered  his  return  to  Abra- 
ham? Doubtless  Abraham  would  have  receiv- 
ed him,  though  stript  of  all,  and  a  wretched  out- 
cast. We  cannot  but  attribute  his  conduct  to 
stoutness  of  spirit,  and  fear  of  contempt,  if  he 
should  appear  so  degraded  among  those,  who 
had  known  him  in  more  prosperous  days. 
Whatever  were  his  reasons,  he  forsook  his  own 
mercies. — No  doubt  his  herdmen,  as  well  as  his 
herds,  perished  in  the  overthrow  of  Sodom. 
How  different  was  his  family  from  that  of 
Abraham! 

V.  31 — 38.  Many  conjectures  have  been 
formed  concerning  tlie  motives,  which  induced 
Lot's  daughters  to  this  most  atrocious  conduct; 
and  many  excuses  have  been  attempted.  It  is 
not  indeed  improbable  that  the  desire  of  hav- 

[87 


B.  C.  1898. 


GENESIS. 


B.  C.  1898. 


CHAP.  XX. 


Abraham  sojourns  in  Gerar,  and  denies  his  wife;  whom  Abime- 
lech  takes,  but  is  warned  in  a  dream  to  restore,  — 1.  Abime- 
lech  expostulates  with  Abraham,  and  restores  Sarah  with 
presents  and  a  g^entle  reproof,  8 — 16.  Abimelech  and  his  family 
are  healed,  in  answer  to  Abraham's  prayer,  17,  18. 

AND  Abraham  journeyed  from  ^  thence 
toward  the  south-country,  and  dwell- 
ed between  ^  Kadesh  and  Shur,  and  so- 
journed in  '^  Gerar. 

2  And  Abraham  ^  said  of  Sarah  his 
wife,  She  is  my  sister.  And  ^  Abimelech 
king  of  Gerar  sent,  and  took  Sarah. 


a  13:1.  18:1.24:62. 

b  16:7,14.  Deut.  1:19.  1  Sam.16: 

7. 
c  10:19.  26:1,6,26. 


d  12:11—13.  26:7.  2  Chr.  32:31. 

Ec.  7:20.  Gal.  2:11,12. 
e  26:1,16. 


ing  children,  of  which  they  seemed  to  have  no 
other  prospect,  was  one  powerful  inducement: 
but  there  is  little  reason  to  think  that  they  had 
any  expectations  of  being  the  ancestors  of  the 
promised  Seed,  for  that  distinction  was  ex- 
pressly limited  to  the  seed  of  Abraham.  The 
truth  seems  to  be,  that,  though  preserved  from 
gross  crimes,  they  had  been  accustomed  in 
Sodom  to  hear  and  witness  wickedness,  till 
their  consciences  were  become  unfeeling,  and 
their  sense  of  shame  blunted.  No  sufficient 
excuse  can  be  made  either  for  them  or  for  Lot; 
and  indeed,  scarcely  any  account  can  be  given 
of  the  transaction,  but  this,  that  "the  heart 
is  deceitful  above  all  things,  and  desperately 
wicked;  who  can  know  it.^" — After  this  we 
read  no  more,  in  the  history,  of  Lot,  or  of  his 
daughters.  Peter's  testimony  satisfies  us,  that 
he  lived  to  repent;  yet  there  is  no  proof  that 
liis  daughters  did.  But  he  died  under  a  dark 
cloud;  all  his  substance  and  part  of  his  family 
perished  in  Sodom:  his  wife  in  looking  back 
lost  her  life;  and  it  might  almost  have  been  wish- 
ed, that  his  daughters  had  been  taken  away 
too,  that  his  and  their  sin  and  shame  might 
have  been  prevented:  for,  though  he  was  not 
^'written  childless,"  his  posterity  were  the  mon- 
uments of  his  reproach,  and  their  very  names 
perpetuated  the  memory  of  their  disgraceful 
original. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
When  angels  entered  Sodom,  they  found  out 
the  only  righteous  man  residing  there.  Thus 
tliC)'  still  invisiblj'  encamp  round  them  that 
fear  the  Lord:  and  thus  we  ought  to  associate 
with  the  riglitcous  in  every  place  to  which  we 
go.  Nor  is  it  in  general  very  difficult  to  distin- 
guish them;  for  "by  their  fruits  we  may  know 
them,"  and  by  the  hatred  which  the  wicked 
hear  them:  and  hospitality  prudently  shewn  for 
the  Lord's  sake  will  engage  his  protection  and 
a  gracious  recompense. — But  to  what  a  pitch 
of  wickedness  do  some  sinners  arrive!  Who 
does  not  allow  the  justice  of  God  in  the  destruc- 
tion of  abandoned  Sodom?  and  could  our  eyes 
at  once  behold  all  those  abominations,  which 
the  Lord  every  moment  witnesses  in  other 
cities  and  countries,  we  should  probably  ex- 
pect that  they  would  share  Sodom's  doom.  In- 
deed, "except  the  Loud  of  Hosts  had  left  unto 
V.9  a  very  small  remnant,  even  we  should"  ere 
this,  "have  been  like  unto  Sodom  and  Gomor- 
rah." The  good  Lord  increase  that  remnant! 
— But  when,  at  the  day  of  judgment,  God  shall  ! 
"bring  to  light  the  hidden  things  of  darkness,  |i 
88] 


3  But  God  came  to  Abimelech  in  ''  a 
dream  by  night,  and  said  to  him.  Behold, 
thou  art  but  s  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  +  integrity  of  my  heart, 


f  28:12.  31:24.  37:6,9.  40:8.41: 
l,&c.  Job  4:12,13.  33:15.  Matt. 
1:20.2:12,13.  27:19. 

g  7.  Ps.  106:14.  Ez.  33:14.  Jon. 
3:4. 

*  Heb.  married  to  an  husband. 


h  6,18. 

i  18:23—26.  19:24.  2  Sam.  4:11. 

k  Josh.  22:22.   2  Kings   20:3.   1 

Chr.    29:17.    2  Cor.   1:12.     1 

Thes.  2:10. 
■f  Or,  simplicity,  or  sincerity. 


and  manifest  the  counsels  of  all  hearts;"  and 
when  the  wicked  shall  "suffer  the  vengeance 
of  eternal  fire:"  we  shall  see  that  the  Lord  hath 
not  without  cause  denounced  the  dreadful  sen- 
tence, but  shall  wonder  at  his  patience  and 
long-suffering  towards  them. — In  attempting  to 
do  good,  or  prevent  evil,  we  must  take  care 
that  the  methods  which  we  adopt  are  justifia- 
ble: nor  must  we  commit  a  less  sin  to  prevent 
others  from  perpetrating  a  greater. — Nothing 
marks  sinners  more  ripe  for  destruction,  than 
when,  being  mad  upon  their  lusts,  they  resent 
the  least  check,  and  will  bear  no  control:  for 
"he,  that  being  often  reproved,  hardeneth  his 
neck,  shall  suddenly  be  destroyed,  and  tliat 
without  remedy."  And  they  who  treat  the 
friendly  warnings  of  God's  servants  and  minis- 
ters as  idle  tales  and  groundless  fears,  will 
be  awfully  convinced  of  their  mistake  by  the 
event. 

V.  16—38. 
"The  salvation  of  the  righteous  is  of  the 
Lord."  Being  merciful  to  them,  he  warns 
them,  and  neither  suffers  them  to  neglect  the 
warning,  nor  leaves  them  to  the  effect  of  their 
procrastinating  folly:  but,  by  the  mixed  influ- 
ence of  hopes  and  fears,  he  disposes  them  to 
leave  all  for  the  salvation  of  their  souls;  and  he 
even  condescends  compassionately  to  accom- 
modate himself  to  their  infirmities.  Let  us, 
however,  at  the  same  time  remark  his  awful  se- 
veritj'  on  apostates:  let  us  "remember  Lot's 
wife,"  and  not  allow  one  hankering  wish  after 
forbidden  or  forsaken  objects;  and  let  us  be 
much  afraid,  lest,  "after  having  escaped  the 
corruption  which  is  in  the  world,  through  tlie 
knowledge  of  Christ,  we  should  be  again  en- 
tangled and  overcome  thereby."  For,  though 
"the  Lord  will  not  forsake  his  people,"  the  se- 
verity of  his  multiplied  chastisements  may  well 
fill  our  souls  with  holy  awe:  and  if  he  pursue 
his  children  with  the  rod,  even  unto  the  grave, 
what  will  be  the  dreadful  doom  of  his  enemies? 
— It  is  grievous  to  observe,  that  chastisement 
seems  in  some  cases  to  lose  its  effect;  that,  for 
a  time,  they  who  are  corrected  sin  more  and 
more!  and  that  those  who  have  escaped  con- 
tamination amongst  bad  examples,  are  over- 
come in  solitude;  and  remain  unimpressed  by 
the  awful  judgments  which  they  have  witness- 
ed! These  may  expect  to  suffer  more  and  more, 
and  to  die  in  uncertainty  and  dishonor;  and  it 
is  an  evident  fact,  that  children  do  suffer  for 
their  parents"  sin.  Let  us  then  watch  and  pray, 
that  we  enter  not  into  temptation;  and  es- 
pecially let  us  guard  against  covetousness  and 
dnmkenness.  which  are  inlets  to  all  other 
crimes. 


B.  C.  1898. 


CHAPTER  XX. 


B.C.  1898. 


*  and  innocencj  of  mj  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  I  also  "■  with- 
held 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  p  prophet,  and  he  shall 
1  pray  for  thee,  and  thou  shalt  live:  and 
if  thou  restore  her  not,  know  thou  that 
thou  shalt  ^  surely  die,  thou,  and  ^  all  that 
are  thine. 

8  Therefore  Abimelech  rose  early  in 
the  morning,  and  called  all  his  servants, 
and  told  alt  these  things  in  their  ears:  and 
the  men  were  sore  afraid. 

9  IF  Then  Abimelech  called  Abraham, 
and  said  unto  him,  *  What  hast  thou  done 
unto  I '  ?  and  what  have  I  offended  thee, 
that  thou  hast  brought  on  me,  and  on 


lJob33:9.  Ps.  26:6.  73:13.  Dan. 

6:22. 
m  18.  31:7.  35:5.    1  Sam.  25:26, 

34.  Hos.  2:6,7. 
II  39:9.  Ps.  51:4. 
o  3:3.  26:11.    1  Cor.  7:1.   2  Cor. 

6:17. 
p  12:1— 3.  18:17.    Ex.  7:1.    Ps. 

105:9—15. 
<j  1  Sam.  7:5,8.  12:19,23.  2  Sam. 


24:17.  1  Kings  13:6.  2  Kings  5: 
11.  19:2 — 4.  Job  42:8.  Jer.  14: 
11.  15:1.  27:18.  Jam.  5:14—16. 
1  Jolin  6:16. 

r  2:17.  Er.  3:18.  33:8,14—16. 

s  Num.  16:32,33. 

t  12:18.  26:10.  Ex.  32:21,35. 
Josh.  7:25.  1  Sam.  26:18,19. 
Prov.  28:10. 


NOTES. 

Chap.  XX.  V.  1 — 6.  Gerar  was  inhabited 
by  the  Philistines,  and  seems  to  have  been  their 
capital  city. — Abimelech  signifies  J^fy  father  the 
king.  He  took  Sarah  with  intent  to  espouse 
her,  though  he  had  already  at  least  one  wife 
(17).  She  still  retained  her  beauty;  which  ap- 
pears wonderful  to  us.,  but  might  not  be  so  very 
remarkable  at  that  time.  Probably  Sarah  was 
then  pregnant,  which  circumstance  would  in- 
crease her  anxiety  and  that  of  Abraham;  and 
it  was  also  an  aggravation  of  their  sin,  which 
was  indeed  in  every  respect  much  more  hein- 
ous than  before.  [J\'ote,  12:11 — 16.)  Before 
revelation  by  the  written  word  was  afforded 
and  completed,  the  Lord  was  pleased  more  fre- 
quently to  make  known  his  will,  in  ordinary 
cases,  by  dreams,  as  distinct  from  prophetical 
discoveries  lo  be  communicated  to  others:  but 
every  impression  of  that  kind,  and  indeed  all 
sui)posed  discoveries  of  tlie  divine  will,  must 
now  be  tried  by  the  infallible  and  perfect 
standard  of  the  holy  Scriptures;  and  no  farther 
regarded  than  they  are  warranted  by  them. — 
As  Sarah  was  another  man's  wife,  Abimelech 
was  warned  that  he  should  inevitably  die,  un- 
less he  restored  her:  and  he  was  alarmed  lest 
his  people  also  should  be  visited  witli  over- 
whelming judgments  on  her  account.  Yet  he 
was  conscious,  that  he  had  not  intended  to  com- 
mit adulterj',  but  had  been  misled  by  the  ex- 
press declarations  of  both  Abraham  and  Sarah; 
nor  could  he  suppose  that  the  Lord  would  "slay 
also  a  righteous  nation."  He  evidently  referred 
to  the  late  destruction  of  Sodom  and  the  cities 
of  the  plain,  which  doubtless  had  caused  great 
consternation,  and  probably  a  degree  of  refor- 
mation in  that  neighborhood. — As  the  Lord  ad- 
mitted Abimclech's  plea,  we  may  suppose  that 
both  he  and  his  subjects  were  free  from  the 
abominations  of  Sodom;  and  were  not  generally 
idolaters,  but  had  some  remains  of  true  religion 
Vol.   I.  12 


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,  y  Surely  the  fear  of  God  is  not  in 
tliis  place:  and  they  will  ^  slay  me  for  my 
wife's  sake. 

1 2  And  *  yet  indeed  she  is  my  sister; 
she  is  the  daughter  of  my  father,  but  not 
the  daughter  of  my  mother:  and  she  be- 
came my  wife. 

13  And  it  came  to  pass, 
caused  me  to  wander  from 
house,  that  I  said  unto  her, 
kindness  which  thou  shalt  shew  unto  me; 
at  every  place  whither  we  shall  come,  say 
of  me,  He  is  my  brother. 

14  And  Abimelech  '^  took  sheep,  and 
oxen,  and  men-servants,  and  women-ser- 


when  ^  God 
my  father's 
*=  This  is  thy 


vants,  and  gave  them  unto  Abraham, 
restored  him  Sarah  his  wife. 


and 


u  Lev.  20:10.    2  Sam.  12:10,11. 

Heb.  13.4. 
X  34:7.  2  Sam.  13.12.  Tit.  1:11. 

y  22:12.  42:18.  Neh.  5:15.  Job 
1:1.  28:28.  Ps.  36:1.  Prov.  1:7. 
2:5.  8:13.  16.6.  Rom.  3:13. 

z   12:12.  26:7. 


a  11:29.  1  Thes.  6:2?. 
b  12:1.  Acts7:,3— 5. 
c  1  Sam.  23:21.   Ps. 

5:9. 

d  11.  12:16. 
e2,7.  12:19,20. 


H«b.  11.8. 
64:5.  Acts 


among  them;  and  thus  were  comparatively  "a 
righteous  nation." — The  Lord  had  "withheld 
Abimelech  from  sinning  against  him;"  probably 
by  some  uncommon  disease,  with  which  his 
subjects  also  were  visited  (18).  This  was  in 
fact  a  merciful  dispensation,  to  keep  him  from 
bringing  guilt,  and  heavier  condemnation,  on 

himself  and  his  people If  all  adulterers  were 

flead  men,  in  this  Christian  land,  how  would  it 
decrease  our  numbers,  and  especially  how 
would  it  thin  the  ranks  of  the  superior  orders 
in  the  community! — Against  me  (G).  J^ote,  Fs. 
51:4. 

V.  7.  Prophet.']  Abraham  is  the  first  person 
called  a  rtrophet  in  the  scripture.  The  title 
seems  to  denote  one  who  is  favored  with  a  pe- 
culiar intercourse  with  God,  who  receives  com- 
munications from  him  in  his  own  personal  con- 
cerns, or  is  employed  to  deliver  his  mind  and 
will  to  others;  whether  he  utter  predictions  ofv 
future  events  or  not.  Various  external  circum- 
stances attended  these  communications;  and 
some  prophets  had  more  intimate  access  to 
God,  and  explicit  discoveries  of  his  will,  than 
others:  but  this  general  definition  will  apply 
almost  to  every  place  in  the  scicrsd  oracles, 
where  the  word  is  used;  except  when  false 
prophets  are  meant,  who  pretended  to  that 
special  intercourse  with  God  which  the  true 
prophets  actually  enjoyed. — ^The  intercession 
of  prophets  was  deemed  peculiarly  effectual. 
[Marg.Ref.  p,  q.) 

V.  8.  'His  council  were  all  of  the  same 
'mind,  that  this  was  a  divine  admonition,  which 
'it  was  not  safe  to  disobey.'  Bp.  Patrick. 

V.  9 — 13.  Abimelech's  expostulation  and 
remonstrance  were  weighty,  convincing,  and 
mild:  but  Abraham's  answer  implied  criminal 
distrust  of  God,  groundless  suspicion  of  the  Ge- 
rarites,  and  a  settled  plan  of  misconduct;  and 
his  excuse  was  tinctured  with  equivocation. — 
iKote,  11:28—32.) 

[89 


B.  C.  1898. 


GENESIS. 


B.  C.  1897. 


1 5  And  Abimelech  said,  Behold,  ^  my 
land  is  before  thee:  dwell  *  where  it  pleas- 
eth  thee. 

16  And  unto  Sarah  he  said.  Behold, 
I  have  given  ^  thy  brother  a  thousand 
pieces  of  silver:  ^  behold,  he  is  to  thee  '  a 
covering  of  the  eyes,  unto  all  that  are 
with  thee,  and  with  all  other:  ^  thus  she 
was  reproved. 

1 7  So  Abraham  ^  prayed  unto  God:  and 
God  healed  Abimelech,  and  his  wii"e, 
and  his  maid-servants;  and  they  bare 
children. 

18  For  the  Lord  had  "  fast  closed  up  all 


/  13  ;9.  34;  10.  47;6, 

*  Heb.  as  is  good  in  thine  eyes. 

g  5.  Prov.  27;6. 

li  26:11. 

i  24 '.es. 


k  1  Chr.  21:3—6.    Prov.  9:3,9. 

25:12.  Jon.  1:6.  Rev.  3:19. 
1  .See  on  7. — Matt.  7:7. 
m  12:17. 


V.  16.  Abimelech  either  g-ave  Abraham  a 
thousand  pieces  of  silvc> ,  (probably  shekels,)  in 
money,  besides  the  presents  before-mentioned; 
or  this  was  the  value  of  the  whole.  la  stating 
this  to  Sarah,  he  calls  him  her  brolhcr,  which 
implied  a  rebuke  of  her  misconduct — Some  ex- 
pound the  following  words  of  the  money  given  to 
Abraham;-~'''-This  is  a  covering  of  the  eyes, 
&c."  'I  have  given  him  this  money  to  buy  thee 
'a  veil,  that  all  who  converse  with  thee  here, 
'or  in  any  other  country  where  thou  shaltcome, 
'may  know  thee  to  be  a  married  woman.' — A 
veil  was  worn  as  a  token  of  subjection  to  her 
husband. — Others  refer  them  to  Abraham:  "He 
is  to  thee  a  covei-ing  of  the  eyes,  &c."  'Thou 
'ghouldst  have  avowed  thy  relation  to  him, 
'which  would  have  sufficiently  protected  tliee,  ei- 
'ther  here  or  elsewhere,' — Instead  of,  "And  with 
all  other,  &c.;"  the  Septuagint  read,  'And  in  all 
♦things  speak  truth.' — Thus  she  was  reproved, 
cr  instructed. 

V.  17,  18.  The  disorders  inflicted  on  Abim- 
elech and  his  family,  not  only  withheld  him 
from  sin,  but  tended  to  shew  the  efficacy  of 
fervent  prayer,  and  to  put  honor  upon  Abra- 
ham, and  so  to  promote  the  knowledge  of  God 
among  the  Philistines.  (1  Sam.  5:6:) — 'Man's 
'wisdom  leads  him  into  a  pit;  but  God^s  wisdom 
'must  draw  him  out.'  Fuller. 

PRACTICAL  OBSERVATIONS. 
It  is  very  affecting  here  again  to  notice  even 
'the  father  of  the  faithful'  manifesting  distrust 
of  God,  aud  undue  solicitude  about  life;  equivo- 
cating with  intent  to  deceive;  relapsing  into 
his  former  sin;  drawing  in  Sarah  to  share  his 
guilt,  exposing  her  honor  and  chastity,  and 
even  endangering  a  question  about  the  legiti- 
macy of  his  promised  Isaac;  throwing  tempta- 
tion into  Abimelech's  way;  occasioning  afflic- 
tion to  him  and  his  family;  exposing  himself 
and  Sarah  to  just  rebukes,  and  yet  vainly  at- 
tempting an  "excuse.  Shall  we  commend  or 
imitate  Abraham  in  these  things?  by  no  means. 
They  are  written  for  our  warning,  that,  "while 
we  "think  we  stand,  we  may  take  heed  lest  we 
fall."  Even  "Abraham  hath  not  whereof  to 
glory,"  but  must  be  justified  in  "that  righteous- 
ness" of  God,  which  is  upon  all  and  tinto  all  them 
that  believe." — We  must  not  condemn  all  as 
liypocritcs,  who  relapse  into  sin,  even  with 
aggravation,  if  they  do  not  continue  in  it;  nor 
»eed  we  ourselves  despair,  if  humbly  conscious 
of  having  thus  relapsed.  But  let  the  unhum- 
bled  and  imnenitent  take  heed  to  themselves; 

90] 


the  wombs  of  the  house  of  Abimelech,  be- 
cause of  Sarah,  Abraham's  wife. 

CHAP.  XXI. 

Isaac  is  bora  and  circumcised,  and  Abraham  and  Sarah  rejoice, 
1 — 7.  Isaac  is  weaned,  8.  Ishmael  mocks,  and,  at  Sarah's 
instance  and  by  God's  direction,  is  sent  away  with  Plagar,  9 — 
14.  They  are  distressed,  but  delivered;  and  Ishniael  prospers 
and  marries  an  Egyptian,  16 — 21.  Abraham  covenuiits  with 
Abimelech,  and  worships  God  at  Beersheba,  22 — 34. 

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 


of  which  God   had  spoken  to 
Abraham  ^  called  the  name  of 


set   time 
him. 
3  And 

a  1,24.      Ex.    3:16.  4:31.     20:5. 

Ruth  1:6.  1  Sam.  2:21.  Ps.  106: 

4.  Luke  1:68.   19:44.  ' 

b  Ps.  12:6.  Matt.  24:35.  I 

c  2  Kings  4:16,17.  Luke  1:24,25, 


36.  Gal.  4:22.  Heb.  11:11. 
d  17:19,21.  18:10.14.     Rorn.  9:9. 
e  17:19.  22:2.  Josh.  24:3.  Matt. 

1:2.  Acts  7:8.  Heb.  11:18. 


for  their  case  is  unspeakably  perilous:  ^nd  let 
all  men  abhor  the  thoughts  of  "sinning  on, 
that  grace  may  abound." — It  should  also  be 
noted,  that  artifice,  of  whatever  kind,  is  more 
certainly  unsuccessful,  and  more  speedily  de- 
tected, when  used  by  religious  characters,  than 
in  the  case  of  others.  The  irreligious  may  for 
a  season  practise  it  and  prosper;  but  tlie  ser- 
vants of  God  must  for  their  good  be  soon  put 
to  shame. — On  the  other  hand,  though  some 
things  in  Abimelech  must  be  blamed;  and  it 
should  be  observed  that  indulgence  gives  force 
to  all  our  passions;  yet  we  must  commend,  and 
should  imitate,  the  calmness  and  mildness  of 
his  reproof,  his  ready  return  of  good  for  evil, 
and  the  salutary  counsel  which  he  gave  to  Sa- 
rah: and  it  is  pleasing  to  find  that  he  mentions 
adultery  as  a  horrible  sin  against  God,  and 
temptation  to  it  as  a  great  injury;  and  that  he 
so  seriously  expostulates  with  Abraham  about 
his  misconduct  in  that  respect. — To  appeal  to 
God  in  particular  instances,  concerning  our 
integrity,  is  not  at  all  inconsistent  with  a  hum- 
ble consciousness,  that  we  cannot  stand  before 
him  in  judgment,  but  continually  need  his  par- 
doning mercy.  He  will  indeed  graciously  ad- 
mit such  appeals,  when  well  grounded;  but  it  is 
difficult  to  vindicate  ourselves,  without  seem- 
ing to  reflect  upon  his  righteousness. — We  of- 
ten disquiet  ourselves,  and  even  are  led  into 
temptation  and  sin,  by  groundless  suspicions; 
and  we  sometimes  find  the  fear  of  God  where 
we  least  expected  it. — Combinations  to  deceive 
generally  issue  in  shame  and  sorrow:  and  re- 
straints from  sin,  though  by  suffering,  should 
thankfully  be  acknowledged.  But  though  the 
Lord  rebukes,  yet  he  will  pardon  and  deliver 
his  people,  and  for  his  own  glory  put  honor 
upon  them  and  their  pra3'^ers.  He  will  give 
them  favor  in  the  sight  of  those  with  whom 
they  sojourn;  and  will  so  over-rule  even  their 
infirmities,  when  they  are  humbled  for  them, 
that  they  shall  prove  an  occasion  of  good  to 
themselves  and  others. 

NOTES. 
Chap.  XXI.  V.  1,  2.  The  word  visit,  when 
thus  used,  denotes  the  visible  effects  of  the 
Lord's  presence  and  power,  either  in  mercy  or 
in  judgment.  Here  it  signifies  his  gracious 
attention  to  Sarah,  and  his  faithful  accomplish- 
ment of  his  promise;  when  in  the  natural  course 
of  things,  it  could  not  be  expected  that  she 
should  boar  a  son. 


a  C.  1893. 


CHAPTER  XXI. 


B.  C.  1894. 


his   son  that  was  born  unto  him,  whom 
Sarah  bare  to  him,  Isaac. 

4  And  Abraham  circumcised  his  son 
Isaac,  ^  being  eight  days  old,  as  God  had 
commanded  him. 

5  And  Abraham  was  ^  an  hundred 
years  old,  when  his  son  Isaac  was  born 
unto  him. 

6  And  Sarah  said,  ''  God  hath  made 
me  to  laugh,  so  that  all  that  hear  '  will 
laugh  witli  me. 

B.c.i893,-|     7  And  she  said,  "^Who  would 
011392.  J   have  said   unto  Abraham,  that 
Sarah  should  have  given  children  suck? 
for  1  have  born  him  a  son  in  his  old  age. 

8  IT  And  the  child  grew,  '  and  was 
weaned:  and  Abraham  made  a  great 
feast  the  same  day  that  Isaac  was  wean- 
ed. 

9  And  "  Sarah  saw  the  son  of  Hagar, 
the  "  Egyptian,  which  she  had  born  unto 
Abraham,  °  mocking. 

10  Wherefore  she  said  unto  Abra- 
ham, ^  Cast  out  this  bond-woman,  and 
her  son:  for  the  son  of  this  bond-woman 
shall  not  be  heir  with  my  son,  even  with 
Isaac. 

11  And  the  thing  was  very  grievous 
in  Abraham's  sight,  i  because  of  his  son. 

12  And  God  7?aid  unto  Abraham,  Let 
it  not  be  grievous  in  thy  sight,  because  of 
ihc  lad,  and  because  of  thy  bond-woman: 
in  all  that  Sarah  hath  said  unto  thee, 
*■  hearken  unto  her  voice:  for  ^  in  Isaac 
shall  thy  seed  be  called. 


f  17:10—12.     Lev.  1-2:3.   Luke 

1:5».  2:21.  John  7:22,23. 
^  17:1,17.  Rom.  4:19. 
)i  17:)7.  18:12—15.   1  Sam.  1:26 

— 2S.   Ps.  1 13:S>.  126:2.    Is.  .54: 

I.  Gal.  4:27. 
i   Liikp  1:14, .i8.  Rom.  12:15. 
Iv  Num.  -33:23.     Deut.  4:32—34. 

Ps.  Sfi:S.     Is.  6t):S.    2  Thes.  1: 

10. 
1   1  Sam.  1:22.  Ps.  131:2.    Hos. 

1:8. 
m  I6:.3— 6,15.  17:20. 


n  16:1. 

o  2  Kings  0:23,24.  2  Clir.  30:10. 

36:16.  Neh.  4:1— 5.   Ps.  42:10. 

44:13,14.    Prov.  20:11.  Gal.  4: 

29.  Heb.  11:36. 
p  Prov.  2-2:10.  John  8:35.    Gal. 

4:30,31. 
q  17:18.  22:1,-2.     2  Sam.   :'):33. 

Matt.    10:37. 
r  1  Sam.  8:7,9.  Is.  4R:10. 
s   17:19,21.     Rom.  9:7,8.    Heb. 

11:18. 


V.  3,  4.  Isaac  sigriifies  laughter;  and  this 
child  of  promise  was  so  named,  in  remembrance 
of  Abraham's  believing,  and  Sarah's  unbeliev- 
ing', laughter;  and  as  an  expression  of  joy  and 
ja^ratitude.  In  tliis,  as  well  as  in  circumcising- 
Isaac  on  the  eighth  day,  Abraham  was  implicit- 
ly obedient  to  the  commandment  of  God. 

V.  5 — 7.  The  joy  of  Abraham  and  Sarah,  on 
this  extraordinary  occasion,  and  the  congratu- 
lations which  they  would  receive  from  friends 
and  neighbors,  were  but  feeble  earnests  of  the 
rejoicing  of  many  millions  in  Him,  wlio  descend- 
ed from  Isaac,  to  bless  the  nations  of  the  earth. 

V.  8 — 12.  It  is  probable,  that  Isaac  was  not 
weaned  very  early;  some  think  not  till  he  was 
five  years  old:  and  Abraham  made  a  feast  on 
that  occasion,  as  thankfully  rejoicing  that  his 
son  was  thus  far  advanced  towards  maturity. 
It  appears  that  Ishmael  derided  Isaac  as  the 
child  of  promise;  and  that  his  mocking  was  a 
kind  of  persecution,  implying  profane  contempt 
of  the  covenant  and  promise  of  God,  and  oppo- 
sition to  his  purpose,  and  some  indications  of, 


13  And  also  "-of  the  son  of  the  bond- 
woman will  I  make  a  nation,  because  he 
is  thy  seed. 

14  And  Abraham  "  rose  up  early  in 
the  morning,  and  ^  took  bread,  and  a  bot- 
tle of  water,  and  gave  it  unto  Hagar,  (put- 
ting it  on  her  shoulder,)  and  the  child, 
and  sent  her  aivay:  and  she  departed 
and  ^'  wandered  in  the  wilderness  of 
^  Beer-sheba. 

1 5  And  ^  the  water  was  spent  in  the 
bottle,  and  she  cast  the  child  under  one 
of  the  shrubs. 

16  And  she  went,  and  sat  her  down 
over  against  Jiim,  a  good  way  off,  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  "^  lifted  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  (^od 
hath  heard  the  voice  of  the  lad  where  he 
is. 

18  Arise,  lift  up  the  lad,  and  hold  him 
in  thine  hand:  for  ^'  1  will  make  him  a 
e;reat  nation. 

19  And  *  God  opened  her  eye^,  and 
she  saw  a  well  of  water:  and  she  went, 
and  filled  the  botde  with  water,  and  gave 
the  lad  drink. 

20  And  "^God  was  with  the  lad,  and 


t   16:10.  17:-20.  25:12—18. 

11  19:27.      22:3.      24:54.      26:31. 

Prov.  27: 14. 
X  25:6.  36:6,7. 
y  16:7.  37:15.   Ps.  107:4.   Is.  16: 

8. 
z  33.  2-2:19.  26:33.46:1.   1  Kings 

19:3. 
a  14.     Ex.   15:2-2—25.    17:1—3. 

2  Kings  3:9.     Ps.  63:1.     Is.  44: 

12.  Jir.  14:3. 
b  44:34.  Kslh.  8:6. 
c  27:38.  29:11.  Judff.  2:4.  Ruth 

1:9.   1  Sam.  24:16.30:4.  2  Sam. 


13:36. 
d  16:11.   Ex.  3:7.  22:27.  2  Kings 

13:4,23. 
R  See  on  16:9,1 1, 
f  Jvdg.  l.'3:23.   1  Sam.  11:5.    Is. 

2-2:1. 
g  15:1.  46:3.  Ex.  14:13.     Is.  41: 

10,14. 
h  13.  16:10.  17:20. 
i  Num.  22:31.     2  King's  6:17— 

20.    Luke  24:16,31. 
k  28:15.  39:-2,3,21.    Judg.  13:24, 

25.  Luke  1:80.  2:40. 


malice  against  Isaac. — Sarah,  however,  seems 
to  have  been  actuated,  in  some  measure,  by  dis- 
dain and  resentment,  in  requiring  Abraham  to 
send  away  Hagar  and  Ishmael:  yet  she  was  led 
to  utter  words,  which  were  afterwards  to  be 
made  use  of  in  illustrating  a  most  impoitant 
part  of  divine  truth.  (JVo<e,  Ga/.4:21— 31.)— 
Abraham  was  grieved,  on  account  both  of  Ish- 
mael's  «iisconduct,  and  Sarah's  severity;  and 
he  might  also  be  perplexed,  how  to  reconcile 
the  duty,  which  he  owed  to  his  son  and  to  Hagar, 
with  his  affection  to  his  wife.  But  the  Lord 
made  his  duty  plain  to  him,  and  shewed  him  (hat 
Ishmael  must  be  sent  away,  in  order  that  the 
promises  might  be  fulfilled  to  Isaac  and  his  Seed. 

V.  13.  Thy  seed.']  I.shmael  should  have 
many  blessings,  as  Abraham's  son;  though  not 
the  special  blessing  of  being  the  ancestor  of  the 
promised  Seed. 

V.  14 — 19.  "Bread  and  water"  denote  ne- 
cessaries for  the  journey  of  Hagar  and  Ish- 
mael, probably  into  Eg3'pt  to  her  relations,  she 
now  liberated  from   bondage.     Ishmael 

[31 


being 


B.  C.  1894. 


GENESIS. 


B.  C.  1894. 


he  grew,  and  dv/elt  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. 

[Practical  Obseruatiuns.] 

22  TF  And  it  came  to  pass  at  that  time, 
that  °  Abimelech,  and  Phichol  the  chief 
captain  of  his  host,  spake  unto  Abraham, 
saying,  p  God  is  with  thee  in  all  that 
thou  docst. 

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  according  to  the  kind- 
ness that  I  have  done  unto  thee,  thou  shalt 
do  unto  me,  and  to  the  land  wherein  thou 
hast  sojourned. 

24  And  Abraham  said,  I  will  swear. 

25  And  Abraham  'reproved  Abime- 
lech because  of  a  well  of  water,  which 
Abimelech's  ^  servants  had  violently  tak- 
en away. 

26  And  Abimelech  said,  *  I  wot  not  who 
hath  done  this  thing;  neither  didst  thou 
tell  me,  neither  yet  heard  I  of  it  but  to- 
day. 


1  10:9.  16:12.  2557.  27:3.  49:23, 

24. 
m  Num.  10:12.    12:16.    13:3,26. 

1  Sam.%5:l. 
n  24:3,4.  26:34,36.  27:46,  28:1,2. 
o  20.2.  26:26. 
p 26:23.  30:27.   39:3.     Is.  8:10. 

Zech.  8:2J.  Alatt.  1:23.    Rev. 

3:9. 


q  24:3.  31 :53.  Josh.  2:12. 1  Sam. 

20:42.  24:21,22.  30:15.  Heb.  6: 

16. 
*  Heb.  ifthov  slialt  lieunto  me. 
r  26:16— 22.    Piov.  17:10.  25:9. 

27:5.  Matt.  13:15. 
s  13:7.  Ex.  2:16,17. 
t2KiD«;s  5:20—24 


was  more    than  sixteen,   some    think   he   was 
nineteen,   years  of  age  at  this  time:  yet  the 
provisions  were  put  upon  Hagar's  shoulder,  as 
more  inured  to  labor;  and  the  lad  was  commit- 
ted to  her  care.     No  doubt,  these  circumstan- 
ces  were   ordered   according-    to   instructions 
given  to  Abraham;  perhaps  for  Hagar's  humil- 
iation,  and  with  some  view  to  the  future   state 
of  Ishmael's  posterity.     She,   however,    "wan- 
dered," or  lost  her  way,  in   the  desert,  which 
may  account  for  the  distress  which  ensued;  for 
it  does  not  appear  that  the  provisions  were  con- 
sumed, or  that  she  was  sent  away  without  mon- 
ey.    But  the  water  was  spent,  and  the  climate 
was  hot;  so  that  Ishmael  was  overcome   with 
fatigue  and  thirst,  and  ready  to  die;  and  Hagar 
assisted  him    in  reaching  "the    shade   of  some 
shrubs,  and  lying  down  as  his  circumstances 
would  admit:  and,  fully  expecting  that  he  would 
die,  she  sat  down  at  a  distance  and  wept.     In 
this  season  of  deep  distress  the  Lord  heard  the 
voice   of  Ishmael's   groaning,   perhaps   of  his 
prayer,  and  addressed  Hagar  by  an  angel,  say- 
ing, "What  aileth  thee,  Hagar?"  "Fear   not:" 
intimating  that  the   promise,  before  made  to 
her,  (16:10—13.)  was  a  full  security  that  Ish- 
mael should  not  die  at  this  time,  and  that  there- 
fore  her  anguish  was  needless,   and   her  fear 
groundless.     At  the  same  time  the  Lord  direct- 
ed her  attention  to  the  relief,  which  was  near 
at  hand,  but  which  she  had  not  before  observed. 
V.  20,  21.     The  Lord  prospered  Ishmael  in 
his  outward  circumstances:  nor   can  we  posi- 
tively  conclude,  either  from   his  past  miscon- 
duct,' his   general   character,   or   the    typical 
meaning  of  his  expulsion  from  Abraham's  fam- 
ily, that  he  lived  and  died  destitute  of  the  special 
92] 


27  And  Abraham  "  took  sheep,  and 
oxen,  and  gave  them  unto  Abimelech: 
and  both  of  them  ^  made  a  covenant. 

20  And  Abraham  set  seven  ewe-lambs 
of  the  flock  by  themselves. 

29  And  Abimelech  said  unto  Abraham, 
y  What  mean  these  seven  ewe-lambs  which 
thou  hast  set  by  themselves? 

30  And  he  said.  For  these  seven  ewe- 
lambs  shalt  thou  take  of  my  hand,  ^  that 
they  may  be  a  witness  unto  me,  that  I 
have  digged  this  well. 

31  Wherefore  he  *  called  that  place 
t  Beer-sheba:  because  there  they  .swear 
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  the  land  of  "^  the  Philis- 
tines. 

33  And  Abraham  planted  a  t  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. 


u  14:22,23.  ProT.  1^-24.  Is.   32: 

8. 
x26:28— 31.  1  Sam.    18:3.   Ez. 

17:13.  Rom.  1:31.  Gal.  3:15. 
y  33:8.  Ex.  12:26.  1  S.im.  15:14. 
z  31:44,62.    Josh.    22:27,28.  24: 

27. 
a  26:33. 
t  That  is.  The  Tvell  of  the  oath. 

14.  Josh.  15:28. 


b  27.  1  Sam.  18:3. 

c  10:14.      26:8,14.    Ex.    13:17. 

Judg.  13:1. 
t  Or,  tree. 
d  4:26.  12:8. 
e  Deut.   33:27.  Ps.  90:2.  Is.   40. 

28.  .S7:15.  Rora.  16:26.  I  Tim. 

1:17. 
f  20:1.  1  Chr.  29:16.  Ps.   39:12. 

Heb.  11:9,13. 


grace  and  favor  of  God.  He  became,  how- 
ever, an  archer  and  a  hunter;  and  thus  the 
prophecy  concerning  him  began  to  be  accom- 
plislied,  in  his  person,  as  it  has  been  ever  since 
in  his  posterity.  [JS~ote,  16:12.) — We  have  no 
reason  to  conclude,  that  he  was  never  visited 
by  his  father,  or  that  he  came  no  more  to  see 
him.     (JVo/e,  25:9,10.) 

V.  22 — 24.  Abimelech  was  convinced  that 
the  promises  of  God  would  be  fulfilled  to  Abra- 
ham; and  he  was  therefore  desirous  of  securing 
his  friendship,  and  the  benefit  of  it,  to  himself, 
to  his  posterity,  and  to  his  people. — Perhaps  he 
too  was  a  true  believer:  at  least  his  character 
seems  not  at  all  inconsistent  with  tbat  suppo- 
sition. {.Xofes,  1  Sam.  20:12— 17.)— PA?c/io/.] 
JVote,  26:26. 

V.  25,  26.  Wells  of  water,  being  scarce, 
were  very  valuable  in  those  countries.  (^Marsr. 
Ref.  r.)   ' 

V.  31.  Beer-sheba.]  TTie  well  of  the  oath:  or. 
The  well  of  the  seven,  alluding  to  the  seven  ewe 
lambs.  Perhaps  these  were  given  to  Abime- 
lech, as  the  proprietor  of  the  land,  in  which  the 
well  was  digged,  and  as  the  rent  of  it,  that  the 
well  might  be  the  more  clearly  Abraham's  prop- 
erty.— ^The  verb  rendered  "to  swear,"  is  deriv- 
ed from  the  word  translated  seven;  probably 
with  reference  to  the  number  of  the  sacrifices 
frequentlv  offered  on  these  solemn  occasions. 

V.  32.  'Mo  the  land  of  the  Philistines.]  That 
is,  to  Gerar.  Beer-sheba  seems  at  that  time  to 
have  been  under  the  dominion  of  the-  king  of 
the  Philistines:  (33.)  but  it  was  not  generally 
considered  as  a  part  of  Philistia- 

V.  33.  Perhaps  Abraham  planted  this  grove 
to  shelter  his  tent;  and  to  form  a  shade  for  the 


B.  C.   1872. 


CHAPTER  XXII. 


B.  C.  1872. 


CHAP.  XXII. 

Abraham,  tried  by  the  command  to  sacrifice  Isaac,  shews  his 
faith  by  obeying,  1 — 10.  He  is  prevented  from  slaying  his  son, 
and  oflers  a  ram  in  his  stead,  11  — 13.  A  name  is  given  to  the 
place;  and  the  covenant  is  renewed  with  Abraham,  14 — 19. 
Some  accoimt  of  Nahor's  family,  20 — i'4. 

ND  it  came  to  pass  after  these  things, 
that  ^  God  did  tempt  Abraham,  and 


a  Ex.  15:25,26.  16;4.  Deut.  8:2. 
13:3.  Juds.  2:22.  2  Chr.  32:31. 


Prov.  11:3.  1  Cor.  10:13.  Heb. 
11:17.  Jam.  1:12—14. 


said   unto  him,  Abraham:    and  he  said, 
*  Behold,  here  I  am. 

2  And  he  said,  *'  Take  now  thy  son, 
thine  only  50/1  Isaac,  whom  thou  lovest, 
and  get  thee  into  the  land  of  *=  Moriah; 
•^  and  oifer  him  there  for 


*  Heb.  Behold  me.  7,11.  Ex.  3; 

4.  Is.  6:3. 
b  17:19.  21:12.  John  3:16.  Rom. 

5:8.  8:32.  1  John  4:9,10. 


a  burnt-oftering 

c2  Chr.  3:1. 

d  Jud-.   11:31,39.  2  Kings  3:27. 
Mic.  6.7. 


performance   of  sacred  worship,  which  was  at 
that  time  usually  performed  in  the  open  air. 

PRACTICAL  OBSERVATIONS. 
V.  1—21. 
Blessed  are  they  whose  hope  is  in  the  Lord, 
and  who  patiently  wait  for  him;  for  their  ex- 
pectations  shall  certainly  be    answered,   and 
even  exceeded.     The  delaj^  may  seem  tedious, 
and  the  exercise  of  faith  and  patience  sharp: 
but    they   shall  at  length   acknowledge,   that 
their  blessings  were   only  deferred,  that  they 
might  have  them  with  additional  comfort,  by 
perceiving  more  plainly  the  power,    love,  and 
faithfulness  of  God  in  them;  and  that  his  name 
might  be  the  more  glorified.     He  does  not  in- 
deed  relieve   and   comfort,   when   we    should 
choose  it;  but  he  always  observes  his  own  set 
time,  which  is  the  best  that  infinite  wisdom  can 
select:    and  they,   who   uprightly   serve   him, 
will   never  be  ashamed  of  any   thing,   except 
their  unbelief;  and  this  shame  will  be  siVallow- 
ed  up  in  their  thankful  joy  for  the   largeness  of 
his  performances. — As  he  keeps   his   time  in 
giving  blessings,  so  we  must   observe  the  ap- 
pointed season  for  performing  his  command- 
ments, and  not  be  induced  by  any  consideration 
to   omit    or    defer   our    obedience. — Grievous 
things  speedily   follow  joyous   events   in   this 
world,  and  the  effect   of  former   miscarriages 
often  interrupts  the  satisfaction  of  present  ad- 
vantages.     Even   children  are  more   certain 
cares  than  comforts;  and  their  ill  behavior  and 
contentions,   with  the  fear  or  pain  of  parting 
with  them,  greatly  alloy  the  pleasure  which  we 
might  otherwise  derive  from  them. — In  all  our 
anxieties,  we  should  observe    the  directions, 
obej-  the   commandments,  and  depend  on  the 
promises   and   providence  of  God:    and   thus, 
"casting  our  care  on  him,"  our  minds  will  be 
kept  in  peace;  and  he  will  take  care  of  those 
whom  we  love,  when  we  are  no  longer  able  to 
do  it. — Let  us  not,  however,  neglect  to  notice 
the  secret  influence  of  the  Lord  in  this  domes- 
tic transaction;  nor  overlook   the  instruction 
given  us,  not  to  rest  in  external  privileges,  or 
in  our  own  performances,  lest  we  be  outcasts 
with  Ishmael:  but  let  us  learn  to  seek  the  bless- 
ings of  the  new  covenant,  by  faith  in  its  divine 
Surety;  and  that  grace  and  Spirit  of  adoption, 
which  mark  the  children  and  heirs  of  God,  and 
enable  them  to  walk  at  liberty  in  his  command- 
ments, and  cheerfully  to  expect  the   fulfilment 
of  his  promises.     And  let  us  habitually  recol- 
lect,  that   our   despondency    and    complaints 
arise  from  forgetfulness  of  his   word;  that  re- 
lief is  often  nearer  than  we  perceive;  that  the 
Lord  always  hears  the  prayer  of  faith,  and  fre- 
quently the   very  cry  of  distress;  and  that  nu- 
merous advantages  are  conferred  on  the  poster- 
ity of  those  who  have  honored  God,  for  the  sake 
of  their  pious  ancestors. 

V.  22—34. 
The  behavior  of  believers  may  be  so  undeni- 
ably excellent,  and  the  Lord's  favor  to  them  so 
manifest,  as  to  convince  observers  that  "God  is 
with  them  in  all  they  do:"  and  this  conviction 


is  often  the  means  of  their  conversion.  How  im- 
portant then  is  it,  that  we  "walk  in  wisdom  to- 
wards those  that  are  without!" — Common  pru- 
dence  might   suffice  to  teach   men,  that  it  is 
advantageous  to  be  connected  with  those  whom 
the  Lord  blesses;  did  not  the  enmity  of  the  car- 
nal mind  counteract  its  influence. — They  who 
would  "live   peaceably   with   all  men,"   must 
watch  over  their  servants,  and  be  careful  whom 
they  trust,  as  well  as  be  circumspect  in  their 
own  conduct;  especially   if  affluence  or   high 
station  require  many  to  be  employed:  for  inju- 
ries are  often  committed,  and  charged  on  the 
principal,  of  which  he  knows  and  hears  nothing. 
On  this,  3s  well  as  on  other  accounts,  it  is  f?r 
better  mildlj'^  to   reprove  those   by  whom  we 
suppose  ourselves  ill-used,  than  to  complain  to 
others,  without  giving  them  the  opportunity  of 
clearing    themselves. — They    who    profess   to 
serve  God,  should  act  in  all  cases  with  strict 
fidelity;    requite  every  kindness  liberallj^   to 
the  benefactor,  or  his   relatives   and  descen- 
dants; and  exhibit,  in  all  things,  an  example  of 
integrity  and  disinterestedness.     In  general  it 
is  advisable  to  avoid  oaths  or  vows;  yet  on  im- 
portant occasions,  and  when  due  solemnity  is 
observed,   the  honor  of  God  and   religion,  and 
the  cause  of  justice  and  peace,  may  require  us 
to  confirm  our  covenants  by  these  awful  obli- 
gations.    In  this  case,  however,  it  is  incumbent 
on  us  to  be  very   explicit  in  our  requirements 
and  engagements;  that  we  may  neither  entan- 
gle our  own  consciences,  nor  give  others  the 
least  ground  to  suspect  that  we  have  failed  In 
fulfilling   our   promises.      Indeed,   honest  and 
friendly  purposes  naturally  lead  to  an  unreserv- 
ed frankness,  which  is  the  best  security  of  peace 
and  harmony. — But  while   we    attend  to  out- 
ward  matters  wir.i  prudence  and  equitj-,  we 
must  never  forget  that  v/e  are  strangers  and 
pilgrims  on  earth:  and,  wherever  we  sojourn, 
we  must  neither  neglect,  nor  be  ashamed   ol", 
the  worship  of  Jehovah,    the  everlasting  God, 
our  Refuge,  Rest,  and  Portion,  through  all  gen- 
erations, and  to  all  eternity. 

NOTES. 
Chap.  XXII.  V.  1.  "After  these  things;"  «af- 
'ter  five  and  twenty  years'  waiting;  after  the 
'promise  had  been  frequently  repeated;  after 
'hope  had  been  raised  to  the  highest  pitch,  yea, 
'after  it  had  been  actually  turned  into  enjoy- 
'ment:  and  when  the  child  had  lived  long 
'enough  to  discover  an  amiable  and  godly  dis- 
'position.'  Fuller. — Tempt.']  This  word,  as  here 
used,  conveys  an  idea,  which  mar  seem  incon- 
sistent with  other  testimonies  of  the  sacred  ora- 
cles; but  the  case  is  different  as  to  the  original 
languages,  in  which,  to  tempt,  and  to  try  or 
prove,  are  expressed  in  the  same  manner.  Ac- 
cordingly, the  old  translation  very  properly 
renders  the  clause,  "God  did  prove  Abraham." 
— Every  trial  indeed  is  eventually  temptation, 
and  tends  to  manifest  the  prevailing  disposi- 
tions of  the  heart,  whether  holy  or  unholy  As 
to  the  state  of  the  heart,  or  the  influence  of  ex- 
ternal  agents  upon  it,  exciting  to  sin,  "let  no 

[93 


B.  C.   1872. 


GENESIS. 


B.  C.  1872. 


upon  one  of  the  mountains  which   I  will 
tell  thee  of. 

3  And  Abraham  ®rose  up  early  in  the 
morning,  and  saddled  his  ass,  and  took 
t\\'o  of  his  young  men  with  him,  and  Isaac 
his  son;  and  clave  the  wood  for  the  burnt- 
offering,  and  rose  up,  and  went  unto  the 
place  of  which  God  had  told  him. 

4  Then  on  the  ^  third  day  Abraham 
lifted  up  his  eyes  and  saw  the  place  afar 
off. 

5  And  Abraham  said  unto  his  young 
men,  ^  Abide  ye  here  with  the  ass;  and 


e  17:23.  Ps.  1 19;60.  Ec.  9:10.  Is. 
26:3,4.  Matt.  10:37.  Mark  10: 
2S— 31.   Luke    14:26.   Gal.   1: 


16.    Heb.  11:8,17—19. 
f  Ex.  19:11,16.   1  Cor.  15:4. 
gHeb.  12:1. 


man  say,  he  is  tempted  of  God,  for  God  cannot 
be  tempted  of  evil,  neither  tempteth  he  any 
man:"  but  he  appoints  all  external  circumstan- 
ces, he  g-ives  us  g-eueral  or  particular  command- 
ments, and  he  allots  us  our  several  services. 
In  all  these  respects,  he  acts  in  perfect  wisdom 
and  holiness:  yet  his  appointments  are  intended 
"to  prove  us,  and  shew  what  is  in  our  hearts;" 
and  they  frequently  give  occasion  to  our  evil 
propensities  to  manifest  themselves,  and  to  Sa- 
tan and  wicked  men  to  tempt  us.  Thus  the 
Loi-d  may  be  said,  not  only  to  try  us,  but  also  to 
"lead  us  into  temptation;"  [Jfoie,  Matt.  G:13.) 
which,  conscious  of  ourweakness,we  are  taught 
to  deprecate. — If  the  young  man,  whom  our 
Lord  required  "to  sell  all  and  follow  him,"  had 
possessed  Abraham's  strength  of  faith,  he  would 
have  given  an  illustrious  example  of  self-deny- 
ing obedience.  Had  Abraham,  when  command- 
ed to  sacrifice  Isaac,  been  under  the  power  of 
unbelief  and  carnal  attachments,  he  would 
have  been  recorded  as  a  lamentable  instance 
of  defection  in  the  day  of  trial. — Joseph  over- 
came a  far  more  dangerous  temptation  to  adul- 
tery, than  that  by  which  David  fell:  because 
hisheart  was  vastly  more  under  the  influence 
of  holy  dispoisitions,  than  David's  was  on  that 
awfuroccasion.  This  is  universally  applicable. 
Tlie  holy  law  gives  occasion  to  all  manner  of 
concupiscence;  and  even  the  blessed  gospel,  to 
still  deeper  malignity,  wlten  sin  reigns  in  the 
heart:  while  the  most  horrid  temptations  tend 
to  illustrate  the  power  of  divine  love  and  zeal, 
v.hen  holy  afTections  completely  possess  it;  as 
tlie  conduct  of  our  tempted,  suffering,  and 
holy  Redeemier  most  evidently  shews. — We 
may  apply  these  remarks  to  the  case  of  Abra- 
ham. The  Lord  saw  good  to  put  his  faith  and 
obedience  to  a  most  severe  triul.  The  evil  pro- 
pensities of  our  fallen  nature  are,  in  no  sense, 
to  be  ascribed  to  God;  for  that  would  make  him 
the  author  of  sin.  He  did  not  tev^pt  Abraham, 
by  suggesting  evil  thoughts  to  his  mind,  or  ex- 
citing sinful  passions;  for  thus  a  man  is  tempt- 
ed by  his  own  lust,  by  the  devil,  and  by  his  fel- 
low-sinners; but  he  placed  him  in  such  circum- 
stances, as  effectually  shewed  the  ruling  dispo- 
sitions of  his  heart,  and  proved  them  to  be  very 
excellent. 

v.  2.  Every  word  in  this  surprising  com- 
mand is  marked  with  emphasis  of  terror,  when 
we  consider  it  as  directed  to  a  tender  parent: 
"Thy  son''— "thine  only  son"  by  Sarah  thy  wife 
— "whom  <[^ou  lovest— even  Isaac."— Go  into 
the  land  of  Moriah;— then,  after  that  long  jour- 
ney, offer  him  there  for  a  burnt-offering,  shed 
his  blood,  and  burn  his  body  to  ashes! — How 
many  objections  might  Abraham  have  started  to 
94] 


I  and  the  lad  will  go  yonder  and  worship, 
and  ^  come  again  to  you. 

6  And  Abraham  took  the  wood  of  the 
burnt-oftering,  and  '  laid  it  upon  Isaac  his 
son;  and  he  tookthe  fire  in  his  hand,  and 
a  knife:  and  they  went  both  of  them  to- 
gether. 

7  And  Isaac  spake  unto  Abraham  his 
father,  and  said,  ^  My  father:  and  he  said, 
*  Here  am  I,  my  son.  And  he  said,  Be- 
hold the  fire  and  the  wood:  '  but  where 
is  the  +  lamb  for  a  burnt-offering? 


h  Heb.  11:19. 

i  Is.  53:6.  Matt.  8:17.  John  19: 

17.   1  Pet.  2:24. 
kMalt.   26:39,42.    John   18:11. 


Rom.  8:15 
*  Heb.  Behold  me.  1. 
1  4:2 — 4.  8:20. 
t  Or,  kid.  Ex.  12:3.  vtnrg. 


this  command!  He  might  have  urged  the  divine 
prohibition  of  murder;  and  the  evil  report 
which  such  an  action  would  bring  on  his  char- 
acter, on  the  religion  which  he  professed,  and 
the  God  whom  he  worshipped.  He  might  have 
pleaded  the  fatal  consequences  of  such  an  ex- 
ample; and  even  the  very  promises  and  cove- 
nant of  God,  ratified  again  and  again  with  him. 
— Moriah.']  MoriYAU — 3 au  is  shewn:  nearly  the 
same  as  jEHovAH-^'ireA.  [Js''ote,  14.) — The  tem- 
ple was  built  on  mount  Moriali,  wjiich  was 
doubtless  in  the  land  of  Moriah.  (2  CAron.  3:1.) 
This  therefore  must  have  been  some  adjacent 
mountain,  of  which  there  were  many  in  that 
neighborhood:  and  there  is  no  improbability  in 
the  general  opinion,  that  it  was  mount  Calvarj', 
where  Christ,  the  great  Anti-type,  was  after- 
wards crucified;  and  tliat  it  was  selected  with 
reference  to  that  event. 

V.  3,  4.  Being  assured  that  this  was  a  di- 
vine command,  Abraham  implicitly  confided  in 
the  infinite  wisdom,  justice,  holiness,  faithful- 
ness, goodness,  and  power  of  God;  and  neither 
hesitated  nor  objected.  Nay,  the  very  energy 
of  the  command,  compared  with  past  mercies 
received,  and  the  promises  made  to  him,  excit- 
ed a  firm  expectation,  th"t  God  would,  from 
the  ashes,  immediately  restore  his  son  to  life, 
though  there  had  never  been  an  instance  of 
the  kind  from  the  beginning  of  the  world. 
(jVo/e,  Heh.  11:17 — 19.)  It  does  not  appear 
that  he  manifested  that  anguish  or  anxiety, 
which  might  have  been  expected  from  the  com- 
mand ;  or  tliat  either  Sarah,  or  his  attendants, 
or  even  Isaac,  perceived  any  thing  unusual  in 
his  conduct.  It  is  probable,  that  he  did  not  in- 
form Sarah,  lest  her  feebler  faith  and  more  ten- 
der frame  might  not  support  so  severe  a  shock; 
or  lest  she  should  start  some  objection,  or  make 
some  opposition,  to  the  heavenly  mandate. — 
Till  the  third  day  Abraham's  faith  was  thus 
tried,  that  his  obedience  might  appear  to  be 
the  result,  not  of  rash  precipitation,  but  of 
calm  deliberation:  and  then  he  saw  the  place; 
perhaps,  marked  out  by  an  appearance  of  glory, 
such  as  had  probably  on  some  occasions  been 
the  token  of  the  Lord's  presence  with  him. 

V.  5,  G.  Abraham  left  the  servants  behind, 
lest  their  affectionate,  but  ill-timed  interfer- 
ence should  create  him  disturbance. — The  ex- 
pression, "We  will  come  again  to  you,"  (the 
original  is  plural,)  clearly  implies,  an  expecta- 
tion that  God  would  raise  Isaac  again,  to  return 

along  with  him Isaac  was  evidently  grown  up 

at  this  time;  some  say  he  was  twenty-five  years 
of  age,  some  thirty,andsome  thirty-three  or  thir- 
ty-five.— In  carrying  the  wood  for  the  intend- 
ed sacrifice,  he  typified  Christ  bearing  his  cross 


B.  C.  1872. 


CHAPTER  XXII. 


B.  C.  1872. 


8  And  Abraham  said,  My  son,  "^  God 
will  provide  himself  a  lamb  for  a  burnt- 
ofiering:  so  they  went  both  of  them  to- 
gether. 

9  And  they  came  to  the  place  which 
God  had  told  him  of;  and  Abraham  built 
an  altar  there,  and  laid  the  wood  in  order; 
and  "  bound  Isaac  his  son,  and  laid  him 
on  the  altar  upon  the  wood. 

10  And  Abraham  "stretched  forth  his 
hand,  and  took  the  knife  to  slay  his  son. 

1 1  11  And  the  p  Angel  of  the  Lord  call- 
ed unto  him  out  of  heaven,  and  said, 
•1  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,  *  seeing  thou  hast  not  with- 
held thy  son,  thine  only  son^  from  me. 

[Practical  Observations.] 

13  And  Abraham  lifted  up  his  eyes, 


mJohn  1:2'' 36.    1  Pet.  1:19,20. 

Rev.  5.6,12.  7:14.   13:8. 
n  Ps.  119:27.    Matt.  27:2.  John 

10:17,18.  Acts  8:32.  Eph.  6:2. 

Phil.  2:3. 
ols.  53:6—12.  Heb.  11:17—19. 

Jam.  2:21— 23. 
p  See  on  16:9,10. 
q  1.  Ex.  3:4.  1  Sam.  3:10.  Acts 

9:4.    26:14. 


rl  Sam.  15:22.  Jer.  19:5.  Mic. 

6:6—8.  2  Cor.  8:12. 
s20:ll.  42:13.  Ex.  20-20.  1  Sam. 

12:24,25.    Neh.    5:15.    Job  28: 

23.   Ps.  25:12,14.  111:10.  112:1. 

Prov.  1:7.    Ec.  8:12,13.   12:13. 

Jer.  32.40.    Mai.  4:2.    Acts  9: 

31.    Heb.   12:28.    Jam.   2:22. 

Rev.  19:5. 
t  Rom.  8:32.  1  John  4:9,10. 


V.  7,  8.  Isaac's  question,  so  full  of  consider- 
ation and  filial  respect,  must  have  tended  to 
put  Abraham's  resolution  to  the  sharper  trial: 
but  he  deemed  it  not  proper  as  yet  to  disclose 
this  solemn  business;  and  the  Holy  Spirit  by  his 
mouth  seems  to  have  predicted  "the  Lamb  of 
God"  which  God  hath  provided,  and  "which 
taketh  away  the  sin  of  the  world."  [Kote,John 
1:29.) 

V.  9.  It  is  probable,  that  Abraham  previously 
explained  tr  Isaac  the  nature  and  obligations 
of  the  divine  command,  the  principle  of  his 
obedience,  and  the  expectation  of  his  faith  in 
respect  of  the  event;  and  Isaac  yielded  sub- 
mission and  concurrence:  for  certainly  he  did 
not  attempt  to  escape  or  resist,  but  yielded  up 
himself  voluntarily  to  be  a  sacrifice — When 
he  lay  bound  upon  the  altar,  he  typified  Christ, 
as  bound  by  the  officers  of  the  high  priest,  and 
as  nailed  to  tbe  cross:  and  as  "bruised  and  put 
to  grief"  by  his  heavenly  Father,  "when  he 
made  his  soul  a  sacrifice  for  sin,"  even  for  our 
sins. 

V.  10.  Abraham  acted  with  firm  and  calm 
determination,  as  if  about  to  offer  an  ordinary 
sacrifice,  and  was  allowed  to  proceed  thus  far, 
that  his  obedience  might  be  complete:  but  at  this 
crisis  he  was  stopped;  for  it  was  not  the  inten- 
tion of  God  that  Isaac  should  actually  be  sacri- 
ficed. Thus  it  was  intimated,  that  nobler  blood 
than  that  of  animals,  even  the  blood  of  the  only 
begotten  Son  of  God,  was  in  due  time  to  be 
shed  for  sin:  but  that  in  the  mean  while,  the 
Lord  would  in  no  case  have  human  sacrifices 
used,  as  typical  of  that  atoning  blood. 

V.  11,  12.  The  Angel  called  to  Abraham 
out  of  heaven  by  name:  and  he  says,  "Thou 
liast  not  withheld  thy  son  ...  from  me;"  and  by 
this  he  knew,  that  Abraham  feared  the  Lord. — 
Doubtless  God  knew  the  reality  and  vigor  of 
Abraham's  piety  previous  to  this  trial;  but  he 
saw  good  to  require  experimental  evidence  of 


and  looked,  and  l^ehold,  "  behind  him  a 
ram  caught  ip  a  thicket  by  his  horns:  and 
Abraham  went  and  took  the  ram,  and  of- 
fered 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. 

1 5  And  *  the  Angel  of  the  Lord  call- 
ed unto  Abraham  out  of  heaven  the  sec- 
ond time, 

1 6  And  said,  ^  By  myself  have  I  sworn, 
saith  the  Lord,  for  because  thou  hast 
done  this  thing,  and  hast  not  withheld  thy 
son,  thine  only  sow: 

1 7  That  •=  in  blessing  I  will  bless  thee, 
and  in  multiplying  ^  I  will  multiply  thy 
seed  as  the  stars  of  the  heaven,  and  as 
the  sand  which  is  upon  the  sea-shore+; 
and  ®  thy  seed  shall  possess  the  gate  of 
his 


enemies; 

u  Is.  30:21. 

X  1  Cor.  5:7,8.  1  Pet.  1:19,20. 

y  16:13,14.  28:19.  32:30.  Ex.  17: 

15.   1  Sam.  7:12. 
*  That  is,  The  LORD  nill  see, 

or  provide. 
7.  Deut.  32:36.  Mic.  4:10.2  Cor. 

1 :8— 10. 
a  11. 
b  Ps.  105:9.   Is.   45:23.  Jer.  49: 


13.   51:14.  Am.  6:3.  Luke  1:73. 

Heb.  6:13,14. 
c  27:28,29.    49:25,26.    Deut.  28: 

2—13.  Eph.  1:3. 
d  See  ore  13:16.  15:6.-Jer.  33:22. 
t  Heb.  lif.  1  Kings  9:26.  marg. 
e  24:60.  Num.  24:17—19.  Josh. 

1:— 10:2Sam.  8:   10:  Ps.  2:3,9. 

72:8,9.  Dan.  2:44,45.     Lukel: 

68—75.  Rev.  11:15. 


it,  for  the  glory  of  his  own  grace,  for  Abraham's 
comfort,  and  for  the  benefit  of  his  whole  church. 
— "The  fear  of  God"  is  frequently  put  for  the 
whole  of  true  religion,  being  an  essential  part 
of  it,  and  necessarily  connected  with  all  the 
rest.  [Marg.  Ref.  s.)  It  seems  to  comprise,  a 
reverential  regard  to  the  majesty,  authority, 
presence,  and  purity  of  God;  an  influential 
dread  of  his  displeasure,  accompanied  with  a 
desire  and  hope  of  his  favor;  (otherwise  it  woufd 
drive  us  from  him,  inspire  hard  thoughts,  excite 
enmity,  and  discourage  all  endeavors  to  please 
him;  Matt.  25:24,25.)  a  submissive  acquiescence 
in  his  appointments;  a  conscientious  obedience 
to  his  commandments,  and  a  serious  devoted 
attendance  on  his  worship,  in  his  holy  ordinan- 
ces: nor  can  it  be  ever  separated  from  a  real 
belief  of  his  truth,  and  a  cordial  acceptance  of 
his  salvation,  as  far  as  we  are  acquainted  with 
them;  or  from  love,  gratitude,  and  other  holy- 
affections.  In  proportion  as  faith  and  hope  de- 
liver the  soul  from  terror;  humble,  admiring 
reverence  of  God  will  be  increased:  and  when 
"perfect  love  shall  have  cast  out,"  entirely  and 
finally,  that  "fear  which  hath  torment;"  the 
filial  reverential  regard  to  God,  as  our  adorable 
Friend  and  Father,  will  be  enlarged  and  per- 
fected for  ever,  even  as  it  is  in  the  holy  angels. 
[J^otes,  Ps.  89:6—12,  v.  7.) 

V.  13.  The  ram  now  became  the  type  of  the 
sacrifice  of  Christ's  death,  and  indicated  what 
sort  of  prcfigurations  of  that  event  God  would 
approve  and  accept. — Isaac  thus  rescued,  after 
having  been  three  days  under  the  sentence  of 
death,  and  living  to  be  the  progenitor  of  the 
promised  innumerable  posterity,  represented 
the  Savior  rising  on  the  third  day,  "to  see  his 
seed,  and  prolong  his  days,  that  the  pleasure 
of  the  Lord  might  prosper  in  his  hand." 

V.  14.  JEHOVAH-jireh  perhaps  alludes  to 
Abraham's  words,  "God  will  provide  himself  a 
lamb  for  a  burnt-offering."    The  latter  clause 

[95 


B.  C.  1872. 


GENESIS. 


B.  C.  1872. 


18  And  ^  in  thy  Seed  shall  all  the  na- 
tions of  the  earth  be  blessed;  because 
thou  hast  s  obeyed  my  voice. 

19  So  '^Abraham  returned  unto  his 
young  men,  and  they  rose  up,  and  went 
together  to  '  Beer-sheba,  and  Abraham 
dwelt  at  Beer-sheba. 

20  IT  And  it  came  to  pass  after  these 
things,  that  it  was  told  Abraham,  saying, 
Behold  ^  Milcah,  she  hath  also  born  chil- 
dren unto  thy  brother  '  Nahor; 


f  See  on  12:3.    18:18.- 

25.  Gal.  3:16,28,29. 
g26:6.  Heb.  11: 


-Acts   3: 


i  21:31. 

k  11:29.24:15. 

1  11:26.24:10,24.31:53. 


should  be  translated,  "In  the  mount  the  Lord 
will  appear;"  that  is,  just  in  the  crisis,  as  he  did 
upon  the  mount  to  Abraham.  This  it  seems  be- 
came a  proverb,  similar  to  that  in  our  languag-e; 
'Man's  extremity  is  God's  opportunity.' 

V.  16 — 18.  "Because  he  could  swear  by  no 
greater,  the  Lord  sware  by  himself;"  and  thus 
he  solemnly  pledged  the  honor  of  his  holy  name, 
and  of  all  his  perfections,  as  the  security  for 
the  fulfilment  of  his  engagements  to  Abraham. 
The  promises  before  given  had  been  formed 
into  a  covenant;  that  covenant  was  signed, 
sealed,  and  ratified;  and  now  it  was  solemnlj"^ 
confirmed  with  an  oath.  [J^otes,  12:1 — 5.  15: 
17;)  Tliis  was  done,  not  only  that  Abraham, 
but  also  "that  we,  might  have  a  strong  consola- 
tion, who  have  fled  for  refuge,  to  lay  hold  on  the 
hope  set  before  us"  in  Christ.  [JSToies,  Hch. 
6:13 — 20J — To  the  former  promises  it  is  here 
added,  "Thy  seed  shall  possess  the  gate  of  his 
enemies;"  or,  by  occupying  their  cities,  shall 
acquire  the  dominion  over  them.  'Thy  seed 
'shall  inherit  the  cities  of  the  adversaries.'  Sept. 
This  was  accomplished  wlien  the  Israelites  con- 
quered Canaan,  and  in  the  victories  of  David, 
and  the  extensive  authority  of  Solomon;  but  in  a 
far  higher  sense,  when  Christ,  the  promised 
Seed,  ascended  the  mediatorial  throne;  when  the 
Gentiles  were  converted  to  Christianity;  and 
when  opposing  nations  were  crushed  before  him, 
or  submitted  to  him. — The  language  of  the  last 
clause  also  is  changed.  It  had  before  been  said, 
"In  thy  Seed  shall  all  the  nations  of  the  earth 
be  blessed:"  but  here  the  expression  literally 
is,  "They  shall  bless  themselves;"  perhaps  im- 
plying, how  highly  they  would  value  the  prom- 
ised Savior,  and  how  desirous  they  would  be  to 
declare  to  othei-s  their  blessedness  in  him,  that 
they  might  come  and  share  it. — Abraham's  obe- 
dience evinced  the  strength  of  his  faith,  and 
the  sincerity  of  his  love:  thus  "faith  wrought 
witli  his  works,  and  by  works  was  his  faith  made 
perfect."  As  a  sinner,  he  was  justified  before 
Qod  by  faith  alone;  as  a  professed  believer,  he 
was  justified  before  the  whole  world,  by  the 
works  which  his  faith  produced.  (jVo<e,  Jam.. 
2:21 — 24.) — '■'■Hast  not- withheld.''^  (16.)  OvKt(puai£>. 
Sept.  12.  See  Rom.  8:32.  2  Pet.  2:4,5.  Gr. 

V.  20 — 24.  This  is  introduced  as  a  preface 
to  the  account  given  of  Isaac's  marriage  with 
Rebekah,  and  afterwards  to  that  of  Jacob  with 
Leah  and  Rachel.  (Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 
V.  1—12. 
N.  B.  The  practical  observations  on  this  chapter 
cannot   well  be   divided;  but  the   first   section, 
being  on  Abraham's  example,  may  be  read  with 
the  former  part;  and  the  second,  on  the  typical 
import  of  the  transaction,  with  the  latter. 
While  we  remain   in  this  world,   we  must  1 
96] 


21  '"  Huz  his  first-born,  and  "  Buz  his 
brother,  and  Kemuel  the  father  of  Aram, 

22  And  Chesed,  and  Hazo,  and  Phil- 
dash,  and  Jidlaph,  and  Bethuel. 

23  And  °  Bethuel  begat  p  Rebekah: 
these  eight  Milcah  did  bear  to  Nahor 
Abraham's  brother. 

24  And  his  i  concubine,  whose  name 
was  Reumah,  she  bare  also  Tebah,  and 
Gaham,  and  Thahash,.  and  Maachah. 


m  Job  1:1.  Uz. 

n  Job  32:2. 

0  24:15,24,47.  25:20.  28:2,5. 


p  24:51,60,67. 
hecca. 
q  16:3.  25:6. 


Rom.   9:10.   Re 


never  expect  to  be  exempt  from  trials,  and 
frequently  the  sharpest  come  last:  we  should 
therefore  "put  on,"  and  keep  on,  "the  whole 
armor  of  God,"  that  when  summoned  to  the 
conflict,  we  may  answer  "Here  I  am." — Where 
God  bestows  much  grace,  he  will  be  sure  great- 
ly to  try  it;  and  though  the  conflict  is  painful 
the  event  will  be  glorious  and  joyful.  Con 
scious  of  our  weakness,  we  ought  not  to  rush 
uncalled  into  difficult  services,  and  should  pray 
"not  to  be  led  into  temptation;"  yet,  if  we  be 
upright  and  watchful,  we  may  be  confident 
"that  the  Lord  will  not  suffer  us  to  be  tempted 
above  what  we  are  able:"  na)',  we  may  "count 
it  all  joy,  when  we  fall  into  divers  temptations;" 
firmly  believing  that  "the  trial  of  our  faith  shall 
be  to  praise,  and  honor,  and  glory,  at  the  appear- 
ing of  Jesus  Christ." — If  there  be  any  earthly 
object  which  seems  to  rival  God  in  our  affec- 
tions, we  may  expect  that  he  will  in  that  par- 
ticular try  the  sincerit)'  and  supremacy  of  our 
love;  and  by  cheerfully  parting  with  even  our 
beloved  Isaacs  for  his  sake,  we  most  undenia- 
bly prove  that  we  have  given  him  our  hearts. — 
They  who  would  perform  unreserved  obedi- 
ence, when  satisfied  what  the  will  of  God  is, 
must  neither  be  influenced  by  carnal  affections, 
listen  to  plausible  objections,  consult  partial 
counsellors,  make  needless  delays,  nor  leave 
an  opening  te  interruption  and  disturbance; 
but,  committing  all  into  the  Lord's  hand,  they 
must  simply  follow  his  direction,  and  leave  all 
consequences  with  him:  and  they  need  not 
doubt,  but  in  the  trying  moment  he  will  appear 
for  their  comfort  or  relief. — But  what  a  won- 
derful sight  is  in  this  chapter  set  before  us! 
The  long-expected  seed,  the  son  of  joy,  the 
child  of  promise,  the  well-beloved  Isaac,  now 
grown  up  to  maturity,  and  entwining  every  day 
more  closely  round  the  tender  affections  of  his 
parents,  of  which  he  was  justly  deserving;  nay, 
the  church's  hope,  and  the  declared  progenitor 
of  him  "in  whom  all  the  families  of  the  earth 
are  blessed;"  bound,  laid  upon  the  altar,  and 
mildly  expecting  the  fatal  blow  from  the  hand 
of  his  loving  father;  who,  with  collected  firm- 
ness and  intrepid  resolution,  takes  the  knife  to 
shed  his  blood,  and  prepares  immediatelj'  to 
kindle  that  fire  which  is  to  consume  him  (o 
ashes! — For  this  singular  conduct  Abraham 
could  render  no  other  reason,  than  the  express 
command  of  God:  nor  was  there  any  other  prin- 
ciple of  obedience  to  that  extraordinary  com- 
mand, (an  obedience  never  equalled  by  mere 
man,)butyaj<//,  an  unshaken  belief  of  the  Lord's 
testimony,  a  firm  expectation  of  the  accom- 
plishment of  his  promises,  and  a  full  confidence 
in  his  wisdom,  power,  and  love.  Though  the 
command  seemed  to  run  counter  to  those  prom- 
ises, Abraham  knew   it  only  seemed  to  do  so: 


B.  C.  1860. 


CHAPTER  XXIII. 


B.  C.  1860. 


CHAP.  XXIII. 

The  age  and  death  of  Sarah,  1,  2.  Abraham  communes  with  the 
sons  of  Hath,  and  purchases  the  field  and  cave  Machpelah  of 
Ephrou,  3 — 18;  where  Sarah  is  buried,  19,  20. 

ND  Sarah   was   *  an    hundred   and 

seven    and  twenty  years  old:  these 

7ver.e  the  years  of  the  life  of  Sarah. 

2  And  Sarah  died  in  ^  Kirjath-arba; 
the  same  is  Hebron  in  the  land  of  Cana- 
an: and  Abraham  came  to  "^mom^n  for 
Sarah,  and  to  weep  for  her. 

3  *[[  And  Abraham  stood  up  from  before 

a  17:17. 

b  13:13.  Num.  13:22.  Josh.  14: 

15.  20:7.  Judg.  1:10. 
c  27.41.    60:10.      Num.    20:29. 


Deut  34:8.  1  .Sam.  23:3.  2 
Chr.  35:25.  Jcr.  22:10,18.  Ez. 
24:16—13.  Acts  8:2. 


obedience  was  his  part,   and  the  Lord  would 
talce  care  to  glorify  his  own  faithfulness.     He 
had  received  Isaac  from  God,  who  had  a  right 
to  dispose  of  him:  honor  and  comfort  were  in 
Ills  path;  and,  though  untried  before,  with  un- 
daunted constancy  he  walked  in  it. — Hear  this, 
ye  inattentive  objectors,  who  traduce   the  doc- 
trine of  salvation  by  faith,  as  inimical  to  prac- 
tical godliness;  go,  and  upon  your  principles 
equal  and  exceed  this  obedience:  till  then  be 
dumb,  or  allow  that,  though  you  understand  it 
not,  this  apparently  weak   principle  produces 
effects    beyond  comparison  prodigious.     Hear 
this  likewise,  ye  abusers  of  this  most  holy  faith, 
whose  conduct  merits  still  deeper  indignation; 
who  "say  you  have  faith,"  yet  cleave   to  your 
sins,  renounce  not  the  world,  deny  not  your- 
selves, refuse  the  cross,  are  lovers  of  yourselves, 
of  pleasure,  of  money,  or  of  worldly   honor, 
more   than  lovers  of  God;  and,  instead  of  part- 
ing with  a  deservedly  beloved  Isaac  at  God's 
command,  like  Judas,  kiss  Christ,  and  sell  him  to 
his  enemies  for  a  few  pieces  of  silver,  or  some 
vile  sensual  gratification!    Here  then  compare 
your  faith  with  Abraham's,  and  acknowledge 
that  ye   are  no  genuine  sons  of  this  "father  of 
the  faithful;"  but  that  your  faith  is  dead,  your 
hope  presumptuous,  and  that  Abraham  disowns 
and  is   ashamed  of   you. — In   plain   language, 
"nothing  but  faith  will  carry  a  man  throtigli  Avith 
unreserved  obedience,  in  every  possible  trial; 
and  that  is  no  true  faith,  which  perseveres  in 
refusing  to  obey  a  plain  command,  in  any  case 
whatever.     "Ye  are  my  friends,  if  ye  do  what- 
soever I  command  you." — In  proportion  as  faitli 
stands  this  test,  when  sharply  and   repeatedly 
tried,  we  may  be    assured  that  we  arc   Abra- 
ham's  children,   interested    in    his    covenant, 
and  in  the  oath  by  which  it  was  confirmed;  and 
have  a  right  to  that  strong  consolation  which 
by  it  God  wills  and  intends  for  his  people. 
V.   13—24. 
In  the  wonderful  transaction  recorded  in  this 
chapter,  faith  discerns  one  infinitely  more  stu- 
pendous.    What  was  the  love  which  Abraham 
or  Isaac  bore  to  the  Lord,  compared  with  the 
love  of  God  the  Father  in  giving  his  only  be- 
gotten Son?  and  with  that  of  the  only  begotten 
Son  in  giving  himself  a  sacrifice  upon  the  cross, 
for  the  sins  of  men.''  God  commanded  Abraham 
previously  to  his  yielding  iip  his  son;  but  the 
sacrifice  of  Christ  prevented  even  solicitation! 
The  Lord  had  nn  undoubted  right  to  demand 
that  life  which  he  had  given:  but  where  shall 
we  sinners,  deserving  of  eternal  misery,  ground 
our  claim  to  such  a  gift,  as  that  of  Christ  to  be 
"the  propitiation  for  our  sins?"  The  Lord  had 
been  a  most  liberal  Friend  to  Abraham,  before 
he  was  required  to  offer  Isaac  as  a  burnt-offer- 
VoL.  I.  13 


his   dead,   and   spake   unto   the  sons  of 
'^  Heth,  saying, 

4  I  am  a  ®  stranger  and  a  sojourner 
with  you:  give  me  a  possession  of  a  ^  bury- 
ing place  with  you,  that  I  may  ^  bury  my 
dead  out  of  my  sight. 

5  And  the  children  of  Heth  answered 
Abraham,  saying  unto  him, 

6  Hear  us,  ^  my  lord:  thou  art  *  a 
mighty  *  prince  amongst  us;  in  the  choice 


d  5,7.  10:15.  25:10.  27:46.  49:30. 

1  Sara.  20:6.  2  Sam.  23:39. 
e  17:8.  47:9.  Lev.  25:23.  1  Chr. 

29:15.   Ps.  39:12.  105:12.  Heb. 

11:9,13.  1  Pet.  2:11. 
f3:19.  49:30.  50:13.   Job   30:23. 

Ec.  12:7.  Acts  7:6. 


g  19. 

h  18:12.  24:13.  31:35.  32:4,5,18; 

42:10.  44:5,8.  Ex.  32:22.  Ruth 

2:13. 

*Heb.  A  prince  of  God.  21:22. 
i  13:2.  14:14.  24:35. 


by    tne  death   of  his 
;r  born  to  die:  but  the 


ing;  but  "God  commended  his  love  to  us,  in 
that  when  we  were  yet  sinners  Christ  died  for 
us:"  and  in  that,  "when  we  were  enemies,  we 
were  reconciled 
Son."  Isaac  was  a  sinnei 
Son  of  God  assumed  human  nature  for  the  very 
purpose  of  dying  for  us;  and  in  human  nature 
being  free  from  sin,  he  was  under  no  obligation 
to  suffer  death,  except  the  bond  of  his  love  to 
us.  If  Isaac  was  justly  beloved  by  Abraham; 
Jesus  was  the  "beloved  Son  of  the  Father,  in 
whom  he  was  well  pleased."  Had  Isaac  died, 
it  had  been  with  inward  peace,  without  extra- 
ordinary pain,  and  with  singular  reputation: 
but  Christ  tasted  death  in  all  its  bitterness,  died 
by  violence,  surrounded  with  contempt  and  in- 
sult, treated  with  indignity  and  cruelty,  and 
loaded  with  the  weight  of  our  iniquities;  while 
"it  pleased  the  Lord  to  bruise  him,  and  to  put 
him  to  grief,  and  make  his  very  soul  a  sacrifice 
for  sin."  By  this  we  know  the  loving-kindness  of 
God  our  Savior  towards  sinful  man,  in  that  "he 
hath  not  withheld  his  Son,  his  only  Son  from 
us:"  by  this  we  perceive  the  love  of  Christ,  in 
that  he  gave  himself  a  sacrifice  for  our  sins. — 
Behold,  he  dies;  yet  rises!  lives,  ascends,  arid 
inteijcedes  for  us!  and  calls  on  sinners  to  come 
to  him,  and  partake  of  his  blood-bought  salva- 
tion. Let  them  therefore  be  warned  to  hear 
his'  voice,  and  encouraged  to  trust  in  him.  He 
calls  to  his  redeemed  people  to  rejoice  in  him 
and  glorify  him:  "What  then  shall  we  render 
for  all  his  benefits?"  May  this  "love  constrain 
us  to  live  no  longer  to  ourselves,  but  to  him 
who  died  for  us  and  rose  again,"  and,  admiring 
and  adoring  his  grace,  let  us  devote  our  all  to 
his  service,  who  laid  down  his  life  for  our  sal- 
vation. Thus  every  Christian  may  be  sure, 
that  in  all  emergencies,  the  Lord  will  appear 
for  his  relief,  be  liis  shield  in  all  dangers,  pro- 
vide effectually  for  all  his  wants,  order  all 
events  for  his  good,  and  make  him  conqueror 
over  all  enemies,  till  he  shall  sit  down  with, 
him  upon  his  throne  of  glory. 

NOTES. 

Chap.  XXIH.  V.  1,  2.  Sarah  is  the  only 
woman  whose  entire  age  is  recorded  in  Scrip- 
ture.— 'She  was  ten  years  younger  than  Abra- 
'ham,  and  died  thirty-eight  before  him. — God 
'often  takes  the  youngest  before  the  eldest.'' 
Ftdler.  It  seems  that  Abraham  had  so:t  3  time 
before  her  death  left  his  residence  atBeer-she- 
ba,  and  come  to  sojourn  at  Hebron.  When  she 
died,  he  came  to  her  tent,  to  express  his  un- 
feigned sorrow,  and  pay  her  the  last  tribute  of 
affection. 

V.  3,  4.  The  sons  of  Heth  are  called  else- 
where  Hittites,  that  is,    Hethites.      Abraham 


[97 


B.  C.  1860. 


GENESIS. 


B.  C.  1860. 


of  our  sepulchres  bury  thy  dead:  none  of 
us  shall  withhold  from  thee  his  sepulchre, 
but  that  thou  mayest  bury  thy  dead. 

7  And  Abraham  stood  up,  and  J  bowed 
himself  to  the  people  of  the  land,  even  to 
the  children  of  Heth. 

8  And  he  communed  with  them,  say- 
ing. If  it  be  your  mind  that  I  should  bury 
my  dead  out  of  my  sight,  hear  me,  and 
^  intreat  for  me  to  Ephron  the  son  of  Zo- 
har: 

9  That  he  may  give  me  the  cave  of 
Machpelah,  which  he  hath,  which  is  in 
the  end  of  his  field;  for  *  as  much  mon- 
ey as  it  is  worth  he  shall  give  it  me,  for  a 
possession  of  a  burying-place  amongst  you. 

10  And  Ephron  dwelt  among  the  chil- 
dren of  Heth.  And  Ephron  the  Hittite 
answered  Abraham  in  the  +  audience  of 
the  children  of  Heth,  even  of  *  all  that 
went  in  at  the  gates  of  his  city,  saying, 

1 1  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  give  I  it  thee:  bury  thy 
dead. 

1 2  And  Abraham  bowed  down  himself 
before  the  people  of  the  land. 

13  And  he  spake  unto  Ephron  in  the 
audience  of  the  people  of  the  land,  say- 
ing, But  if  thou  wilt  give  it,  I  pray  thee 
hear  me:  "  I  will  give  thee  money  for  the 


1  18:2.  19:1. 

k  1  Kings  2:17.  Luke  1:3,4.  Heb. 

7:26.  iJohii  2:1,2. 
*  HKh.  full  money, 
f  Heb.    ears. 
1    18.    34:20,24.     Ruth   4:1 — 4. 


Job  29:7.    Is.  28:6, 
m  6.  2  Sam.  24:20—24.    1  Chr. 

21 :22— 24. 
n  14:22,23.    Phil.  4:5—8.    Col. 

4:6.   Heb.  13:5. 


was  "a  stranger  and  a  sojourner"  among'  them; 
one  who  had  no  fixed  settlement,  and  did  not 
attempt  to  acquire  any.  {Marg.  Ref.  e.)— It 
has  generally  been  the  custom,  in  the  church 
of  God,  to  inter  the  dead;  though  burning  has 
elsewhere  been  much  in  use:  and  indeed  in- 
terring more  aptly  expresses  an  acquiescence 
in  that  sentence,  "until  thou  return  unto  the 
ground,  whence  thou  wast  taken:  ...  for  dust 
thou  art,  and  unto  dust  shalt  thou  return." 

V.  6.  According  to  those  times,  Abraham's 
retinue,  wealth,  and  prosperity,  would  rank 
him  among  the  surrounding  princes.  Yet  the 
sons  of  Heth,  in  calling  him  "a  prince  of  God," 
{marg.)  might  perhaps  also  advert  to  his  reli- 
gion, as  respecting  his  honorable  character. 

V.  7.  Bowed.]  Abraham  rendered  honor  and 
respect  to  the  sons  of  Heth,  according  to  the 
custom  of  that  age  and  country. — It  is  evident- 
ly no  part  of  the  religion  of  the  Bible,  to  refuse 
such  expressions  of  regard;  but  an  ornament 
to  godliness  to  render  them,  as  far  as  it  can  be 
done,  without  flattering  the  persons,  or  coun 
tenancing  the  crimes,  of  those  to  whom  they 
are  addressed. 

V.  9.     Abraham  would  have  a  separate  bury 
ing-place;  perhaps  intimating,  that,  though  the 
righteous  live  intermingled  with  the  ungodly 
in  this  world,  there  will  be  a  separation  after 
death. 

v.  15,  16.  Shekel  comes  from  a  Hebrew  verb, 
signifying   to  weigh;    for  money  was  not  then 

98] 


field;  take  it  of  me,  and  I  will  bury  my 
dead  there. 

14  And  Ephron  answered  Abraham, 
saying  unto  him, 

1 5  My  lord,  hearken  unto  me:  the  land 
is  worth  four  hundred  shekels  of  silver; 
what  is  that  betwixt  me  and  thee?  bury 
therefore  thy  dead. 

1 6  And  Abraham  hearkened  unto  Eph- 
ron, and  Abraham  "  weighed  to  Ephron 
the  silver,  which  he  had  named  in  the 
audience  of  the  sons  of  Heth,  p  four  hun- 
dred shekels  of  silver,  current  money  with 
the  merchant. 

1 7  And  1  the  field  of  Ephron,  which 
was  in  Machpelah,  which  zms  before  Mam- 
re,  the  field  and  the  cave  which  was  there- 
in, and  all  the  trees  that  were  in  the  field, 
that  were  in  all  the  borders  round  about, 
were  ^  made  sure 

1 8  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. 

1 9  TF  And  after  this,  Abraham  ^  buried 
Sarah  his  wife  in  the  cave  of  the  field  of 
Machpelah,  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  burying  place,  by 
the  sons  of  Heth. 

o  43:21.    Ezra   8:25—30.    Job  I    7:16. 


23:15.  Jer.  32.9.    Zech.  11:12. 
p  15.  Ex.  30:13.    Ez.  45:12. 
q   26:9.   49:30,32.    60:13.     Acts 


r  Ruth  4:7—10.  Jer.  32:7—14. 
s  25:9,10.  35:27—29.  47:30.   49: 
29—32.  50:13,25. 


coined  and  stamped;  but  the  precious  metals 
passed  by  weight.  A  shekel  is  about  half  an 
ounce.     [Tables.) 

V.  20.  Thus  Abraham,  in  a  burying-place, 
had  an  earnest  of  Canaan,  and  a  pledge  of  his 
reversionary  inheritance! 

'This  chapter  not  only  illustrates  the  excellent 
'spirit  of  "the  father  of  the  faithful,"  but  ex- 
'hibits  a  specimen  of  manners  which  might  do 
'honor  to  any  age  and  country.  The  scene  of 
'the  transaction  appears  to  be  a  public  assein- 
'bly  of  the  chief  persons  among  "the  sons  of 
'Heth," — "in  the  audience  of  the  people  of  the 
'land."  Abraham  "stands  up  and  bows  himself" 
'before  them,  with  respect  and  deference,  at 
'the  commencement  of  his  suit,  and  repeats  his 
'courtesy  on  hearing  their  kindness  and  readi- 
'ness  to  comply  with  his  wishes.  He  assumes 
'no  civil  superiority  on  the  ground  of  his  high 
'religious  distinctions;  nor  cherishes  any  sense 
'of  right  to  what  he  asked,  in  virtue  of  the  whole 
'land  being  promised  to  his  family:  on  the  con- 
'trary,  while  they  pronounce  him  "a  mighty 
'prince  among  them,"  he  styles  himself  a  mere 
'  "stranger  and  sojourner"  in  the  country:  and 
'when,  in  compliance  with  their  invitations,  he 
'selects  a  particular  portion  of  land  as  what  he 
'should  desire,  he  requests  the  good  offices  of 
'the  assembly  with  one  of  their  principal  mem- 
'bers,  (such  we  may  suppose  Ephron  to  have 
'been,)  to  obtain  it  for  him.  They,  on  the  oth- 
'er  hand,  evidently  sympathize  with  him,  and 


B.  C.  1857. 


CHAPTER  XXIV. 


B.  C.  1857. 


CHAP.  XXIV. 

Abraham  commissions  his  servant  to  go  to  Mesopotamia  in  order 
to  take  a  wife  for  Isaac,  1 — 9.  The  servant  arrives  at  the  city 
of  Nahor;  his  prayer  is  answered,  and  he  is  entertained  by  La- 
ban,  10 — 33.  He  proposes  a  marriage  between  Isaac  and  Re- 
bckah,  which  is  acceded  to,  34 — 58.  Bebekah  goes  with  him, 
and  is  married  to  Isaac,  59 — 67. 

ND   Abraham  was  *  old  and  *  well 


A 


stricken  in  age;  and  the  Lord  had 
^  blessed  Abraham  in  all  things. 

2  And  Abraham  said  unto  his  •=  eldest 
servant  of  his  house,  that  '^  ruled  over  all 
that  he  had,  ^  Put,  I  pray  thee,  thy  hand 
under  my  thigh: 

3  And  I  will  make  thee  '  swear  by  the 
Lord,  s  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  amongst  whom  I  dwell 

a  18:11.  21:6.  25:20.  1  Kings  1:1  _-..    ^     . 


Luke  1:7. 
*  Heb.  gone  inio  days. 
b  36.  12:2.  49:25.  Ps.  U2:l— 3. 

Prov.  10.22.  Is.  51:2.    Gal.  3: 

9.  Eph.  1:3. 
c   15:2. 

d  10.  39:4—6,8,9.  44:1. 
e  9.  47:29. 
f  21:23.  26:28—31.  31:63.    Ex. 


20:7.    22:11.  Deut  6:13.  10:20. 

Josh.  2:12.   1  Sam.  20:17.  Jer. 

4:2.  12:16. 
g  14:22.    2  Kings    19:15.  2Chr. 

2:12.    Neh.    9:6.   Ps.  116:15. 

Jer.  10:11. 
h  6.2,4.    26:34,36.   27:46.  28:8. 

Ex.  34:16.  Deut.  7:3,4.  1  Cor. 

7:39.  2  Cor.  6:14—17. 


'study  to  shew  him  all  the  respect  due  to  his 
♦character  and  his  circumstances.  They  desire 
'him  to  choose  his  own  place  of  sepulture,  assur- 
♦ed  that  no  one  of  them  all  would  withhold 
'from  him  the  object  of  his  choice.  When  he 
'pitches  upon  the  field  of  Ephron,  Ephron  imme- 
'diately  steps  forward,  without  waiting  for  any 
'such  intervention  as  Abraham  had  requested, 
'and  begs  he  will  accept  the  land  as  a  free  gift. 
'  "The  field  give  1  thee,  and  the  cave  that  is 
'therein,  I  give  it  thee;  in  the  presence  of  the 
'son?  of  my  people  give  I  it  thee:  bury  thy 
'dead"  (11).  Of  this  liberal  offer  Abraham, 
'however,  is  too  disinterested  to  avail  himself, 
'and  Ephron  consents  to  accept  the  price  of  the 
'land,  at  the  same  time  bserving,  that  it  was  a 
'matter  of  no  consideration  between  him  and 
'Abraham. — Nothing  could,  throughout,  be 
'more  agreeable  to  every  principle  of  good 
'manners,  and  it  is  impossible  not  to  admire  the 
'behavior  of  both  parties. — How  strong  must 
'have  been  the  impression  made  by  Abraham's 
•general  character  and  conduct,  to  procure  him 
'such  treatment  among  persons  to  whom  his  re- 
'ligion  would  naturally  be  obnoxious,  and  his 
'prosperity  an  object  of  jealousy  or  envy! 

'The  closing  verses  of  the  chapter  exhibit 
'the  earliest  instance  on  record  of  the  regular 
'conveyance  of  landed  property:  "the  field,  and 
'the  cave  that  was  therein,  and  all  the  trees 
'that  were  in  the  field,  and  that  were  in  all 
'the  borders  round  about."  ' 

PRACTICAL  OBSERVATIONS. 

The  longest  life  must  shortly  close;  and  the 
survivors  among  relations  only  live  to  experi- 
ence painful  separations. — The  more  valued 
any  earthly  enjoyment  is,  the  greater  must  be 
our  anxiety  about  it,  and  our  reluctance  to 
part  with  it;  and  the  sharper  the  anguish 
when  this  trial  takes  place:  and  when  those, 
who  have  lived  together  in  conjugal  affec- 
tion for  many  years,  are  parted  by  death,  the 
separation  bears  some  resemblance  to  the  dis- 
solution of  soul  and  body.  Thus  the  entrance 
of  sin,  and  the  sentence  of  death,  have  filled  all 
below  with  vanity  and  vexation. — Blessed  be 
God,  that  there  is  a  world,  where  sin,  death, 
anxiety,  and  sorrow,  gain  no  admission;  that 
there  are  relations  formed,  which  even  death 


4  But  thou  shalt  go  unto  my  country, 
and  '  to  my  kindred,  and  take  a  wife  unto 
my  son  Isaac. 

5  And  the  servant  said  unto  him,  ^  Per- 
adventure  the  woman  will  not  be  willing 
to  follow  me  unto  this  land:  must  I  needs 
bring  thy  son  again  unto  the  land  from 
whence  thou  earnest? 

6  And  Abraham  said  unto  him, '  Be- 
ware thou,  that  thou  bring  not  my  sou 
thither  again. 

7  The  ™  Lord  God  of  heaven,  Avhich 
"  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  p  angel  before  thee,  and 


i  12:1.  22:20—23.  28:2. 

k  68.    Ec.  5:2. 

1  Heb.  10:39.  11:13—16.  2  Pet. 

2:20—22. 
mEzra  1:2.  Dan. 2:44.  Jon.  1:9. 

Rev.  11:13. 
n  12:1. 


o  13:15.   15:18.17:8.22:16—18. 
26:3,4,24.    Ex.  13:6.  Num.  14: 

16,30.32:11.   Deut.  1:8.  Josh. 

1:6.  Judg.2:l. 
p  Ex.  23:20—23.  33:2.  Ps.  34.7. 

103:20.  Is.  63:9.  Heb   1:14. 


cannot  part;    and  that  sinners  are  invited  to 
enter  into  this  indissoluble  union  and  intimate 
relation,  with  "the  everlasting  God,"  by  faith 
in  his  only  begotten  Son.     "He  that  is  joined  to 
the  Lord  is  one  spirit;"  and  no  separation  can 
injure,  or  should  terrify  him,  who  can  never 
feel   that   separation   from   God,   which  is  the 
second  death.'''' — Soon  they  whom  we  most  love, 
yea,  our  very  bodies  which  we  often  inordinate- 
ly care  for,  will  become  so  deformed,  that  they 
must  be  "buried  out  of  sight."     How  vain  then, 
to  boast  of  vigor  and  comeliness!  how  mean  to 
pamper  and  decorate  these  bodies  of  humilia- 
tion! and  how  loose  should  we  be  to  all  earthly 
attachments!    Let  us  rather  seek  to  have  our 
souls  adorned  with  heavenly  graces:  then  shall 
they  flourish  in  immortal  beauty;  and  the  very 
body  shall  rise  incorruptible  and  glorious,  meet 
for  the  eternal  enjoyment  of  God,  in  the  blessed 
society  of  the  angelic  hosts. — As  we,  if  true  be- 
lievers, are  "strangers  and  sojourners"  here  be- 
low, are  seeking  a   heavenly   city,   and   shall 
shortly  want  nothing  but  a  Jburying-place;   let 
us  mourn  departed  friends  with  submission  and 
in  hope,  and  not  indulge  sorrow  so  as  to  inter- 
fere with  present  duty,  any  more  than  other 
passions,  which  are  of  worse  repute:  for  indulg- 
ed grief,  however  plausible,  is  rebellion  against 
Providence;   ingratitude   for   remaining  unde- 
served  mercies;   and    a  proof  of  the  want  or 
weakness  of  faith,   and  of  confidence   in   the 
promises  and  all-suflBciency  of  the  living  God. 
— Let  us  also  avoid  every  appearance  of  selfish- 
ness, and  not  be  out-done  by  the  people  of  this 
world,   in   courteousness  or  generosity,  when 
consistent  with  sincerity  and  a  good  conscience; 
let  us  manage  our  concerns  with  punctuality 
and  precision,  in  order  to  avoid  contention;  and 
thus  let  us  stand  prepared,  and  waiting  for  the 
coming  of  our  Lord. 

NOTES. 
Chap.  XXIV.  V.  1.  These  events  took  place 
three  years  after  Sarah's  death,  when  Isaac 
was  forty  j^ears  of  age,  and  Abraham  a  hundred 
and  forty. — It  is  remarkable,  that  though  a  nu- 
merous posterity  was  so  eminent  a  part  of  the 
promised  blessing,  no  great  haste  was  made 
about  Isaac's  marriage,  and  much  less  afterw  ards 
about  that  of  Jacob. — "The  Lord  had  blessed 

[99 


B.  C.  1857. 


GENESIS. 


B.  C.  1857. 


thou  shalt  take  a  wife  unto  my  son  from 
thence. 

8  And  if  the  woman  will  not  be  willing 
to  follow  thee,  then  shalt  thou  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. 

[Practical  Observations.] 

10  IT  And  the  servant  took  ten  camels, 
of  the  camels  of  his  master,  and  depart- 
ed,  (*for   ^all  the  goods  of  his  master 

q  Xum    30:5,3.  Josh.2;n— 20.  I  *  Or,  and. 

9;20.  I  s  2.  39;4— 6,8,9,22,23. 

r2. 


notwi  thstanding 


bis 


Abraham  in  all  thing's, 

trials,  and  even  by  means  of  them 

V.  2 — 9.  There  can  be  no  reasonable  doubt, 
that  Eliezer  of  Damascus  was  the  servant  em- 
ployed on  this  occasion.  (15:2.)  About  sixty 
years  had  elapsed,  since  Abraham  spoke  of  him 
as  "the  steward  of  his  house;"  and  the  words, 
rendered  "the  eldest  servant  of  his  house,"  or 
his  servant,  the  elder  of  his  house,  are  of  similar 
import.  He  was,  therefore,  not  only  far  ad- 
vanced in  years,  but  a  person  of  sing-ular  piety 
and  wisdom. — "Lifting-  up  the  hand  to  the  Lord" 
was  before  mentioned,  as  the  form  of  taking  an 
oath;  {J^ote,  14:22—24.)  but  "putting  the  hand 
under  the  thigh"  might  be  used  to  express  sub- 
missive duty  and  fidelity. — Eliezer  was  required 
to  swear,  that  he  would  diligently  use  his  influ- 
ence to  prevent  Isaac  from  marrying  a  wife  of 
the  Canaanites,  who  were  then  generally  idol- 
aters, and  not  proper  persons  with  whom  to 
form  so  intimate  a  connexion;  (especially  as 
the  Lord  had  shewn  Abraham,  that  they  were 
filling  up  their  measure  of  iniquity,  and  were 
doomed  to  destruction;)  but  that  he  would  en- 
deavor to  procure  him  one  of  Abraham's  kin- 
dred, among  whom  the  worship  of  God  was 
still,  in  some  measure,  maintained. — 'There 
'does  not  appear  in  all  this  concern  the  least 
'taint  of  worldly  policy,  or  any  of  those  motives 
'which  usually  govern  men  in  the  settlement  of 
'their  children.  No  mention  is  made  of  riches, 
'or  honors,  or  natural  accomplishments;  but 
'merely  of  what  related  to  God.'  Fuller. — Be- 
fore, however,  Eliezer  thus  engaged,  he  inquir- 
ed whether,  if  the  proper  person,  when  found, 
should  not  consent  to  leave  home,  and  become 
a  stranger  in  Canaan,  Isaac  ouglit  to  go  and 
live  in  Mesopotamia.  But  the  sojourning-  of  the 
patriarchs  in  Canaan  represented  the  state  of 
believers  in  this  world;  and  Isaac's  returning- 
and  settling  in  that  country,  from  which  Abra- 
ham at  God's  command  had  come,  would  have 
been  an  emblem  of  apostasy  in  a  professed  wor- 
shipper of  God.  Abraham,  therefore,  declared 
his  assurance,  grounded  on  the  former  mercies 
of  the  Lord,  and  on  his  promises,  and  his  cove- 
nant confirmed  by  an  oath,  that  "he  would 
send  his  angel  before  him"  to  prosper  his  way. 
And  this  assurance,  with  the  express  stipula- 
tion, that  the  oath  should  not  otherwise  be  bind- 
ing, fully  satisfied  this  faithful  and  conscien- 
tious servant. — We  may  here  make  some  re- 
marks about  good  angels,  as  we  formerly  did 
about  fallen  angels.  [JSTote,  Gf?).  3:1.)  It  ap- 
pears then  from  Scripture,  that  the  holy  angels 
were  created  by  God,  complete  in  derived  and 
dependent  excellence;  that  they  are  very  nu- 
merous, and  of  different  orders,  "angels,  prin- 
100] 


zvere  in  his  hand:)  and  he  arose,  and  went 
to  ^  Mesopotamia,  unto  the  "  city  of 
Nahor. 

1 1  And  he  made  his  camels  to  kneel 
down  without  the  city,  by  a  well  of 
water,  at  the  time  of  the  evening,  even 
the  time  that  +  women  go  out  to  draw 
water. 

1 2  And  he  said,  ^  O  Lord  God  of  my 
master  Abraham,  ^  I  pray  thee  send  me 


t  Peut.  23:4.   Juig.  3:8 — 10.   1 

Chr.  19:6.  Acts  2:9. 
u  11:31.29:4,5. 
I  Heb.  zvomen  which  drarowA- 

ler  go  forth.  13 — 20.  Ex.  2:lti. 

1  Sam.  9:11.  John  4:7. 


X  27.  31:42.  32:9.  1  Kings  18:36. 

2  Kings  2:14. 
y  43:14.  Neh.  1:11.2:4.  Ps.  37: 

5.  90:16,17.  118-.25.    Prov.  3:t>. 

Phil.  4:6.   1  Thes.  3:10,1). 


cipalities,  and  powers;"  that  they  are  now  con- 
firmed in  holiness,  and  felicity;  that  they  excel 
in  wisdom,  knowledge,  and  strength;  and  that 
they  are  as  a  flame  of  fire,  with  fervent  love, 
gratitude,  and  active  zeal;  and  yet  proportion- 
ably  influenced  by  deep  humility,  and  reveren- 
tial awe  of  God.  They  are  represented  as 
standing  in  his  presence,  waiting  his  commands; 
covering  their  faces  with  their  wings,  or  pros- 
trate in  profound  adoration;  hearkening  to  his 
voice,  doing  his  will,  and  fulfilling  his  pleasure. 
(jVo/:e*,P*.  68:17.  103:20— 22.  /«.  6:1— 4.  Rev. 
5:11 — 14.)  They  are,  on  this  account,  called 
angels,  or  messengers:  for  though  he  "puts  no 
trust  in  them,"  and  even,  in  comparison  with 
his  own  infinite  wisdom,  "charges  them  with 
folly;"  yet  he  is  pleased,  to  honor,  and,  (if  we 
may  so  speak,)  to  indulge  them  with  his  com- 
mands, which  they  execute  with  unwearied 
alacritj'^:  and  when  he  appoints  and  approves, 
the  meanest  or  the  most  important  services  are 
alike  delightful  to  them.  These  blessed  beings 
are  the  ministers  of  his  providence,  and  are  often 
introduced  as  executing  his  awful  vengeance; 
but  more  generally  they  are  considered  as 
"sent  forth  to  minister  to  them  who  shall  be 
heirs  of  salvation."  [J^otes,  2  Kings  19:35. 
Heh.  1:13,14.)  There  is  not  a  bright  seraph 
through  all  the  heavenly  train,  who  would  not 
delight  and  glory  in  attending  a  poor  despised 
Lazarus,  in  a  hospital  or  a  dungeon,  to  ward 
off  the  machinations  of  evil  spirits,  to  procure 
a  calm  to  his  dying  moments,  and  to  hail  his 
departing  sonl  to  the  mansions  of  the  blessed: 
for  they  are  all  free  from  pride  and  envy,  all 
full  of  love  to  the  Redeemer  and  redeemed,  and 
all  rejoice,  even  over  one  sinner  brought  to 
true  repentance.  Our  obligations  to  them  are 
great:  but  all  the  adoration  and  praise  belong- 
to  Him  who  works  by  them;  for  they  are  our 
fellow-servants,  and  have  no  claim  to  our 
worship,  but  abhor  it  as  sacrilege  and  idolatry. 
[J^ote,  i2er.  19:9,10.)  We  m|j^owever,  feel 
a  love  for  them,  and  rcjoic^n''*the  thought  of 
being  with  them,  and  like  them  for  ever:  and 
we  may  well  endeavor  to  copy  the  example  of 
their  humble  zeal,  their  fervent  love,  their  sol- 
emn worship  and  cheerful  services;  and,  in  our 
conduct  to  each  other,  take  pattern  from  (hem, 
by  condescending  to  the  meanest,  and  the 
vilest,  without  envying,  disdaining,  or  overlook- 
ing one  another.  For  the  lowest  and  worst  of 
human  creatures  is  not  so  mean  and  vile,  com- 
pared with  the  greatest  and  the  best  of  men; 
as  the  greatest  and  best  of  men  is  mean  and 
vile,  compared  even  with  a  created  angel. 

V.  10.     It  is  evident  that  these  ten  camels 
carried  every  thing  requisite  for  the  journej'. 


B.  C.  1857. 


CHAPTER  XXIV. 


B.  C.  1857* 


good  speed  this  day,  and  shew  kindness 
unto  my  master  Abraham. 

1 3  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  i  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  ser- 
vant Isaac;  ^  and  tJhereby  shall  I  know 
that  thou  hast  shewed  kindness  unto  my 
master. 

1 5  IT  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. 

1 6  And  the  damsel  was  very  *  fair  to 
look  upon,  a  virgin,  neither  had  any  man 
known  her;  and  she  went  down  to  the  well, 
and  filled  her  pitcher  and  came  up. 

17  And  the  servant  ran  to  meet  her, 
and  said,  ^  Let  me,  I  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,  I  will  draw  wafer 
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  to  draw  water,  and  drew  for 


all  his  camels. 

z  11.  29:9,10. 

a  44.  Prov.  19:14. 

b  15:8.  Ex.  4:1— 9.    Judg.6;n, 

37.   7:13 — 16.    1  Sam.   6:7—9. 

10:2—10.  14:10.    2  Sam.  5:24. 

2  Kiags  20:8—11.  Is.  7:11. 
cPs.  34:15.  145:18,19.  Is.  65.24. 

Dan.  9:20—23. 
d  24.  22:20—23. 


e  1 1 :27,29. 

f  21:14.    Ruth  2:2,17.    Prov.  31: 

27. 
*  Heb.  good  of  countenance.  26; 

7.  39:6.  Heb. 
g  1  Kings  17:10.   John  4:7,9. 
h  Prov.  31:26.  1  Pet.  3:8.  4:8. 
i  14,45,46. 


and  suited  to  the  occasion;  and  that  Eliezer  was 
accompanied  by  other  servants.  (30 — 32,59.} 
— The  word  rendered  Mesopotamia,  is  literally 
Aram  of  the  two  rivers;  that  is,  Aram,  or  Syria, 
which  lies  between  the  Euphrates  and  the  Ti- 
g'ris.  Nahor  did  not  dwell  at  Ur  of  the  Chal- 
dees,  but  at  Haran.     (11:31.  29:4.) 

V.  11 — 14.  'That  which  is  done  for  life,  and 
•which  may  involve  thing-s  of  another  life,  re- 
'qnires  to  be  done  well;  and  nothing-  can  be 
'done  well,  in  which  the  will  of  God  is  not 
'consulted,  and  his  blessing  implored.'  Fuller. 
Great  humilitj'  and  caution  are  requisite,  in 
imitating-  such  examples  as  this  of  Abraham's 
servant:  yet  we  must  not  limit  God  by  our 
rules;  and  he  may  still  at  some  times  so  impress 
the  minds  of  his  servants  in  perplexity,  as  to 
lead  them  to  expect  extraordinary  interposi- 
tions, and  then  evidently  to  answer  these  ex- 
pectations. We  should  not,  therefore,  hastily 
condemn  every  thing  of  this  kind;  provided  it 
neither  countenances  unscriptural  opinions  or 


21  And  the  man  ^  wondering  at  her 
held  his  peace,  to  wit  whether  the  Lord 
had  made  his  journey  prosperous,  or  not« 

22  And  it  came  to  pass,  as  the  camels 
had  done  drinking,  (hat  the  man  '  took  a 
golden  +  ear-ring,  ™  of  half  a  shekel  weight, 
and  two  bracelets  for  her  hands,  of  ten 
shekels  weight  of  gold; 

23  And  said,  Whose  daughter  art  thou? 
tell  me,  I  pray  thee:  is  there  room  m  thy 
father's  house  for  us  to  lodge  in? 

24  And  she  said  unto  him,  "  I  am  the 
daughter  of  Bethuel,  the  son  of  Milcah, 
which  she  bare  unto  Nahor. 

25  She  said  moreover  unto  him,  *"  We 
have  both  straw  and  provender  enough, 
and  room  to  lodge  in. 

26  And  the  man  p  bowed  down  his 
head,  and  worshipped  the  Lord. 

27  And  he  said,  ^  Blessed  be  the  Lord 
God  of  my  master  Abraham,  who  hath 
not  left  destitute  my  master  "■  of  his  mer- 
cy and  his  truth:  1  being  in  the  way,  ^  the 
Lord  led  me  to  the  house  of  ^  my  master's 
brethren. 

28  And  the  damsel  ran,  and  told 
the^n  "  of  her  mother's  house  of  these 
things. 

29  And  Rebekah  had  *  a  brother,  and 
his  name  was  Laban:  and  Laban  ran  out 
unto  the  man,  unto  the  well. 

30  And  it  came  to  pass  when  he  saw 
the  car-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  tlie 
man,  and  behold,  he  stood  by  the  camels 
at  the  well. 


k  Luke  2:19,51. 

1  30.  Ex.  32:2,3.  Esth.  6:1.  Jer. 

2.32.  1  Tim.  2:9,10.  1  Pet.  3:8. 
]  Or,  jetcel  for  the  forehead.  Is. 

3:20—23.  Ez.  16:11,12. 
m  23:15,16. 
n  15. 
0  18:4—8.  Judj.  19:19—21.   Is. 

32:8.  1  Pet.  4:9. 
p  48,62.  Ex.  4.31.  34.8.  Neh.  8: 


6.  Ps.  95:6. 
q  12.    Ex.    18:10.    Ruth  4:14.   1 

Sam.    25:32,39.    2  Sam.  18:23. 

Luke  1:68. 
r  32:10.  Ps.  98:3.  100:6.  Mic.  7: 

20.  John  1:17. 
s  Prov.  3:6.  4:11-13.  8:20. 
t4.  13:8.  Ex.  2:11. 
u  55. 
X  56,60.  29:5. 


practices;  nor  takes  men  off  from  attending  to 
the  ordinary  means  of  instruction;  nor  is  sub- 
stituted as  the  foundation  of  hope,  instead  of 
the  promises  of  God,  and  the  work  of  his  Spirit 
upon  the  heart. — It  is  observable  that  Abra- 
ham's servant  had  in  mind,  in  this  address,  the 
idea  of  a  wife  for  Isaac,  as  one  who  united  in 
her  character,  simplicity,  industry,  humilitj-, 
affability,  and  cheerfulness  in  being  serviceable 
and  hospitable. 

V.  21.  Abraham's  servant  had  attendant^, 
who  might  have  spared  Rebekah;  and  the  labor 
of  drawing  water  for  ten  camels  must  have 
been  great:  but  he  would  not  interpose,  that 
he  might  observe  her  conduct,  and  wait  the  an- 
swer to  his  prayer. 

V.  22.     About  six  ounces  of  gold,  in  all. 

V.  28.  'It  was  her  mother^s  house,  not  her 
'father's.'' — The  whole  narrative  implies,  that 
Bethuel,  Rebekah's  father,  was  dead;  and  that 
Bethuel,  afterwards  mentioned,  was  Laban's 
younger  brother.     (50,53.) 

[101 


B.  C.  1857. 


GENESIS. 


B.  C.  1857. 


31  And  he  said,  Come  in,  ^  thou  bless- 
ed of  the  Lord:  wherefore  standest  thou 
without?  '^  for  I  have  prepared  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 
water  to  *  wash  his  feet,  and  the  men's  feet 
that  xotrt  with  him. 

[PracttcoJ  Ohttroat\ont,'\ 

33  And  there  was  set  mtat  before 
him  to  eat:  but  he  said,  ^  I  will  not  eat, 
until  I  have  told  my  errand.  And  he 
said,  Speak  on. 

34  And  he  said,  I  am  Abraham's  ser- 
vant. 

35  And  •=  the  Lord  hath  blessed  my 
master  greatly,  and  he  is  become  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  wife  bare 
a  son  to  my  master  when  she  was  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  I  said  unto  my  master,  Perad- 
venture  the  woman  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  thou  shalt  be  clear  from  this 
my  oath,  when  thou  comest  to  my  kindred; 
and  if  they  give  not  thee  ont^  thou  shalt 
be  clear  from  my  oath. 

42  And  I  came  this  day  unto  the  well, 


y  26:29.  Judg.  17:2.    Ruth  3:10. 

Ps.  115:15.    Prov.  17:8.  18:16. 

19:6. 
£  25. 
a  18:4.  43:24.      Judg.  19:21.     1 

Sam.  25:41.   Luke   7:44.  John 

13:4—14. 
b  Job  23: 12.  Ps.  132:3 — 6.  John 

4:31—34.  1  Tim.  6:2. 
c  1.  12:2.   25:19.  26:12.   49:26. 

Prov.  10:22. 


d  12:16.  13:2.  26:13,14.  Job  1:3. 

42:12.  Ps.  107:38.  Matt.  6:33. 
e  11:29,30.    17:16—19.    18:11— 

13. 
f  21:10.  25:5. 
g2-9. 
h  5:22,24.    6:9.     17:1.    48:15.    1 

Kings  2:3.  8:23.  2  Kings  20:3. 
i  7.  Ex.  23:20.  33:2.  Dan.  3:28. 

Rev.  22:8,16. 


V.  33 — 36.  Abraham  had  received  intelli- 
g^ence  concerning  the  family  of  Nahor,  and  we 
may  suppose  they  had  also  heard  of  him;  but 
now  the  report  was  authenticated,  and  the  par- 
ticulars ascertained.  The  narration  is  beauti- 
fully simple;  well  suited  to  recommend  Isaac, 
and  to  promote  the  object  of  the  journey. — 
The  servant's  heart  was  so  deeply  engag-ed  in 
the  business,  that  he  could  not  eat  till  he  had 
declared  it.     [Marg.  R^') 

V.  44.  Appointed.']  Those  events,  which  ap- 
pear to  us  the  effect  of  choice,  contrivance,  or 
chance,  are  matters  of  appointment  with  God: 
102J 


and  said,  ^  O  Lord  God  of  my  master 
Abraham,  if  now  thou  do '  prosper  my  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  tvater,  and  I 
say  to  her.  Give  me,  I  pray  thee,  a  little 
water  of  thy  pitcher  to  drink; 

44  And  she  say  unto  me,  ^  Both  drink 
thou,  and  I  will  also  draw  for  thy  camels: 
let  the  same  be  °  the  woman  whom  the 
Lord  hath  appointed  out  for  my  master's 
son. 

45  And  °  before  I  had  done  p  speaking 
in  mine  heart,  behold  Rebekah  came  forth 
with  her  pitcher  on  her  shoulder;  and  she 
went  down  unto  the  well,  and  drew  water: 
and  I  said  unto  her.  Let  me  drink,  I  pray 
thee. 

46  And  she  made  haste,  and  let  down 
her  pitcher  from  her  shoulder,  and  said, 
Drink,  and  I  will  give  thy  camels  drink 
also:  so  I  drank,  and  she  made  the  camels 
drink  also. 

47  And  I  asked  her,  and  said.  Whose 
daughter  art  thou?  And  she  said,  The 
daughter  of  Bethuel,  Nahor's  son,  whom 
Milcah  bare  unto  him:  and  ^  I  put  the  ear- 
ring upon  her  face,  and  the  bracelets  upon 
her  hands. 

48  And  '  I  bowed  down  my  head,  and 
worshipped  the  Lord,  and  blessed  the 
Lord  God  of  my  master  Abraham,  which 
had  ^  led  me  in  the  right  way  to  take  my 
master's  brother's  daughter  unto  his  son. 

49  And  now  *  if  ye  will  deal  kindly  and 
truly  with  my  master,  tell  me:  and  if  not, 
tell  me:  "  that  I  may  turn  to  the  right  hand, 
or  to  the  left. 

50  Then  *  Laban  and  Bethuel  answer- 
ed and  said,  ^  The  thing  proceedeth  from 
the  Lord:  ^  we  cannot  speak  unto  thee  bad 
or  good. 


k  12—14.  Acts  10:7,8,22. 
131.39:3.   Ezra  8:21.    Neh.  1: 

11.  Ps.  90:17.  Rom.  1:10. 
m  Heb.  13:2. 
n  14.  2:22.  Prov.    16:33.    18:22. 

19:14. 
o  15—20.  Is.  65:24.  Dan.  9:19, 

23.  Acts  4:24—33. 10:30.  12:12 

-17. 
p  1  Sam.    1:13—16.  Neh.   2:4. 

Rom.  8:26 


q  22,63.  Ps.  45:9,13,14.  Is.  62:3 
-5.  Ez.  16:10-13.Eph.  5:26,27. 

r  26,27,52. 

s  27.  Ex.  18:20.  Ps.  32:8.  48:14. 
107:7.  Prov.  3:6.  4:11.  Is.  4»- 
17. 

1 47:29.  Josh.  3:14. 

u  Num.  20:17.  Deut.  2:27. 

X  16,28,65,60. 

y  Ps.  118.23. 

z  31:24,29.  2  Sam.  13:22. 


and  the  persuasion  of  this  does  not  prevent, 
but  rather  encourage,  the  use  of  all  proper 
means;  at  the  same  time  that  it  confines  us  to 
proper  means,  and  delivers  the  mind  from  use- 
less anxiety  about  consequences. 

V.  45.  Some  things  form  more  proper  sub- 
jects for  secret  than  for  social  prayer:  Abra- 
ham's servant  therefore  used  mental  pray- 
er, and  was  silent,  till  the  singularity  of  the 
answer  required  that  it  should  be  communicat- 
ed. 

V.  50.  The  whole  concern  was  so  evidently 
according  to  the  appointment,  and  under  the 


B.  C.  1857. 


CHAPTER  XXIV. 


B.  C.  1857. 


51  Behold,  Rebekah  is  before  thee, 
take  her,  and  go,  and  let  her  be  thy  mas- 
ter's son's  wife  as  the  Lord  hath  spoken. 

52  And  it  came  to  pass,  that  when 
Abraham's  servant  heard  these  words,  he 

*  worshipped  the  Lord,  bowing  himself  to 
the  earth. 

53  IT  And  the  servant  brought  forth 

*  jewels  of  silver,  and  jewels  of  gold,  and 
raiment,  and  gave  them  to  Rebekah:  He 
gave  also  to  her  brother  and  to  her  moth- 
er '•precious  things. 

54  And  they  did  eat  and  drink,  he  and 
the  men  that  were  with  him,  and  tarried 
all  night:  and  they  rose  up  in  the  morn- 
ing, and  he  said,  '  Send  me  away  unto  my 
master. 

55  And  her  brother  and  her  mother 
said.  Let  the  damsel  abide  with  us  t «  few 
days,  at  the  least  ten;  after  that  she  shall 
go. 

56  And  he  said  unto  them,  ^  Hinder 
me  not,  seeing  the  L9RD  hath  prospered 
my  way:  send  me  away,  that  I  may  go  to 
my  master. 

57  And  they  said.  We  will  call  the  dam- 
sel, and  inquire  at  her  mouth. 

58  And  they  called  Rebekah,  and  said 
unto  her,  ^  Wilt  thou  go  with  this  man? 
And  she  said,  I  will  go. 

59  And  they  sent  away  Rebekah  ^  their 
sister,  and  her  ^  nurse,  and  Abraham's 
servant  and  his  men. 


a  26,48.  1  Chr.  29:20.  2  Chr.  20: 
18.  Ps.  96:6.  107:21,22.  116:1, 
2,  Matt.  2:11.  Acts  10:25,26. 

•  Heb.  vessels.  Ex.  3:22.  11:2. 
12:35. 

b  Deut.  33:13—16.  2  Chr.  21:3. 
Ezra  1:6.  Is.  39:2. 

c  56.  28:6,6.  45:24.   2  Sam.   18: 


19,27,28.  Luke  8:38,39. 
t  Or,  a  full  year,  or  ten  months. 

Lev.  25:29. 
d  46.9—13.  Prov.  25:25. 
e  Ps.  45:10,11.  Luke  1:38. 
f  50,53,60. 
g35:8. 


direction,  of  the  Lord,  that  there  was  no  room 
for  hesitation  or  objection. 

V.  53.  Her  brother  and  mother.]  No  men- 
tion is  made  of  her  father. 

V.  55,  56.  This  good  and  faithful  servant's 
desire  of  communicating'  the  agreeable  intelli- 
gence at  home,  no  doubt  induced  him  to  hasten 
his  departure  as  much  as  he  could  with  propri- 
ety: yet  the  transaction  may  admit  of  a  useful 
accommodation.  (P.  O.  33 — 67.) 

V.  58.  /  will  go.]  The  excellence  of  Re- 
bekah's  character  forbids  us  to  think,  that 
there  could  be  any  thing  in  her  answer  incon- 
sistent with  true  delicacy;  though  it  does  not 
accord  to  the  modern  standard,  which  is  fre- 
quently subversive  of  sincerity.  No  doubt  she 
saw  with  peculiar  clearness,  that  the  whole 
was  the  appointment  of  God;  and  she  would  not 
so  much  as  seem  to  slight  the  honor  and  happi- 
ness of  being  a  progenitor  of  the  promised 
Seed;  but,  like  his  immediate  parent,  she  an- 
swered, "Behold  the  handmaid  of  the  Lord;  be 
it  unto  me  according  to  thy  word."  Luke  1:38. 

V.  59,  60.  Their  sisttr  ...  our  sister.]  Bethu- 
el,  as  well  as  Laban,  must  have  been  her  broth- 
er.— J^urse.]    JsTote,  35:8. 

V.  63.  To  meditate.]  To  reflect  on  the  works 
and  truths  of  God,  and  pour  out  his  heart  in 
prayer  and  praise. 


60  And  •'  they  blessed  Rebekah,  and 
said  unto  her.  Thou  art  our  sister,  be  thou 
the  mother  of  thousands  of  millions,  and 
let  "thy  seed  possess  the  gate  of  those 
which  hate  them. 

61  And  Rebekah  arose,  and  her  dam- 
sels, and  ^  they  rode  upon  the  camels,  and 
followed  the  man:  and  the  servant  took 
Rebekah,  and  went  his  way. 

62  TF  And  Isaac  came  from  the  way  of 
the  well  '  Lahai-roi;  for  he  dwelt  in  the 
south-country. 

63  And  Isaac  went  out  }  to  ""  meditate 
in  the  field  at  the  even-tide:  and  he  lifted 
up  his  eyes,  and  saw,  and,  behold,  the 
camels  were  coming. 

64  And  Rebekah  lifted  up  her  eyes, 
and  when  she  saw  Isaac,  she  "  lighted  off 
the  camel. 

65  For  she  had  said  unto  the  servant. 
What  man  is  this  that  walketh  in  the  field 
to  meet  us?  And  the  servant  had  said,  It 
is  my  master:  therefore  she  took  a  **  veil 
and  covered  herself. 

66  And  Pthe  servant  told  Isaac  all 
things  that  he  had  done. 

67  And  Isaac  brought  her  into  i  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. 


h  1:28.  9:1.    14:19.   17:16.   28:3. 

48:15,16,20.  Ruth  4:11,12. 
i  See  on  22:17. 
k  31:34.  1  Sam.  30:17.  Ksth.  8: 

10,14. 
116:14.26:11. 
J  Or,  to  fray. 
m  Josh.   1:8.   Ps.  1:2.    77:11,12. 

104:34.  119:15.  139:17,18.  143: 


6,6. 
nJosh.  15:18.  Judg.  1:14. 
0  20:16.  1  Cor.  11:5,6,10. 
p  Mark  6:30. 
q  18:6,9,10. 
r2:22— 24.  2Cor.  11:1,2.   Eph. 

5:22—33. 
s  37:35.  38:12.  lThes.4;13. 


PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  effect  of  good  example  and  instructions, 
and  the  reverential  worship  of  God,  in  public 
ordinances  and  in  private  families,  will  gener- 
ally appear  in  the  piety,  faithfulness,  prudence, 
and  affection  of  tne  domestics:  and  to  live  in 
pious  families,  or  to  be  favored  with  pious  ser- 
vants, is  a  blessing  highly  to  be  valued,  and 
thankfully  to  be  acknowledged. — No  concern 
in  life  is  of  more  importance  to  ourselves,  to 
others,  and  to  the  church,  and  even  to  posteri- 
ty, than  contracting  marriage;  which  therefore 
ought  always  to  be  undertaken  with  much  cir- 
cumspection and  prudence,  with  an  eye  to  the 
will  and  appointment  of  God,  and  with  prayer 
for  his  direction  and  blessing. — It  is  an  impor- 
tant part  of  a  parent's  duty,  to  direct,  counsel, 
and  assist  his  children  in  this  particular,  with 
great  tenderness  and  affection:  and  those  young 
persons  are  highly  favored,  who  have  parents 
that  will,  in  a  proper  manner,  and  with  suita- 
ble consideration,  perform  this  duty;  and  they 
are  wise  who  avail  themselves  of  these  advan- 
tages. But  where  such  parents  are  not  con- 
sulted and  regarded,  the  blessing  of  God  can- 
not be  expected;  nor  when  godliness  is  not 
regarded  as  the  primary  requisite  in  a  com- 
panion for  life. — They,  who  stay  their  minds  on 

[103 


B.  C.  1853. 


GENESIS. 


B.  C.  185^. 


CHAP.  XXV. 

Abraham  marries  Ketuiah,  1:  his  sons  by  her,  2 — 4.  He  gives 
his  substance  to  Isaac;  and  sends  them  away  with  gifts,  5,  6. 
His  age,  death,  and  burial,  7 — 10.  God  blesses  Isaac,  11.  The 
posterity,  age,  and  death  of  Ishmael,  12 — 13.  Isaac  prays  for 
Rebekah,  who  was  barren;  and  is  heard,  W — 21.  Circumstan- 
ces preceding  and  attending  the  birth  of  Esau  and  Jacob,  22 — 
26.  Their  different  characters  and  pursuits,  27,  23.  Esau  sells 
his  birth-right  to  Jacob,  29—34. 

THEN  ^  again  Abraham  took  a  wife, 
and  her  name  zvas  Keturah. 
2  And  she  bare  him  Zimran,  and  Jok- 
shan,  and  Medan,  and  ^  Midian,  and  Ish- 
bak,  and  *^  Shuah. 


a  23:1,2.  1  Chr.  1:32,33. 
b  36:36.   37:28,36.    Ex.  2:15,16. 
18:1 — 4.  Num.  22:4.25:17,18. 


31:2,8.  Judg.  6:7: 
C  Job  2:11. 


God,  will  be  kept  in  peace,  and  enabled  to  dis- 
regard the  peradventures  which  trouble  others: 
they  wait  to  know  his  appointment,  are  prepar- 
ed to  be  satisfied  with  it,  and  assured  that  in 
due  time  it  will  take  place,  and  correspond 
with  his  promises;  and  they  only  aim  to  know 
and  to  do  their  duty,  and  use  the  proper  means. 
But,  in  binding  ourselves  by  an  oath,  we  should 
take  great  care  that,  through  inattention,  we 
do  not  ensnare  our  souls. 

V.   10—32. 
They,   who   acknowledge  God  in  all    their 
ways,  will   find   him   present   to   direct   their 
paths,  and   make  their  way   prosperous:  and, 
when  the  prayer  of  faith  meets  with  an  imme- 
diate answer,  the  glory  ought  as  speedily  to  be 
rendered  to  God  in  solemn  praise  and  thanks- 
givings.— How    are    the    times  changed,  since 
the  chief  persons,  and  their  sons  and  daugh- 
ters, cheerfully  performed  the  most  laborious 
services   with   their   own   hands'.    It  is   to   be 
feared  we  have  got  but  a  poor   exchange,  in 
our  excessive  refinements,  for  the  simplicity, 
diligence,  and  usefulness,  which  characterized 
the  patriarchs.  And  surely  common  sense  must 
allow,  that  these  are  the  most  valuable  endow- 
ments  in  one,  who  is  to  fill  up  the    important 
duties  of  a  wife  and  a  mother;  to  be  the  com- 
,panion  of  a  wise  and  pious  man's  retired  hours; 
and  to  be  entrusted  with  the  management  of 
his  domestic  concerns,  and  with  forming  the 
tender  minds  of  his  children! 
V.   33—67. 
Whatever  business   we  are  entrusted  with, 
we  should,  like  this  pious  servant,  attend  to  it 
in  preference  to  our   own  indulgence  or  re- 
freshment: and  when  our  purpose  is  honorable, 
and  we  are  waiting  to  know  the  Lord's  appoint- 
ment, a   plain   recital  of  facts,    in  which    the 
hand  of  God   appears  evident,  is  more  becom- 
ing, and  frequently  more  effectual,  than  all  the 
trappings  of  oratory,  which  too  often  disguise 
the  real  truth. — The  remarkable  private  ex- 
perience, whicli  we  have  of  God's  mercy  and 
faithfulness,  ought  to  be  declared  among  those 
wlio  fear  God,  for  his  glory  and  their  encotir- 
agement. — Though  the  counsel  and  consent  of 
parents  should  be  obtained;  yet,  before  mar- 
riage  is  solemnized,  the  mutual  and  cheerful 
compliance  of  the   contracting  parties  is  also 
requisite,   being  essential  to  the  comfort  and 
happiness  of  that  honorable  statfe:  and  when 
matters  are  thus  begun,  and  completed  in  faith, 
and  with  the  prayer  of  all  parties,  the  blessing 
of  God  on  them  and  their  posterity  may  reason- 
ably be  expected;  while  the  comfort  of  one  re- 
lation will  compensate  for  the  loss  of  another. 
— But,  will  not  the  most  sober  judgment  allow, 
that   in   this  transaction   we  have    a   type   of 
Christ  and  his  church?    We  know  who  is  the 
Bridegroom,   that  in  perfect  harmony  with  bis 


3  And  Jokshan  begat  ^  Sheba  and 
^  Dedan.  And  the  sons  of  Dedan  were 
^  Asshurim,  and  Letushim,  and  Leummim. 

4  And  the  sons  of  Midian;  ^  Ephah,  and 
Epher,  and  Hanoch,  and  Abidah,  and  El- 
daah.  All  these  were  the  children  of  Ke- 
turah. 

5  And  Abraham  ^  gave  all  that  he  had 
unto  Isaac. 


d  1  Kings  10:1.  Job  6:19.  Ps.  72: 

10. 
eJer.  26:23.  49:8.    Ez.  25:13. 

27:20. 
f  Ez.  27:6. 


S  Is.  60:6. 

h  21:10—12.  34:36.  Matt.  11:27, 

28:18.  John  3:35.  Rom.  8:17,32. 

9:7—9.  1  Cor.   3:21—23.   Gal. 

3t29.  4:28.  Heb.  1.2. 


heavenly  Father,  having  offered  himself  as   a 
sacrifice  for  sin,  espouses  his  church  unto  him- 
self, by  the  ministration  of  his  servants,  the 
preachers  of  the  gospel;  who,  with  his  commis- 
sion, go  to  find  out  those  who  are  afar  off,  "that 
they  may  present  them  as  a  chaste  virgin  unto 
Christ."  They  represent  to  sinners   his  glory, 
his    excellency,   his   suitableness  and   loving- 
kindness;  their  own  experience  of  his  grace, 
and   his   unsearchable  riches,  to  induce  their 
willingness:  and  by  these  representations,  the 
drawings   of  his  Spirit,  and  some  foretastes  of 
his  goodness,  they  are  prevailed  on  to  consent 
to  their  own  happiness,  and   made  willing   to 
forsake  their  own  country,  and  to  renounce  all 
for  him.  [J^ote,  John  16:14,15.)  Thenheadorns 
them  with  the  robe  of  his  righteousness,  and  the 
graces  of  his  Spirit;  endows  them  with  all  his 
riches;  ennobles  them  by  their  relation  to  him, 
and  makes  them  happy  in  his  love,  and  their  fel- 
lowship with  him.    They  are  now  supremely  at- 
tached to  his  person  and  interest,  and  faithful 
to  their   engagements    to  him;  they  give  him 
their  heart,    and  devote  body  and  soul  to   his 
service,  in  sincerity  and  simplicity.  He  greatly 
delights  in  the  beauty  which  he  hath  put  upon 
them:  being   thus   united   to   him,    they  bring 
forth  fruit  unto  God;  and  at  length  he  will  wash, 
away   every    spot    and   blemish,  and   present 
them,  (adorned   as  a  bride  for  her  husband,) 
faultless  before  his  presence   with  exceeding 
joy. — In    this  view,  how   punctual,    laborious, 
faithful,  self-denying,  disinterested,   fervent  in 
prayer,    watchful   of    providence^  jealous   for 
Christ,    and   affectionately    desirous   of  souls, 
ought  all  to  be,  who  sustain  the  sacred  minis- 
terial  character!  The   good  Lord  send   forth 
many  such  laborers  and  stewards,  and   make 
them  wise  to  win  souls! 

NOTES. 
Chap.  XXV.  V.  1 — 4.  Abraham  was  a  hun- 
dred and  thirty-seven  years  of  age  when  Sarah 
died;  and,  nearly  forty  years  before  that  event. 
Lis  age  had  rendered  it  very  improbable  he 
should  have  children:  yet  he  had  six  sons  by 
Keturah,  whom  he  sent  away  in  his  life-time: 
and  on  these  grounds  it  has  been  conjectured 
that  he  had  married  this  wife  long  before. — 
But  the  language  of  the  original  text,  "And 
Abraham  added,  and  took  a  wife,"  as  well  as 
the  unnatural  disturbance,  which  this  supposi- 
tion occasions  in  the  simple  narration,  militates 
against  the  opinion.  The  Lord  had  promised 
him  an  innumerable  posterity,  and  the  long 
delay  both  served  to  try  his  faith,  and  to  illus- 
trate the  divine  power  and  faithfulness;  when 
at  length,  beyond  all  probability,  the  promise 
was  so  remarkably  fulfilled.  And,  as  Abraham 
lived  thirty-eight  years  after  Sarah's  death,  all 
these  children  might  be  grown  up,  and  much 


104] 


B.  C.  1822. 


CHAPTER  XXV. 


B.  C.  1838. 


6  But  unto  the  sons  of  the  '  concubines, 
which  Abraham  had,  Abraham  gave 
^  gifts,  and  sent  them  away  from  Isaac  his 
son,  (while  he  yet  lived,)  eastward,  unto 
the  '  east-country. 

7  IT  And  these  are  the  days  of  the 
B.  c.  7  years  of  Abraham's  life  which  he 
1822.  J  lived,  an  hundred  threescore  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  was  °  gathered  to  his 
people. 

9  And  his  sons,  p  Isaac  and  Ishmael, 
buried  him  ^  in  the  cave  of  Machpelah,  in 
the  field  of  Ephron  the  son  of  Zohar  the 
Hittite,  which  is  before  Mamre; 

10  The  field  which  Abraham  purchas- 
ed of  the  sons  of  Heth:  there  was  Abra- 
ham buried,  and  Sarah  his  wife. 

1 1  And  it  came  to  pass  ""  after  the  death 
of  Abraham,  that  God  blessed  his  son 
Isaac:  and  Isaac  dwelt  by  the  well  ^  La- 
hai-roi. 

1 2  IF  Now  ^  these  are  the  generations 
of  Ishmael  Abraham's  son,  whom  Hagar, 
the  Egyptian,  Sarah's  handmaid,  bare 
unto  Abraham. 

13  And  these  are   "the  names  of  the 


i  1.    16:3.    30:4,9.    32:22.  3S:22. 

Judg.  19:1,2,4. 
k  Ps.  17:14,15.  Luke  11:11—13. 

Acts  14:17. 
IJudg.  6:3.  Job  1:3. 
m  17.  35:18.  49:33.  Acts  6:5,10. 

12:23. 
n  15:16.   36:28,29.  47:8,9.  Judg. 

8:32.   1  Cht   29:28.  Job  42:17. 


0  7.49:33.    Num.   20:24.    27:13. 

Judff.  2:10.  Acts  13:36. 
p  21:9,10.  36:29. 
q  23:9— 20.  49:29,30.  50:13. 
r  12:2.  17:19.  22:17.  60:24. 
s  16:14.  24:62. 
t  16:10— 15.    17:20.   21:13.    Ps. 

83:6. 
u  1  Chr.  1:29-31.  6:19,20. 


olper  than  Ishmael  was  when  he  was  sent  awaj', 
and  might  be  settled  in  the  world  before  his 
death. — They  were  afterwards  intimately  con- 
nected with  the  Ishmaelites;  and  many  g-reat 
nations  at  this  very  day  claim  Abraham  for 
their  progenitor,  by  some  of  these  branches. — 
Jethro,  the  father-in-law  of  Moses,  was  de- 
scended from  Midian:  and  Job  and  some  of  his 
friends,  either  from  others  of  Keturah's  sons, 
or  from  Ishmael,  or  from  Esau.  [Marg.  Ref. 
Js'nte,  Job  2:11.) 

V.  5,  6.  Abraham  gave  the  bulk  of  his  sub- 
stance to  Isaac,  as  his  legitimate  heir,  his  only 
son  by  Sarah  the  free  woman,  according  to  the 
promise.  Isaac  typified  the  Son  of  God,  "whom 
lie  hath  appointed  Heir  of  all  things;"  and  also 
represented  believers,  to  whom  with  Christ  the 
Father  giveth  all  things. — Tlie  word  concubine 
is  used,  not  only  for  one  who  cohabited  with  a 
man  that  had  another  wife,  as  Hagar;  but  also 
for  one  who  was  a  lawful  wife,  though  not  ad- 
mitted to  the  full  privilege  of  that  relation,  in 
respect  of  rank  and  possessions,  as  Keturah. 
Ishmael  was  one  of  the  sons  here  mentioned; 
and  we  may  hence  infer,  that  he  was  not  sent 
away  destitute,  or  finally  deserted  by  Abra- 
ham. 

V.  7,  8.  The  sacred  historian  here  con- 
cludes the  history  of  Abraham,  to  prevent  the 
subsequent  interruption  of  his  narrative;  for 
Esau  and  Jacob  were  born  fifteen  years  before 
the  death  of  Abraham. — The  word,  rendered 
Vol.  I.  14 


and  ^Dumah, 
*Tema,  Jetur, 


and 

Na- 


sons  of  Ishmael,  by  their  names,  accord- 
ing to  their  generations:  The  first-born  of 
Ishmael,  ^Nebajoth;  and  ^Kedar,  and 
Adbeel,  and  Mibsam. 

14  And  Mishma, 
Massah, 

1 5  *  Hadar,   and 
phish,  and  Kedemah. 

16  These  are  the  sons  of  Ishmael,  and 
these  are  their  names,  by  their  towns,  and 
by  their  castles;  ^  twelve  princes  ^  b.  c. 
according  to  their  nations.  L  i''''3. 

1 7  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  peo- 
ple. 

1 8  And  they  dwelt  from  ^  Havilah  unto 
Shur,  that  is  before  Egypt,  ^  as  thou  goest 
^  towards  Assyria:  and  he  t  died  °  in  the 
presence  of  all  his  brethren. 

[Practical  Ohsersations.] 

1 9  IF  And  these  are  the  generations  of 
Isaac,  Abraham's  son:  ^  Abraham  begat 
Isaac. 

20  And  Isaac  was  forty  years  old '  when 
he  took  Rebekah  to  wife,  the  daughter  of 


Bethuel  ^  the  Syrian  of  Padan-aram, 
sister  to  Laban  the  Syrian. 


the 


x36:3.  Is  60:7. 

y  Ps.    120-6.  Cant.    1:6.  Is.    21: 

16,17.  42:11. 
z  Is.  21:11. 

*Or,  Hitdaa.  1  Chr.  1:30. 
a  Job  2:11.  6:19. 
b  17:20 
c  7,8. 
d2:ll.  10:7,29.  20:1.  1  Sam.  15: 

7. 


e  13:10. 

f  2  Kings  23:29.  Is.  19:23,24. 

tHeb:/e«. 

g  16:12. 

h  1  Chr.  1:34.   Matt.  1:2.  Luke 

3:34.  Acts  7:8. 
122:23.24:67. 
k  28:6,6.  31 :18,20,24.  35:9.  Deut. 

26:6. 


"Gave  up  the  ghost,"  means  no  more  than  ex- 
pired, or  ceased  to  breathe.  A  Greek  word  of 
similar  import  is  used  concerning  Ananias  and 
Sapphira:  but  the  words  of  one  Evangelist  con- 
cerning our  Lord  signify,  that  "he  yielded  up 
his  spirit."  (Matt.  27:50.)— The  words,  of  years, 
are  not  in  the  original;  and  the  term  employ- 
ed seems  to  denote,  that  Abraham  was  satisfied 
with  living  in  this  world,  and  ripe  for  a  better. 
— The  expression,  "gathered  to  his  people," 
decides  nothing  concerning  the  eternal  state  of 
the  persons  spoken  of,  being  used  without  any 
exact  discrimination  of  characters.  (Mars. 
Ref.  o.) 

V.  9,  10.  It  is  probable,  that  Isaac  and  Ish- 
mael maintained  a  degree  of  friendly  inter- 
course with  each  other;  and  that  Ishmael  was 
satisfied  the  inheritance  belonged  to  Isaac,  as 
the  son  of  Sarah,  and  that  his  father  had  acted 
properly  in  leaving  it  to  him. 

V.  11.  God  blessed  Isaac  with  that  special 
blessing,  which  had  been  engaged  to  his  believ- 
ing father. 

V.  16.  The  Ishmaelites  were  settled  in  towns 
and  castles,  when  Moses  wrote  this  history;  and 
probably  had  been  so  a  long-  time  before  the 
descendants  of  Isaac   were  delivered   out  of 

Eg^ypt- 

V.  18.  The  Ishmaelites  inhabited  the  coun- 
try to  the  east  and  south  of  Judea,  from  the 
entrance  into  Egypt  almost  to  the  river  Eu- 
phrates: perhaps   the  direct  road,  from  EirjT^^ 

[105 


B.  C.  1838. 


GENESIS. 


B.  C.  1805. 


21  And  Isaac  '  intreated  the  Lori>  for 
his  wife,  ™  because  she  was  barren:  and 
the  Lord  was  intreated  of  him,  "  and  Re- 
bekah  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  °  inquire  of 
the  Lord. 

23  And  the  Lord  said  unto  her, 
P  Two  nations  are  in  thy  womb,  and 
■J  two  manner  of  people  shall  be  sepa- 
rated from  thy  bowels:  and  the  one 
people  shall  be  stronger  than  the  other 
people,  and  "■  the  elder  shall  serve  the 
younger. 

24  And  when  her  days  to  be  deliver- 
ed 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  broth- 
er out,  and  his  hand  "  took  hold  on  Esau's 
heel;  and  his  name  was  called  ^  Jacob: 

-1  and  Isaac   ^  was  threescore  years 
J  old  when  she  bare  them. 


B.  c 

1837. 


1  1  Sam.  1.11,27.  Lube  1:13. 

m  11:30.    15:2,3.    16:2.    17:16— 

19.  iSam.  1:2.  Luke  1:7. 
nRom.  9:10—12. 
o  1  Sam.  9:9.  10:22.  28:6.  30:8. 
p  17:16.  24:60. 
q  27.  32:6.  33:3.  36:31.    Num. 

20:14. 
r  27:29,40.  2  Sam.  8:14.  1  Kings 

22.47.  2  Chr.  25:11,12.  Ps.  60: 


8,9.  83:5—15.    Is.  34:  63:1—6. 

Jer.  49 :7— 22.    Ez .  25 ;  1 2— 14. 

35:    Am.   1:11,12.    Ob.   1—16. 

Mai.  1:2—4.  Rom.  9:10— 13. 
s  27:1 1,23. 
t  38:28 — 30. 
u  Hos.  12:3. 
X  27:36. 
y  20. 


to  Assyria,  lay  throug-h  their  country.  Thus 
Ishmael's  lot  fell  among  his  brethren,  Abra- 
ham's sons  by  Keturah,  who  probably  survived 
him;  and  he  died  surrounded  by  them  and  their 
descendants. 

V.  20,  21.  The  faith  of  Isaac  was  tried  by 
the  barrenness  of  Rebekah  during-  twenty 
years,  as  that  of  Abraham  and  Sarah  had  been 
for  a  much  longer  time;  but  Isaac,  depending 
on  the  promise  of  an  innumerable  posterity, 
ceased  not  to  intreat  the  Lord  to  remove  this 
hindrance  to  its  fulfilment;  and  at  length  his 
prayer  was  answered. 

V.  22,  23.    The  extraordinary  sensations,  ex- 
perienced by   Rebekah,   convinced    her   that 
there  was  something  supernatural  in  her  case. 
— She  therefore  said,  "If  so,  why  is  it  thus  with 
me?"     'This  must  be  inquired  into.'     Abraham 
was  yet  living,  and  was  a  prophet;  and  proba- 
bly he  directed  her  in  inquiring  of  the  Lord; 
but  the  particular  method  used  on  this  occa- 
sion is  not  recorded.     She  however  received 
for  answer,  that  two  nations,  and  two  manner 
of  people,  were  in  her  womb;  namely,  the  Isra- 
elites, and  the   Edomites  or  Idumeans,  being 
then  in  their  common  parents,  Jacob  and  Esau. 
They  were  men  of  very  opposite  dispositions, 
and  their  descendants  were  as  dissimilar;  they 
personally  struggled  hard  for  the  pre-eminence, 
and  so  did  their  posterity  during  many  ages. 
In  the  days  of  David,  the  descendants  of  Esau, 
the  elder  brother,  were  generally  subject  to 
those  of  Jacob  the  younger;  and  much  more 
entirely  in  the  latter  times  of  the  Jewish  state. 
— These  struggles  may  be  considered  as  an  em- 
blem of  the  conflict  between  the  world  and  the 
lOG] 


27  And  the  boys  grew:  and  Esau  was 
^  a  cunning  hunter,  a  man  of  the  field; 
and  Jacob  was  ^  a  plain  man,  ^  dwelling 
in  tents. 

28  And  Isaac  loved  Esau,  because 
*  he  did  eat  of  his  venison:  but  Rebekah 
loved  Jacob. 

29  IT  And  Jacob  sod  pottage:  and 
Esau  came  from  the  field,  •=  and  he  was 
faint. 

30  And  Esau  said  to  Jacob,  Feed  me, 
I  pray  thee,  t  with  that  same  red  pot- 
tage; for  I  am  faint:  therefore  was  his 
name  called  '^  Edom. 

31  And  Jacob  said,  Sell  me  this  day 
thy  birth-right. 

32  And  Esau  said.  Behold,  I  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. 


z  10:9.21:20.  27:3—8,40. 
a  28:10,11.  31:39—41.  46:34. 
bHeb.  11:9. 

^    Heb.    venison    was    in    his 

mouth.  27:4,19. 
cJudg.  8:4,5.    1  Sam.  14:28,31. 

Is.  40:30,31. 
f  Heb.  7iiith  that  red,  with  that 

ted  pottage. 
d  36:1,9,43.     F,x.  15:16.    Num. 

20:14—21.  Deut.  23:7.  2  Kings 


8:20. 

t  Heb.  going  to  die. 
e  Job  21:16.  22:17.  34:9.    MsJ. 

3:14. 
f  24:3.  Mark  6:23.  H*b.  6:16. 
g  27:36.  36:6,7. 
his.  22:13.  1  Cor.  16:32. 
i  Zech.  11:13.  Matt. 22:6.  26:16. 

Luke  14:18—20.  Phil.  3:18,19. 

Heb.  12:16,17. 


true  church  of  God,  the  seed  of  the  serpent  and 
the  Seed  of  the  woman;  ia  which  the  churcli, 
which  is  the  younger,  after  many  struggles,  will 
gain  a  final  mastery.  (JVoie,  3:14,15.) — The 
conflict,  between  "that  which  is  born  of  tiie 
flesh,"  and  "that  which  is  born  of  the  Spirit," 
in  the  true  believer,  is  of  the  same  nature,  and 
will  have  a  similar  event.  [J^otes,  John  3:7,8. 
GaZ.  5:16— 18.) 

V.  25,  26.  Esau  signifies  made,  or  formed. — 
'He  was  as  full  of  hairs  when  he  was  born,  as 
'others  are  at  man's  estate.'  Bp.  Patrick.  Ja- 
cob, even  at  his  birth,  seemed  to  struggle  for 
the  primogeniture,  which  was  an  indication  of 
his  subsequent  conduct.  His  name  was  given 
him  with  evident  allusion  to  this  circumstance; 
and  signifies  a  supptanter,  or  one  who  throws 
down  another,  by  taking  hold  of  his  heel. 

V.  27.  Esau  hunted  the  beasts  of  the  forest 
with  dexterity  and  address;  till  probably,  like 
Nimrod,  he  became  a  warrior  and  conqueror: 
accordingly,  when  he  met  his  brother,  he  had 
with  liim  four  hundred  men.  But  Jacob  was  a 
plain  man  dwelling  in  tents;  an  industrious, 
iionest,  pious  character:  "a  stranger  and  pil- 
grim" in  his  spirit,  and  a  shepherd  all  his  days. 

V.  28.  [JVotes,  21:)~Venison.-\  That  which 
is  taken  in  hunting.     fOijpa.  Sept.) 

"V.  30.  Edom  signifies  red,  and  is  nearly  the 
same  as  Adam.  [.N'ote,  5:1,2.)  This  name  was 
given  Esau,  because  he  so  eagerly  desired  the 
red  pottage  of  Jacob. 

V.  31 — 34.  As  it  does  not  appear,  that  Jacob 
inherited  a  double  portion  of  Isaac's  substance, 
it  is  probable  this  was  not  meant  by  the  birth- 
right.    But  it  included  the   special  blessings 


B.C.  1805. 


CHAPTER  XXVI. 


B.  C.  1804. 


CHAP.  XXVI. 

Isaac,  because  of  a  famine,  sojourns  in  Gerar;  and  the  Lord 
instructs  and  blesses  him,  1 — 6.  He  denies  his  wife,  and  is 
detected  and  reproved,  ti — 11.  The  Philistines  envy  his  pros- 
perity; he  removes  from  them,  and  they  fill  up,  or  take  from 
him,  the  wells  which  his  father  and  he  had  dug,  12 — 17.  He 
digs  several  other  wells,  18 — 22.  The  Lord  blesses  him  at 
Beer-sheba,  23 — 26.  Abimelech  covenants  with  him,  26 — 33. 
Ksau  marries  two  Canaanitish  wives,  to  the  grief  of  his  parents, 
34,  35. 

AND  there  was  a  famine  in  the  land, 
besides  ^  the  first  famine  that  was 
in  the  days  of  Abraham.  ^  And  Isaac 
went  unto  "^  Abimelech  king  of  the  Philis- 
tines, mito  Gerar. 

2  And  the  Lord  ^  appeared  unto  him, 
and  said,  Go  not  down  uito  Egypt;  ^  dwell 
in  the  land  which  I  shall  tell  thee  of. 


a  12:10. 
b  25.11. 
c  20:2. 


I  d  12:7.  17:1. 
e  12:1.  Ps.  37:3. 


covenaated  to  Abraham  and  his  posterity;  not 
only  in  respect  of  the  land  of  Canaan,  bdt  also 
in  respect  of  the  Messiah,  who  would  arise 
from  among-  them,  and  all  the  relig-ious  advan- 
tages connected  with  this  distinction.  These 
blessings,  Jacob  as  a  believer  supremely  valu- 
ed; but  unbelieving  Esau  despised  them. — It 
cannot  be  conceived,  that  Esau  was  literally 
d3'ing  of  hunger,  nor  would  the  transaction 
have  been  so  severely  condemned  had  this  been 
so.  He  had  indeed  come  in  from  hunting,  in 
the  field,  where  he  had  continued  till  he  was 
faint  for  want  of  refreshment:  but  doubtless, 
other  food  might  have  been  procured  in  Isaac's 
family,  had  he  not  inordinately  craved  Jacob's 
pottage,  which  he  probably  saw  as  soon  as  he 
entered  the  house,  and  determined  at  any  rate 
to  obtain.  The  words  signify,  'I  am  going  to- 
'wards  death;'  and  he  seems  to  have  meant,  'I 
♦shall  never  live  to  inherit  Canaan,  or  any  of 
'these  future  supposed  blessings;  and  what  sig- 
'nifies  it  who  has  them  when  1  am  dead.?'  This 
was  the  language  of  profaneness,  for  which  the 
Apostle  condemns  him;  and  it  implied,  a  great 
contempt  of  the  birth-right,  which  the  histori- 
an notes  with  decided  censure.  [J^ote,  Heb.  12: 
15—17.) 

PRACTICAL  OBSERVATIONS. 
V.  1—18. 
By  repeated  examples  the  Lord  teaches  us, 
that  he  tries  the  faith  of  his  people  by  long  de- 
lays; but  at  length  vastly  exceeds  their  expec- 
tations, by  fulfilling  to  them  his  largest  prom- 
ises.— "The  vision  is  for  an  appointed  time,  but 
at  the  end  it  shall  speak  and  not  lie;  though  it 
tarry,  wait  for  it;  because  it  will  surely  come, 
it  will  not  tarry."  Hab.  2:3. — A  great  part  of 
this  history  relates  to  those  who  go  off,  and 
those  who  appear  on,  the  stage  of  life;  and  it 
is  of  little  consequence,  whether  our  continu- 
ance on  this  grand  theatre  be  short  or  long, 
provided  we  act  in  such  a  manner,  as  to  quit 
the  world  with  comfort  to  ourselves,  with  bene- 
fit to  others,  and  with  the  approbation  of  our 
gracious  God.  Only  let  us  be  anxious  to  leave 
behind  us  a  testimony  from  our  lips  to  the 
faithfulness  and  goodness  of  the  Lord,  and  in 
the  consciences  of  others,  to  the  uprightness 
and  consistency  of  our  walk  before  him;  and 
the  blessing  of  God  to  our  families.  Having 
then  lived  to  every  good  purpose,  and  being 
ripe  for  the  world  above,  we  may  cheerfully 
resign  our  souls  into  the  hands  of  our  Redeem- 
er, expecting  to  join  "the  spirits  of  just  men 
made  perfect;"  and  leave  our  bodies  to  the  si- 
lent tomb,  in  joyful  hope  of  a  happy  resurrec- 
tion.    But  God  forbid,  that  the  writer  or  anv 


3  f  Sojourn  in  this  land,  and  s  I  will 
be  with  thee,  and  will  bless  thee:  for 
**  unto  thee  and  unto  thy  seed  I  will  give 
all  these  countries,  and  will  perform  the 
'  oath  which  I  sware  unto  Abraham  thy 
father. 

4  And  I  will  make  thy  seed  to  ^  multi- 
ply 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  be  blessed: 

5  Because  that  Abraham  ™  obeyed 
my   voice,    and    kept    my   charge,   my 


f  20:1.    Ps.  39:12.    Heb.  11:9, 

13—16. 
g  23:15.  39:2,21.  Phil.  4:9. 
h  12:7.13:15,17.  15:18.  17:8. 
122:16,18.  Ps.  105:9.  Heb.  6:17. 
k  13:16.  16:5.  22:17.  Heb.  11:12. 


1  12:3.  22:18.  Ps.  72:17.   Acts  3: 

26.  Gal.  3:8,16. 
m  12:4.  17:23.  18:19.  22:18.    Ps. 

112:1,2.    Matt.  5:19.  7:24.  Ga!. 

6:6.  Heb.  11:3.  Jam.  2:22. 


of  the  readers  of  these  observations,  should 
rest  contented  with  earthly  blessings,  which 
the  Lord  bestows  on  the  men  of  this  world;  or 
should  come  short  of  those  special  and  eternal 
blessings,  which  belong  to  the  children  of  the 
promise!  Though  the  former  seem  to  have  the 
pre-eminence  here,  yet  the  latter  will  have 
their  portion,  when  that  of  the  former  is  spent 
and  gone  for  ever. 

V.  19—34. 
They  who  are  stirred  up,  by  the  delays  of 
promised  and  expected  blessings,  to  "  pray  al- 
ways and  not  faint,"  will  surely  succeed;  for 
"every  one  that  asketh  receiveth,"  though  per- 
haps not  immediately. — In  all  our  doubts  and 
perplexities,  we  should  inquire  of  the  Lord  by 
prayer,  attendance  on  his  ordinances,  and  at- 
tention to  his  word:  and  in  many  of  our  con- 
flicts and  struggles  with  sin  and  temptations, 
we  may  adopt  Rebekah's  words:  "If  it  be  so, 
why  am  I  thus?"  'If  a  child  of  God,  why  so 
'careless  or  carnal.''  If  not  a  child  of  God,  why 
'so  afraid  of  sin  or  burdened  with  it?' — In  the 
best  of  characters  we  perceive  infirmities,  and 
in  the  best  of  parents  sinful  partialities;  but 
surely  those  children  are  entitled  to  our  supe- 
rior regard,  who  are  evidently  beloved  of  the 
Lord! — Men,  who  are  slaves  to  their  appetites, 
and  who  inordinately  crave  earthly  things,  and 
despise  spiritual  blessings,  will,  however  saga- 
cious in  other  respects,  find  themselves  infi- 
nitely excelled  in  wisdom  by  those,  who  "choose 
that  good  part  which  shall  never  be  taken  from 
them."  But,  while  we  should  be  of  Jacob's 
judgment  in  preferring  the  birth-right,  v.  a 
ought  carefully  to  avoid  all  approaches  to  im- 
position, in  seeking  to  obtain  the  most  impor- 
tant advantages;  and  even  the  appearance  of 
being  a  supphnter,  should  be  shunned  with 
scrupulous  vigilance. 

NOTES. 
Chap.  XXVI.  V.  1.  Abraham  sojourned  in 
Gerar  just  before  the  birth  of  Isaac,  and  soon 
after  entered  into  a  treaty  with  Abimelech;  and 
Isaac  was  sixty  years  of  age  when  his  sons  were 
born,  and  a  hundred  when  Esau  married.  (34.) 
Esau  and  Jacob  are  spoken  of  in  the  close  of 
the  former  chapter,  as  grown  up.  The  trans- 
action, therefore,  recorded  in  this  chapter, 
must  have  been  at'  least  ninety  years  after  the 
former  covenant. — It  is  probable  that  Abime- 
lech, (which  signifies  '■my  father  the  king,'')  was 
the  common  name  of  the  kings  of  the  Pnilis- 
tines;  and  that  this  Abimelech  was  a  successor 
to  him  with  whom  Abraham  covenanted.  [J^'ote, 
Ps.  34:  title.) 

[107 


B.C.  1800. 


GENESIS. 


B.  C.  1800. 


commandments,    mj    statutes,    and    my 
laws. 

6  IF  And  Isaac  dwelt  in  Gerar. 

7  And  the  men  of  the  place  asked  him 
of  his  wife;  and  he  said,  "  She  is  my  sis- 
ter: for  he  feared  to  say,  She  is  my  wife; 
lest,  said  he,  the  men  of  the  place  should 
kill  me  for  Rebekah,  because  she  was 
"  fair  to  look  upon. 

8  And  it  came  to  pass,  when  he  had 
been  there  a  long  time,  that  Abimclech 
king  of  the  Philistines  looked  out  at  p  a 
window,  and  saw,  and  behold,  Isaac  zoas 
^  sporting  with  Rebekah  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  I  die  for  her. 

10  And  Abimelech  said,  ""  What  is  this 
thou  hast  done  unto  us?  one  of  the  peo- 
ple might  lightly  have  lien  with  thy  wife, 
and  thou  shouldst  have  brought  guiltiness 
upon  us. 

11  And  Abimelech  charged  all  his 
people,  saying.  He  that  ^  toucheth  this 
man  or  his  wife,  shall  surely  be  put  to 

QCatn.  .       [Practical  Observations.] 

12  IF   Then  Isaac  sowed  in  that  land, 


D  12:13.  20-.2,6,13.  Prov.  29:25. 
o  24:16. 

pJudg.  6:28.     Prov.  7:6.  Caut. 
2:9. 


q  Prov.  5:18,19.   Ec.  9:9. 
r  12:19.  20:9,10. 
s  20:6.    Ps.  105:15.    Prov.  6:29. 
Zech.  2:3. 


V.  2 — 5.  Abraham  had  gone  down  into 
Egypt  during  a  famine,  and  we  may  suppose 
that  Isaac  was  purposing  to  do  the  same;  but 
God  commanded  him  to  dwell  in  some  part  of 
the  land  of  Canaan,  according  to  such  intima- 
tions as  should  from  time  to  time  be  given  him. 
For  the  present  he  was  directed  to  sojourn  in 
the  country  of  the  Philistines:  and  the  Lord 
promised  to  be  with  him,  to  supply  his  wants, 
and  to  protect  and  comfort  him;  and  he  renew- 
ed the  promises,  which  had  been  repeatedly 
ratified  to  Abraham.  God  thus  testified  his  ap- 
probation of  Abraham's  remarkable  obedience, 
for  the  honor  of  his  own  name,  and  the  encour- 
agement of  Isaac,  and  of  others  in  every  age 
and  nation.  This  obedience  likewise  conduced 
to  the  fulfilment  of  the  promises.  It  was  the 
evidence  of  that  faith,  by  which  Abraham  was 
justified;  and,  in  consequence  of  his  prompt 
obedience,  the  covenant  respecting  his  seed 
was  confirmed  to  him  by  an  oath. — The  several 
expressions  made  use  of  seem  to  refer  to  Abra- 
ham's unreserved  obedience,  in  leaving  his  na- 
tive country,  sojourning  in  Canaan,  offering 
sacrifices,  being  circumcised,  and  circumcising 
his  sons  and  servants,  and  at  length  intention- 
ally sacrificing  Isaac,  at  God's  command;  as 
well  as  to  his  general  course  of  piety,  right- 
eousness, and  holiness — As  "Abraliam  was  jus- 
tified by  faith,"  which  referred  to  the  righteous- 
ness of  Christ;  so  the  Lord's  blessing  Isaac  for 
Abraham's  sake,  was  virtually  blessing  him 
through  the  Redeemer. — The  principle  of  bless- 
ing some  for  the  sake  of  others,  seems  to  have 
been  intended  to  prepare  men's  minds  for  re- 
ceiving the  blessings  of  salvation,  not  as  due  to 
108] 


and  *  received  in  the  same  year  *  an  hun- 
dred-fold, and  the  Lord  "  blessed  him. 

13  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 
I  servants.  And  the  Philistines  ^  envied 
him. 

1 5  For  all  the  wells  which  ^  his  fa- 
ther's servants  had  digged,  in  the  days 
of  Abraham  his  fathei-,  the  Philistines 
had  stopped  them,  and  filled  them  with 
earth. 

16  And  Abimelech  said  unto  Isaac,  Go 
from  us:  for  thou  art  much  *  mightier  than 
we. 

17  And  Isaac  departed  thence,  and 
pitched  his  tent  in  the  valley  of  Gerar, 
and  dwelt  there. 

1 8  IT  And  Isaac  digged  again  the  wells 
of  water,  which  they  had  digged  in  the 
days  of  Abraham  his  father;  for  the  Phi- 
listines had  stopped  them,  after  the  death 
of  Abraham:  and  he  called  their  names 
after  the  names  by  which  his  father  had 
called  them. 

19  And  Isaac's  servants  digged  in  the 


♦  yieh.Jound. 

tPs.  72:16.  Ec.  n.6.  Zech.  8: 
12.  Matt.  13:23.  1  Cor.  8:6.  2 
Cor.  9:10,11.  Gal.  6:7,8. 

u  29.  30:30.  Job  42:12.  Prov. 
10:22. 

I  Heb.  went  going. 


X  Job  1:3.  Ps.  112:3. 

J  Or,  husbandry. 

y  37:11.    .Job  5:2.     Ps.   112:10. 

Prov.  27:4.  Ec.  4:4. 
7.  21 :30. 
a  Ex.  1:9. 


them,  but  as  given  for  the  sake  of  the  divine 
Savior. 

V.  7.  (jYoies,  12:10— 20.  20:)  The  questions 
of  the  men  of  Gerar  excited  Isaac's  apprehen- 
sions: his  answer  contained  a  more  direct  false- 
hood than  that  used  by  Abraham;  and  his  un- 
belief was  the  more  inexcusable,  because  he 
lived  in  Gerar  by  God's  express  command,  and 
under  his  immediate  protection. 

V.  8.  A  long  time.']  Without  interruption, 
which  shewed  that  Isaac's  suspicions  were  inju- 
rious to  the  Philistines. 

V.  11.  Probably  Abimelech  recollected  the 
reproof  and  correction,  which  had  been  inctir- 
red  on  Abraham's  account,  in  similar  circum- 
stances. 

V.  12.  An  hundred-fold.]  If  this  be  the  mean- 
ing of  the  passage,  (for  it  is  not  without  diffi- 
culty,) it  was  an  extraordinary  increase,  and 
an  evident  effect  of  the  divine  blessing.  lu 
many  parts  of  this  land,  with  all  our  improve- 
meots  in  agriculture,  an  ordinary  crop  of  grain 
is  very  seldom  known  to  exceed  twenty-fold; 
and  much  more  frequently,  without  any  re- 
markable mismanagement  or  disaster,  to  come 
short  of  ten-fold  clear  increase  upon  the  seed 
sown. — 'And  he  found  the  barley  increased  unto 
'him  an  hundred-fold  in  that  year.'     Sejit. 

V.  13—16.  The  conduct  of  the  Philistines 
was  a  direct  infringement  of  the  covenant, 
which  Abimelech  had  made  with  Abraham;  but 
Isaac's  prosperity  excited  their  envy  and  jeal- 
ousy, which  induced  forgetfulness  of  all  moral 
obligations. 

V.  17.  Valley  of  Gerar.]  Upon  the  borders 
of  Abimelech's  kingdom. 


B.  C.  1800. 


CHAPTER  XXVI. 


B.  C.  1796. 


valley,  and  found  there  a  well  of  *  spring- 
ing water. 

20  And  the  herdmen  of  Gerar  did 
strive  with  Isaac's  herdmen,  saying.  The 
water  is  ours:  and  he  called  the  name  of 
the  well  +  Esek,  because  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 
digged  another  w^ell;  and  for  that  they 
strove  not:  and  he  called  the  name  of  it 
II  Rehoboth;  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,  '^l  am  the  God 
of  Abraham  thy  father:  ^  fear  not,  for  I 
am  Avith  thee,  and  will  bless  thee,  and 
multiply  thy  seed,  for  my  servant  Abra- 
ham'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. 

26  IT  Then  e  Abimelech  went  to  him 
from  Gerar,  and  Ahuzzath  one  of  his 
friends,  and  Phichol  the  chief  captain  of 
his  army. 

27  And  Isaac  said  unto  them,  Where- 

*  Heb.  living.  Cant.  4l15.  John 
4:10,n. 

t  That  is,  Contention. 
i  That  is,  Hatred. 
II  That  is,  Kooyn. 
bPs.  4:1.  18;19.  118:6. 
c21:31.48:l. 


d  15:1.  17:7.  24:12.  28:13.     Ex. 

3:6.  Matt.  22:32.  AcU  7:32. 
e  Ps.  27:1.  46:1,2.    Is.  12:2.  41; 

10,14.    51:7,12.      Luke    12:32. 

Heb.  13:6. 
f  8:20.  12:7.  35:1.   Ex.  17:15. 
H  21:22—32. 


V.  21.  Sitnah.']  Hatred,  [fnarg.)  or  opposi- 
tion. Ezra  4:6.  Heb.  The  name  Satan,  an  ad- 
versary, is  derived  from  the  same  root. 

V.  22.  Tlie  piety  of  the  lang-uag-e,  here  used 
in  the  ordinary  concerns  of  life,  is  worth  no- 
ticing and  imitating-. 

V.  24.  Fear  not]  'Be  not  afraid  of  the 
'envy  or  enmity  of  the  Philistines.'  [J\Iarg.  Ref.) 

V.  26.  Phichol.']  This  seems  to  have  been 
the  name  of  some  dignity  among  the  Philistines; 
for  probably  Phichol,  who  came  with  Abimelech 
to  Abraham  on  a  similar  occasion,  was  dead  be- 
fore this  time.     (21:22,32.) 

V.  29—31.  The  Philistines  attempted  to  jus- 
tify their  conduct,  though  indeed  they  had  acted 
deceitfully  and  unjustly,  and  in  a  manner  wholly 
inexcusable;  but  Isaac,  loving  peace,  admitted 
their  plea  without  altercation. 

V.  35.  'And  they  were  quarrelling  with  Isaac 
'and  Rebekah.'     Sept. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 
Repeated  famines  in  "the  land  of  promise" 
taught  the  patriarchs,  and  uneasiness  in  the 
most  eligible  situations  should  teacb  us,  to  look 
to  the  heavenly  inheritance  for  unalloyed  fe- 
licity. Yet  they  are  happy,  even  on  earth,  who 
are  guided  by  Jehovah's  counsel,  upheld  and 
protected  by  his  power,  encouraged  by  his  prcs- 


fore  come  ye  to  me,  ''  seeing  ye  hate  me, 
and  have  sent  me  away  from  you? 

28  And  they  said,  k  We  saw  certainly 
that  the  Lord  was  with  thee;  and  we  said. 

Let  there  be  now  an  oath  betwixt  us, 
even  betwixt  us  and  thee,  and  let  us  make 
a  covenant  with  thee; 

29  ^  That  thou  wilt  do  us  no  hurt,  as 
we  have  not  touched  thee,  and  as  wc  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  **  Shebah:  therefore 
the  name  of  the  city  is  ++  Beer-sheba  unto 
this  day. 

34  11  And  Esau  was  forty  years  old 
when  he  took  to  wife  Judith,  "  the 
daughter  of  Beeri  the  Hittite,  and  Ba- 
shemath  the  daughter  of  Elon  the  Hit- 
tite: 

35  °  Which  were  a  }{ grief  of  mind  unto 
Isaac  and  Rebekah. 


h  Jiidg.  11:7.      Acts  7:9,14,35. 
Rev.  3:9. 
]  Heb.  Seeing  we  jaw. 
i  31:49—53. 

IT  Heb.  If  thou  shall,  &c. 
k  24:31.  Ps.  115:15. 
131:54.    Rom.  12:18.    Heb.  12: 


14.  1  Pet.  4:9. 
m  22:3. 

**  That  is,  an  oath. 
tt  That  is,  the  we//  of  the  oath. 
1)24:3.  Ex.  34:16. 
o  6:2.  27:46.  28:2,8. 
H  Heb.  bitterness  of  spirit. 


ence,  and  assured  of  an  interest  in  his  everlast- 
ing love.  If  he  engage  to  be  with  us,  and  if  we 
abide  in  our  proper  place,  nothing  but  unbelief 
and  distrust  can  prevent  our  comfort. — The 
blessing  which  descends  upon  posterity  in  an- 
swer to  prayer,  as  the  effect  of  wholesome  in- 
structions and  a  good  example,  and  as  a  gracious 
recompense  of  the  obedience  of  faith,  is  un- 
speakably preferable  to  any  other  riches  which 
can  be  left  them.  "The  righteous  Lord  loveth 
righteousness,"  and  will  shew  his  love  of  it  by 
abundantly  rewarding  the  good  works  of  his 
believing  people. — But  alas!  it  is  far  more  natu- 
ral and  easy  to  imitate  the  faults  of  eminent 
characters,  than  their  faith  and  holiness;  and 
too  many  conclude,  that  they  may  venture  on 
improper  conduct,  because  pious  persons  have 
been  betrayed  into  it.  How  careful  therefore 
should  wc  be,  not  to  sanction  transgression,  or 
give  force  to  temptation,  by  our  example!  'The 
'falls  of  them  who  have  gone  before  us  are  as  so 
'many  rocks,  on  which  others  have  split;  and 
'the  recording  of  them,  is  like  placing  buoys 
'over  them,  for  the  security  of  future  mariners. 
Fuller.  Such  examples  also  shew,  that  right- 
eousness Cometh  not  by  the  law,  but  by  the  faith 
of  Christ. — Let  us,  however,  imitate  the  con- 
duct of  Abimelech,  in  seriously  reproving  Isaac, 
and  in  returning  good  for  evil.  It  may  also  be 
proper  to  inquire  whether  his  abhorrence  of 

[109 


B.  C.  1760. 


GENESIS. 


B.  C.  1760. 


CHAP.  XXVII. 

Isaac  when  old  sends  Esau  to  take  venison,  intending  to  bless 
him,  1 — 4.  Rebekah  instructs  Jacob  how  to  secure  the  bless- 
ing, and  over-rules  his  objections,  5 — 13.  The  stratagem  suc- 
ceeds, and  Isaac  blesses  Jacob,  supposing  him  to  be  Esau,  H — 
29.  Esau  afterwards  arrives,  complains  bitterly,  and  by  im- 
portunity obtains  a  blessing,  30 — 40.  Esau  purposes  to  murder 
Jacob,  who  is  sent  away  to  Mesopotamia,  41 — 16. 

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  know  not  the  day  of  my  death. 

3  Now  therefore  •=  take,  I  pray  thee, 
thy  weapons,  thy  quiver,  and  thy  bow, 
and  go  out  to  the  field,  and  *  take  me 
some  venison; 

4  And  make  me  savory  meat,  such 
as  I  love,  and  bring  it  to  me,  that  I  may 
eat;  ^  that  my  soul  may  bless  thee  before 
I  die. 


a  43;10.  1  Sam.  3:2.  Ec.  12:3. 
b  43:21.    Prov.  27:1.    Ec.  9:10 

Is.  33:1.  Jam.  4:14. 
c  10:9.  25:2'7,28. 


*  Heb.  hunt. 

d  1.   43:9,15—20.  49:28.     Dent. 

33:l,&c.  Luke  24:51.  Heb.  11: 

20. 


adultery  will  not  rise  up  in  judgment  "ag-ainst 
such  a  nation  as  this,"  or  at  least  against  very 
many  of  its  inhabitants,  its  nobles,  and  princes. 
V.  12—35. 
The  Lord  detects  and  reproves  his  offending 
servants;  but  he  also  pardons  and  blesses  them. 
His  blessing  maketh  rich,  and  the  increase  of 
the  earth  is  his  gift:  but  riches  generally  excite 
env}',  suspicion,  and  jealousy;  and  we  may  very 
often  call  our  worldly  acquisitions,  (as  Isaac 
did  his  wells,)  contention  and  enmity. — "The 
spirit  that  is  in  us  lusteth  to  envy;"  and,  while 
we  watch  and  pray  against  it  in  ourselves,  we 
shall  avoid  whatever  may  needlessly  excite  it 
in  others;  for  when  once  it  is  kindled,  none 
can  tell,  what  malice  and  mischief  it  may  occa- 
sion.— As  Isaac  constantly  chose  to  reside  near 
a  well,  so  we  should  give  up  many  other  advan- 
tages, in  order  to  be  near  the  ordinances  of  God. 
Many  will  try  to  deprive  us  of  these  "wells 
of  salvation:"  but  we  must  contend  for  them 
earnestly,  yet  meeklj^;  and  endeavor  to  pre- 
serve for  our  children,  the  religious  privileges 
which  we  have  received  from  our  fathers. — In 
other  things,  "the  wisdom  which  is  from  above" 
will  teach  us  to  recede  from  o«r  right,  and  re- 
tire from  the  contentious;  and  if  we  are  in- 
juriously driven  from  one  place,  the  Lord  will 
make  room  for  us  in  another,  and  recompense 
us  with  the  assurance  and  consolations  of  his 
love.  Yea,  he  will  "make  our  enemies  to  be 
at  peace  with  us,"  and  to  court  our  friendship, 
acknowledging  that  he  loveth  us:  and  we  should 
always  shew  ourselves  disposed  to  reconcilia- 
tion and  hospitality. — We  must,  however,  have 
some  trial  to  counterbalance  each  comfort:  yet 
children  are  highly  culpable,  who  by  their  sins 
grieve  the  hearts  of  their  pious  and  affectionate 
parents:  nor  has  any  thing  been  more  gener- 
ally the  bane  of  domestic  happiness,  as  well  as 
of  piety,,  than  unhallowed  marriages,  and  the 
practice  of  polygamy. 

NOTES. 
Chap.  XXVIL     V.  1.     The  subsequent  nar- 
rative shews,  that  Joseph  was  born  about  four- 
teen years  after  the  events  recorded  in  this 
110] 


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, 

6  IF  And  Rebekah  spake  unto  Jacob 
her  son,  saying,  Behold,  I  heard  thy 
father  speak  unto  Esau  thy  brother, 
saying, 

7  Bring  me  venison,  and  make  me 
savory  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  com- 
mand thee. 

9  Go  now  to  the  flock,  and  fetch  me 
from  thence  ^  two  good  kids  of  the  goats; 
and  I  will  make  them  savory  meat  for 
thy  father,  such  as  he  loveth. 

10  And  thou  shalt  bring  it  to  thy  father, 
that  he  may  eat,  and  that  he  may  bless 
thee  before  his  death. 

11  And   Jacob  said   to   Rebekah  his 


e  Josh.  6:26.  1  Sam.  26:19. 

f  13.  Acts  4:19.  6:29.  Eph.  6:1. 


I  g  Judg.  13:15.  1  Sam.  16:20. 


chapter.  (29:20,30.  30:24—20.)  Joseph  was 
thirty  j^ears  of  age  when  he  stood  before  Pha- 
raoh; (41:46.)  and  after  the  seven  years  of 
plenty,  and  two  or  three  years  of  famine,  Jacob 
told  Pharaoh  that  he  was  a  hundred  and  thirty. 
(47:9.)  Jacob  must  have  been  about  ninety 
when  Joseph  was  born,  and  about  seventy-five 
at  this  time;  and  as  Isaac  was  sixty  when  Esau 
and  Jacob  were  born,  he  must  have  been  about 
I  a  hundred  and  thirtj'-five  or  six  years  of  age. 
Since  Esau  married  his  two  wives,  thirty-five 
or  six  years  had  elapsed,  concerning  which 
nothing  is  recorded. 

V.  2.  Isaac  deemed  it  best  to  settle  his  do- 
mestic concerns,  that  he  might  not  have  en- 
cumbrances of  that  kind  to  discompose  him  at 
the  solemn  season  of  death,  which  his  infirmi- 
ties led  him  continually  to  expect.  Yet  he 
lived  almost  forty-four  years  longer. 

V.  3,  4.  As  this  preparation  was  not  intended 
for  a  public  feast,  but  merely  for  a  private, 
self-indulgent  meal,  it  must  be  considered  as, 
in  some  degree,  a  carnal  introduction  to  the 
spiritual  blessing,  which  Isaac  purposed  to  pro- 
nounce: a  solemn  sacrifice  would  have  been 
much  more  consistent  with  his  character,  and 
more  suitable  to  the  occasion.  (7.) — Isaac's 
partiality  for  Esau,  and  the  custom  of  regard- 
ing the  elder  brother  as  the  heir,  led  him  to 
forget,  misunderstand,  or  disregard,  the  answer 
which  the  Lord  had  formerly  given  Rebekah 
on  this  subject.  (25:23.) 

V.  6 — 10.  Rebekah  was  sensible  that  Isaac 
was  about  to  act  improperly;  for  she  knew  that 
the  blessing  was  intended  for  Jacob,  and  ex- 
pected that  he  would  have  it.  But  she  ought 
either  calmly  to  have  argued  the  case  and  ex- 
postulated with  Isaac;  or,  if  that  appeared  in- 
expedient, to  have  committed  the  matter  to  the 
Lord  by  prayer,  and  by  no  means  to  have  used 
any  artifice  on  such  an  occasion.  She  indeed 
did  no  wrong  to  Esaum  regard  to  the  birth-right; 
as  both  the  purpose  of  God,  and  his  own  agree- 
ment, ratified  with  an  oath,  deprived  him  of  all 
claim  to  it:  {J^otes,  25:22,33.  31— 34.)  but  slie 
injured  Isaac,  by  practising  an  imposition  upon 
him;    and  Jacob,  by  using  her  authority  and 


B.  C.  1760. 


CHAPTER  XXVII. 


B.  C.  17G0. 


mother,   Behold,  Esau  my  brother,  is  a 
*•  hairy  man,  and  I  am  a  smooth  man. 

12  My  father  peradventm'e  will  feel 
me,  and  1  shall  seem  to  him  as  '  a  deceiv- 
er; ^  and  I  shall  bring  a  curse  upon  me, 
and  not  a  blessing. 

13  And  his  mother  said  unto  him, 
'  Upon  me  be  thy  curse,  my  ^on:  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  savory  meat,  such  as  his 
father  loved. 

15  And  Rebekah  took  *  goodly  rai- 
ment of  her  eldest  son  Esau,  which  were 
with  her  in  the  house,  and  put  them  upon 
Jacob  her  younger  son. 

16  And  she  put  the  skins  of  the  kids 
of  the  goats  upon  his  hands,  and  upon 
the  smooth  of  his  neck. 

17  And  she  gave  the  savory  meat, 
and  the  bread  which  she  had  prepared, 
into  the  hand  of  her  son  Jacob. 

18  IT  And  he  came  unto  his  father,  and 
said,  My  father:  And  he  said.  Here  am  I: 
who  art  thou,  my  son? 

1 9  And  Jacob  said  unto  his  father,  °  I 
am  Esau  thy  first-born;  I  have  done  ac- 
cording as  thou  badest  me:  arise,  I  pray 
thee,  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 


h  26:25. 

i  36.  25:27.  1  Thes.  5:22. 

k  9:25.  Deut.  27:18.  Mai.  1:14. 

1  25:23,33.     1   Sam.  14:24—28, 

36 — 45.     2  Sam.  14:9.    Matt. 

27J25. 


m  4,7,9,17,31.  25:28.    Ps.  141:4. 

Prov.  23:2,3. 
*  Heb.  desirable.  21. 
n  21,24.  29:23—25.    1  Kings  13: 

18.14:2.    Zecll.  13:3,4.    Matt. 

26.70—74. 


persuasions  to  tempt  him  to  sin.  She  also  dis- 
honored the  power  and  faithfulness  of  God,  by 
s\tpposin^  that  he  needed  such  means  of  effect- 
ing his  purpose  and  fulfilling^  his  promise.  Nay, 
by  exciting'  Jacob  to  act  so  treacherous  a  part, 
she  even  threw  a  stumbling  block  in  Esau''s 
way;  and  furnished  him  with  a  plausible  pre- 
text for  his  enmity,  not  only  against  his  brother, 
but  also  against  religion. 

V.  11 — 14.  Jacob  objected  to  the  proposed 
measure  as  impolitic;  and  feared  that  he  should 
be  detected,  and  put  to  shame,  for  trying  to  im- 
pose on  his  father  by  means  of  his  infirmities; 
and  that  he  should  thus  provoke  him  to  pro- 
nounce a  curse  on  him  instead  of  a  blessing: 
but  he  does  not  seem  to  have  been  in  any  de- 
gree properly  impressed  with  the  sense  of  the 
exceedingly  great  criminatity  of  the  attempt. 
And  Rebekah,  (who,  from  her  confidence  that 
Jacob  would  obtain  the  blessing,  was  encour- 
aged to  urge  him  to  commit  evident  sin,)  in  en- 
gaging to  take  the  consequences  on  herself, 
acted  too  much  like  those  persons  who  are 
bold  in  transgression,  because  "God  is  rich 
in  mercy."  Thus  they  both  contracted  deep 
guilt,  for  which  they  were  afterwards  sharp- 
ly chastised;  yet  the  purposes  of  God  were 
accomplished,  even  by  means  of  their  mis- 
conduct. 
V.  16.    The  animals,  in  those  hot  climates. 


son?  And  he  said,  °  Because  the  Lord  thy 
God  brought  it  +  to  me. 

21  And  Isaac  said  unto  Jacob,  Come 
near,  I  pray  thee,  that  I  may  feel  thee, 
my  son,  whether  thou  be  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,  because 
his  hands  were  hairy,  as  his  brother 
Esau's  hands.     So  he  blessed  him. 

24  And  he  said,  Art  thou  my  very  son 
Esau?  And  he  said,  p  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,  |ind  he  drank. 

26  And  his  father  Isaac  said  unto  him, 
Come  near  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,  *5  the 
smell  of  my  son  is  as  the  smell  of  a  field, 
"■  which  the  Lord  hath  blessed. 

28  Therefore  God  give  thee  ^of  the 
dew  of  heaven,  and  *  the  fatness  of  the 
earth,  and  "  plenty  of  corn  and  wine. 


o  Ex.  20.7. 

t  Heb.  before  me. 

pi  Sam.  21:2,13.  27:10.  2  Sam. 

14:5.    Job  13:7,8.  15:5.     Prov. 

12:19,22.    30:3.      Rom.    3:7,8. 

Eph.  4:25. 
q  Cant.  2:13.  4:11—14.  7:12,13. 

Hos.  14:6. 


r  26:12.  Heb.  6:7. 

S  Deut.  11:11,12.  32:2.  33:13,28. 

2  Sam.  1:21.    1  KinffS  17:1.  Ps. 

65:9—13.   133:3.    Hos.  14;5,X 

Mic.  5:7. 
139.45:18.   Ps.36:8.    Rom.  U: 

17. 
u  Deut.  7:13.  8:8.  33:28. 


as 


are  not  covered  with  so  thick  a  coat  of  hair, 
they  are  in  more  northerly  regions. 

V.  19,  20.  Jacob  not  only  told  the  most 
palpable  falsehoods  on  this  occasion,  but  di- 
rectly profaned  the  name  of  the  Lord  in  his 
answer  to  Isaac's  inquiry;  and  thus  made  reli- 
gion the  cloak  of  his  dissimulation! 

V.  21 — 23.  Isaac  no  doubt  would  have  re- 
joiced to  hear  Esau  use  the  language  of  piety, 
as  Jacob  had  affected  to  do:  j^et  this  circum- 
stance seems  to  have  concurred  in  exciting  liis 
suspicions.  But  as  his  eyes  failed  him,  he  dis- 
trusted his  ears  also;  and  thus  the  plan  of  Re- 
bekah succeeded. — How  wonderful  is  that  dif- 
ference, which  there  is  betwixt  the  faces  and 
the  voices  of  the  several  individuals  of  the  hu- 
man species!  Scarcely  any  two  of  the  innu- 
merable millions  are  exactly  alike  in  either, 
and  yet  the  difference  cannot  be  defined  or  de- 
scribed! The  power,  wisdom,  and  kindness  of 
our  Creator  should  be  admired  and  adored  in 
this  remarkable  circumstance;  for  they  are 
very  visible. — This  description  of  Jacob  is  not 
unaptly  accommodated  to  the  character  of  a 
hypocrite:  his  voice,  his  language,  is  that  of  a 
Christian;  his  hands,  or  conduct,  that  of  an 
ungodly  man:  but  the  judgment  will  proceed 
from  God  the  Judge  of  all,  at  the  last  day,  as  in 
the  present  case,  not  by  the  voice,  but  by  the 
hands. 

"Ill 


[1 


B.  C.  17G0. 


GENESIS. 


B.  C.  1760. 


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:  ^  Cursed  be  every  one  that 
curseth  thee,  and  blessed  be  he  that  bless- 

eth  thee.  [Practical  Observations.] 

30  If  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  Isaac  his  father,  that 
Esau  his  brother  came  in  from  his  hunting. 
-  31  And  he  also  had  made  savory  meat, 
and  brought  it  unto  his  father;  and  said 
unto  his  father,  Let  my  father  arise,  and 
eat  of  his  son's  venison,  that  thy  soul 
may  bless  me. 

32  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  exceed- 
ingly, and  said.  Who, 'where  is  he  that 
hath  +  taken  venison,  and  brought  it  me, 
and  I  have  eaten  of  all  before  thou  camest, 
and  have  blessed  him?  *  yea,  and  he  shall 
be  blessed. 


K  9:25.  49;S— 10.    2  Sam.   8:10. 

1  Kings  4:21.   Ps.  2:6— 9. 12:3. 

Is.  9:7.  Dan.  2:44,45.  Rev.  19: 

16. 
J  37.  25:22,23.    2  Sam.  8:14.     1 

Kings  11:15,16.    22:47.    2  Chr. 

25:11—14.    Ps.  60:  title.  Is.  63: 

1—6.  Mai.  1:2—5.  Rom.  9:12. 


z  12:3.  Num.  24:9.  Zech.  2:8,9. 

Matt.  26:40,45. 
*  Heb.    trembled  -with  a  great 

trembling  greatly.     Job   21:6. 

37:1.   Ps.  65:5. 
I  Heb.  hunted. 
a  28:3,4.  Rom.  11:29.    Heb.  11: 

20. 


V.  27—29.  The  hand  of  God  is  manifest  in 
this  transaction;  and  the  blessing  pronounced 
on  Jacob  was  an  evident  prophecy,  which  was 
fulfilled  in  the  history  of  the  two  nations  de- 
scended from  Jacob  and  Esau:  and  indeed  the 
languag-e  of  the  orig-inal  implies  this;  being-  lit- 
erally, "God  shall  give  thee,  ...  the  people  shall 
serve  thee,  &c."  It  is  likewise  observable,  that 
no  explicit  mention  is  made  here,  as  elsewhere, 
of  the  promised  Seed  and  of  the  promised  land. 
Perhaps  Isaac  was  conscious,  that  these  were 
intended  for  Jacob,  and  confined  his  interpre- 
tation of  the  answer  given  Rebekah  to  these 
particulars;  or  he  deemed  that  matter  deter- 
mined by  the  sale  of  the  birth-right;  or  he 
knew  that  Esau  did  not  set  much  value  on  the 
spiritual  meaning  of  the  blessing,  and  therefore 
couched  it  in  general  terms.  Indeed,  he  seems 
to  have  spoken  with  hesitation;  yet  he  was  led 
to  use  such  expressions,  as  assigned  the  domin- 
ion to  Jacob,  and  conferred  on  him  the  sub- 
stance of  the  blessings  first  promised  to  Abra- 
ham. {J^ote,  12:1— 3.)— Dew,  &c.  (28.)  J\larg. 
Jtef.  s. — Thy  Tnother's  sons.  (29.)  The  sons  not 
only  of  the  same  father,  as  Ishmael  was  brother 
to  Isaac;  but  of  the  same  mother  also,  as  Jacob 
was  brother  to  Esau.  Jacob,  with  his  posterity, 
was  especially  intended,  whom  Isaac  desired 
and  hoped  would  be  subject  to  Esau  and  his 
posterity;  though  their  mother  Rebekah,  as  he 
well  knew,  favored  Jacob. 

V.  33.  By  the  unexpected  entrance  of 
'  Esau,  and  his  address  and  answer,  Isaac  was 
exceedingly  agitated  and  alarmed.  Various 
reflections  now  rushed  at  once  into  his  mind; 
and  he  was  convinced  that  he  had  been  rashly 
attempting  to  counteract  the  appointment  of 
God.  The  language  of  this  verse  most  emphat- 
112] 


34  And  when  Esau  heard  the  words  of 
his  father,  ^  he  cried  with  a  great  and  ex- 
ceeding bitter  cry,  and  said  unto  his  father, 
Bless  me,  even  me   also,  O  my  father. 

35  And  he  said,  "^  Thy  brother  came 
with  subtlety,  and  hath  taken  away  thy 
blessing. 

36  And  he  said,  Is  not  he  rightly  named 
I  Jacob?  for  he  hath  supplanted  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  re- 
served 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  II  sustained  him:  and  what  shall  1  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  k  the  fatness  of  the  earth,  and  of  the 
dew  of  heaven  from  above. 


b  1  Sam.  30:4.    Prov.  1:24—28. 

)9:3.  Luke  13:24—28.  Heb.  12: 

17. 
c  19—23.    2  Kings  10:19.    Mai. 

2:10.   1  Thes.  4:6. 
X  That  is,   a  Sujiplanter,  25:31 
-34.  32:28.  John  1:47. 


d  29.  25:23.  Rom.  9:10—12. 

{{  Or,  supported. 

e  34,36.  49:28.  Is.  65:14.  Heb. 

12:17.    < 
f  36.6— 8.  Josh.  24.4. 
5  Or,  of  the  fatness.  28. 


ically  expresses  the  confusion  into  which  he 
was  thrown,  on  perceiving  in  what  manner  his 
intention  had  been  counteracted:  but  he  ac- 
quiesced in  what  had  been  done,  as  manifestly 
the  will  of  God:  and  indeed  he  seems  to  have 
been  directed  by  the  Spirit  of  prophecy,  in 
thus  confirming  the  blessing  to  Jacob. 

V.  34.  Esau  was  exceedingly  grieved  and 
vexed  at  being  thus  circumvented  and  disap- 
pointed; and  at  finding  that  the  providence  of 
God  had  ratified  his  former  foolish  bargain. 
Perhaps  he  dreaded  some  immediate  temporal 
calamity  in  consequence:  yet  it  is  plain  that 
he  expressed  no  proper  value  for  the  spiritual 
blessings  of  the  covenant,  made  with  Abraham 
and  Isaac,  which  were  thus  transferred  to 
Jacob. 

V.  36.     /*  not  he?  &c.]    ict?  N-\p  ■>3,t     Or,   "Is 

it  because  one  called  his  name  Jacob.^" — Does 
he  act  in  this  manner,  because  the  name  Jacob 
was  given  him? — See  2  Sam.  23:19.  Heb.  Esau 
spoke,  as  if  Jacob  had  taken  away  the  birth- 
right by  force  or  fraud;  being  more  disposed 
to  blame  his  brother  than  himself. — Jacob.'] 
J^ote,  25:25,26. 

V.  38.  If  Esau  might  not  have  that  very 
blessing,  which  was  promised  to  Abraham,  and 
then  limited  to  Isaac,  and  now  given  to  Jacob, 
and  which  implied  and  typified  the  everlasting 
blessings  which  believers  have  in  and  by  Christ, 
as  descended  from  Jacob;  he  earnestly  entreat- 
ed, that  he  might  have  an  assurance  of  some 
blessing,  though  not  exactly  of  the  same  kind. 

And  Esau  lifted  up,  &c.]  'And  Isaac  being 
'pierced  i7i  his  heart,  ((caTavuv^tvros,  Acts  2:37. 
'Gr.)  Esau  cried  out  with  his  voice  and  wept.' 
SepL 


B.  C.  1760. 


CHAPTER  XXVII. 


B.C.  1760. 


40  And  by  e  thy  sword  shalt  thou  live, 
and  shalt  ^  serve  thy  brother:  and  it  shall 
come  to  pass  when  thou  shalt  have  the 
dominion,  that '  thou  shalt  break  his  yoke 
from  off  thy  neck. 

41  IF  And  Esau  ^  hated  Jacob,  because 
of  .the  blessing  wherewith  his  father  bless- 
ed him:  and  Esau  said  in  his  heart,  '  The 
days  of  mourning  for  my  father  are  at 
hand, "  then  will  I  slay  my  brother  Jacob. 

42  And  these  words  of  Esau  her  elder 
son  were  told  to  Rebekah:  And  she  sent 
and  called  Jacob  her  younger  son,  and 
said  unto  him,  Behold,  thy  brother  Esau, 
as  touching  thee,  doth  °  comfort  himself, 
purposing  to  kill  thee. 


g   32:6. 

b  2  Sam.  8:14.   1  Kings  11:15— 

17.  2  Kings  14:7,10.  1  Chr.  18: 

1 1—13.  2  Chr.  2&;11,12.  Ps.  60: 

8.  Obad.  17—21. 
i  2  Kings  8:20— 22.  2  Chr.  21:8. 
k  4:i— 8.    Ezek.  26:12—14.  35: 

6.  Amos  1:11,12.  Ob.  10—14.  1 


John  3:12. 
1  36:29.  50:4,10,11.    Beut.   34:8. 

2  Chr.  35:24.   Ps.  35:14. 
m2  Sam.     13:28,29.      Kc.    7:9. 

Eph.  4.26,27.   lJohn3;12— 16. 
n  37:18—20.  42:21,22.  Job  20:12 

—14.  Ps.  64:5.  Prov.  2:14.  4:16, 

17. 


V.  39,  40.  This  blessing'  was  very  well  suit- 
ed to  Esau's  character,  and  probably  would  not 
have  been  disagreeable  to  him,  had  it  not  been 
for  the  clause,  "Thou  shalt  serve  thy  brother." 
Yet  it  was  intimated  that  Esau's  posterity  would 
break  the  yoke,  and  not  serve  submissively,  but 
indignantly;  and  that  at  some  times  they  would 
be  so  powerful  as  to  revolt  successfully,  though 
never  so  as  to  acquire  dominion  over  the  de- 
scendants of  Jacob,  [jyiarg.  Ref.)  Probably, 
the  country,  in  which  Esau  dwelt,  was  fertile 
in  his  days;  but  it  afterwards  became  barren. 
(JVo<e,  Mai  1:2—5.) 

V.  41,  42.  Jacob  had  given  Esau  a  plausible 
pretext  for  his  enmity;  yet  it  originated  from 
the  same  source,  and  was  of  the  same  nature, 
as  the  hatred  of  Cain  to  Abel;  namely,  the  pi- 
ety of  Jacob's  character,  and  the  evident  pref- 
erence which  the  Lord  had  manifested  for  him. 
— Esau  seems  to  have  retained  no  regard  for 
Rebekah,  whom  probably  he  disliked  for  her 
love  to  Jacob,  and  for  assisting  him  in  procur- 
ing the  blessing:  and  therefore,  when  Isaac 
should  be  removed,  (which  he  erroneously  sup- 
posed would  soon  take  place,  JVote,  2.)  he  pur- 
posed to  slay  his  brother,  whatever  ang'uish  his 
mother  might  endure.  And,  it  seems,  he  could 
not  keep  his  purpose  to  himself;  but  told  it  to 
others,  and  thus  it  came  to  the  ears  of  Re- 
bekah. 

v.  45.  Both  in  one  day.]  Either  by  the  death 
of  the  murderer,  by  some  judgment  from  God,  if 
human  justice  reached  him  not;  or  by  her  son 
Esau's  thus  becoming  so  vile,  as  to  be  only  a 
trouble  and  a  grief  of  heart  to  her. 

V.  46.  Rebekah,  being  reluctant  to  render 
Isaac's  mind  more  uneas}^  did  not  mention  the 
principal  reason  of  her  proposal;  but  adduced 
one,  which  was  perfectly  consistent  with  truth, 
and  which  gives  us  a  melancholy  idea  of  Esau's 
two  wives,  and  the  effect  of  this  part  of  his  con- 
duct on  his  father's  domestic  felicity:  for  her 
words  imply,  that  thej-  were  still  living;  though 
she  likewise  referred  to  the  general  character 
of  the  daughters  of  the  land. — ^'■Wfial  good? 
&c."]    Or,  "For  what  do  I  live.?" 

PRACTICAL  OBSERVATIONS. 
V.  1—29. 
What  is  long  life,  of  which  we  are  naturally 
Vol.  I.  1 5 


43  Now  therefore,  my  son,  °  obey  my 
voice:  and  arise,  flee  thou  to  Laban  my 
brother  to  p  Haran. 

44  And  tarry  with  him  i  a  few  days, 
until  thy  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  I  will  send  and 
fetch  thee  from  thence.  ^  Why  should  I 
be  deprived  also  of  ycu  both  in  one  day? 

46  And  Rebekah  said  to  Isaac,  *  1  am 
weary  of  my  life,  "  because  of  the  daugh- 
ters of  Heth:  if  Jacob  take  a  wife  of  the 
daughters  of  Heth,  such  as  these  rrhich 
are  of  the  daughters  of  the  land,  what 
good  shall  my  life  do  me? 


0  8,13.28:7.    Prov.  30:17.   Jer. 

36:14.  Acts  5:29. 
p  11:31.  12:4,5.  28:10.     ; 
q  31:38. 
rProv.  19:21.  Lam.  3:37.  Jam. 

4:13—15. 


s4:8— 16.  9.5,6.  2  Sam.   14:6,7. 

Acts  28:4. 
tNiim.  11:15.  1  Kings  19:4.  Job 

3:20—22.  7:16.  14:13.  Jou. 4:3,9. 
u 26:34,36.  28:8.  34:1,2. 


SO  desirous,  but  surviving  our  dearest  friends 
and  choicest  comforts,  our  capacities  of  enjoy- 
ment, and  our  very  faculties  and  senses?  and 
what  can  life  then  be,  but  "labor  and  sorrow?" 
— We  should  in^^Ieed  be  willing  to  live  as  long' 
as,  either  by  active  service  or  patient  suffering, 
we  can  glorify  God  and  "serve  our  generation:" 
but  we  should  never  postpone  the  necessary 
preparation  for  death;  and,  if  ready,  we  need 
not  be  unwilling  to  quit  this  vale  of  tears,  when- 
ever the  Lord  shall  call.  Nor  will  the  constant 
expectation  of  that  uncertain  hour,  or  habitual 
preparation  for  it,  in  the  least  hasten  its  ap- 
proach.— The  same  impartiality,  which  influ- 
enced  the  inspired  writer,  requires  us  to  note, 
that  we  must  not  follow  the  best  of  men  furthejr 
than  they  act  in  conformity  to  the  law  of  God; 
and  that  we  meet  with  many  things  in  this 
chapter  decidedly  to  condemn  and  shun:  such 
as,  Isaac's  partiality  for  profane  Esau,  and  the 
unworthy  grounds  of  that  preference;  his  dis- 
regard of  the  divine  revelation,  and  his  heed- 
less attempt  to  disannul  the  purposes  of  God; 
Rebekah's  rash  project  to  deceive  Isaac,  her 
putting'  into  Jacob's  mouth  many  falsehoods, 
and  urging  him  to  venture  on  them  with  her 
absurd  engagement,  "Upon  me  be  thy  curse, 
my  son;"  and  Jacob's  undertaking  and  going' 
through  with  this  most  fraudulent  and  disgrace- 
ful design.  Nor  could  their  faith,  or  desire  of 
the  blessing,  justify  or  excuse,  (much  less 
sanctify,)  such  unlawful  means;  for  "we  must 
not  do  evil  that  good  may  come."  We  may 
likewise  observe,  that  the  arts  of  falsehood  are 
soon  learned;  that  one  sin  makes  way  for  many; 
and  that  "a  lying  lip  is  but  for  a  moment." 
Nor  can  they  expect  to  be  treated  with  candor 
and  truth  by  others,  who  do  not  stricllv  adhere 
to  veracity  themselves.  (JVo<e«,  29:22,23.  37:32.) 
V.  30—46. 
They,  who  profanely  despise  spiritual  bless- 
ings, may  one  day  bewail  their  folly,  with  una- 
vailing lamentations:  nay,  even  in  this  world, 
there  are  seasons  when  the  most  ungodly  per- 
ceive and  envy,  though  they  will  not  seek  for, 
the  superior  felicity  of  believers. — Impenitent 
sinners  blame  any  rather  than  themselves:  and, 
in  the  abundance  of  worldly  enjoyments,  they 
soon  forget  the  folly  and  misery  of  forfeitin(>- 
spiritual  blessings. — A  pious  man,  when  remind- 

rii3 


B.  C.  1760. 


GENESIS. 


B.C.I  7G0. 


CHAP.  XXVIII. 

Isaac  blesses  Jacob,  and  sends  him  to  Padan-aram  to  take  a  wife 
from  theuce,  I — 5.  Esau  marries  Mahalatb  the  daui^hter  of 
Ishmael,  6 — 9.  Jacob  journeys,  has  a  vision  of  a  ladder,  sets 
up  a  stone  as  a  pillar,  calls  the  place  Beth-el,  and  makes  a  sol- 
emn vow,  10 — 22. 

ND  Isaac  called  Jacob,  and  *  blessed 
him,  and  charged  him,  and  said 
unto  him,  ^  Thou  shalt  not  take  a  wife  of 
the  daughters  of  Canaan. 

2  Arise,  go  to  *^  Padan-aram,  to  the 
house  of  Bethuel  thy  mother's  father;  and 
take  thee  a  wife  from  thence  of  the  daugh- 
ters of  "^  Laban  thy  mother's  brother. 

3  And  ^  God  Almighty  bless  thee,  ^  and 
make  thee  fruitful,  and  multiply  thee,  that 
thou  mayest  be  *  a  multitude  of  people: 

4  Ana  give  thee  s  the  blessing  of  Abra- 
ham, to  thee  and  to  thy  seed  with  thee; 
that  thou  mayest  inherit  the  land  +  where- 
in thou  art  a  stranger,  ^  which  God  gave 
unto  Abraham. 

5  And  Isaac  sent  away  Jacob,  and  he 
went  to  Padan-aram  unto  Laban,  son 
of  Bethuel    the    Syrian,  the  brother   of 


a  3,4.  27:27—33. 

b  24:3,37.  26:34,35.  27:46.  34:9, 

J6.  Ex.  34:15,16.  2  Cor.  6:14— 

16. 
c  22:20— 23.   24:10,15—24.   25: 

20.  31:18.35:9.  46:15. 
a  24:29,50. 
e  17:1— 6.22:17,18.35:11.43:14. 

48:3.    Ex.   6.3.    2  Cor.  6:18. 

Rev.  21:22. 


f  1:23.    9:1.    24.00.  41:52.     Ps. 

127: 

3—5. 
*  Heb.  an  a&setnhiy  of  people, 
g    12:1—3,7.    15:5—7.    17:6-3. 

22:17,18.  Gal.  3:8,14.  Eph.  1: 

3. 
\  Heb.  of  thy  sojonrnings. 
h  13:14—17.  15:18—21.  Ps.  105: 

6—12.  Heb.ll:9— 13. 


ed  and  convinced  of  the  will  of  God,  will  sub- 
mit his  inclination  to  it,  though  before  he  were 
otherwise  minded. — The  wicked  indeed,  being- 
the  seed  of  the  old  serpent,  implacably  and 
\vithout  cause  hate  the  righteous:  but  some- 
times the  misconduct  of  the  latter  furnishes 
them  with  a  pretext,  and  draws  forth  their  en- 
mity into  more  immediate  malice  and  murder; 
and  it  behoves  us  to  be  very  circumspect,  that 
we  maj-^  not  thus  become  their  tempters. — 
There  is  much  wickedness  in  the  world;  but 
far  more  in  the  heart  of  man.  It  is  however 
restrained  by  fear,  natural  affection,  shame, 
conscience,  or  human  laws;  without  which  the 
earth  would  be  a  mere  field  of  blood:  for  that 
heart  must  be  truly  diabolical,  which  can  seek 
comfort  in  a  brother's  murder. — Though  the 
Lord  over-ruled  the  conduct  of  the  parties  con- 
cerned, in  the  transactions  here  recorded,  to 
the  accomplishment  of  his  own  purposes;  yet 
we  may  learn  his  judgment  respecting  it,  from 
Isaac's  trembling  and  consternation,  and  the 
subsequent  discord  in  his  family;  from  the  an- 
guish of  Rebekah,  when  she  lieard  of  Esau's 
murderous  intentions,  and  when  she  parted  with 
her  beloved  Jacob,  probably  no  more  to  meet 
with  him  on  earth;  from  Jacob's  tedious  exile, 
and  great  and  many  hardships;  and  from  his 
fear,  long  after,  that  enraged  Esau  would  smite 
the  mother  with  the  children.  (32:11.)— We 
would  commend  Rebekah  for  her  prtident  care 
to  prevent  the  fatal  effects  of  her  son's  anger, 
for  her  tenderness  to  Isaac,  and  for  her  dislike 
to  the  ill  bohavior  of  Esau's  wives:  yet  it  is 
hard  to  express  abhorrence  of  evil,  without 
some  mixture  of  impatience;  for  life  may  be 
valuable  and  useful,  though  the  world,  and  even 
our  near  relatives,  be  wicked  and  ungrate- 
ful. 
114] 


Rebekah,   Jacob's   and    Esau's   mother. 

6  IT  When  '  Esau  saw  that  Isaac  had 
blessed  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  wife  of  the  daughters  of  Ca- 
naan: 

7  And  ^  that  Jacob  obeyed  his  father, 
and  his  mother,  and  was  gone  to  Padan- 
aram: 

8  And  Esau  seeing  that '  the  daughters 
of  Canaan  }  pleased  not  Isaac  his  fathej-: 

9  Then  went  Esau  ™  unto  Ishmael,  and 
took  unto  the  wives  which  he  had,  ||  Ma- 
halath  the  daughter  of  Ishmael  Abra- 
ham's son,  the  sister  of  Nebajoth,  to  be 
his  wife. 

10  IT  And  Jacob  went  out  from  Be cr- 
sheba,  and  °  went  toward  { Haran. 

1 1  And  he  lighted  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. 


i  27:33. 

k  27:43.  Prov.  30:17.  Kph.  6:1 

—3. 
11.24:3.26:34,35. 
\  Heb.  were  evil  in  the  eyea.  1 

Sam.  8:6.  inarg. 


[Practical  Observations.] 

m  25:13—17.  36:3. 

II  Called  also,  Bashemath,  86:3. 

n  11:31.   Hos.  12:12. 

5  Acts  7:2.  Charran. 

oMatt.  8:20. 


NOTES. 

Chap.  XXVIII.  V.  2.  Bethuel.-]  Bethuel  had 
been  long  dead,  but  Jacob  was  directed  to  go 
to  his  family  and  descendants. 

V.  3,  4.  Isaac  at  this  time  deliberately  con- 
firmed the  blessing  before  pronounced  on  Jacob; 
le^tit  should  not  be  deemed  valid,  seeing  it  had 
been  obtained  by  fraud. — And  it  is  remarkable, 
that  he  more  explicitly,  than  before,  mentions 
the  blessings  which  God  gave  to  Abraham  and 
his  seed,  as  thus  pledged  to  Jacob. — The  origi- 
nal is,  "God  Almighty  shall  bless  thee;"  being 
the  language  of  prophecy,  rather  than  of 
prayer.     (JVo<e,  27:27—29.) 

V.  9.  Ishmael  had  been  dead  some  time,  but 
Esau  went  to  his  family.  It  is  doubtful  whcCucr 
he  would  have  done  right,  had  he  married  Ish- 
mael's  daughter,  first  and  singly.  Probably, 
some  regard  to  Abraham's  God  remained  in  Isli- 
mael's  family;  yet  it  did  not  look  well  in  Esau 
to  unite  himself  with  those  who  were  cast  out 
from  the  inheritance  by  God  himself:  and  to 
marry  a  descendant  of  Ishmael,  when  he  had 
two  other  wives,  was  certainly  wrong,  and 
wholly  contrary  to  the  original  institution  of 
marriage. 

V.  10,  11.  We  should  not  resolve  the  solitary 
journey  of  Jacob,  on  this  occasion,  merety  into 
the  simplicity  of  the  times:  for  the  servant  of 
Abraham,  when  he  took  the  same  journey  on  a 
similar  occasion,  had  a  suitable  retinue;  and 
probably  Isaac  was  much  more  wealthy  than  his 
father.  We  may  therefore  suppose,  that  the 
plan  was  concerted  by  Rebekah,  in  order  that 
Jacob  might  set  out,  unobserved  by  Esau,  lest 
he  should  embrace  that  opportunity  of  murder- 
ing him;  and  that  Esau's  envy  and  jealousy 
might  not  bo  inflamed,  as  they  would  have  been, 
had  Jacob  been  sent  away  with  a  suitable  at- 


B.  C.  1760. 


CHAPTER  XXVIII. 


B^C.  17P0. 


12  And  P  he  dreamed,  and  behold,  a 
1  ladder  set  upon  the  earth,  and  the  top 
of  it  reached  to  heaven;  and  behold  the 
angels  of  God  ascending  and  descending 
on  it. 

1 3  And  behold,  "■  the  Lord  stood  above 
it,  and  said,  ^  I  am  the  Lord  God  of  Abra- 
ham thj  father,  and  the  God  of  Isaac: 
*  the  land  whereon  thou  liest,  to  thee  will  1 
give  it,  and  to  thy  seed. 

14  And  "  thy  seed  shall  be  as  the  dust 
of  the  earth:  and  thou  shalt  *  spread 
abroad  ^  to  the  west,  and  to  the  east,  and 
to  the  north,  and  to  the  south:  ^  and  in 
thee  and  in  thy  Seed  shall  all  the  families 
of  the  earth  be  blessed. 

1 5  And  behold,  ^\  am  with  thee,  and 
will  keep  thee  in  all  places  whither  thou 
goest,  and  will  bring  thee  again  into  this 
land:  for  I  will  not  leave  thee  *  until    I 


p  15:1,12.  20:6,7.   37:5—11.  40: 

41:  Num.  12:6.    Job  4:12— 21. 

33:16,16.  Dan.  2:  4:  7:1.  Matt. 

1:20.  2:12,13,19. 
q  32:1,2.  2  Chr.  l6:9.   Is.  41:10. 

John     1:51.     2  Tim.   4:16,17. 

Heb.  1:14. 
r  35:1,6,7.  48:3. 
s  15:1.  31:42.  32:9.  46:3.    Ex.  3: 

6,1,5,16.  Matt.  22:32. 
t  See  on  4. 
u  13:16.  36:11,12.  Num.    23:10. 


*  Heb.  break  forth. 

X  Deut.  12:20.  Matt.  R:ll. 

y  12:3.  18:18.   22:18.  26:4.  Gal. 

3:16. 
z  20,21.  26:24.  31:3.  39:2,21.  46; 

4.  Ex.   3:12.  Josh.  1:5.  .ludg. 

6:16.     Ps.  46:7,11.    Is.  7:14.  3: 

10.  43:2.    Jer.  1:19.  Matt.  18: 

20.  28:20.  Rom.  8:31.  Heb.  13: 

5,6. 
a  Num.  23:19.  Josh.  23:14— 16. 

Matt.  24:35. 


tendance;  but  rather  be  abated  by  the  consid- 
eration of  the  hardships  to  which  he  was  ex- 
posed: and  to  shew  that  he  did  not,  in  conse- 
quence of  the  birth-rig-ht  and  blessing,  advance 
any  claim  to  the  temporal  riches  of  his  father. 
— Jacob,  as  a  plain  man,  would  have  no  objec- 
tion to  g;o  unattended  and  obscure.  Yet  we 
must  not  conclude  from  the  meanness  of  this 
nig-ht's  lodg-ing,  that  he  had  not  wherewithal  to 
purchase  a  better:  but  as  night  came  on,  and 
there  was  no  public  inn  nor  hospitable  person 
at  hand;  and  as  the  climate  was  mild,  and  the 
spot  pleasant  f  JVote,  19);  having-  taken  such  re- 
freshment as  ne  had  with  him,  and  being  weary 
and  of  a  hardy  disposition,  he  soon  composed 
him  to  sleep;  though  in  circumstances  which  we 
should  think  neither  comfortable  nor  secure. 

V.  12.  This  ladder  seems  to  have  been  an 
emblem  of  the  gracious  care,  which  the  God 
of  heaven  takes  of  the  inhabitants  of  the  earth, 
especially  of  such  as  fear  and  trust  in  him. 
This  is,  in  many  things,  carried  on  by  the  min- 
istry of  holy  angels,  executing*  his  mandates 
and  reporting  their  services.  [JSTote,  24:2 — 9.) 
But  it  is  vouchsafed  to  us,  only  through  Jesus 
Christ,  as  "God  manifest  in  the  flesh,"  the  Me- 
diator and  Advocate  for  sinners.  He  is  the 
true  Ladder;  and  Jacob,  as  well  as  Abraham, 
"saw  his  day  and  was  glad."  {J^otc,  John  1:47 
— 51.) — 'It  was  giving  the  patriarch  a  glimpse 
'of  that  glory,  which  should  be  accomplished 
'in  his  Seed.'     Fuller. 

V.  13 — 15.  The  Lord  seems  to  have  appear- 
ed to  Jacob  above  the  ladder,  in  some  visible 
form;  and,  as  the  God  of  Abr»)iam  and  Isaac, 
he  ratified  to  him  in  the  fullest  manner  the 
blessings  originally  covenanted  to  them;  ac- 
companying this  transaction  with  most  encour- 
aging- promises,  suited  to  his  present  circum- 
stances.— He  was  at  this  time  about  seventy- 
five  years  of  age,  and  unmarried. 

V.  16,  17.     Jacob  was  not  ignorant  of  God's 


have  done  (hat  which  I  have  spoken  to 
thee  of. 

16  And  Jacob  awaked  out  of  his  sleep, 
and  he  said,  Surely  the  Lord  is  in  this 
place;   ^  and  I  knew  it  not. 

1 7  And  "^  he  was  afraid,  and  said,  How 
dreadful  is  this  place!  this  is  none  other 
but  '^  the  house  of  God,  and  this  is  the 
gate  of  heaven. 

18  II  And  Jacob  rose  up  early  in  the 
morning,  and  took  the  stone  that  he  had 
put  for  his  pillows,  and  ^  set  it  up  for  a 
pillar,  and  ^  poured  oil  upon  the  top  of  it. 

1 9  And  he  called  ^  the  name  of  that 
place  +  Beth-el:  but  the  name  of  that  city 
was  called  Luz  at  the  first. 

20  And  Jacob  ^  vowed  a  vow,  saying, 
'  If  God  will  be  with  me,  and  will  keep 
me  in  this  way  that  I  go,  and  ^  will  give 
mc  bread  to  eat  and  raiment  to  put  on: 

21  So  that  I  come  again  to  my  father's 


bEx.3:5.  Josh.  5:15.   Job  9:11. 
c  Ex.  3:6.    Judg.  13:22.    Matt. 

17:6.   Rev.   1:17. 
d22.  2  Chr.  5:14.  Ec.  5:1.  Heb. 

10:21.   1  Pet.  4:17. 
e  31:13,46.    35:14,20.    Josh.  24: 

26,27.  1  Sam.  7:12.  2  Sam.  18: 

13.   Is.  19:19. 
f  Lev.  8:10—12.  Num.  7:1. 
g  12:8.  35:1.  48:3.  Judif.  1:22— 


26.  Hos.  12:4,6. 
t  That  is,  The  house  of  God.    "> 
hLev.  27:  Num.  6:1—20.21:2, 

3.  Jud^.    11:30,31.     1  Sam.  1: 

n.  14:24.  2  Sam.    16:8.    Neh. 

9:10:     Ps.  76:11.  119:106.    Ec. 

5:1—7.     Is.    19:21.    Jon.  1:16. 

Acts  18:18.  23:12—15. 
i  See  on  15. 
k  1  Tim.  6:8. 


omnipresence,  or  of  his  gracious  nearness  to 
those  who  fear  him.  But,  having  left  his  fa- 
ther's house  under  the  rebukes  of  Providence, 
probably  uneasy  in  his  conscience,  and  fleeing- 
from  the  face  of  enraged  Esau;  being  removed, 
not  only  from  the  company  of  endeared  friends, 
(of  whom  he  had  taken  a  sorrowful  farewell,^ 
but  from  the  ordinances  of  divine  worship;  and_ 
having  nothing  before  him  but  a  long  journey' 
into  a  strange  country;  his  heart  was  disquiet- 
ed within  him,  and  he  was  ready  to  say,  "I  am 
banished  from  the  sight  of  thine  eyes."  Little 
expecting  the  ordinary  comforts  of  religion,  he 
was  surprised  with  this  extraordinary  visit,  and 
these  gracious  assurances,  which  in  fact  form- 
ed a  prophetical  revelation  of  the  Lord's  will 
to  him:  and,  in  a  deep  sense  of  his  own  unwor- 
thiness,  ashamed  of  his  unbelieving  desponden- 
cy, and  in  a  thankful,  reverential  acknowledg- 
ment of  the  divine  condescension,  he  thus  ex- 
pressed his  mingled  affections. — The  vision  of 
angels  and  the  display  of  the  divine  glorj^  with 
the  gracious  promises  which  he  had  received, 
induced  the  conviction,  that  Jehovah  was  pres- 
ent in  a  special  manner  in  that  place,  which 
thus  might  be  considered  as  "the  house  of  God, 
and  the  gate  of  heaven;"  for  there  He  appear, 
ed,  attended  by  his  angelic  retinue. 

V.  18.  Jacob  thus  expressed,  as  well  as  he 
was  able  in  his  present  situation,  his  willing 
mind  to  offer  "the  sacrifice  of  praise,"  and  his 
desire  to  keep  in  remembrance  the  goodness  of 
the  Lord;  and  to  leave  a  sort  of  monument,  by 
which  the  place  of  this  gracious  vision  miglit 
be  readily  known,  when  he  should  return  to 
perform  his  vows.     [Jlarg.  Ref.) 

V.  19.  It  seems  that  there  was  even  then  a 
city  near  the  place,  though  Jacob  did  not  go  to 

it Luz.]  nS.  This  word  is  rendered  hazel,  30: 

37.  where  alone  it  occurs  in  the  Hebre\r — 
Probably  the  spot  %vas  remarkable  for  the 
number  of  hazel  trees  which  it  produced.    The 


B.C.  1760. 


GENESIS. 


B.C.  1760. 


house  in  peace:  '  then  shall  the  Lord  be 
my  God; 

22  And  this  stone,  which  I   have  set 
for  a  pillar,  shall  be  ""  God's  house:  and  of 
all  that  thou  shalt  give  me,  "  I  will  surely 
give  the  tenth  unto  thee. 

CHAP.  XXIX. 

Jacob  arrives  at  Haran,  and  confers  with  some  shepherds,  1 — 8. 
He  meets  with  Rachel,  is  entertained  by  Laban,  and  serves 
seven  years  for  Rarhtl,  9 — 20.  He  is  clieated  by  Laban  with 
Leah;  he  remonstrates,  and  Laban  excuses  himself;  Jacob 
marries  both  sisters,  and  serves  other  seven  years,  21 — 30.  Ra- 
chel is  barren;  but  Leah  bears  Reuben,  Simeon,  Levi,  and 
Judah,  31— 36. 

1  Ex.  15;2.  Deut.  26-.n.  2  Kings  |  n  14;20.  Lev.  27:30—33.  Deut. 

517.  14:22,23. 

m  17.  35:1-16. 


meaning  generally  given  it,  as  denoting  an 
almond  tree,  is  taken  from  the  Arabic.  [Jlarg. 
Ref.) 

V.  20 — 22.  Jacob  solemnly  bound  himself 
unto  God  by  a  voluntary  enjfagement,  in  the 
particulars  here  stated.  His  language  does  not 
imply  any  unbelieving  distrust  of  the  divine 
promise,  or  disposition  to  dictate  to  the  Lord: 
but  he  merely  took  his  words,  put  the  most 
moderate  sense  upon  them,  and  intimated,  that 
having  food  and  raiment,  he  desired  no  more; 
and  that,  when  he  returned  in  peace,  as  it  had 
been  promised,  he  would  publicly  set  up  the 
worship  of  the  Lord  his  God,  as  his  father  and 
grandfather  had  done;  build  an  altar  in  that 
very  spot;  and  offer  tjie  tenth  of  all  the  sub- 
stance which  he  brought  back  with  him,  to  the 
immediate  service  of  God,  and  the  support  of 
his  worship,  or  to  pious  and  charitable  uses  in 
general.  All  that  he  engaged  for  was  lawful 
and  practicable;  and  the  circumstances,  the 
place  of  this  solemn  worship,  and  the  proportion 
of  his  goods  to  be  thus  dedicated,  were  in  them- 
selves things  discretionary,  and  thus  the  prop- 
er matter  for  a  religious  vow.  This  is  the  first 
instance  of  the  kind  which  we  meet  with  in 
Scripture.  Yet  Abraham  had  given  the  same 
proportion  of  the  spoils  to.  Melchizedek,  and 
it  was  afterwards  appropriated  by  the  law  to 
the  priests:  so  that  we  may  reasonably  suppose, 
the  patriarchs  had  some  traditional  or  imme- 
diate intimations  of  the  will  of  God  in  this  par- 
ticular. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

It  is  incumbent  on  parents  to  unite  their  in- 
fluence and  authority  with  wisdom  and  experi- 
ence, in  warning  and  advising  their  children, 
and  in  charging  things  of  consequence  upon 
their  consciences:  and  when  such  instructions 
are  joined  with  fervent,  affectionate  prayers, 
they  are  likely  to  make  a  deep  impression. 
It  is  also  well,  when  former  miscarriages  ren- 
der us  more  watchful  and  attentive;  and  when 
we  have  humility  enough,  openly  and  explicitly 
to  retract,  what  we  have  erroneously  attempted. 
— Good  examples  of  obedience  to  God  and  pi- 
ous parents,  cannot  but  make  some  impressions, 
even  upon  the  profane  and  malicious:  but  a  few 
external  acts  of  partial  or  imaginary  amend- 
ment, which  only  spring  from  a  desire  of  pleas- 
ing men,  too  often  serve  as  a  fatal  quietus  to 
the  conscience We  know  not  to  what  hard- 
ships we  may  in  Providence  be  called:  it  is 
therefore  prudent  to  inure  ourselves  to  labor 
and  self-denial;  as  the  mean  accommodations, 
which  are  intolerable  to  the  delicate  and  lux- 
iirious,  are  scarcely  inconvenient  to  those, 
116] 


THEN  *  Jacob  *  went  on  his  journey, 
and  ^came  into   the    land  of  the 
+  people  of  the  east. 

2  And  he  looked,  and  behold,  "=  a  well 
in  the  field,  and  lo,  ^  there  zvtre  three 
flocks  of  sheep  lying  by  it;  for  out  of  that 
well  they  watered  the  flocks:  and  a  great 
stone  was  upon  the  well's  mouth. 

3  And  thither  were  all  the  flocks  gath- 
ered: and  they  rolled  the  stone  from  the 
well's  mouth,  and  watered  the  sheep,  and 


a  Ps.  119:32.  Ec.  9:7. 
*  Heb.  lifted  up  his  feet. 
b  28:5— 7.    Num.  23:7.  Judg.6: 
3,33.   7:12.  8:10.    1  Kings  4:30. 


f  Heb.  children, 
c  24:11.  Ex.  2:15. 
d  Ps.  23:  2-  Cant.  1:7. 
Rev.  7:17. 


.49:10. 


who  have  been  accustomed  to  labor  and  fare 
hardly. 

V.  12—22. 
When   the    Lord    hath   made   his   offending 
children  humbly  sensible  of  their  misconduct, 
he  will  again  encourage  them,  lest  they  .should 
"be  swallowed  up  of  over-much  sorrow:"  and 
generally  the  sweetest  comforts  are  afforded  in 
the  sharpest  trials,  and  surprise  us  when  ready 
to  faint   under  deserved  rebukes. — When  the 
soul  by  faith  can  see  Christ,  the  true  Ladder, 
opening    the  way   of  communication   betwixt 
heaven  and  earth,  and  securing  to  us   accep- 
tance with  God,   the  protection  of  his  provi- 
dence, the  ministrations  of  his  angels,  and  the 
consolations  of  his  Spirit;  every  place  becomes 
pleasant,  and  every  prospect  joyful.     With  the 
Lord  for  our  Guide,  Companion,  and  Comfort- 
er, we  may  defy  all  enemies,  out-brave  all  dan- 
gers, and  despise  all  difficulties:  every  thing 
must  succeed,  and  end  well;  and  he  will  never 
leave  us,  till  his  last  promise  is  accomplished 
in   our  everlasting   felicity. — The   places   and 
1  ordinances,  in  which  God  is  more  especially 
present,  ought  to  be  regarded  with  solemn  rev  - 
.  erence;  and  peculiar  consolations  should  leave 
j  us  filled  with  holy  awe,  prepared  for  self-d^ny- 
•  ing  services,  and  disposed  to  adopt  every  means 
of  keeping    the   Lord's    goodness   in    remem- 
brance.— Many  "an  Israelite  indeed,"  who  had 
been  for  a  time  burdened  with  guilt,  oppressed 
with  desponding  fears,  and  conflicting  with  dif- 
ficulties and   temptations;  has  at  length  unex- 
pectedly been  surprised  with  sweet  peace,  and 
a  sense  of  pardoning  mercy,  through  "the  love 
of  God  shed  abroad  in  his  heart  bj'  the  Holy 
Spirit;"  and,  in  adoring  gratitude,  has  stirnaiu- 
ed   the  scene  of  such   a  deliverance,    Bvlh-el; 
has  deemed  it  the  "very  house  of  God,  and  the 
gate  of  heaven;"  and  perhaps  has  been   afraid 
to  quit  it,  lest  he  should  lose  the  sweet  consola- 
tions which  he  there  had  tasted,  or  forget   the 
loving-kindness  of  the   Lord.     At  such   times, 
how  ready  are  we  to  inquire,  "What  shall  we 
render  unto  the  Lord  for  his  goodness!"     How 
willing  are  we  to  forego  all  worldly  considera- 
tions, and  to  be  contented  with  food  and  raiment, 
however  mean  and  hardly  earned!  How  do  we 
stand  prepared  for  any  service  or   suffering; 
and,  by  solemn  vows,  to  yield  ourselves  unto 
the  Lord,  to  take  him  for  our  God,  and  to  de- 
vote all  we  have  and  are  to  his  glory!  AH  this 
is  well,  and  as  it  should  be:  but  oh,  that  there 
Y^ere  at  all  times  such  a  heart  in  us!  Let  us  re- 
member our  Beth-els,  be  ashamed  of  our  for- 
getfulness,  and  "pay  the  vows  which  we  vowed, 
when  the  Lord  answered  us  in  the  day  of  our 
distress."  (JVo<e*,  35:1— 5.) 


B.  C.  1760. 


CHAPTER  XXIX. 


B.  C.  1760. 


put  the  stone  again  upon  the  well's  mouth 
in  his  place. 

4  And  Jacob  said  unto  them,  My  breth- 
ren, whence  be  ye?  and  they  said,  ^  Of 
Haran  are  we. 

5  And  he  said  unto  them,  Know  ye 
Laban  the  son  of  Nahor?  And  they  said, 
We  know  him. 

6  And  he  said  unto  them,  *"  Is  *  he  well? 
And  they  said,  He  is  well:  and  behold, 
Rachel  his  daughter  cometh  with  the 
sheep. 

7  And  he  said,  ^  Lo,  +z7  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 
the  flocks  be  gathered  together,  and  till 
they  roll  the  stone  from  the  well's  mouth; 
then  we  water  the  sheep. 

9  And  while  he  yet  spake  with  them, 
'  Rachel  came  with  her  father's  sheep: 
for  she  kept  them. 

10  And  it  came  to  pass,  when  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  brother. 

1 1  And  Jacob  ^  kissed  Rachel,  and  lift- 
ed up  his  voice,  and  wept. 

12  And  Jacob  told  Rachel  that  he  was 
her  father's  "^  brother,  and  that  he  was 
Rebekah's  son:  "  and  she  ran  and  told 
her  father. 


13  And 
heard  the 
son,  that  he 


it  came  to  pass, 


when  Laban 


tidings 
°  ran 


e  2'7;43.  28:10. 
f  43:27. 

*  Heb.   peace  to  him?    31:14. 
F.x.  18.7.  1  Sam.  11:22.  Marg. 
g  Gal.  6:10. 

I  Hffb.  yet  the  day  IS  gnat. 
Ii3. 


124:15.  Ex.  2:16. 
k  Ex.  2:17. 

1 13.  33:4.  '13:30. 45:2,14,15.  Ex. 
4:27.  18:7. 
m  13:8.  14:14 — 16. 
n2428. 


of  Jacob  his  sister's 
to  meet  him,  and  em- 
braced   him,     and     r*  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. 

1 5  IT  And  Laban  said  unto  Jacob,  Be- 
cause thou  art  my  l)rother,  shouldest  thou 
therefore  serve  me  for  nought?  "■  tell  me 
what  shall  thy  wages  be? 

[Practical   Observations.] 

1 6  And  Laban  had  two  daughters:  the 
name  of  the  elder  "  was  Leah,  and  the 
name  of  the  younger  was  Rachel. 

17  Leah  zoas  tender-eyed,  but  *  Rachel 
was  "  beautiful  and  well-favored. 

18  And  Jacob  ^  loved  Rachel;  and 
said,  y  I  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  years  for 
Rachel;  and  they  seemed  unto  him  r  e.  c. 
but  a  few  days,   *  for  the  love  he  L  ''^^' 
had  to  her. 

21  IF  And  Jacob  said  unto  Laban,  Give 
me  my  wife,  (for  my  days  are  fulfilled,) 
that  I  may  go  in  unto  her. 

22  And  "Laban  gathered  together  all 


NOTES. 

Chap.  XXIX.  V.  3.  This  verse  describes 
what  was  usually  done,  by  some  mutual  com- 
pact among-  the  shepherds;  and  shews  the  pur- 
pose for  which  the  flocks  lay  by  the  well:  for 
the  stone  was  not  removed  till  all  the  flocks 
had  been  collected  (8). 

V.  5.  Laban  seems  to  have  been  grandson 
to  Nahor,  who,  as  the  head  of  the  family,  is 
mentioned  rather  than  Bethuel.  (A''otes,  24:28, 
53.) 

V.  8.  It  is  probable  that  there  was  some 
regulation  agreed  on,  to  prevent  the  waste  or 
the  unequal  use  of  the  water,  where  it  was 
so  scarce  and  valuable. 

V.  12 — 14.  Jacob  informed  Rachel,  that  he 
was  "her  father's  brother"  (12).  Accordingly 
Laban  calls  Jacob  "my  bone  and  my  flesh." 
He  owns  him  as  a  very  near  relation;  being  his 
sister's  son. — The  word  brother  is  often  used 
in  scripture  with  this  or  greater  latitude. 
(13:8.) 

V.  18,  19.  When  Abraham's  servant  came, 
with  great  appearance  of  wealth,  to  take  a 
wife  for  Isaac,  Laban  readily  consented  that 
Rebekah  should  accompany  him.  But  Jacob 
came  in  a  great  measure  destitute;  and  it  might 


JHeb. 
o  24:29. 
p  Ijiike 
q2:23. 

19:12 
'  Heb. 
r  30:28 
s  n,-26- 

35:23. 

11. 


henriiig. 

7:45.  Rom.  16:16. 

.ludg.    9:2.  2  Sam.  5:1. 
13. 

a  month  of  days. 
.  31:7. 

—32.   30:19.    31:4.    33:2. 
46:15.    49:31.     Ruth  4: 


16—12,18.   30:l,2j22.   35:19,20. 

24.  46:19—22.  48:7.  1  Sam.  10: 

2.  .Tcr.  31:15.  Matt.  2:1S. 
u  i2:11.24;l6.  39:6.  Piov.  31:30. 
X  20,30. 
y    31:41.    34:12.    Ex.    22:16,17. 

Hos.  3:2.   12:12. 
z  Ps.  12:2. 
a  Cant.    8:6,7.      1  Cor.    13:7.  2 

Cor.  5:14. 


be  supposed  that,  notwithstanding  the  transac- 
tions of  the  birth-right  and  the  blessing,  Esau, 
being  on  the  spot,  would  inherit  Isaac's  wealth. 
Therefore,  though  Jacob  had  told  him  the  cir- 
cumstances and  motives  of  his  journey;  and 
had  doubtless  informed  him,  that  he  came  to 
seek  a  wife  from  among  his  mother's  kindred, 
as  well  as  to  escape  from  Esau;  Laban  did  not 
see  that  "the  matter  proceeded  from  the  Lord;" 
(24:50.)  or  offer  to  give  Jacob  one  of  his  daugh- 
ters, till  he  had  witnessed  his  ability  and  indus- 
try; and  then  Jacob's  proposal  addressed  his 
selfishness  with  success.  Yet  he  would  not, 
it  seems,  let  him  have  his  daughter,  till  he  had 
performed  his  seven  years'  service!  [J\''otes,  24: 
29—60.) 

V.  21.  The  language  of  the  narration  evi- 
dently determines,  that  Jacob  waited  till  the 
seven  years  were  expired  before  his  marriage. 
This  iiiterpretation  has  indeed  been  objected 
to,  both  on  account  of  Jacob's  age,  and  also  as 
not  allowing  time  enough  before  he  yent  to 
Egypt,  for  the  several  events  which  intervened: 
but  the  objection  does  not  seem  well  grounded, 
nor  the  difficulty  insurmountable. — The  promise 
of  an  innumerable  posterity  was  first  given  to 
Abraham;  yet  he  was  very  old  before  he  had 

[117 


B.  C.  1 753. 


GENESIS. 


B.  C.  1 748. 


the  men  of  the  place,  **  and  made  a  feast. 

23  And  it  came  to  pass  in  the  evening, 
that  he  took  Leah  his  daughter,  and 
•^  brought  her  to  him:  and  he  went  in 
unto  her. 

24  And  Laban  gave  unto  his  daughter 
Leah,  '^Zilpah  his  maid /or  an  handmaid. 

25  And  it  came  to  pass  that  in  the 
morning,  behold  it  was  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  beguiled  me? 

26  And  Laban  said,  It  must  not  be  so 
done  in  our  *  country,  to  give  the  younger 
before  the  first-born. 

27  Fulfil  her  ^  week,  and  ^  we  will  give 
thee  this  also,  for  the  service  which  thou 
shalt  serve  with  me  yet  seven  other  years. 

28  And  Jacob  did  so,  and  fulfilled  her 
week:  and  he  gave  him  Rachel  his  daugh- 
ter 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   more   than 


b  Judg.  14:10—18.  Ruth  4:10— 
13.  Matt.  22:2—10.  25:1—10. 
John  2:1—10.  Rev.  19:9. 

c  24:65.  38:14,15. 

d  16:1.  24:59.  30:9—12.  46;13. 

e2"7:35,36.  Prov.  11:31.  Matt.  7: 
2.  John  21:11.   Rev.  3:19. 

*  Heb.  place. 


{  2:2,3.  8:10—12.     Lev.    18:18. 

Judg.  14:12.  Mai.  2:15.  Matt. 

]9:o. 
g20. 
hSee  on 24 30:3—3.  35:22,26. 

37:2. 
120,31.44:20,27. 


any  child,  and  a  hundred  years  of  age  before 
Isaac  was  born.  It  was  ag-ain  made  to  Isaac, 
who  was  childless  till  the  age  of  sixty;  and  then 
it  was  ratified  to  Jacob,  wjio  did  not  marry  till 
he  was  about  eighty-three  or  four  years  old. 
These  circumstances  were  suitable  evidences 
or  exercises  of  their  faith:  but  it  might  be  ex- 
pected, that  the  descendants  of  these  patri- 
archs, as  the  progenitors  of  so  numerous  a  pos- 
terity, would  marry  and  have  children  as  soon 
as  possible;  which  was  accordingly  the  case. 

V.  22,  23.  The  public  feast,  made  on  this 
occasion,  formed  the  regular  method  of  recog- 
nizing the  marriage;  and  in  the  evening  it  was 
customary  to  convey  the  bride,  veiled,  to  her 
husband's  house.  Thus  Jacob,  who  had  de- 
ceived Isaac  by  personating  Esau,  was  impos- 
ed on  by  Laban  and  Leah,  in  a  most  important 
concern,  by  a  similar  deception!  In  this  the 
Lord  was  righteous,  but  the  parties  concerned 
were  highly  criminal. — If  Rachel  had  been  led 
to  expect,  that  she  was  to  be  given  to  Jacob  at 
that  time;  probably  she  was  not  undeceived,  till 
it  was  too  late  to  undeceive  Jacob:  though,  if  it 
had  been  otherwise,  it  might  not  have  been 
practicable  or  expedient  to  do  so. 

V.  26.  This  seems  to  have  been  a  mere  pre- 
tence; but,  if  it  was  the  custom  of  the  country, 
Laban  ought  previously  to  have  informed  Jacob 
of  it. 

V.  27,  28.  The  aceefc,  here  mentioned,  was 
that  of  the  marriage-feast;  and  did  not  relate 
to  the  years  Jacob  afterwards  served. — There 
existed  no  express  and  positive  law,  against 
polygamy;  Jacob  considered  Rachel  as  his  wife, 
and  yet  he  could  not  desert  Leah;  and  so  he 
seems  to  have  thought  himself  obliged  to  retain 
both. — The  division  of  time  by  weeks,  inti- 
mates that  some  regard  was  paid  to  the  sabbath. 
118] 


Leah,  and  ''  served  with  him  yet  seven 
other  years. 

3 1  And  when  the  Lord  saw  that  Leah 
'  ims  hated,  "he  opened  her  womb:  but 
Rachel  icas  barren. 

32  And  Leah  conceived  and  bare  a 
son,  and  she  called  "  his  name  +  Reuben: 
for  she  said.  Surely  the  Lord  hath  °  look- 
ed upon  my  afliiction:  now  therefore  my 
husband  will  love  me. 

33  And  she  conceived  again,  and  bare 
a  son:  and  said,  p  Because  the  Lord  hath 
heard  that  I  was  hated,  he  hath  therefore 
given  me  this  sow  also:  and  she  **  called 
his  name  }  Simeon. 

34  And  she  conceived  again,  and  pj.  c. 
bare  a  son;  and  said,  Now  this  time  L  i''50- 
will  my  husband  be  joined  unto  me,  be- 
cause I  have  born  him  three  sons:  there- 
fore ^  was  his  name  called  \  Levi. 

35  And  she  conceived  again,  and  bare 
a  son;  and  she  said,  Now  will  I  praise  the 
Lord:  therefore  she  ^  called  his  name 
II  Judah,  and  "^  left  bearing. 


k   18.   30:25,26.  31:15.     1  Sam. 

18:17-27.   Hos.  12:12. 
130.    27:41.   Deut.   21:16.  Mai. 

1:3.  Matt.   6:24.    10:37.    I.uke 

14:26.  John  12:25. 
m  21:1,2.  25:21.   30:2,22.  Judg. 

13:2,3.    1  Sam.  1:5,20,27.  2:21. 

Ps.  li;7.3. 
n  35:32.  49::l,4.   1  Chr.  6:1. 
I  That  is,  ^ee  a  son. 
o  Ex.  3:7.4:31.    1  .Sam.  1:11,20. 

2  Sam.  16:12.  Ps.  25:18.  Luke 


1:25. 
p  30:6,8,18,20. 
q  34:30.  42:24. 
%  That  is.  Hearing. 
,•49:5—7.  Ex.  2:1.  32:26—29. 

Deut.  33:8—10. 
■  That  is.  Joined.  Num.  18.2,4. 
s44:lS— 34.  49:8—12.  Deut.  33: 

7.  1  Chr.  5:2.  Matt.  1:2. 
II  That  is.  Praise. 
ir  Heb.  stood  J^rom  bearing. 


V.  30,  31.  Jacob  loved  Rachel  more  than 
Leah,  not  only  as  most  beautiful  and  amiable, 
and  the  object  of  his  first  and  most  endeared 
affection;  but  likewise,  because  he  considered 
Leah  as  having  concurred  in  the  imposition 
put  on  him  by  Laban.  Thus  his  preference  of 
Rachel  led  him,  in  some  respects,  to  treat 
Leah  with  an  indifference  and  neglect,  which 
resembled  hatred. 

V.  32 — 35.  From  the  names  which  Leah 
gave  her  sons,  and  the  reasons  which  she  as- 
signed for  them,  it  seems  probable  that  she 
was  piously  disposed;  though  criminal  in  impos- 
ing on  Jacob,  and  faulty  in  some  other  respects. 
{Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
Gracious  consolations  are  intended  as  cor- 
dials,  to  animate  and  strengthen  us,  that  we 
may  proceed  without  weariness  or  fainting,  in 
the  arduous  aud  self-denying  paths  of  obedi- 
ence: and  in  so  doing,  we  shall  speedily  expe- 
rience the  faithfulness  of  God  to  his  promises; 
even  as  he  accompanied  and  kept  Jacob,  in 
all  the  places  to  which  he  went. — We  cannot 
but  approve  the  simplicity,  courteousness,  and 
benevolence,  which  mark  this  first  interview 
between  Jacob  and  the  shepherds;  the  frank 
manner  in  which  he  makes  his  observations, 
offers  his  advice,  and  affords  his  assistance;  and 
the  mild  and  candid  reception  that  he  meets 
with  from  them:  for  the  proud  are  offended 
when  intimations  are  given,  that  they  are  mis- 
taken or  to  blame. — He,  who  has  all  hearts  in 
his  hands,  disposes  all  things  for  the  good  of 
those  who  trust  in  him,  and  works  upon  the 
natural  affection  even  of  selfish  hearts,  to  pro- 
cure them  kind  entertainment.     And  they  who 


B.  C.  1748. 


CHAPTER  XXX. 


B.  C.  1748. 


CHAP.  XXX. 

Rachel  envies  Leah,  and  complains  impatiently  to  Jacob,  who 
sharply  rebukes  her;  yet  at  her  instance  takes  Bilhah  to  wife, 
who  bears  Dan  and  Naphtali,  1—8.  Leah  gives  Zilpah  to  Ja- 
cob, and  she  bears  Gad  and  Asher,  9—13.  Leah  purchases 
Jacob's  company,  of  Rachel,  by  her  son's  mandrakes;  and 
bears  Issachar,  Zebulun,  and  Dinah,  14 — 21.  Rachel  bears 
Joseph,  22—24.  Jacob  desires  to  leave  Laban,  who  agrees 
with  him  for  his  future  services,  25 — 36.  The  means  by 
which  Jacob  grew  rich,  37 — 43. 

AND  when  *  Rachel  saw  that  she  bare 
Jacob  no  children,  ^  Rachel  envied 
her  sister;  and  said  unto  Jacob,  Give  me 
children,  "^  or  else  I  die. 

2  And  Jacob's  '^  anger  was  kindled 
against  Rachel;  and  he  said,  ^  Am  I  in 
God's  stead,  who  hath  ''withheld  from 
me    the  fruit  of  the  womb? 

3  And  she  said,  ^  Behold  my  maid 
Bilhah,  go  in  unto  her:  and  ''  she  shall 
bear  upon  my  knees,  that  I  may  also  *  have 
children  by  her. 

4  And  she  gave  him  Bilhah  her  hand- 
maid '  to  wife:  and  Jacob  went  in  unto  her. 

5  And  Bilhah  conceived,  and  bare  Ja- 
cob a  son. 


a  29.31. 

b  37:11.  ISam.  1:4—8.  Ps.  106: 
16.  Prov.  14:30.  27:4.  1  Cor. 
3:3.   Gal.   5:21.  Jam.  4:5. 

c  35:16—19.  Num.  11:15. 
1  Kings  19:4.  Job  3:1—3,11, 
20—22.  5:2.  13:19.  Jer.  20:14 
— IR.  Jon.  4:3,8.  2  Cor.  7:10. 

d  ,S1:36.  Ex.  32:19.  Matt.  6:22. 
Mark  3:5.  Eph.  4.26. 


e  26:21.  50:19.  1  Sam.  1:5.2.6, 

6.  2  Kings  5:7. 
fDeut.  7:13,14.  Ps.  113:9.    127: 

3.  Luke  1:42. 
g  9.   16:2,3. 
h  1,23.  Job  3:12. 
*  Heb.  be  built  up  by  her.  16:2. 

JUarg.  Ruth  4:11. 
i   16:3.  21:10.  25:1,6.  33:2.   35: 

22    2  Sam     12:11 


are  skilful  and  active  in  business,  being-  capa- 
ble of  rendering'  themselves  useful,  will  gen- 
erally, when  known,  be  made  welcome. — Rela- 
tions, however,  should  not  be  less  rewarded  for 
their  services  than  others,  but  meet  with 
greater  encouragement. 

V.  16—35. 
Love,  whatever  be  its  object,  is  a  most  active 
and  powerful  principle;  and  not  only  engages 
a  man  in  hard  and  difficult  services,  but  even 
renders  thera  delightful.  If  then  the  Lord  pos- 
sess our  supreme  love,  we  shall  greatly  delight 
in  his  commandments,  and  all  other  affections 
will  be  regulated  and  subordinated  by  it,  and 
rendered  lawful  and  useful:  yet  times  may  come, 
when  we  must,  in  the  superiority  of  our  love  to 
him,  be  called  to  disregard  our  dearest  friends, 
as  if  we  hated  them.  But,  on  the  other  hand, 
if  they  have  our  supreme  regard,  we  shall  for 
their  sakes  despise  and  neglect  the  Lord. — How 
often  in  Providence  are  men  reminded  of  their 
sin  in  their  punishment,  and  corrected  by  oth- 
ers much  worse  than  themselves!  One  cannot 
but  lament  to  see  Jacob  cheated  into  polyg- 
amy, in  so  extraordinary  a  manner;  and  indeed 
the  malice  and  artifice  of  Satan  are  clearly 
discernable  in  the  transaction. — The  Lord, 
however,  so  sets  one  thing  against  another,  that 
there  is  less  difference  in  the  comparative  hap- 
piness of  mankind,  than  superficial  observers 
imagine:  and  in  the  most  ordinary  circumstan- 
ces of  private  life,  his  hand  should  be  acknowl- 
edged; especially,  when  he  relieves  our  dis- 
tresses, and  answers  our  prayers. — And  let  us  al- 
ways remen:ber,  that  "children  and  the  fruit  of 
the  womb  are  a  heritage  and  gift  that  come th 
of  the  Lord,"  and  should  be  received  as  from 
his  hand,  and  trained  up  for  his  service. 

NOTES. 
Chap.  XXX.  V.  1,  2.    Under  the  influence 


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  1  great  wrest- 
lings have  I  wrestled  with  my  sister,  and 
I  have  prevailed:  '  and  she  called  his 
name  5  Naphtali. 

9  IF  When  Leah  saw  that  she  had  left 
bearing,  she  took  Zilpah  her  maid,  and 
gave  her  Jacob  to  wife. 

1 0  And  Zilpah  Leah's  maid  bare  Ja- 
cob a  son. 

11  And  Leah  said,  A  troop  cometh: 
and   ■"  she  called  his  name  ||  Gad. 

12  And  Zilpah  Leah's  maid  barerB.c. 
Jacob  a  second  son.  ^'^'*''" 

13  And  Leah  said,  ^  Happy  am  1,  for 
the  daughters  °  will  call  me  blessed:  "  and 
she  called  his  name  **  Asher. 


k  29:32—35.  Ps.   35:24.   Lam. 

3 '59 
fihat  is.   Judging.   49:16,17. 

Deut.  33:22.  Judg.  13:2,24.  15: 

14—20. 
I  Heb.  wrestlings  of  God.  Ex. 

9:28.   1  Sam.  14:15.  Marg. 
149:21.  Deut.  33:23. 
\  That  is,  My  wrestling.  32:24, 


25. — Matt.   4:13.    .TVeptJialim. 
m  49:19.  Deut.  33:20,21. 
II  That  is,  A  troop,  or  company. 

Is.  65:11. 
ir  Heb.  In  my  happiness. 
n  Prov.  31:28.  Cant.  6:9.  Lnkc 

1:48. 
o  Gen.  49:20.  Deut.  33:21,25. 
**  That  is,  Happy. 


of  selfish  and  malignant  passions,  Rachel  impa- 
tiently murmured  against  God,  and  expressed 
her  fretfulness  in  very  absurd  language,  which 
Jacobjustly,  though  sharply,  reproved — Instead 
of  humbly  entreating  the  Lord,  as  Isaac  and  iia 
doubt  Rebekah  had  done,  and  waiting  his  timc^ 
of  granting  her  requests;  she  declared  that  her* 
heart  would  break  with  grief  and  vexation,  if 
she  continued  any  longer  childless! — She  wlio 
said,  "Give  me  children,  or  else  I  die,"  after- 
wards died  in  child-birth.  [Marg.  Ref.)  Han- 
nah, whose  trial  resembled  Rachel's,  but  was 
much  heavier,  acted  far  more  properly,  and  had 
several  children  with  comfort  and  a  blessing. 
(1  Sam.  1:2—28.  2:1—11,20,21.) 

V.  3.  Rachel  intended  to  adopt  and  nurse 
Bilhah's  children  as  her  own,  and  thus  solace 
herself  under  the  trial  and  reproach  of  barren- 
ness. But  had  not  her  sister  been  her  rival, 
and  had  she  not  been  influenced  by  envy  and 
resentment,  she  would  have  thought  Leah's 
children  nearer  to  her,  and  more  entitled  to  her 
care,  than  Bilhah's  could  be. 

V.  4.  Rachel  might,  in  some  measure,  be 
induced  to  this  conduct  by  the  same  motives 
which  influenced  Sarah  in  a  similar  case;  and 
Jacob  doubtless  supposed  that  he  was  merely 
imitating  his  illustrious  progenitor:  but  the  cir- 
cumstances were,  in  all  respects,  so  different, 
as  to  render  their  conduct  far  less  excusable. 
[J^otes,  16:1—3.) 

V.  8.  The  literal  marginal  translation,  wrest' 
lings  of  God,  in  this  connexion,  seems  to  imply, 
that  Rachel  thought  there  was  some  excellency, 
as  well  as  earnestness,  in  her  contest;  and  that 
her  success  was  a  token  of  God's  favor,  if  not  an 
answer  to  her  prayers.  Yet  she  seems  to  have 
been  mistaken;  her  motive  might  in  part  be 
good,  but  her  measures  cannot  be  justified. 

V.  11.  A  troop  Cometh.]  The  word  in  the  He- 
brew   text  (ija)  raore  obviously  means,  "/n  a 

[119 


B.  C.   1745. 


GENESIS. 


B.  C.  1745. 


1 4  And  Reuben  went  in  the  days  of 
wheat-harvest,  and  found  p  mandrakes  in 
the  field,  and  brought  them  unto  his 
mother  Leah.  Then  Rachel  said  to 
Leah,  Give  me,  I  pray  thee,  of  thy  son's 
mandrakes. 

15  And  she  said  unto  her,  ^  Is  it  a 
small  matter  that  thou  hast  taken  my 
husband?  and  wouldest  thou  take  away 
my  son's  mandrakes  also?  And  Rachel 
said,  Therefore  he  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. 

1 8  And  Leah  said,  God  hath  given  me 
mine  hire,  because  I  have  given  my  maid- 
en to  my  husband:  ^  and  she  called  his 
name  *  Issachar. 

19  And  Leah  conceived  again,  and 
bare  Jacob  the  sixth  son. 

20  And  Leah  said,  God  hath  endued 
me  with  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  afterwards  she  bare  a  daughter, 
*  and  called  her  name  }  Dinah. 

22  H  And  God  ^  remembered  Rachel, 


p  Cant.  7:13. 

q  Num.  16:9,10,13.  Is.  7:13.  Ez. 

16;47.    1  Cor.  4:3. 
r2-2.  Ex.  3:7.     1   Sam.  1:20,26, 

27.  Luke  1:13. 
s  49:14,15.  Deut.  33:18. 
*  Thnth,  An  hire. 
t  15.  29:34. 


u  49:13.    Judff.  4:10.    5:14.   Pa. 

68:27. 
t  That  is,  n-ii'elUng.  Matt.  4: 

13.  Zabulen. 
X  34:1— 3,26.  46:15. 
I  That  is.  Judgment, 
y  8-1.  1  Sam.   1:19,20.  Ps.  IDS: 

42. 


B.O. 
1744. 


iroop:''^  and  so  answers  to  the  marginal  reading, 
verse  13,  "/n  my  happiness^''  (>t«:'K3). 

V.  14.  Mandrakes.']  These  were  either  fruit 
or  flowers,  pleasing  to  the  eye,  the  smell,  or  the 
taste;  probably  the  latter.  It  is  generally 
thought  that  the  word  is  not  properly  translat- 
ed; but  it  is  uncertain  what  they  were,  though 
very  much  has  been  written  on  the  subject. 

V.  15,  16.  The  desire,  good  in  itself,  but 
often  inordinate  and  irregular,  of  being  the 
mother  or  ancestor  of  the  promised  Seed;  to- 
gether with  the  honor  of  being  prolific,  and  the 
leproach  of  being  barren,  may  be  supposed  to 
have  had  considerable  influence  in  these  con- 
tests; though  combined  with  jealousy  and  other 
selfish  passions. 

V.  18.  Leah  was  so  far  from  considering  her- 
self culpable,  in  giving  her  handmaid  to  her 
husband,  that  she  deemed  it  meritorious,  and 
erroneously  interpreted  the  Lord's  kindness  as 
the  reward  of  it! 

V.  21,  22.  Dinah  means  the  same  as  Ban,  the 
name  of  Jacob's  first  son  by  Bilhah,  Rachel's 
handmaid;  and  this  name  seems  to  have  been 
120] 


and  God  hearkened  to  her,   ^  and 
opened  her  womb. 

23  And  she  conceived  and  bare  a  son: 
and  said,  God  hath  "  taken  away  my  re- 
proach. 

24  And  ^  she  called  his  name  }  Joseph; 
and  said.  The  Lord  shall  add  to  me  an- 
other son.  [Practical  Observations.] 

25  IT  And  it  came  to  pass,  when  Rachel 
had  borne  Joseph,  that  Jacob  said  unto 
Laban,  Send  me  away,  that  I  may  go 
unto  mine  own  place,  and  '^  to  my  country. 

26  Give  me  ^  my  wives  and  my  chil- 
dren, for  whom  I  have  served  thee,  and 
let  me  go:  for  ®  thou  knowest  my  service 
which  I  have  done  thee. 

27  And  Laban  said  unto  him,  I  pray 
thee,  if  I  have  found  ^  favor  in  thine  eyes, 
tarry:  for  I  have  learned  by  experience, 
that  s  the  Lord  hath  blessed  me  for  thy 
sake. 

28  And  he  said.  Appoint  me  thy  wages, 
and  I  will  give  it. 

29  And  he  said  unto  him, '  Thou  know- 
est how  I  have  served  thee,  and  how  thy 
cattle  was  with  me. 

30  For  it  was  litde  which  thou  hadst 
before  I  came,  and  it  is  now  ||  increased 
unto  a  multitude,  ^  and  the  Lord  hath 
blessed  thee  ^  since  my  coming:  and  now 
'  when  shall  I  provide  for  mine  own  house 
also? 


z2.  21:1,2.    25:21.  29:31.    Ps. 

113:9.   127:3. 
a  29:31.     1  Sam.  1:6.     Is.   4:1. 

Luke  1:25. 
b  37:2,4.  42:6.  43:l,&c.  49:22— 

26.   Deut.  33:19—17.    Ez.  37: 

16.  Acts  7:9—16.  Heb.  11:21, 

22.  Rev.  7:8. 
5  That  is,  Adding.  35:17,18. 
c  24.6,7.  26:3.  27:44,45.    28:13, 

15.  31:13.  Acts  7:4,5.  Heb.  11: 

16,16. 
d  29:19,30.    31:26,31,41.    Hos. 

12:12. 


e  29,30.  31 :6,38 — 40. 

f    Ex.    3:21.    Neh.   1:11.     2:5. 

Dan.  1:9.  Acts  7:10. 
g  30.    12:3.  39:2—6,21—23.  Ps. 

1:3.   Is.  61:9. 
h  29:16. 
i  .See  on  5. — Eph.  6:5 — S.  Col. 

3:22—26.  Tit.  2:10.   1   Pel.  2: 

13. 
II  Heb.  broken  forth. 
k  27. 

ir  Heb.  at  my  foot. 
1  2  Cor.  12:14.  1  Tim.  5:8. 


given  by  Leah  to  her  daughter,  in  a  kind  of 
triumph  over  her  sister.  It  therefore  follows 
that  "God  remembered  Rachel." 

V.  23.  All  these  children  were  born  to  Jacob, 
within  the  second  seventh  year  of  his  serving 
Laban  f  25).  Reuben,  therefore,  was  not  much 
above  six  years  older  than  Joseph;  and  Judah 
not  more  than  four. 

V.  25,  26.  The  fourteen  years  being  expired, 
Jacob,  depending  on  the  promise  of  God,  was 
willing  to  depart,  without  any  other  recom- 
pense from  Laban  for  his  hard  service,  than  his 
large  family;  though  he  could  appeal  to  Laban 
himself,  that  he  had  served  hira  with  diligence, 
fidelity,  and  success!  He  was  also  very  desirous 
of  returning  to  Isaac  and  Rebekah,  and  the 
land  of  his  pilgrimage.  But  he  had,  in  many 
ways,  an  equitable  claim  on  Laban '«  large  sub- 
stance, and  it  was  the  will  of  God  that  he  should 
be  amply  provided  for  out  of  it. 

V.  30.  Laban  had  acknowledged,  that  "the 
Lord  blessed  him  for  Jacob's  sake"  (27);  but  Ja- 
cob, with  observable  modesty,  alters  the  term 
for  one  of  a  more  general  application.  {Marg:) 


B.   C.   1740. 


CHAPTER  XXX. 


B.  C.  1740. 


31  And  he  said,  What  shall  I  give  thee? 
A  nd  Jacob  said,  "  Thou  shall  not  give  me 
any  thing:  if  thou  wilt  do  this  thing  for 
me,  I  will  again  feed  and  keep  thy  flock: 

32  I  will  pass  through  all  thy  flock  to- 
day, removing  from  thence  all  the  speck- 
led and  spotted  cattle,  and  all  the  brown 
catde  among  the  sheep,  and  the  spotted 
and  speckled  among  the  goats:  and  °  of 
such  shall  be  my  hire. 

33  So  shall  my  °  righteousness  answer 
for  me  *  in  time  to  come,  when  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,  p  I  would 
it  might  be  according  to  thy  word. 

35  And  he  removed  that  day  the  he- 
goats,  that  were  ring-streaked  and  spotted, 
and  all  the  she-goats  that  were  speckled 
and  spotted,  and  every  one  that  had  so7ne 
white  in  it,  and  all  the  brown  among  the 
sheep,  and  gave  them  into  "^  the  hand  of 
Ills  sons. 

36  And  he  set  three  da^'s'  journey  be- 
twixt himself  and  Jacob:  .£ind  Jacob  fed 
the  rest  of  Laban's  flocks. 


37  H  And  ■"  Jacob  took  him  rods  of 
green  poplar,  and  of  the  hazel  and  chest- 
nut-tree; and  pilled  white  streaks  in  them, 
and  made  the  white  appear  which  zoos  in 
the  rods. 

38  And  he  set  the  rods  which  he  had 
pilled  before  the  flocks  in  the  gutters  in 
the   waterin2;-troue;hs,    when    the    flocks 

111  • 

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- 
streaked,  speckled,  and  spotted. 

40  And  Jacob  did  separate  the  lambs, 
and  set  the  faces  of  the  flocks  toward  the 
ring-streaked,  and  all  the  brown  in  the 


m2Sam.  21:4— 6. 
n3l:3. 

o  TUST.   1  Sara.  26:23. 
22:21.   Ps.  37:6. 


i*  Heb.  io-morrow.  Ex.  13:14. 
p  Num.  22:29.    1  Cor.  7:1.    14:5. 
Gal.  6:12.   Kev.  3:16. 
q  31:9. 


V.  31 — 34.  Jacob  chose  to  refer  his  cause  to 
God,  in  the  way  here  proposed,  rather  than  to 
enter  into  an  agreement  for  slated  wages  with 
L^ban,  whose  selfishness  was  excessive.  He 
would  have  no  such  cattle  left  under  his  care, 
as  were  colored  in  an}'  unusual  wa}-;  and  then 
he  required  that  the  spotted  and  speckled,  &c. 
which  they  bred,  should  be  given  to  hitn.  Thus 
it  would  appear,  whenever- the  question  con- 
cerning- his  hire  should  be  started,  that  he  had 
acted  honestly;  provided  none,  but  those  of  the 
stipulated  colors,  were  found  in  his  possession. 
And  Laban,  judging  from  common  observation, 
that  his  cattle  would  breed  but  few  colors  differ- 
ent from  their  own,  eagerly  acceded  to  his 
proposal. 

V.  37 — 42.  Jacob's  conduct  in  this  transac- 
tion has  commonly  been  considered,  as  an  in- 
stance of  his  policy  and  management;  and  it  has 
by  many  been  objected  to,  by  others  vindicated 
and  commended.  But,  as  the  means  which  he 
used  wou)d  not  in  general  produce  similar  ef- 
fects; nay,  probably  the  experiment  was  never 
in  any  other  instance  tried  with  success;  it  is 
more  reasonable  to  suppose,  that  he  was  direct- 
ed by  some  divine  intimation;  and  rendered 
successful,  if  not  by  a  direct  miracle,  yet  at 
least  by  the  Lord's  giving  a  new  and  uncom- 
mon bias  to  the  tendency  of  natural  causes. 
(JVo<e,  31:10— 13.) 

PRACTICAL  OBSERVATlOiNS. 
V.   1—24. 
When  eminent  persons  sanction  any  thing- 
evil  by  their  example,   the  consequences   are 
often  durably  pernicious;  because  it  is  far  more 
Vol.  I.  IG 


and  he  put  his  own  flocks 
and  put  them  not   unto 


flock  of  Laban: 
by  themselves; 
Laban's  cattle. 

41  And  it  came  to  pass  whensoever  the 
stronger  cattle  did  conceive,  that  Jacob 
laid  the  rods  before  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  La- 
ban's, and  the  stronger  Jacob's. 

43  And  the  man  *  increased  exceeding- 
ly, and  had  much  cattle,  and  maid-ser- 
vants, and  men-servants,  and  camels,  and 
asses. 


r  31:9—13. 

s  31:9—12.  Ex.  12:35,36. 

27:5,6. 


Jer. 


t  30.   13:2.  24:35.  26:13,14.  23: 
15.  31:7,8.  32:10.  33:11.  36:7. 


easy  to  imitate  the  misconduct  of  those  whorn 
we  esteem,  than  to  copy  their  faith  and  obe- 
dience. And  when  we  tread  their  deviout  foot- 
steps, it  is  natural  for  us  to  go  further  than  they 
did:  nay,  we  are  apt  to  think  ourselves  author- 
ized, or  at  least  excused,  in  so  doing.  What  an 
unhappy  precedent  was  Sarah  to  Rachel  and 
Leah,  and  Abraham  to  Jacob!  We  are  grieved 
to  see  this  plain  man,  in  his  old  age,  yielding  to 
one  suggestion  after  another  to  multiply  wives; 
though  by  that  means  he  multiplied  bitter  envy- 
ing and  contention  in  his  family.  This  "his  way 
was  his  folly;"  though  many  of  his- posterity  ap- 
proved and  imitated  his  example. — To  carry 
matters  even  between  two  wives,  M'ho  have  an 
equal  claim  to  affection,  is  almost,  if  not  utterly, 
impossible;  and  to  fail  of  it  ensures  emulation 
and  strife,  and  may  even  perpetuate  discord  to 
posterit)^  How  much  more  comfortably  did 
Isaac  live  with  Rebekah,  according  to  God's 
primary  institution,  than  Jacob  with  his  two 
wives  and  their  handmaids! — Envy  and  jealousy 
are  most  tormenting  passions  to  the  breast  which 
harbors  them,  vexatious  to  all  around,  and  in- 
troductory to  much  impatience  and  ungodliness; 
observing' therefore,  how  absurd  and  odious  they 
appear  in  Rachel,  we  should  watch  and  pray 
against  them  in  ourselves;  and  turn  aside  from 
ail  such  objects  and  pursuits  as  tend  to  excite 
them. — Too  frequently  Ihey,  who  possess  the 
most  beautiful  countenances,  are  lamentably  de- 
ficient in  "the  ornament  of  a  meek  and  quiet 
spirit;  which  is  in  the  sight  of  God"  and  of  all 
wise  men,  of  much  greater  value;  and  yarlial 
affections  are  often  corrected  by  the  persons  on 
whom  they  are  misplaced. — They  who  are  angry 

[121 


B.  C.  1739. 


GENESIS. 


B.  C.1739. 


CHAP.  XXXI. 

Jacob  is  envied  by  Laban  and  his  sons,  1,  2.  Being  commanded 
by  God  to  return  to  his  kindred,  he  proposes  it  to  his  wives;  ex- 
plains the  Lord's  dealings  vpith  him;  and,  with  their  consent, 
privately  depiirts,  tftking  his  family  and  substance,  3 — 21.  La- 
baa  pursues  him,  but  is  vfarned  in  a  dream  not  to  injure  him: 
be  overtakes  Jacob  and  expostulates  with  him,  22 — 32.  Laban 
searches  in  vain  for  his  images,  which  Rachel  had  stolen  and 
concealed,  33 — 35.  Jacob  vindicates  himself,  and  complains  of 
Laban,  36 — 42;  they  enter  into  a  covenant,  and  Laban  returns 
borne,  -13 — 66. 


A 


ND  he  heard  the  words  of  Laban's 
sons,  saying,  *  Jacob  hath  taken 
away  all  that  was  our  father's;  and  of  that 
which  was  our  father's  hath  he  gotten  all 
this  ^  glory. 

2  And  Jacob  beheld  the  "^  countenance 
of  Laban,  and  behold,  ^  it  was  not  to- 
ward him  *  as  before. 

3  And  the  Lord  said  unto  Jacob,  ®  Re- 
turn unto  ^  the  land  of  thy  fathers,  and  to 
thy  kindred;  and  I  will  be  with  thee. 

4  H  And  Jacob  sent  and  called  Rachel 
and  Leah  to  the  field  unto  his  flock; 

5  And  said  unto  them,  ^  I  see  your  fa- 
ther's countenance,  that  it  is  not  toward 
me  as  before:  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  vour  father  hath  deceived  me, 


a  8,9.    Job  31:31.     Ps.    120:3— 

5. 
b  P:s1h.  5:11.  Job  31:24,25.  Ps. 

17:14.  49:lt>,l7.  Is.  5:14.   Jer. 

9:23.  Matt.  4:8.    1  Pet.  1:24. 
c  4:5.  1  Sam.  18:9—11.  Dan.  3: 

39. 
d  30:27. 
*Heb.  as  yesterday  and  the  day 


before.    Ex.  4:10.    Deut.  19:4. 

1  Sam.  19:7.  Margins. 

e  28:15,20,21.    32:9.    36:1.     46: 

2  3 .  60:24. 

f  26:3— 6.  28:4,13.  30:25. 

g2,3. 

h  42:53.  32.9.  48:15.    50:17. 

i  38—42.  30:29.  Tit.  2:9,10. 


only  at  sin,  and  express  that  anger  by  reason- 
able, though  sharp,  rebukes,  and  with  zeal  for 
the  honor  of  God,  are  not  sinfully  angry:  nor 
must  those  whom  we  love  best  be  connived  at  in 
wickedness. — Our  natural  conscience  is  a  par- 
tial and  erroneous  judge,  and,  if  left  to  itself,  will 
often  excuse,  nay  commend,  our  very  faults:  we 
ought,  therefore,  to  seek  to  the  word,  and  pray 
for  the  Spirit,  of  God,  to  illuminate  our  under- 
standings, and  deliver  our  consciences  from  mis- 
take and  self-flattery. 

V.  25—43. 
The  Lord  is  ever  ready  to  hear  the  prayer  of 
faith,  and  to  forgive  the  transgression  of  his 
people;  and  he  graciously  recompenses  and  hon- 
ors their  integrity  and  faithful  industry.  He 
convinces  all,  with  whom  they  are  connected, 
that  he  hath  loved  them,  and  that  he  blesses 
others  on  their  account;  so  that  it  is  not  uncom- 
mon for  those,  who  love  neither  them  nor  their 
religion,  to  value  them  from  interested  motives; 
and  to  desire  to  employ  them  in  preference  to 
others:  and  "all  who  name  the  name  of  Christ" 
should,  for  the  honor  of  his  gospel,  be  ambitious 
of  this  distinction. — The  Lord  will  also,  in  one 
Way  or  other,  plead  the  cause  of  the  injured  and 
oppressed;  r.nd  ^onor  those  who  simply  trust  his 
providence,  avoid  evil  and  the  appearance  of  it, 
and  walk  so  wisely,  as  to  give  no  occasion  of  re- 
proach to  those  who  manife=tly  are  seeking  it. 
And,  as  "the  earth  is  the  Lord's,  and  the  ful- 
ness thereof,"  he  hath  an  indisputable  right  to 
dispose  of  every  one's  property  as  he  pleases; 
and  who  shall  dare  to  find  fault  with  his  appoint- 
ments.'' 
122] 


and  changed  my  wages  ^  ten  times:  but 
'  God  sufl'ered  him  not  to  hurt  me. 

8  If  he  said  thus,  ^  The  speckled  shall 
be  thy  wages;  then  all  the  catde  bare 
speckled:  and  if  he  said  thus.  The  ring- 
streaked  shall  be  thy  hire;  then  bare  all 
the  cattle  ring-streaked. 

9  Thus  "  God  hath  taken  away  the 
cattle  of  your  father,  and  given  them  to  me. 

10  And  it  came  to  pass  at  the  time 
that  the  catde  conceived,  that  I  lifted  up 
mine  eyes,  and  saw  in  °  a  dream,  and  be- 
hold,  the  +  rams  which  leaped  upon  the 
cattle  zoere  ring-streaked,  speckled,  and 
grizzled. 

1 1  And  the  p  Angel  of  God  spake  unto 
me  in  a  dream,  saying,  Jacob:  And  1  said, 
1  Here  am  I. 

12  And  he  said,  "■  Lift  up  now  thine 
eyes  and  see  all  the  rams  which  leap 
upon  the  cattle  are  ring-streaked,  speck- 
led, and  grizzled:  for  ^  I  have  seen  all  that 
Laban  doeth  unto  thee. 

13  I  am  *  the  God  of  Beth-el,  where 
thou  anointedst  the  pillar,  and  where  thou 
vowedst  a  vow  unto  me:  now  arise,  get 
ihee  out  from  this  land,  and  "  return  unto 
the  land  of  thy  kindred. 


k  4!.    Lev.  26:26.  Num.  14:22. 

Neh.  4:12.    Job    19:3.    Is.  4:1. 

Zech.  8:23. 
1  29.  20:6.  Ps.  105:14.   Is.  54:17. 
m  30:32. 
n  1,16.    Esth.    8:1,2.   Ps.  50:10. 

Prov.  13:22.  Matt.  20:16. 
o  24.  20:t>.  28:12. 
f  Or,  ke-goats. 


p  5,13.— See  on  16:7—13.  48:15. 

16. 
q22:l.  Ex.  3:4.  1  Sam.  3:4,6,8, 

16.  Is.  58:9. 
r  30:37—43. 
s42.    Ex.  3:7,9.    Ec.  5:8.  Acts 

7:34. 
t  23:12-22.  35:7.  Marg. 
u  3.  32:9. 


NOTES. 

Chap.  XXXI.  V.  1 — 3,  Laban's  sons  were 
probably  younger  than  his  daughters;  but  were 
now  grown  up,  and  resembled  him  in  selfish- 
ness. Instigated  by  them,  Laban  appeared  so 
dissatisfied,  and  expressed  in  his  looks  so  much 
envy  and  resentment,  that  Jacob  deemed  it  dan- 
gerous to  continue  longer  with  him.  But,  though 
he  had  overheard  the  words  of  Laban's  sons, 
and  evidently  perceived  the  effect  which  they 
had  produced;  yet  he  did  not  attempt  to  remove, 
till  the  Lord  expressly  commanded  him:  per- 
haps thinking  it  still  more  dangerous  to  come 
within  the  reach  of  his  brother  Esau. 

V.  7.  Ten  times.']  As  the  history  of  these 
six  years  is  very  compendious,  we  cannot  deter- 
mine, whether  Laban  changed  Jacob's  wages  ex- 
actly ten  times,  or  whether  the  expression  only 
meant  in  general,  many  times.  It  is  pl^in,  how- 
ever, that  Laban  tried  all  methods  of  circum- 
venting and  defrauding  him,  but  in  vain.  {Marg. 
Ref.  k.) 

V.  10 — 13.  It  has  before  been  supposed,  that 
Jacob  had  some  previous  divine  intimation,  sug- 
gesting the  plan  which  lie  adopted  respecting 
the  cattle;  [JsTote,  30:37—42.)  but  the  dream, 
which  he  here  relates  to  Rachel  and  Leah,  seems 
to  have  taken  place  towards  the  close  of  his 
service.  Thus  he  accounted  to  them  for  the 
rapid  increase  of  his  flocks,  and  introduced  the 
subsequent  proposal,  in  which  he  made  known 
to  them  the  will  of  God,  and  the  justice  of  bis 
cause;  that  by  thus  appealing  to  them,  and  con 
suiting  with  them,  he  might  obtain  their  willing 
acquiescence.     The  Lord  himself  pointed  out 


B.  C.  1739. 


CHAPTER  XXXI. 


B.  C.   1739. 


1 4  And  Rachel  and  Leah  answered, 
and  said  unto  him,  Is  there  *  yet  any  por- 
tion or  inheritance  for  us  in  our  father's 
house? 

15  Are  we  not  counted  of  him  stran- 
gers? for  he  hath  ^  sold  us,  and  hath 
quite  devoured  also  our  money. 

16  For  ail  the  riches  which  ^  God  hath 
taken  from  our  father,  that  is  ours,  and 
our  children's:  now  then  whatsoever  God 
hath  said  unto  thee,  do. 

1 7  IT  Then  Jacob  rose  up,  and  set  his 
sons  and  his  wives  *  upon  camels. 

18  And  he  carried  away  all  his  cattle, 
and  all  his  goods  which  he  had  gotten, 
the  cattle  of  his  getting,  which  he  had 
gotten  in  Padan-aram,  ^  for  to  go  to 
Isaac  his  father  in  the  land  of  Canaan. 

19  And  Laban  went  to  shear  his  sheep: 
and  Rachel  had  stolen  the  *  images  that 
were  her  father's. 

20  And  Jacob  stole  away  t  unawares 
to  Laban  the  Syrian,  in  that  he  told  him 
not  that  he  fled. 


X  2:24.  29:24,29. 

y4I.    29:18—20,27—30.30:26. 

Ex.  21:7— U.  Neh.S:8. 
z  See  on  1,9. 
a  24:10,61.   1  Sam.  30:17. 
b  27:1,2,41.   28:21.  35:27—29. 


*  Heb.  teraphlm.  30,32.  Josh. 

24:2.   Judg.    17:4,5.   18:14—24, 

31.     ]  Sam.    19:13.  Ez.  21:21. 

Hos.  3:4. 
I  Heb.  the  heart  of  Laban.  27. 

Marg. 


the  circumstance  concerning-  the  color  of  the 
rams,  that  Jacob  mig^ht  ascribe  his  success  to  the 
divine  blessing-,  and  possess  his  substance  with 
a  thankful  heart  and  a  quiet  conscience,  re- 
gardless of  the  unmerited  anger  of  Laban  and 
his  sons. — The  language  of  the  passage  is  worthy 
of  peculiar  attention.  "The  Angel  of  God  spake: 
...  I  am  the  God  of  Beth-el."  The  supposition  of 
some  learned  men,  that  the  angel  spake  as  an 
ambassador,  in  the  name  of  God,  is  extremely 
unreasonable:  for  what  ambassador,  when  rep- 
resenting his  principal,  ever  said,  'I  am  the 
'king?'  Would  not  such  language  be  a  claim  to 
the  honor  due  only  to  his  Sovereign.' — The  Jew- 
ish expositors,  and  some  others,  imagine,  that  on 
such  occasions  there  was  a  glorious  appearance 
of  Jehovah,  distinct  from  the  angel:  but  were 
there  two  speakers  in  this  instance?  Nothing 
can  be  plainer,  than  that  he,  who  is  called,  "The 
Angel,"  said,  "I  am  the  God  of  Beth-el."— Re- 
peated instances  of  the  kind  continually  aug- 
ment the  evidence,  that  the  Speaker  was  no 
other  than  the  Word  and  Son  of  God,  who  "was 
God,  and  with  God,"  but  now  condescended  to 
be  the  Antrel  or  Messenger  of  the  Father  to 
men;  as  he  afterwards  did  in  human  nature  to 
"take  upon  him  the  form  of  a  servant."  Yet  in 
both  manifestations  of  himself  he  could  say: 
"He  that  hath  seen  me  hath  seen  the  Father;  for 
I  and  the  Father  are  One." — The  title,  "the 
trod  of  Beth-el,'''  would  be  peculiarly  encour- 
aging to  Jacob. 

V.  15,  16.  Laban,  instead  of  providing  for  his 
daughters,  had  sold  them  as  strangers  and  slaves 
to  increase  his  wealth,  which  he  spent  entirely 
on  himself  and  his  sons.  But  God  had  provided 
for  them,  by  giving  Laban's  substance  to  Jacob; 
and  they  acknowledged  his  hand  in  it,  and  were 
well  satisfied.  The  conduct  of  Leah  and  Rachel, 
in  this  particular,  does  not  appear  reprehensi- 
ble: they  could  not  have  concurred  with  Laban, 
without  ueglecting  their  duty  to  a  still  nearer 


21  So  he  fled  with  all  that  he  had, 
and  he  rose  up,  and  "^  passed  over  the 
river,  and  ^  set  his  face  toward  the  mount 

Gllead.  [Practical  Observations.] 

22  H  And  it  was  told  Laban  on  the 
*■  third  day,  that  Jacob  was  fled. 

23  And  he  took  his  s  brethren  with 
him,  and  pursued  after  him  seven  da^'s' 
journey;  and  they  overtook  him  in  the 
mount  Gilead. 

24  And  God  came  to  Laban  ''  the  Syr- 
ian in  a  '  dream  by  night,  and  said  unto 
him,  ^  Take  heed  that  thou  speak  not  to 
Jacob   t  either  good  or  bad. 

25  Then  Laban  overtook  Jacob.  Now 
Jacob  had  '  pitched  his  tent  in  the  mount: 
and  Laban  with  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  "  carried  away  my 
daughters,  as  captives  taken  with  the 
sword? 


C  2:14.    15:18. 

d  46:28.  Luke  9:61—53. 

e  23.  Num.  32:1.  Judg.    10:18. 

1  Kings  17:1. 
f  30:36. 

g  13:8.  24:27.     Ez.  2:11. 
h  28:5.  Deut.  26:5.   Hos.  12:12. 
i  10,29.  20:3.40:5.  41:1.  Num. 

22:20.     Job  33:15— 17,    Matt. 


27:19. 
k  42.    24:50.     Num.    24  13.    2 

Sam.  13:22. 
J  Heh.  from  good  to  bad. 
1    12:8.  33:18.  Heb.  11.9. 
m  36.  4:10.   1  Sam.  17:29.  Jobn 

13:35. 
n  16.  2:24.  34.29.     1  Sam.  30:?. 


relation;  and  preferring  the  cause  of  an  idolater, 
and  an  unjust  man,  to  that  of  Jacob,  the  approv- 
ed servant  of  God.  What  they  said  was  private, 
and  in  conjugal  confidence:  and  so  did  not  dis- 
honor Laban. 

V.  17.  Reuben,  Jacob's  eldest  son,  could  not 
be  much  above  twelve  years  of  age,  at  this  time. 

V.  19.  Rachel  and  Leah  no  doubt  returned  ti» 
their  tents,  and  to  the  house  of  Laban,  to  take 
what  belonged  to  them;  which  gave  Rachel  the 
opportunity  of  stealing  these  iynages,  or  tera- 
phim.  [Jlarg.  Ref.)  It  is  evident,  that  they  hr.d 
been  made  for  idolatrous  or  superstitious  pur- 
poses: but  it  is  not  clear  what  Rachel's  motive 
was  in  taking  them  away;  whether  she  intend- 
ed to  use  them,  or  to  prevent  her  father  from  so 
doing.  She  however  acted  very  improperly;  she 
exposed  herself  and  the  rest  of  the  company  to 
great  danger;  and  the  images  afterwards  seem 
to  have  been  a  snare  to  Jacob's  family.  [J\'ote, 
35:2,4.) 

V.  20,  21.  Had  Laban  known  of  Jacob's  in- 
tentions, he  would  doubtless  have  attempted 
forcibly  to  defeat  thrni;  but  Jacob  eluded  his 
mgitance,  and  was  actually  got  to  a  great  dis- 
tance before  Laban  heard  of  it.— The  Hebrew 
phrase  translated,  unawares  to  Laban,  seems  to 
mean,  that  Jacob  rendered  his  sagacity  and  vigi- 
lance as  useless,  as  if  he  had  deprived  him  of  his 
understanding,     [jyiarg.) 

V.  23,  24.  AVithout  doubt,  Laban  intended 
at  least  to  plunder  Jacob's  property;  if  he  could 
not  induce  him  by  promises  or  threats  to  return, 
or  compel  him  to  do  so.  But  the  Lord,  in  a 
dream,  at  this  critical  time,  effectually  deterred 
Laban  from  all  siich  attempts.  Jacob  had  passed 
the  Euphrates,  and  crossed  the  spacious  desert, 
which  intervened  between  that  river  and  mount 
Gilead,  before  Laban  overtook  him.  This  was 
a  very  long  journey,  considering  the  largeness 
of  his  company,  and  all  his  encumbrances. 

V.  26.  Captives.]    This  was  very  false  and  in- 

[123 


B.  C.  1 739. 


GENESIS. 


B.  C.  1739. 


27  Wherefore  °  didst  thou  flee  awaj' 
secretly,  and  *  steal  away  from  me?   and 


might 


have 
with 


didst  not    tell   me,    p  that  I 

sent  thee  away  i  with   mirth  and 

songs,  with  tabret  and  with  harp? 

28  And  host  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,  saying,  "  Take 
thou  heed  that  thou  speak  not  to  Jacob 
either  good  or  bad. 

30  And  now  thotigh  thou  wouldest  needs 
be  gone,  because  thou  sore  longedst  after 
thy  father's  house;  yet  wherefore  hast  thou 
stolen  ^'  my  gods? 

31  Anci  Jncob  answered  and  said  to 
Laban,  "^  Because  I  was  afraid:  for  I  said, 
Perad  venture  thou  wouldest  take  by  force 
thy  daughters  from  me. 

32  With  ^  whomsoever  thou  fmdest  thy 
gods,  let  him  not  live:  ^  before  our  breth- 
ren discern  thou  what  is  thine  with  me, 
and  take  it  to  thee:  ^  for  Jacob  knew  not 
that  Rachel  had  stolen  them. 

33  And  Laban  went  into  Jacob's  tent, 
and  into  "^  Leah's  tent,  and  into  the  two 
maid-servant's  tents;  but  he  found  them 
hot.  Then  Avent  he  out  of  Leah's  tent, 
and  entered  into  Rachel's  tent. 

34  Now  Rachel  ®  had  taken  the  images, 
and  put  them  in  the  camel's  furniture,  and 
sat  upon  them;  and  Laban  ^  searched  all 
the  tent,  but  found  them  not. 

35  And  she  said  to  her  father,  Let  it 
not  displease  *"  my  lord  that  I  cannot  £  rise 
up  before  thee:  for  the  ^  custom  of  women 
is  upon  me:  and  he  searched,  but  found 
not  the  im^ages. 

0  8—5,20,21,31.  Judg.  6:21. 
» lieh.hast  stolen  me.  20.  Marg. 
p  Prov.  2B;24— 26, 


<1  24:59,00.  ,Iob  21:11  — 14. 

r  55.  29:13.  Kx.  4:27.  Ruth  1:9, 

14.   1  Kings  19:20.  Acts  20:37. 
s  3,13,24.    1  Siim.  13:13.  2  Chr. 

16.9.    1  Cor.  2:14. 
tPs.  52:1.  John  19:10,11. 
u  42,63.  Josh.  24.2,3.    2  Kin^s 

19:10. 
X  24.  Acts  5:38,39.  9:5. 
y  19.  Judg.  6:31.  18:24.   1  Sam. 


Is.  37:19. 


5:2—6.  2  Sam.  5:21 

46:1,2. 
z  26,27. 

a  19,30.  44:9—12. 
b  23.     30:33.     1    Sam.  12:3—5. 

2  Cor.  8:20,21.    12:17-19. 
c  1  Sam.  14:24—29. 
d  24:67. 
e  17,19. 
t  Heb.  felt. 

118:12.     Ex.  20:12.    1  Pet.  3:6. 
g  Lev.  19:32.   1  Kings  2:19. 
h  18:11.  Lev.  15:19. 


jurious.  Jacob  had  a  nearer  interest  in  Leah 
and  Rachel  than  Laban  had;  they  had  voluntari- 
ly agreed  to  go  with  their  husband,  rather  than 
abide  with  their  father;  and  indeed  it  was  tlieir 
duty  so  to  do.     [Marg.  Ref.  n.) 

V.  27 — 29.  Laban  pretended  to  a  very  ami- 
cable disposition  towards  Jacob,  now  that  he 
was  overawed  and  durst  not  hurt  him  and  his 
company:  perhaps  he  thought  that  he  acted  from 
religious  motives,  in  regarding  the  divine  admo- 
nition. 

V.  30.  Laban  thus  insinuated  that  Jacob  had 
no  cause  of  dissatisfaction  with  him;  and  that  he 
went  away,  merely  because  he  exceedingly 
longed  to  see  his  parents  and  friends. 

V.  31.  Jacob  answered  Laban's  former  ques- 
tion in  the  first  place,  without  mentioning  it; 
124] 


36  IF  And  Jacob  '  was  wroth,  and 
chode  with  Laban:  and  Jacob  answered, 
and  said  to  Laban,  What  is  my  trespass? 
what  is  my  sin,  that  thou  hast  so  hotly 
pursued  after  me? 

37  Whereas  thou  hast  searched  all  my 
stuff,  what  hast  thou  found  of  all  th}' 
household-stufi^  ^  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  rams  of  thy 
flock  have  I  not  eaten. 

39  That  which  was  °  torn  of  beasts  I 
brought  not  unto  thee;  p  I  bare  the  loss  of 
it:  of  my  hand  didst  thou  require  i(, 
lohethei-  stolen  by  day,  *>  or  stolen  by 
night. 

40  Thus  I  was;  '  in  the  day  the 
drought  consumed  me,  and  the  frost  by 
night;  and  my  sleep  departed  from  mine 
eyes. 

41  Thus  have  I  been  twenty  years  in 
thy  house;  I  served  thee  "  fourteen  years 
for  thy  two  daughters,  and  six  years  for 
thy  cattle:  and  thou  ha.st  changed  my  wa- 
ges *  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 
mine  affliction,  and  the  labor  of  my  hand.s, 
and  rebuked  i/ice  yesternight. 

43  And  Laban  answered,  and  said  unto 
Jacob,  TJiese  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 
unto  these  my  daughters,  or  unto  their 
children  which  they  have  born? 

}  i  30:2.  34:7.  49:7.  Num.  16:15.  2  |  p  Ex.  22:10—13. 
I     Kings  5:11.   13:19.  Mark  3:5.  |  q  Luke  2:8. 

Eph.  4:26.  Jam.  1:19,20. 
I  kSee  on  32.— Josh.  7:23.  Matt. 
18:16.   iCor.  6:4,5. 
1  41. 
m  30:27,30.    Ex.  23:26.    Deut. 

28:4. 
n  Ez.  34:2—4. 

0  Ex.  22:31.  Lev.  22:8.  1  Sara. 
17.34,35.  John  10:12,13. 


r  Ex.  2:19—22.  3:1.  Ps.  78:70. 

71.   Hos.  12:12.  John  21:15— 

17.  1  Pet.  5:2—4. 
s  29:18—30.  30:33 — 40. 
t  See  on  7. 

u  24,29.   Ps.  124:1—3. 
X  53.  Ps.  76:11,12.  Is.  8:13. 
y  S«     on   12.  16:I1.      29:32.  1 

Chr.  12:17. 


"Wherefore  didst  thou  flee  away  secretly,  and 
steal  away  from  me?"  (27.)  "Because,"  says 
Jacob,  I  was  afraid."  This  implied  a  strong 
cliarge  of  injustice  and  oppression  against  Laban. 

V.  32.  v/Vo<  liveJ]  This  was  rash,  and  might 
have  produced  fatal  effects:  but  Jacob  was  par- 
tial to  Rachel,  and  did  not  suspect  her;  and  he 
was  indignant  at  being  accused  of  a  crime, 
which  he  deeply  abhorred. 

V.  34.  Probably  the  furniture  of  the  camels 
formed  a  kind  of  a  couch,  for  the  conveniency  of 
women  in  long  journeys. 

V.  39.  Ao<e,£x.  22:7— 15. 

V.  40.  The  transition  from  great  heat  in  the 
day,  to  chilling  cold  in  the  night,  is  often 
known  in  those  regions. 

V.  42.  The  fear  of  Isaac]    The  God,  whom 


B.C.  1739. 


CHAPTER  XXXI. 


B.C.  1739. 


44  Now  therefore  come  thou,  ''■  let  us 
make  a  covenant,  I  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  there  upon 
the  heap. 

47  And  Laban  called  it  *Jegar-saha- 
dutha:  but  Jacob  called  it  +Galeed. 

48  And  Laban  said,  This  heap  ?>  a  wit- 
ness between  me  and  thee  this  day. 
Therefore  was  the  name  of  it  called 
Galeed: 

49  And  tMizpah;  for  he  said,  The 
Lord  watch  between  me  and  thee,  when 
we  are  absent  one  from  another. 

50  If  thou  shalt  ^  afflict  my  daughters, 
or  if  thou  shalt  take  oihtr  wives  besides 
my   daughters,    no  man  is  with  us;  see 


z  21:22— 32.  26;28— 31.   1  Sam. 

20:14—17. 
a   43,62.     21:30.     Deut.    31:19, 

21,26.  .Josh.  22:27.  24:25—27. 
b2^:18— 22. 
c  Josh   4:6—9,20—24.   7:26.    2 

Sfttn.   18:17.   Ec.  3:5. 
*  That  is,  the  heap  of  witness. 


Chal. 
I  That  is,  the    heap  of  iiiitness. 

Hcb. 
I  That  is,  A  beacon,  or  watch- 

tou-er.     Judff.     10:17.      11:29. 

J)I:zpeh. 
d  Lep.  13:18.  Matt.  19:5,6. 


Isaac  [who  was  still  living')  worshipped  with 
"reverence  and  godly  fear." — Jacob's  lang-uage, 
thoug-h  keen,  was  too  obviously  true  to  admit  of 
any  answer;  and  it  is  too  plain  to  need  any  com- 
ment. [Marg.  Re/,)  Laban's  silence  proves 
Jacob's  innocence. 

V.  45,  46.  Thus  a  larg-e  heap  of  stones  was 
formed  to  be  an  abiding  memorial  of  this  com- 
pact, and  a  reproach  to  him  who  should  pass  over 
tills  heap  to  injure  the  other. 

V.  47.  Jcgar-sahadutha — Galeed.']  The  for- 
mer word  in  the  Chaldee  or  Syriac,  the  latter  in 
Hebrew,  signifies  the  heap  of  witness.  These 
were  indeed  distinct  dialects  of  the  same  general 
language,  which  marked  the  inhabitants  of  the 
different  regions;  though  they  had  no  difficulty 
in  understanding  each  other. 

V.  53.  There  seems  to  be  some  ambiguity  in 
Laban's  language,  respecting  the  God  by  whom 
he  sware:  for  Abraham  and  Nahor,  and  their 
J'ather  Terah,  had  worshipped  other  Gods  in  Mes- 
opotamia: [Josh.  24:2.)  and  Laban's  expressions 
in  this  discourse  imply  that  he  was  an  idola- 
ter, and  did  not  worship  the  true  God  alone.  (29, 
30.)  Jacob  therefore  appealed  to  the  God  of 
his  father  Isaac,  who  had  never  been  an  idolater, 
that  he  might  not  leave  it  in  doubt,  to  whom  he 
rendered  this  act  of  solemn  worship. 

V.  54,  55.  Laban  had  spoken  of  a  common 
feast  (27);  but  Jacob  offered  a  Solemn  sacrifice, 
and  feasted  the  company  in  a  religious  manner. 
In  this  we  read  the  different  characters  of  the 
two  men;  and  hence  we  may  form  some  estimate 
of  the  low  state  of  religion  in  Laban's  family. — 
This  parting  proved  final;  and  we  hear  no  more 
of  Laban,  or  any  other  of  that  branch  of  Abra- 
ham's family;  who  seem  after  this  to  have  sunk 
into  idolatry,  and  to  have  been  lost  among  the 
other  Gentiles. — Some  indeed  think  that  Ba- 
laam descended  from  Laban;  but  this  is  quite  un- 
certain. 

PRACTICAL  OBSERVATIONS. 
V.  1—21. 
How  particularly  are  the  affairs  of  these  fami- 


^  God  is  witness   betwixt  me   and  thee. 

51  And  Laban  said  to  Jacob,  Behold 
this  heap,  and  behold  this  pillar,  which  I 
have  cast  betwixt  me  and  thee; 

52  This  ^  heap  fee  witness,  and  this  pil- 
lar, be  witness,  that  I  will  not  pass  over  this 
heap  to  thee,  and  that  thou  shalt  not  pas,s 
over  this  heap  and  this  pillar  unto  mc,  for 
harm. 

53  The  2  God  of  Abraham,  and  thfe  God 
of  Nahor,  the  God  of  their  father,  ''judge 


sware 


by  the 


betwixt  us.     And  Jacob 
'  Fear  of  his  father  Isaac. 

54  Then  Jacob  5  offered  sacrifice  upon 
the  mount,  and  called  his  brethren  to  eat 
bread:  and  they  ^  did  eat  bread,  and  tar- 
ried all  night  in  the  mount. 

55  And  early  in  the  morning  Laban 
rose  up,  '  and  kissed  his  sons  and  his 
daughters,  and  •"  blessed  them:  and  Laban 
departed,  °  and  returned  unto  his  place. 


e    Juig.    11:10.     1    Sam.     12:5. 

Jer.    29:23.    42:5.     Mic.     1:2. 

Mai.  2:14.  3:5.   1  Thes.  2:5. 
f  See  on  a  44. 
g  11:24—29,31.  22:20—24.    24: 

3,4.  Josh.  24:2. 
h  16:5. 


i  See  on42.— Deut.  6:13. 

'^  Or,  killed  beasts. 

k  26:30.Ex. 18:12.2  Sara.3:20,21. 

1  28.  Ruth  1:14. 

m  24:60.    28:1.    Num.    23:3,11. 

Prov.  16:7. 
n  18:33.  Num.  24:35. 


lies  related,  while  the  great  events  of  states  and 
kingdoms  are  passed  over  in  silence,  and  buried 
in  obscurity!  Indeed  the  Bible  is  intended  to 
teach  people  the  duties  of  common  life;  and  how 
to  serve  God,  enjoy  comfort,  and  do  good,  in  their 
several  stations  and  relations:  and  but  ver)-  few 
are  concerned  in  the  government  of  empire.';, 
compared  with  the  numbers  who  support  the 
characters  of  parents  and  children,  husbands 
and  wives,  masters  and  servants. — The  selfish 
think  themselves  robbed  of  all  which  others  ob- 
tain from  them,  however  justly;  and  covetous- 
ness  destroys  even  natural  affection.  Yet  those 
objects,  which  the  men  of  the  world  count  "all 
their  glory,"  are  so  scanty,  that,  in  the  pursuit 
or  possession  of  them,  they  stand  in  each  other's 
way,  and  every  one  seems  to  be  taking  from  the 
rest:  hence  discontent,  and  envy,  and  discord. 
But  there  are  possessions  of  such  extent,  as 
amply  to  suffice  for  all:  happy  the)'  who  seek 
them  in  the  first  place! — We  may  however 
thankfull}'  receive,  and  cheerfully  use,  the  por- 
tion which  Providence  allots  us,  as  far  as  we  ob- 
tain it  with  a  clear  conscience,  and  a  testimony 
in  the  consciences  of  others  to  our  fidelity  and 
integrity:  and  even  if  men  should  hate  and  crim- 
inate us  without  reason,  yet,  when  "our  wa\  s 
please  the  Lord,"  he  will  plead  our  cause,  and 
"make  our  very  enemies  to  be  at  peace  with  us;" 
he  will  vindicate  our  characters,  do  us  j  nstice,  and 
over-rule  every  event  for  our  good. — In  all  our 
removals  we  should  have  respect  to  the  com- 
mand, promise,  and  providence  of  God;  and  if 
he  be  with  us,  we  need  not  fear  in  the  most 
dangerous  circumstances.  Indeed,  so  many  are 
the  perils  with  which  we  are  surrounded,  that 
nothing  else  can  reasonably  ensure  our  safety, 
or  encourage  our  hearts. — The  remembrance  of 
favored  seasons  of  communion  with  God  is  very 
refreshing  to  us,  when  embarrassed  in  difficul- 
ties; and  the  recollection  of  our  vows  should  be 
frequent,  that  we  may  not  fail  to  fulfil  them. 
V.  22—55. 
God  can  p'lt  a  bridle  into  the  mouth  of  wicked 
men,    to  restrain   their  malice,  even  without 

ri25 


B.  C.  1739. 


GENESIS. 


B.  C.  1739. 


CHAP.  XXXII. 

Jacob  has  a  vision  of  angels,  1,  2.  He  sends  a  message  to  Esau; 
and,  alarmed  by  the  report  of  his  comino^  with  four  hundred 
men,  prays  for  deliverance,  3 — 12.  He  prepares  a  present  for 
J'.sau;  instructs  his  servants,  and  passes  the  brook  Jabbok,  13 — 
23.  H<:  wrestles  at  Peniel;  prevails,  is  blessed,  and  called  Is- 
rael; yet  goes  away  halting,  24 — 32. 


ND  Jacob  went    on   his 


and 


way, 
the  *  angels  of  God  met  him. 

2  And  when  Jacob  saw  them,  he  said, 
This  is  ^  God's  host:  and  he  called  *=  the 
name  of  that  place  *Mahanaim. 

3  And  Jacob  sent  messengers  before 
him  to  Esau  his  brother,  unto  the  land  of 
''  Seir,  the  t  country  of  ^  Edom. 

4  And  he  commanded  them,  saying, 
Thus  shall  ye  speak  unto  ^  my  lord  Esau: 
Thy  s  servant  Jacob  saith  thus,  I  have 
sojourned  with  Laban,  and  stayed  there 
until  now. 

5  And  ^  I  have  oxen,  and  asses,  flocks, 
and  men-servants,  and  women-servants: 
and  I  have  sent  to  tell  my  lord,  that  I 
'  may  find  grace  in  thy  sight. 

6  And  the  messengers  returned  to  Ja- 
cob, saying,  We  came  to  thy  brother 
Esau,  and  also  he  cometh  to  meet  thee, 
^  and  four  hundred  men  with  him. 


aPs.  91:11.   Heb.  1;14. 

b  Josh.  5:14.  2  Kings  6:17.    Ps. 

34:7.     103:21.   148:2.    Luke  2: 

13. 
c  Josh.  21:38.    2  Sam.  2:8.   17: 

24,27.   1  Kings  2:8.  4:14. 
*  That  is,  two  hosts,  or  camps. 

Cant.  6:13. 
d  14:6.  36:6—3.    Deut.    2:5,22. 

Josh.  24:4. 
t  Heb.  field. 


e  See  on.  25:30. 

f5,18.  4:7.    23:6.  27:29,37.    33: 

8.   Ex.   32:22.    1    Sam.   26:17. 

Prov.  15:1. 
g  1  Kings  20:32.  Ec.  10:4. 
h  30:43.  33:11.  Job  6:22. 
133:8,15.   47:25.     Ruth  2:2.      1 

1   Sam.  1:18.  2  Sam.  16:4. 
kU.   27:40,41.33:1.     Amos  5: 

19. 


chang'ing  their  hearts;  and  then,  though  they 
have  no  love  for  his  people,  they  will  pretend  to 
it,  and  try  to  make  a  merit  of  necessity.  But 
great  watchfulness  is  necessar}'  to  keep  out  evil, 
and  the  appearance  of  evil,  even  from  those  un- 
dertakings which  are  in  themselves  according  to 
the  will  of  God;  yet  nothing  less  than  this  can 
stop  the  mouths  of  our  enemies,  and  make  those 
ashamed  who  would  speak  evil  of  us. — There  are 
seasons,  when  a  sharp  reproof  may  consist  with 
meekness,  and  reminding  others  of  our  services, 
with  humility:  but  great  wisdom  and  grace  are 
necessary  on  such  occasions,  that  the  reproofs 
may  be  well  timed,  well  conducted,  and  unan- 
swerably convincing;  and  they  should  always  be 
accompanied  with  a  disposition  to  forgiveness,  to 
accept  of  even  a  partial  apology,  and  to  over- 
look injurious  insinuations. — Those  who  mean 
honestly  and  kindly,  need  not  scruple  assuran- 
ces: but  these  should  be  solemnly  enieredinto,  in 
the  fear  of  God,  who  is  both  the  Witness  and 
the  Avenger  of  fraud  and  injustice. — And  finally, 
an  amicable  conclusion  of  differences,  though 
upon  disadvantageous  terms,  is  generally  pref- 
erable, in  respect  of  our  innocence,  peace,  and 
interest,  to  the  most  successful  litigation. 

NOTES. 
Chap.  XXXII.  V.  1,  2.  A  company  of  an- 
gels met  Jacob,  in  some  visible  and  glorious  ap- 
pearance, to  encourage  him  with  the  assurance 
of  the  divine  protection,  especially  from  the 
power  and  anger  of  Esau.  This  he  called,  "God's 
/lo*/,"  or  army;  by  which  we  learn  that  the  an- 
gels were  numerous,  and  appeared  very  formida- 
ble and  powerfiil,  to  protect  or  to  destroy.  Ma- 
126] 


7  Then  Jacob  was  'greatly  afraid, 
and  distressed:  and  he  divided  the  peo- 
ple that  was  with  him,  and  the  flocks  and 
herds,  and  the  camels,  into  two  bands; 

8  And  said,  =>  If  Esau  come  to  the  one 
company  and  smite  it,  then  the  other 
company  which  is  left  shall  escape. 

9  IF  And  °  Jacob  said,  °  O  God  of  my 
father  Abraham,  and  God  of  my  father 
Isaac,  the  Lord  p  which  saidst  unto  me, 
Return  unto  thy  country,  and  to  thy  kin- 
dred, and  I  will  deal  well  with  thee: 

10  I  am  }  not  i  worthy  of  the  least  of 
all  the  mercies,  and  of  all  the  "■  truth 
which  thou  hast  shewed  unto  thy  servant; 
for  with  ^  my  staff"  I  passed  over  this 
Jordan,  and  now  I  am  become  *  two 
bands. 

11"  Deliver  me,  I  pray  thee,  from  the 
hand  of  my  brother,  from  the  hand  of 
Esau:  for  I  fear  him,  lest  he  will  come 
and  smite  me,  and  ^  the  mother  }  with 
the  children. 

1 2  And  y  thou  saidst,  ^  I  will  surely 
do  thee  good,  and  make  thy  seed  as  the 


1  Ex.    14:10.  "Ps.    66:4,5.  61:2. 

Matt.  8:26.  2  Cor.  1:8—10. 
m  33:1— 3.   Matt.   10:16. 
n  1  Sam.  30:6.     2  Chr.  20:6,12. 

32:20.   Ps.  34:4— 6.    50:15.91: 

15.   Phil.  4:6,7. 
o  17:7.  28:13.  31:29,42.   Ex.  3: 

6. 
p  31:3,13. 

i  Hfeb.  less  than  all. 
q  18:27.  2  Sam.  7:13.  Job  42:5, 

6.   Is.   6:5.    63:7.    Dan.  9:3,9. 

Luke  5:8.  2Cor.  12:11.  1  Tim. 


1:12—15.' 

1:3—10. 
r  24:27.  28:15.  Mic.  7:20. 
s  28:10,11.  Job  8:7. 
17. 
u  1  Sam.    12:10.  24:15.    Ps.   25: 

20.31:2.    119:134.   142:6.  D,an. 

3:17.  Matt.  6:13. 
n  Hos.    10:14. 
}  Heb.  upon, 
y  Ex.  32:13.  Num.  23:19.  Malt. 

24:35.  Tit.  1:2.   Heb.  6:17. 
z  28:13—15.  46:3,4. 


hanaim  signifies  two  armies:  the  one,  as  some  sup- 
pose, having  conveyed  him  safe  from  Mesopota- 
mia, the  other  was  ready  to  welcome  him  to  Ca- 
naan, and  receive  him  under  their  protection. 
Or  perhaps  one  encamped  before,  and  the  other 
behind  him  and  his  company,  as  his  guard  on 
every  side,  both  against  Laban  and  Esau. 

V.  3.  The  word  rendered  "angel"  signifies  a 
messenger:  so  that  the  same  term  is  used  for  the 
messengers  whom  Jacob  sent  to  Esau,  and  for 
those  whom  the  Lord  sent  to  protect  him. — 
While  J.icob,  to  whom  the  promise  and  blessing 
belonged,  had  been  a  hired  servant  to  a  hard 
master;  Esau  was  become  a  prince,  and  had  es- 
tablished his  authority  in  mount  Seir,  which  was 
afterwards  called  Edom  from  him.  (25:30.) 

V.  4,  5.  J\Iy  lord.']  Esau's  success  in  obtaining 
authority,  probably  by  conquest,  in  mount  Seir, 
had  no  doubt  procured  him  from  others  the  title 
of  honor  which  Jacob  gave  him.  Bj'  this  iiumble 
message  Jacob  intimated,  that  he  was  well  satis- 
fied with  his  present  possessions,  the  fruit  of  his 
labor;  and  was  ready  to  give  up  all  pretensions 
to  Isaac's  substance,  and  to  render  his  brother  all 
suitable  respect. 

V.  6 — 8.  Jacob  doubtless  understood  from  the 
messengers,  that  Esau  came  towards  him  in  a 
hostile  manner.  This  appears  from  the  narra- 
tive itself,  and  from  Jacob's  precautions,  and 
from  the  language  of  his  prayer:  and  to  suppose 
the  contrary,  is  to  assume,  without  the  least 
proof,  that  both  Jacob  and  the  messengers  were 
mistaken.  Indeed,  the  consciousness  of  having 
deeply  offended  his  brother  might  render  him 
suspicious;  yet  Esau's  resentment  seems  actually 
to  have  revived  on  this  occasion.     And  though 


B.  C.  1739. 


CHAPTER  XXXII. 


B.  C.  1735^. 


sand  of  the  sea,  which  cannot  be  number- 
ed for  multitude. 

[Practical  Observations.] 

1 3  IT  And  he  lodged  there  that  same 
night;  and  took  of  that  *  which  came  to 
his  hand,  "  a  present  for  Esau  his  brother; 

14  Two  "^  hundred  she-goats  and 
twenty  he-goats,  two  hundred  ewes  and 
twenty  rams. 

15  Thirty  milch  camels  with  their 
colts,  forty  kine  and  ten  bulls,  twenty  she- 
asses  and  ten  foals. 

1 6  And  he  delivered  them  into  the  hand 
of  his  servants,  every  drove  by  them- 
selves; and  said  unto  his  servants.  Pass 
over  before  me,  and  put  a  space  betwixt 
drove  and  drove. 

17  And  he  commanded  the  foremost, 
saying,  When  Esau  my  brother  meeteth 
thee,  and  asketh  thee,  saying,  •*  Whose 
art  thou?  and  whither  goest  thou?  and 
whose  are  these  before  thee? 

1 8  Then  thou  shalt  say:  They  *  be  thy 
servant  Jacob's;  it  is  a  present  sent  unto 
my  lord  Esau:  and  behold  also  he  is  be- 
hind us. 

19  And  so  commanded  he  the  second, 
and  the  third,  and  all  that  followed  the 
droves,  saying,  On  this  manner  shall  ye 
speak  unto  Esau,  when  ye  find  him. 


a-  I  Sam.  25:8. 

b  20,21.  33;10.     1  Sam.   25:27. 

Prov.  n-.S.   18:16.   19:6.  21:14. 

c  30:43.  31:9,16.  Deut.   8:18.  1 


Sam.   25:2. 
d  33:3. 
e  See  on  4,6> 


Job  1:3.  42:12. 


the  Lord  did  not  restrain  him  by  force,  or  in  a 
dream  prohibit  him  from  injuring  Jacob,  as  he 
had  prohibited  Laban;  yet  he  influenced  his 
heart  to  kindness,  and  blessed  the  means  of  con- 
ciliation which  Jacob  employed.    {^Prov.  16:7.) 

V.  9 — 12.  There  can  scarcely  be  a  finer 
model  of  genuine  prayer  than  this.  Jacob's 
thankful  acknowledgment  of  former  unmerited 
favors;  the  humble  confession  of  his  entire  un- 
worthiness;  his  simple  description  of  his  fears 
and  distress;  his  unreserved  reference  of  the 
whole  matter  to  God,  renouncing  all  other  de- 
pendence, and  resting  all  his  hopes  on  liim;  his 
explicit  mention  of  the  very  words  both  of  the 
Lord's  promises  and  commands,  as  engaging  his 
own  glory  to  protect  him;  and  his  anxiety  for 
the  preservation  of  his  family,  but  especially  of 
his  children,  in  whose  lives  the  promises  seemed 
chiefly  concerned; — these  are  points  peculiarly 
worthy  of  notice  and  of  imitation. — Thus  he 
made  "the  name  of  the  Lord  his  strong  tower," 
and  could  not  but  be  safe. 

V.  13.  Came  to  his  hand.'\  Or,  that  which 
Providence  had  put  into  his  possession. 

V.  14,  15.  The  present  was  noble;  and  not 
intended  as  a  restitution  for  injuries  done  to 
Esau. — The  blessing  belonged  to  Jacob,  by  God's 
own  appointment;  and  Esau  was  only  affronted, 
and  disappointed  in  his  object,  not  injured  in  his 
property,  by  Jacob's  misconduct. 

V.  16 — 20.  Jacob  had  purchased  the  birth- 
right, and  the  dominion  had  been  expressly 
promised  in  the  blessing:  yet,  understandin«>- 
tliat  the  temporal  advantages  were  principally 
intended  for  his  posterity,  and  satisfied  with  the 


20  And  say  ye  moreover.  Behold,  thy 
servant  Jacob  is  behind  us:  for  he  said, 
^  I  will  appease  him  with  the  present  that 
goeth  before  me,  and  afterwai-d  I  will 
see  his  face:  ^  peradventure  he  will  ac- 
cept *of  me. 

21  So  went  the  present  over  before 
him:  and  himself  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  '  Jabbok.  ' 

23  And  he  took  them,  and  t  sent  them 
over  the  brook,  and  sent  over  that  he  had. 

24  IT  And  Jacob  was  left  alone:  and 
there  ^  wrestled  a  ^  man  with  him,  until 
the  I  breaking  of  the  day. 


25  And  when  he  saw  ""  that  he 


pre- 


vailed not  against  him,  he  °  touched  the 
hollow  of  his  thigh:  and  the  hollow  of  Ja- 
cob's thigh  was  out  of  joint,  as  he  wres- 
tled with  him. 

26  And  he  said,  °  Let  me  go,  for  the 
day  breaketh:  And  he  said,  p  I  will  not 
let  thee  go,  except  i  thou  bless  me. 

~  -      '      --        1  Cor.  15.47. 

I  Heb.  ascending  ofthemorn- 


f  43:11.       1      Sam.    25.17—35. 

Prov.  15:18.   16:14.  21:14. 
g    1    Sam.  6:5.    1   Kings  20:31. 

Jon.  3:9.  2  Tim.  2:25. 
*   Heb.  my  face.   Job    42:8,9. 

Prov.  6:35.  Margins. 
h  29:23— 35.  30:1—20. 
i  Deut.  2:37.  3:16.  Josh.  12:2. 
I  Heb.  caused  to  pass. 
k  30:8.  Luke  13:24.  22:44.  Rom. 

8:26.  15:30.  Eph.  6:12.  Col.  2: 

1.4:12.  Heb.  5:7. 
128,30.    Is.  32:2.    Hos.  12:3— 6. 


171^.  Cant.  2:17. 
m  Num.  14:13,14.  Matt.   15:23. 

Luke  11:5—8. 
n32.  2  Cor.  12:7—?. 
o  Ex.  32:10.  Deut.  9:14.  Is.  64: 

7.  Luke  24:28,29. 
p   Cant.     3:4.     Luke    13:1—7. 

Rom.  8:37. 
q  1  Chr.  4:10.  Ps.  67:1,6,7.  115: 

12,13. 


spiritual  benefits  for  himself,  he  paid  homage  to 
Esau,  as  an  acknowledged  superior. — His  libe- 
ral present  being  thus  divided,  and  the  persons 
attending  each  drove  thus  repeating  the  same 
expressions  of  respect  to  Esau,  would  have  a 
powerful  tendency  to  soften  his  resentment  and 
conciliate  his  favor. 

V.  21—23.    Marg.  Ref. 

V.  24.  Having  taken  every  needful  precau- 
tion, Jacob  retired  into  some  solitary  place,  to 
renew  his  earnest  supplications;  and  while  he 
was  thus  employed,  one  "in  fashion  as  a  man" 
appeared  to  him,  and  engaged  in  wrestling  with 
him.  Nothing  requires  more  vigor,  activity, 
attention,  and  unintermitting  exertion,  than 
wrestling;  which  seems  on  this  account  to  have 
been  selected  as  an  emblem  of  the  fervent 
prayer  of  faith,  persisted  in  amidst  delays, 
alarms,  discouragements,  and  opposition  from 
every  side;  and  which  at  length  will  surely  be 
crowned  with  success.  [Jflarg.  Ref.  k.) 

V.  25.  Prevailed  notA  This  circumstance  sig- 
nificantly marked  out  that  frame  of  mind,  which 
refuses,  as  it  were,  to  yield,  or  take  a  denial. 
{JSTotes,  Matt.  15:21—28.)  He  with  whom  Ja- 
cob wrestled,  by  touching  the  hollow  of  his 
thigh,  and  dislocating  the  bone,  evidently  shew- 
ed, that  when  he  suffered  himself  to  be  prevail- 
ed over,  it  was  the  effect  of  mercy,  and  the  gra- 
cious acceptance  of  Jacob's  importunity  in 
prayer.  The  dislocation  seems  to  have  been 
momentary,  though  the  effect  in  some  measure 
continued  afterwards. 

V.  26.  The  morning  now  called  Jacob  to  the 
care  of  his  family,  which  was  here  intimated  to 

[127 


B.  C.  1739. 


GENESIS. 


fi.  C.  1 739. 


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  hast  thou  ^  power  with  God  and 
"  with  men,  and  hast  prevailed. 

29  And  Jacob  asked  him,  and  said. 
Tell  me,  I  pray  thee,  thy  name:  And  he 
said,  ^  Wherefore  is  it,  that  thou  dost  ask 
after  my  name?  and  he  ^  blessed  him 
there. 


r29. 

s  n;5,15.  33;20.  S5:10.  2  Kings 

17:34.  Is.  62:2—4.66:15. 
«  That  is,  ji  prince  of  Ood. 
tl4.  Hos.  12:3—5. 


u  25:31.  27:33—36.  31:24.  33:4. 

1  Sam.  26:25.  Prov.  16:7. 
x27.  Judg.  13:16—18.  Is.  9:6. 
y  27:22,29.  28;3,4,13,14. 


him.  But  Jacob,  in  the  person  who  contended 
with  him,  recognised  a  friend;  yea,  that  Friend, 
from  whom  all  blessings  flow;  and  therefore 
he  refused  to  let  him  go,  till  he  had  blessed 
him. 

V.  27,  28.  This  change  of  name,  from  Jacob 
to  Israel,  signified,  thathe  was  no  longer  to  be 
regarded  as  one  who  got  the  blessing,  yet  with 
some  discredit,  by  twice  supplanting  his  elder 
brother;  but,  as  a  prince  of  God,  [marg.)  who 
had  wrestled  with  him  for  it,  and  prevailed 
to  his  everlasting  honor.  Having  power  with 
God,  he  would  surely  also  prevail  with  man. 
Thus  he  was,  so  to  speak,  knighted  in  the  field. 
His  posterity  inherited  his  new  name,  but  were 
never  called  after  his  original  name;  and  the 
jnation  of  Israel  was  a  type  of  "the  Israel  of 
<jrq,d,"  in  every  age  and  country,  who  wrestle 
and  prevail  with  him  by  faith  and  prayer. 
[JVote,  John  1:47—51.) 

V.  29.  Wherefore?  &c.]  After  what  had  pass- 
ed, there  could  be  no  ground  of  doubt  or  un- 
certainty, in  respect  of  Him  with  whom  Jacob 
had  wrestled;  and  it  was  therefore  whollj'  need- 
less to  inquire  his  name.  But  Jacob's  other  re- 
■quest  was  granted,  "and  he  blessed  him  there;" 
probably  ratifying  to  him  the  blessings  cove- 
nanted to  Abraham,  and  Isaac,  and  afterwards 
to  him.     {Marg.  Ref) 

V.  30.  He  who  appeared  to  Jacob  was  before 
called  a  Man;  yet  here  he  is  called  God.  The 
prophet  Hosea  calls  him  "the  Angel,  even  Je- 
hovah the  God  of  hosts,  Jehovah  is  his  memo- 
rial;" and  says,  that  "Jacob  wept  and  made 
supplication  to  him."  [J^ote,  Hos.  12:3 — 6.) 
We  cannot,  therefore,  reasonably  doubt  the  sen- 
timents of  Jacob,  of  Moses,  and  of  Hosea,  con- 
cerning him  who  now  wrestled  with  Jacob,  and 
surnamed  him  Israel.  And  the  Scriptures  re- 
ferred to  in  the  margin,  if  carefullj'  examined 
and  compared,  will  have  a  powerful  tendency 
to  convince  the  impartial  inquirer,  that  he 
could  be  no  other  than  the  eternal  Son  of  God, 
by  these  appearances  anticipating  his  incarna- 
tion.— It  is  indeed  asserted  by  the  Rabbinical 
expositors,  and  from  them  adopted  by  some 
learned  men,  that  the  Shechinah,  or  visible 
glory  of  God,  of  which  the  attendant  angels 
constituted  a  part,  was  displayed  on  this  occa- 
sion, as  well  as  on  all  others  of  a  similar  kind; 
and  that  these  expressions,  and  the  language 
often  used  by  the  angel  who  appeared,  are  to 
be  thus  accounted  for. — But  there  seems  no 
scriptural  ground  for  this  sentiinent;  and  it  was 
probably  first  devised,  to  answer  the  arguments 
taken  from  such  passages  by  the  ancient  Chris, 
tian  writers,  for  the  Deity  of  the  predicted  Mes- 
siah, and  the  doctrine  of  the  Trinity;  though  it 
has  been  since  espoused  by  tnany  who  profess 


30  And  *  Jacob  called  the  name  of 
the  place  +  Peniel:  for  ^  I  have  seen  God 
face  to  face,  and  my  life  is  preserved. 

31  And  as  he  passed  over  Penuel,  the 
sun  rose  upon  him,  and  ^  he  halted  upon 
his  thigh. 

32  Therefore  the  children  of  Israel 
•^  eat  not  of  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. 

z31.  PenueJ.  28:19.   Judg.  8:8,  I    23.  13:21,22.  Is.  6:5.  John  1:18. 

17.  1  Kings  12.25.  |    2  Tim.  1:10. 

*  That  is,  The  face  of  Ood.  b  25. 

a  16:13.   Ex.  24:10,11.  33:14.19  |  cl  Sam. 5:5. 

—23.   Num.  12:8.   Judg.  6:22,  | 


128] 


those  doctrines.  The  word  Shechinah  is  not 
/bund  in  Scripture,  but  only  in  the  Rabbinical 
Hebrew.  It  signifies  merely  a  habitation:  but 
it  is  used  to  denote  all  those  appearances,  by 
which  the  special  presence  of  Jehovah  was  an- 
nounced. It  is  readily  allowed,  that  a  visible 
glory  of  this  kind  afterwards  appeared  to  Mo- 
ses and  to  Israel;  and  perhaps  in  the  holy  of  ho- 
lies, both  of  the  tabernacle  and  temple,  above 
the  Mercy-Seat.  (£a:.  13:21,22.  14:19—24.  16; 
10.  33:7—11,18—23.  40:34,38.  JSTum.  12:4,5. 
14:10.  16:19,42.  1  Kings  8:10,11.)  But  it  must 
strike  every  attentive  reader,  that  these  dis- 
plays of  the  glory  of  the  Lord  differed  exceed- 
ingly from  such  appearances,  as  we  have  re- 
peatedly considered;  io  which  an  Angel  spake  in 
the  name  of  God,  and  as  Jehovah;  or  one  in  hu- 
man form  was  addressed  by  the  patriarchs  as 
Jehovah,  and  spoken  of  by  them  and  by  the 
historian  in  that  character.  No  doubt,  the  tab- 
ernacle and  temple  were  intended  as  tj'pes  of 
Him,  in  "whom  dwelleth  all  the  fulness  of  the 
Godhead  bodily."  He  in  fact  is  the  true  She- 
chinah: "No  man  hath  seen  God  at  uny  ti.'.ne; 
the  only  begotten  Son,  who  is  in  the  bosom  of 
the  Father,  he  hath  declared  him:"  and  I  can- 
not doubt,  after  the  most  deliberate  examina- 
tion, that  the  exposition,  which  has  been  given 
in  the  notes,  on  this  and  many  preceding  passa- 
ges, is  the  only  true,  scriptural,  and  consistent 

interpretation Jacob,  beholding  the  Lord  in 

human  form,  was  not  overwhelmed  by  the  ap- 
pearance; as  it  was  generally  supposed  they 
must  be  who  beheld  the  divine  glory.  He  had 
also  received  an  assurance  of  deliverance  from 
the  dreaded  resentment  of  Esau;  and  in  both 
respects  his  life  was  preserved.  [JSTote,  Ex.  33: 
20—23.) 

V.  31.  Halted.^  Israel  carried  this  token 
away  with  him,  that  it  was  a  reality,  and  not  a 
dream,  or  vision,  or  delusive  imagination. 

V.  32.  Probably  this  was  done  by  some  di- 
vine appointment,  before  the  giving  of  the  law: 
and  the  meaning  was  clear  to  them,  though 
obscure  to  us. 

PRACTICAL  OBSERVATIONS. 

V.  1-^12. 
Though  we  cannot  behold  the  angels  meeting 
us,  and,  as  "the  host  of  God,"  encamping  round 
us;  yet,  possessing  that  "faith  which  is  the  evi- 
dence of  things  not  seen,"  we  may  have  a  full 
and  comfortable  assurance  that  they  actuallj' 
do  so.  And  we  need  to  be  encouraged,  not 
only  by  expecting  the  guardianship  of  angels, 
but  by  a  firm  reliance  on  tlie  protection  of  the 
God  of  angels,  to  render  us  secure  and  happy  iu 
such  a  world  as  this;  where  victory  in  one  con- 
flict only  reminds  us  to  arm  for  another;  and 


B.  C.  1739. 


CHAPTER  XXXIII. 


B.  C.  1739. 


CHAP.  XXXIII. 

Esau  and  Jacob  meet,  and  after  an  amicable  conference,  Esau 
departs,  1 — 16.  Jacob  abides  at  Succoth;  and  buys  a  field,  and 
builds  an  altar  at  Shechem,  17—20. 

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 
Rachel,  and  unto  the  two  handmaids. 

2  And  he  put  the  handmaids  and  their 
children  foremost,  and  Leah  and  her  chil- 
dren after,  •=  and  Rachel  and  Joseph  hind- 
ermost. 

3  And  he  <^  passed  over  before  them, 
and  ®  bowed  himself  to  the  ground  seven 
times,  until  he  come  near  to  his  brother. 

4  And  Esau  ran  to  meet  him,  and  ^  em- 
b]-aced  him,  and  ^  fell  on  his  neck,  and 
kissed  him:  and  they  wept. 


a  27:41,42.  32:6. 
b  32:7. 

C29:a0.  30:22—24. 
3:17. 

d  John  10:4,11,12. 
e  18:2.  42:6.  43:26. 


31:3.  Mai. 


f  32:28.  43:30.  45:2,15.  Ezra 
7:27,28.  Neh.  1:11.  Ps.  34:4. 
Prov.  16:7.21:1. 

g  45:14.  46:29.  Luke  15:20. 
Acts  20:37. 


deliverance  from  one  trouble  or  danger,  to 
prepare  for  further  suffering-.  Yet  our  severest 
trials  frequently  result  from  former  transgres- 
sions, and  call  them  to  our  remembrance  for 
our  deeper  humiliation — Prudent  precautions 
may  and  ought  to  be  employed,  by  those  who 
simply  tBiist  in  God;  and  to  neglect  them  is  to 
tempt  him:  nor  are  any  means  more  proper  to 
disarm  resentment,  especially  that  of  proud  and 
worldly  men,  than  humble,  respectful  lan- 
guage, and  cheerfully  relinquishing  the  objects 
of  contention.  Yet  these  are  but  means;  and  un- 
less God  arrest  and  influence  the  heart,  they 
cannot  subdue  the  power  of  jealousy  and  re- 
venge.— In  times  of  urgent  danger,  even  strong 
faith  and  repeated  assurances  will  not  entirely 
exclude  terror  and  distress:  but  they  will  put 
life  and  vigor  into  humble,  fervent  prayer;  and 
enable  us  to  plead  the  promises,  to  remember 
former  mercies  and  deliverances;  and,  in  the 
path  of  unreserved  obedience,  so  to  leave  our- 
selves in  the  Lord's  hands,  as  shall  ensure  pro- 
teclion,  and  restore  peace  to  our  souls. 
V.  13—32. 
Every  duty  has  its  season;  and  the  care  of 
our  families,  according  to  present  emergen- 
cies, may  properly  succeed,  though  it  must  not 
exclude  our  devotions:  and  again,  when  we  have 
used  every  prudent  means  for  our  own  and  oth- 
ers' good,  we  must  retire,  and  pray  for  the  bless- 
ing. If  we  are  in  a  proper  frame  of  mind,  we 
shall  rather  abridge  ourselves  of  wonted  re- 
freshments than  neglect  communion  M'ith  God: 
nay,  there  maybe  urgent  cases,  when  even  the 
night  itself  does  not  seem  too  long  to  pour  out 
our  hearts  before  him;  and  if  our  faith  do  not 
fail,  our  spirits  flag,  and  we  grow  formal,  our 
devotions  should  not  be  counted  too  long. 
W  hen  "the  Spirit  of  Godhelpeth  our  intirmilics," 
and  our  intense,  earnest,  and  vast  desires  can 
scarcely  find  words  large  and  emphatic  enough 
to  utter  them,  but  we  still  mean  more  than  we 
can  express;  then  prayer  is  indeed  wrestling 
Avith  God:  and,  however  we  be  tried  or  discour- 
aged, we  shall  certainly  prevail.  He  will  ap- 
prove our  importunity,  and  largely  communi- 
cate his  blessings;  and,  prevailing  with  him  in 
prayer,  we  shall  succeed  against  all  our  ene- 
mies who  persist  in  striving  with  us,  and  pre- 
vail on  many  to  be  at  peace  with  us.  Indeed, 
Vol.  I.  17 


b  And  he  lifted  up  his  eyes,  and  saw 
the  women  and  the  children;  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  bowed  themselves:  and 
after  came  Joseph  near,  and  Rachel,  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. 


*  Heb.  to  thee. 

h  30:2.  43:9.  Rulh  4:13.   1  Chr. 

28:6.  Ps.    127:3.    Is.   8:18. 
T  Heb.  What  h  all  this  band  to 

theel 


132:13—20. 

k4.9.  27:41.  Judg.  20:23.  Acts 
9:17.    21:20.     Philem.  7,16. 

I  Heb.  be  that  to  thee  that  is 
thine. 


in  every  case  in  which  we  desire  to  prevail 
with  man,  fervent  prayer  to  God  is  our  most  ef- 
ficacious means.  (^Jfotes,  J^eh.  1:5 — 11.  2:4.) — 
But  it  is  only  in  human  nature  that  sinners  can 
see  God,  and  live.  "The  God  and  Father  of  our 
Lord  Jesus  Christ,"  God  as  reconciled  in  and 
through  him,  is  the  Object  of  a  sinner's  accep- 
table worship;  with  him  we  may  be  as  importu- 
nate as  we  please;  and  if,  in  humble  faith,  we 
determine  "not  to  let  him  go  except  he  bless 
us,"  he  will  take  it  well:  nor  should  we  ever 
leave  off  wrestling,  in  the  nights  of  trouble  or 
temptation,  till  the  da}''  break,  naj',  till  "the 
Sun  of  righteousness  arise,"  upon  our  souls. 
Thus  shall  we  be  acknowledged  as  true  Israel- 
ites, and  crowned  as  princes  with  God:  add 
while  we  carry  away  the  memorials  of  our  vic- 
tories, we  must  record  his  goodness,  for  his 
glory  and  the  benefit  of  others.  But  we  must 
not  wonder,  if  even  our  sweetest  consolations 
carry  with  them  evidences  of  our  infirmity;  and 
if  we  have  afterwards  a  thorn  in  the  flesh  and 
buffettings  of  Satan,  to  preserve  us  from  being 
exalted  above  measure. 

NOTES. 

Chap.  XXXI II.  V.  2.  Rachel.']  Rachel  and 
Joseph  being  dearest  to  Jacob,  he  provided  most 
carefully  for  their  security. 

V.  3.  Jacob  still  prosecuted  his  plan  of  sat- 
isfying Esau,  that  he  made  no  claim  to  secular 
pre-eminence,  but  readily  yielded  him  all  due 
respect,  as  his  superior. 

V.  4.  In  answer  to  Jacob's  prayer,  and  in  ac- 
complishment of  the  promise  made  to  him,  the 
Lord  thus  influenced  Esau's  heart,  to  the  exer- 
cise of  natural  affection  towards  his  brother. 
The  reconciliation  from  this  time  seems  to  have 
been  cordial;  though  there  is  no  proof  or  to- 
ken that  Esau  was  become  truly  religious. 

V.  5.  The  children,  he]  The  piety  and  sim- 
plicity of  this  answer  is  well  worthy  of  admi- 
ration and  imitation.     [J\Iarg.  Ref.) 

V.  7.  It  is  remarkable  that,  on  this  affecting 
occasion,  we  find  no  intimation  of  Esau's  ex- 
pressing any  good  will  to  his  brother  Jacob's 
numerous  family,  thus  respectfully  bowing  be- 
fore him,  one  after  another.  No  good  wish  to- 
wards them  is  recorded,  such  as  even  irreli- 
gious men  often  make  in  similar  circumstances. 
Much  less  was  any   prayer  offered  in  their  be- 

[129 


JB.  C.  1739. 


GENESIS. 


B.C.  1739. 


10  And  Jacob  said,  Nay,  I  pray  thee, 
^  if  now  I  have  found  grace  in  thy  sight, 
then  receive  my  present  at  my  hand:  for 
therefore  ^  I  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;  because  God  hath 
dealt  graciously  with  me,  °  and  because  1 
have  *  enough;  and  he  p  urged  him,  and 
he  took  it. 

1 2  And  he  said,  Let  us  take  our  jour- 
ney, and  let  us  go,  and  I  will  go  before 
thee. 

13  And  he  said  unto  him,  My  lord 
knoweth  that  ^  the  children  arc  tender,  and 
the  flocks  and  herds  with  young  are  with 
me;  and  if  men  should  over-drive  them 
©ne  day,  all  the  flock  will  die. 

14  Let  my  lord,  I  pray  thee,  pass  over 
before  his  servant:  and  I  will  lead  on 
softly,  +  according  as  the  cattle  that  goeth 
before  me,  and  the  children  ""  be  able  to 


1  19:19.  47;29.   50:4.  Ex.  33:12, 

13.  Ruth  2:10.  1  Sam.  20:3.  Jer. 

31:2. 
m  32:30.   Job    33:26.  Matt.   18: 

10.  Rev.  22:4. 
n  Josh.    15:19.    1    Sam.   25:27. 

30:26.  2  Kings  5:15.  2  Cor.  9: 

5,6. 
o  9.  Phil.  4:11,12,18. 
*  Heb.  all  things.  Rom.  8:3C. 

1  Cor.  3:21.  2  Cor.  6:10.  Phil. 


4:18. 
p  2  Kings  2:17.    6:16,23.    Luke 

14:23. 
qls.  40:11.    Ez.    34:23.    John 

21:15—17. 
I  Heb.  according  to  the  foot  of 

the  work,  &c.;   and  according 

to  the  foot  of  the  children- 
r  Mark  4:33.  Rom.  15:1.  1  Cor. 

3:2.  9:19—22. 


half,  for  the  blessing  of  God  upon  them.  This 
should  be  carefully  noticed  in  estimating  Esau's 
character. 

V.  10.  Jacob  expressed  the  great  satisfac- 
tion, which  he  took  in  this  friendly  interview; 
as  if  it  resembled  even  the  pleasure  of  intimate 
communion  with  God.  We  may  suppose  him 
to  have  used  a  proverbial  expression:  yet  we 
cannot  so  cordially  approve  of  this  answer,  as 
of  the  preceding;  unless  in  Esau's  conduct,  he 
recognised  the  special  presence  and  favor  of 
God,  who  was  thus  granting  the  prayers  which 
he  liad  presented,  when  he  saw  Ins  face  and 
wrestled  with  him.  (32:30.) — To  accept  a  pres- 
ent from  an  inferior,  was  a  customar)'  pledge  of 
friendship;  but  refusing  it  implied  disaffection: 
and  the  case  in  the  eastern  world  is  the  same  at 
this  day. 

V-  12.  Esau  thus  offered  to  escort  Jacob 
into  the  land  of  Seir. 

V.  14.  It  is  not  likely  that  Jacob  intended 
to  settle  in  Seir  with  his  family;  nor  do  Ave  know 
that  he  ever  paid  Esau  a  visit  there,  though  he 
probably  at  this  time  intended  it:  there  is  no 
proof,  however,  that  he  did  not.  But,  perhaps, 
on  more  mature  consideration,  or  by  divine 
monition,  or  because  of  some  change  in  his  cir- 
cumstances, he  might  afterwards  alter  his  in- 
tention, or  fail  of  performing  it. 

V.  15.  What  necdeth  H?]  Guarded  thus  far  by 
the  angels  of  God,  Jacob  neither  required  nor 
wished  for  a  guard  of  soldiers.  The  friendship  of 
Esau  was  all  that  he  asked.  ( JVo<e,  Ezra  8:21 — 23.) 

V.  17.  Succoth  Avas  on  the  east  side  of  Jor- 
dan, being  the  last  station  at  which  Jacob  rest- 
ed before  he  passed  that  river.  After  a  very  long 
journey,  he  staid  here  awhile,  in  some  tempo- 
rary habitation  which  he  had  hastily  built,  to 
rest  and  refresh  his  family  and  his  flocks. 

130] 


endure;  until  I  come  unto  my  lord  ^  unto 
Seir. 

15  And  Esau  said.  Let  me  now  Heave 
with  thee  some  of  the  folk  that  are  with 
me:  And  he  said,  }  What  needeth  it?  Let 
me  *  find  grace  in  the  sight  of  my  lord. 

16  So  Esau  returned  that  day  on  his 
way  unto  Seir. 

1 7  U  And  Jacob  journeyed  to  "  Suc- 
coth, and  built  him  an  house,  and  made 
booths  for  his  catUe:  therefore  the  name 
of  the  place  is  called  II  Succoth. 

18  And  Jacob  came  to  ^  Shalem  a  city 
of  y  Shechem,  which  is  in  the  land  of  Ca- 
naan, 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. 


s  5ee  071 32:3. —Deut.  2:1.  Judg. 

5:4.    2   Chr.  20:10.  Ez.  25:8. 

35:2,3. 
X  Heb.  set,  or  place, 

I  Heb.    JVherefore  is  this? 
134:11.47:25.  Ruth  2:13.  1  Sam. 

25:3.    2  Sam.  16:4. 
u  Josh.    13:27.    Judg.   8:5,8,16. 
1  Kings  7:46.  Ps.  60:6. 

II  That  is.  Booths. 
X  John  3:23. 


y  Josh.  24:1.  Judg.  9:1.  Acts  7: 
16.  Sychem., 

z  24:20.  28:6,7.36:9.46:16. 

a  23:17—20.  49:30—32.  Josh. 
24:32.  John  4.6. 

b  34:2,&c.    Acts  7:16.  Emvior. 

IF  Or,  lavths, 

c  12:7,8.  13:18. 

**  That  is,  God,  the  Ood  of  Is- 
rael. 32:28.  35:7.  • 


V.  18.  Shalem.']  This  place  was  situated 
on  the  west  side  of  Jordan,  on  which  Jacob  was 
after  he  had  crossed  that  river.  Some  trans- 
late it,  He  came  in  peace  to  the  city  of  Shechem; 
and  it  is  probable  that  this  is  the  true  meaning 
of  the  clause. 

V.  20.  El-Elohe-Israel]  The  altar  was 
erected  and  inscribed  to  Him,  with  whom  Jacob 
had  before  wrestled  and  prevailed,  and  by  whom 
he  had  been  surnamed  Israel,  as  the  very  name 
indisputably  proves:  and  this  is  an  additional 
discovery,  who  that  Man  was;  and  an  indica- 
tion, what  value  Jacob  put  on  the  new  name 
which  he  had  thus  received.  (JVo/e*,  32:24 — 
30 

PRACTICAL  OBSERVATIONS. 

When  we  have  poured  out  our  souls  before 
the  Lord  in  fervent  prayer,  we  are  prepared  to 
meet  dangers  and  difficulties  with  confidence 
and  comfort,  and  shall  soon  experience  the  mer- 
cy and  faithfulness  of  God.  He  hath  various 
methods  of  "making  our  enemies  to  be  at  peace 
with  us:"  he  can  either  bind  their  hands,  awe 
their  spirits,  excite  natural  affection,  or  plant  su- 
pernatural grace  in  their  hearts.  Yet  in  all  this 
the  Lord  works  by  suitable  means;  and  "yield- 
ing" often  forms  the  wisest  method  of  "pacify- 
ing great  offences."  This  is  done  by  waving 
points  in  contest,  paying  all  due  respect,  and 
receding  from  our  temporal  interest;  and  by 
manifesting  to  the  consciences  of  our  opponents, 
that  we  are  satisfied  with  a  portion  earned 
by  our  labor,  and  neither  envy  nor  covet  their 
abundance;  that  we  count  it  "more  blessed  to 
give  than  to  receive;"  that  we  consider  our- 
selves happy  in  the  Lord's  favor,  and  under  his 
protection;  and  that  we  want  nothing  more 
than  to  live  in  peace  and  amity,  which  we  much 


B.  C.  1732. 


CHAPTER  XXXIV. 


B.  C.  1732. 


CHAP.  XXXIV.  I 

Dinah  visits  the  daughters  of  the  land,  and  is  defiled  by  Shechem;  j 
who  loves  her  and  proposes  to  marry  her,  1 — 12.  Jacob's  sons 
insidiously  consent,  on  condition  that  ail  the  Shechemites  be 
circnmcised;  to  which  at  Shechera's  instance  they  submit,  lil — 
24.  Simeon  and  Levi  murder  all  the  men  of  Shechem,  plunder 
the  city,  make  captives  of  the  women  and  children,  and  re- 
cover Dinah,  25 — 29.  Jacob  bitterly  complains,  and  his  sons 
excuse  their  conduct,  30,  31. 

AND  *  Dinah  the  daughter  of  Leah, 
which  she  bare  unto  Jacob,  went  out 
to  see  ^  the  daughters  of  the  land. 

2  And  when  "^  Shechem  the  son  of  Ha- 
mor  the  Hivite,  prince  of  the  country, 
**  saw  her,  he  took  her,  and  lay  with  her, 
and  *  defiled  her. 

3  And  his  soul  clave  unto  Dinah  the 
daughter  of  Jacob,  and  he  loved  the  dam- 
sel, and  spake   +  kindly  unto  the  damsel. 

4  And  Shechem  spake  unto  his  fa- 
ther Hamor,  saying,  ®  Get  me  this  damsel 
to  wife. 

5  And  Jacob  heard  that  he  had  defiled 


a  30:21.  46:15. 

b  2B:34.  2'7:46.  28:6. 

c  .S3:l9. 

d6:2.  39:6.7.  2  Sam.  11.2.  Job 

.il:l,9.  Matt.  5:28. 
*  Heb.  humbled  her.  Deut.  21: 


14.  22:24,29.  Judg.  19:24,26. 
Ez.  22:10,11. 

t  Heb.  to  the  heart  of  the  dam- 
sel. 2  Sam.  19:7.  2  Chr.  30:22. 
Is.  40:2.  Hos.  2:14.  marg. 

e  21:21.  Judg.  14:2.  2  Sam.  13: 
13. 


desire  and  greatly  value.  Yet,  in  such  circum- 
stances, we  must  be  careful  that  we  do  not  car- 
ry too  far  our  desire  of  pleasing-,  or  our  fear  of 
offending,  or  profess  more  than  consists  with 
piety  or  sincerity:  nor  may  we  conceal  or  be 
ashamed  of  our  religion,  when  in  the  company 
of  those  who  fear  not  God.  It  is  not  therefore 
desirable  to  be  too  intimate  with  superior  un- 
godly relations,  who  will  expect  us  to  join  in 
their  vanities,  or  at  least  to  connive  at  them, 
though  they  disapprove  and  perhaps  deride  our 
religion;  and  thus  they  will  either  be  a  snare  to 
us,  or  offended  with  our  conduct.  It  is  more 
prudent  to  keep  at  a  distance,  and  live  among 
such  as  have  less  ascendancy  over  us,  and 
where  we  can  be  more  at  liberty. — Let  us  also 
observe,  that  we  shall  be  least  willing  to  expose 
to  hazard  that  which  we  value  most  and  love 
best:  we  shall  therefore  venture  the  loss  of  all 
things,  rather  than  endanger  the  loss  of  our 
Bouls,  if  we  know  their  value;  or  than  renounce 
Christ,  if  we  truly  love  him.  And  while  we 
admire  Jacob's  tender  care  of  his  family  and 
flocks,  the  good  Shepherd  of  our  souls,  who 
"gathers  the  lambs  in  his  bo.som,  and  gently 
leads  those  that  are  with  young,"  should  not  be 
forgotten;  whose  example  we  should  all  imitate, 
whether  as  parents,  teachers,  or  pastors.  Bless- 
ed be  his  name,  he  is  still  "The  mighty  God, 
the  God  of  Israel:"  may  he  who  writes  these 
reflections,  and  may  all  who  read  them,  be  num- 
bered among  the  true  Israel  of  God;  that  we 
may  record  his  name,  and  rejoice  in  his  love, 
through  our  pilgrimage  here  on  earth,  and  for 
ever  in  the  Canaan  above!  Amen. 

NOTES. 

Chap.  XXXIV.  V.  1.  Jacob  must  have  con- 
tinued several  years  near  Shechem,  before  the 
events  recorded  in  this  chapter  took  place;  and 
this  made  way  for  too  free  an  intercourse  be- 
tween his  family  and  the  Shechemites.  Dinah 
seems  to  have  been  about  the  age  of  Joseph,  or 
rather  younger.  As,  some  time  after  Jacob's 
departure  from  Shechem,  Joseph  was  seventeen 


Dinah  his  datightcr:  '  now  his  sons  were 
with  his  cattle  in  the  field;  and  Jacob  held 
his  peace  until  they  were  come. 

6  And  Hamor  the  father  of  Shechem 
went  out  unto  Jacob  to  commune  with 
him. 

7  IT  And  the  sons  of  Jacob  came  out  of 
the  field  when  they  heard  it,  and  the  men 
were  grieved,  and  they  were  very  wroth: 
because  he  had  ^  wrought  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 
give  her  him  to  wife. 

9  And  Jmake  ye  marriages  with  us, 
and  give  your  daughters  unto  us,  and  take 
our  daughters  unto  you. 

10  And  ye  shall  dwell  with  us:  ''and 


daughter: 


son 
I 


pray  you 


f  30:35. 

37:13,14.   1  Sam. 

16:11. 

Jam.  3:10. 

17:15. 

Luke  15:25,29. 

13.  1  Kings  11:2.  Ps.63:l.  S4:2. 

g  Peut 

22:21.  Josh.  7:15 

Judg. 

119:20. 

19:22- 

-26.20:6.  2  Sam. 

13:12, 

j  6:2.     24:3.     26:34,35.     27:4fi. 

13. 

Deut.  7:3. 

h  20:9. 

Lev.  4:2,13,27. 

Deut. 

k  21—23.    13:9.   20:15.     42:34. 

23:17. 

Eph.  5:3.   1  Tim 

.  5:13. 

47:27. 

years  of  age,  and  went  to  his  brethren  and  was 
sold  by  them;  so  Dinah  could  not  at  this  time  be 
more  than  fifteen  years  old.  She  was  an  only 
daughter,  doubtless  much  beloved,  and  probably 
too  much  indulged;  and  having  got  acquainted 
with  the  daughters  of  their  heathen  neighbors, 
she  went  to  visit  them,  and  to  look  about  xcith 
them.,  as  the  original  implies,  probably  on  some 
public  occasion  of  mirth  and  festivity:  but  it  does 
not  appear,  whether  it  was  with  or  without  the 
consent  of  her  parents. 

V.  2.  There  is  nothing,  in  the  narrative, 
which  implies  that  Shechem  committed  a  rape 
on  Dinah;  naj',  the  contrary  is  denoted  in  the 
words,  "Should  he  deal  with  our  sister,  as  with 
an  harlot.''"  (31)  for  force  is  not  used  with  har- 
lots. The  Jewish  expositors,  however,  assert 
that  he  ravished  her.  rerhaps  they  devised  this, 
in  order  to  palliate  the  crueltj"^  and  injustice  Ox 
Jacob's  sons,  by  the  greatness  of  the  provoca- 
tion. But  Shechem  ratlier  seems  to  have  used 
the  common  arts  of  seduction;  and  to  have  de- 
tained Dinah  with  the  promise  of  marrying  her, 
till  she  was  afterwards  taken  away  by  her  breth- 
ren. _ 

V.  5.  Jacob  kept  silence  till  his  sons  return- 
ed home;  as  scarcely  knowing  what  to  say,  or 
as  afraid,  either  of  exasperating  the  men  of  She- 
chem, or  of  taking  some  improper  step.  Proba- 
bly, he  would  have  acted  more  wisely,  if  he  had 
taken  the  management  of  the  business  wholly 
upon  himself:  instead  of  intrusting  it  with  his 
sons,  who  were  young,  rash,  and  violent,  and 
had  too  much  influence  with  him. 

V.  7.  Jacob's  sons  were  extremely  grieved 
and  enraged;  more,  probably,  on  account  of  the 
disgrace  of  their  famil}',  Ihan  for  the  sin  com- 
mitted against  God. — What  follows  seems  to  be 
the  sentiment  of  the  historian,  who  spake  ac- 
cording to  the  language  of  the  times  in  whicli 
he  wrote,  to  intimate  to  the  children  of  Israel, 
the  inconsistency  of  such  practices  with  their 
name  and  profession:  for  it  is  not  probable,  that 
at  this  early  period  the  name  of  Israel  was  so 
well  known,  and  so  much  regarded  in  its  genu- 
ine import,  by  the  sous  of  Jacob. 

[131 


B.  C.  1732. 


GENESIS. 


B.  C.  1732. 


the  land  shall  be  before  you;  dwell  and 
trade  you  therein,  and  get  you  posses- 
sions therein. 

1 1  And  Shechem  said  unto  her  father, 
and  unto  her  brethren,  Let  me  find  grace 
in  your  eyes,  and  what  ye  shall  say  unto 
me  I  will  give. 

1 2  Ask  me  never  so  much  '  dowry  and 
gift,  and  I  will  give  according  as  ye  shall 
say  unto  me:  but  give  me  the  damsel  to 

"  lie.  [Practical  Observations.] 

13  And  the  sons  of  Jacob  answered 
Shechem  and  Hamor  his  father  ™  deceit- 
fully, and  said,  because  he  had  defiled 
Dinah  their  sister: 

14  And  they  said  unto  them.  We  can- 
not do  this  thing,  to  give  our  sister  to  one 
that  is  "  uncircumcised:  for  that  were  a 
reproach  unto  us. 

1 3  But  in  this  will  we  consent  unto  you: 
°  If  ye  will  be  as  we  be,  that  every  male 
of  you  be  circumcised; 

16  Then  will  we  give  our  daughters 
unto  you,  and  we  will  take  your  daugh- 
ters 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. 

18  And  their  words  pleased  Hamor, 
and  Shechem,  Hamor's  son. 

1 9  And  the  young  man  deferred  not  to 
do  the  thing,  p  because  he  had  delight  in 

124:53.   29:18.       fex.  22:16,17.  I     19.    1  Thes.  5:15. 

Deut.  22:28,29.     1  Sam.  18:25  |  n  17:1 1.    Josh.  5:2— 9.     1  Sam. 

—27.  2  Sam.  3:14.   Hos.  3:2.     i     14:6.  17:26,36.  2  S:im.  1:20.  15: 
m  Judg.  15:3.      2  Sam.  13:23—  |    7.   1  Kings  21:9.    Matt.  2:8,13. 

29.  Ps.  12:2.  Prov.  12:18—20.     o  Gal.  4:12. 

24.28,29.26:24—26.    Rom.  12:     p  29:20.  Cant.  3:6.  Is.  62:4. 


V.  8 — 12.  Hamor  seems  to  have  made  his 
proposal  to  Jacob  alone,  in  the  first  instance, 
who  deferred  him  till  his  sons  came  home,  when 
it  was  more  fully  stated  to  them.  Shechem  ap- 
pears to  have  been  sincerely  desirous  of  concil- 
iating their  favor,  and  obtaining  their  consent 
to  his  marriage  with  Dinah,  on  any  terms. 
Nothing,  as  matters  then  stood,  could  have  been 
spoken  more  faii'ly:  and  it  may  be  questioned 
whether,  in  such  a  case,  it  would  have  been 
wrong  in  Jacob  to  consent  to  Dinah's  marriage; 
though  the  proposal,  of  forming  further  con- 
nexions of  that  kind,  ought  perhaps  to  have 
been  declined.  But  Shechcm's  conduct  in  de- 
taining Dinah  did,  not  well  accord  to  his  lan- 
guage. 

V.  13.  Because,  &c.]  Jacob's  sons  made 
Shechem's  sin  the  excuse  for  their  own  deceit- 
ful project.  Perhaps  at  first  most  of  them  only 
intended  to  procure  an  opportunit}^  of  rescuing 
their  sister,  in  case  Shechem  should  refuse  to 
restore  her  peaceably:  but  Simeon  and  Levi 
formed  and  executed  a  far  deeper  scheme  of  re- 
venge and  plunder.     [J\Iarg:  RrJ.) 

V.  14 — 17.  Neither  Abraham  nor  Isaac  had 
daughters;  both  Isaac  and  Jacob  had  married  the 
daiighteis  of  uncircumcised  persons;  and  we 
have  reason  to  conclude,  that  most  of  Jacob's 
sons,  if  not  all,  did  the  same.  [Ea:  G:15.)  As 
far  as  we  know,  there  was  no  law  nor  custom 
against  intermarriages  with  uncircumcised  per- 
13 -2  J 


Jacob's  daughter:  and  he  zvas  more  'i  hon- 
orable than  all  the  house  of  his  father. 

20  And  Hamor  and  Shechem  his  son 
came  unto  'the  gate  of  their  city,  and 
communed  with  the  men  of  their  city,  say- 
ing, 

21  These  men  are  peaceable  with  us, 
therefore  let  them  dwell  in  the  land,  and 
trade  therein;  for  the  land,  behold,  it  «V 
large  enough  for  them;  let  us  take  their 
daughters  to  us  for  wives,  and  let  us  give 
them  our  daughters. 

22  Only  herein  ^  will  the  men  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  their 
substance,  and  every  beast  of  theirs  he 
ours?  Only  let  us  consent  unto  them,  and 
they  will  dwell  with  us. 

24  And  unto  Hamor  and  unto  Shechem 
his  son  hearkened  all  that  went  out  of  the 
gate  of  his  city:  and  "  every  male  was  cir- 
cumcised, all  that  went  out  of  the  gate  of 
his  city. 

23  IF  And  it  came  to  pass  on  the  third 
day,  when  they  were  ^  sore,  that  two  of 
the  sons  of  Jacob,  ^  Simeon  and  Levi,  Di- 
nah's brethren,  took  each  man  his  sword, 
and  came  upon  the  city  boldly,  and  slew 
all  the  males. 

26  And  they  slew  Hamor   and   She- 


q  Num.  22:16.    2  Kings  5:1.  Is. 

3:3—5.  5:13.  23:8,9.      .^cts  13: 

50.  17:12. 
r  22:17.  23:10.    Ruth  4:1.     Job 

29:7.    Prov.  31:23.     Am.  6:10, 

12,15.   Zech.  8:16. 
s  16,17. 


t  John  2:16.  6:26,27.  Ads  19:24 

-26.   1  Tim.  6:6—10. 
u  17:23.  Is.  1:10— 16.  Matt.  7:6. 

Rom.  2:28,29.   1  Cor.  7:19. 
X  Josh.  5:3. 
y  29:33,34.  49:6—7.  Num.  31 :7, 

17. 


sons,  at  that  time  existing;  though  the  inter- 
marriages of  Abraham's  family,  with  idolaters 
in  general,  and  with  the  inhabitants  of  the  land, 
in  particular,  were  in  many  ways  discountenan- 
ced. Indeed,  this  seems  to  have  been  merely  a 
■pretence,  as  used  by  Jacob's  sons;  though  it  might 
have  become  a  general  opinion  in  his  familj', 
grounded  on  the  covenant  ratified  with  Abraham 
by  circumcision,  and  perhaps  on  tradition:  but 
religion  was  by  no  means  their  object  in  this 
transaction. — Some  doubt  mav  exist,  concern- 
ing  the  propriety  of  admitting  into  the  church 
b3'  circumcision,  the  Shechemites,  who  belonged 
to  the  devoted  race  of  Canaan,  even  if  they  had 
made  an  intelligent  and  suitable  profession  of 
religion:  but  the  verj'  proposing  the  performance 
of  this  religious  ordinance,  as  a  condition  of  sec- 
ular advantages,  was  as  inconsistent  with  true 
piet)',  as  the  deceitful  intention  and  subsequent 
conduct  of  Jacob's  sons  were  with  truth,  justice, 
and  humanity.  Yet  alas!  practices  of  the  same 
nature  are  still  shamefully  common  in  the  visi- 
ble church! 

V.  18 — 24.  The  Shechemites  acted  upon  the 
most  selfish  principles,  and  submitted  to  circum- 
cision without  the  least  regard  to  its  nature, 
meaning,  or  divine  institution,  avowedly  to  ob- 
tain their  own  secular  ends:  yet  they  were  much 
more  excusable  in  this  profanation,  than  the  sons 
of  Jacob,  who  proposed  it  to  them,  and  who  might 
have  been  expected  to  know  better. 


B.  C.  1732. 


CHAPTER  XXXIV. 


B.  C.  1 732. 


chem  his  son  with  the  *  edge  of  the  sword, 
and  took  Dinah  out  of  Shechem's  house, 
and  went  out. 

27  The  sons  of  Jacob  came  upon  the 
slain,  and  ^spoited  the  city;  because  ^  they 
had  defiled  their  sister. 

28  They  took  their  sheep,  and  their 
oxen,  and  their  asses,  and  that  which  was 
in  the  city,  and  that  which  was  in  the  field. 

29  And  all  their  wealth,  and  all  their 
little  ones,  and  their  wives  took  they  cap- 
tive, and  spoiled  even  all  that  was  in  the 
house. 


*  Heb.  mouth.    Deut.  32:43. 
Sam.  2:26.  Is.  SI:8. 


2  1  z  Esth.  9:10,16. 
I  2,31.  See  on  13. 


V.  25 — 28.  Simeon  and  Levi,  sons  of  Leah, 
were  Dinah's  brethren  by  the  whole  blood. — It 
has  not  improbably  been  conjectured,  that  they 
were  at  that  time  hospitably  entertained  in  She- 
chem's house;  which  gave  them  a  fairer  opportu- 
nity of  coming  upon  the  Shechemites,  when  sore 
and  unprepared,  and  of  effecting  this  dreadful 
execution.  Though  no  more  of  Jacob's  sons 
were  concerned  in  the  massacre,  perhaps  some 
servants  might  assist;  and  it  seems  that  all  the 
rest,  without  hesitation,  concurred  in  the  plun- 
der. 

V.  29.  We  are  not  informed  what  became 
of  these  captives  afterwards,  any  more  than  of 
the  servants  of  Jacob's  household;  whether  they 
were  otherwise  previously  disposed  of,  or  whether 
they  went  down  with  Jacob's  family  into  Egypt. 
Some  think  that  Jacob  restored  both  the  persons 
and  the  property,  to  their  surviving  relatives 
and  countrymen;  and  indeed  this  is  highly  prob- 
able. 

V.  30.  To  make  me  to  stink.^  Abraham  and 
Isaac  had  been  respected,  though  strangers; 
and  their  religion  honored,  through  their  good 
behavior  and  that  of  their  families:  but,  by  this 
infamous  conduct,  Jacob  apprehended,  that  his 
sons  would  cause  him  and  his  religion  to  be  even 
execrated  among  the  heathen,  whose  crimes 
they  had  surpassed. 

V.  31.  Thus  the  criminals  attempted  to  vin- 
dicate themselves,  and  wickedlj"^  insinuated  that 
Jacob  was  willing  to  permit  his  daughter  to  be 
treated  as  a  harlot. — Though  he  said  nothing 
more  for  the  present,  their  conduct  made  a  deep 
and  durable  impression  on  his  mind. — After  this, 
we  read  nothing  more  of  Dinah,  than  her  name; 
and  it  may  be  concluded  that  she  lived  and  died 
unmarried,  but  we  hope  not  impenitent. 

PRACTICAL  OBSERVATIONS. 
V.  1—12. 
Young  persons,  especially  females,  are  never 
so  safe  as  under  the  inspection  of  prudent  and 
pious  parents:  for  their  own  inexperience  and 
credulity,  and  the  intoxicating  nature  of  flat- 
tery, together  with  the  artifice  of  those  who  are 
continually  laying  snares  for  them,  expose  them 
to  imminent  danger.  They  are  therefore  their 
own  enemies,  if  they  desire  to  go  from  home 
alone,  especially  among  those  who  are  stran- 
gers k)  God  and  true  religion:  but  those  parents 
are  much  more  inexcusable,  who  allow  or  en- 
courage their  children  in  acting  so  imprudent- 
ly; nay,  who  do  not  interpose  their  authority  to 
prevent  them  from  heedlessly  exposing  them- 
selves to  unseen  and  unsuspected  danger. — 
Children  who  are  indulged,  because  beloved, 
too  often,  like  Dinah,  become  the  shame  and 
grief  of  their  relations.    And  indeed,  large  fam- 


30  IT  And  Jacob  said  to  Simeon  and 
Levi,  ^  Ye  have  troubled  me  to  make  me 
•^to  stink  among  the  inhabitants  of  the 
land,  amongst  the  Canaanites,  and  the 
Perizzites;  '^and  1  being  few  in  number, 
they  shall  gather  themselves  together 
against  me,  and  slay  me,  *  and  I  shall  be 
destroyed,  I  and  my  house. 

31  And  they  said,  ^Should  he  deal 
with  our  sister  as  with  an  harlot? 


b  Josh.  7:25.    1  Kings  18:18.    1 

Chr.  2.7. 
c  Ex.  5:21.  1  Sam.  13:4.  27:12. 

1  Chr.  19:6. 


d  Deut.  4:27.  7:7.   Ps.  105:12. 
e  12:2,12.  28:13,14.     1  Sam.  16: 

2.27:1.  Rom.  4:18— 20. 
fSee  on  13.  49:7. 


ilies,  even  when  trained  up  in  the  fear  of  God, 
will  frequently  occasion  many  trials,  anxieties, 
and  sorrows  to  their  parents;  and  the  grief  of 
losing  them  in  infancy  is  transient  and  toler- 
able, compared  with  that  of  seeing  them  grow 
up  and  live  in  wickedness.  Let  parents  then 
rejoice  as  though  they  rejoiced  not,  and  submit 
with  resignation  if  the  Lord  bereave  them  of 
their  beloved  offspring;  and  if  their  children  be 
spared,  let  them  bring  them  up  for  the  Lord, 
and  commend  them  to  his  gracious  protection. 
— When  young  women  listen  to  the  vile  pro- 
posals or  flattering  promises  of  seducers,  they 
not  unfrequently  seclude  themselves  from  every 
prospect  of  forming  honorable  connexions;  and 
voluntarily  consign  themselves  to  a  single  life, 
if  still  worse  consequences  do  not  ensue:  and 
this  consideration,  combined  with  nobler  mo- 
tives, should  induce  them  to  reject,  with  deter- 
mined indignation  and  disdain,  every  dishonor- 
able proposal. — No  sin  is  made  lighter  of  by 
multitudes  than  lewdness:  yet  no  crime  is  more 
injtirious  to  the  bodies  and  souls  of  individuals, 
to  the  peace  and  comfort  of  families,  and  to  the 
welfare  of  society;  and  no  sin  makes  way  foe 
more  horrible  consequences,  as  introductory  to 
all  other  wickedness.  But,  how  will  these 
heathens  rise  up  in  judgment  against  thousands, 
falsely  called  Christians,  and  condemn  them; 
who,  having  seduced  and  defiled  the  objects  of 
their  pretended  affection,  afterwards  treat  them 
with  contempt  and  hatred;  leave  them  to  the 
infamy  and  misery  of  prostitution,  disease,  and 
death;  and,  without  the  least  compassion  for 
them  or  their  broken-hearted  parents,  proceed 
to  add  new  trophies  of  their  infamous  success, 
and  to  multiply  the  victims  of  their  unbridled 
lusts!  Surely  Shechem  was  in  this  more  honor- 
able, not  only  than  all  the  house  of  his  father, 
but  than  all  the  rest  of  his  brethren,  the  whole 
tribe  of  seducers;  who  are  in  honor  and  con- 
science bound  to  make  this  only,  but  inadequate 
reparation,  though  very  few  of  them  are  willing 
to  do  it! 

V.  13—31. 
How  lamentable  is  it,  that  children,  who  have 
profited  little  by  the  example  and  instructions 
of  their  godly  parents,  should  so  often  gain  an 
undue  ascendency  over  them!  and  that  they, 
who  express  great  indignation  at  the  crimes  of 
others,  and  the  "folly  wrought  in  Israel,''  should 
prove  themselves  so  unacquainted  with  the 
character  of  a  true  Israelite,  as  far  to  exceed 
in  their  own  conduct  those  crimes  which  they 
punish  in  others!  They,  who  under  the  pretext 
of  religion,  and  by  profaning  its  sacred  institu- 
tions, can  conceal  their  designs,  that  they  may, 
without  being  suspected,  execute  atrocious 
wickedness,  are  the  most  dangerous  enemies  of 

[133 


B.  C.  1 732. 


GENESIS. 


B.  C.  1732. 


CHAP.  XXXV. 

God  commiinds  Jacob  to  go  to  Bethel,  and  pay  his  vows;  and  he 
obeys,  1 — 7.  The  death  of  Deborah,  Rebekah's  nurse,  8. 
The  Lord  appears  to  Jacob,  and  encourages  him,  and  Jacob 
worships,  9 — 16.  Benjamin  is  born,  and  Rachel  dies,  Ifi — 20. 
Reuben  commits  incest  with  Bilhah,  22.  The  names  of  Ja- 
cob's sons,  23 — 2b.  Jacob  visits  Isaac;  Isaac's  age,  death,  and 
feurial,  27—29. 

AND  God  said  unto  Jacob,  Arise,  go 
up  to  *  Beth-el,  and  dwell  there:  and 
make  there  an  altar  unto  God,  that  ap- 
peared unto  thee  ''  when  thou  fleddest 
from  the  face  of  Esau  thy  brother. 

2  Then  Jacob  said  •=  unto  his  house- 
hold, and  to  all  that  were  with  him.  Put 
away  the  •*  strange  gods  that  are  among 
you,  and  be  ®  clean,  and  change  your 
garments: 

3  And  let  us  arise,  and  go  up  to  Beth- 
el; and  I  will  make  there  an  altar  unto 
God,  ^  who  answered  me  in  the  day  of 
my  distress,  and  ^  was  with  me  in  the  way 
which  I  went. 


a  7.  12;8.  13:3,4.28:10—22.  31: 

13.    Ec.    5:4—6.     Hos.    12:4. 

Nah.  1:16. 
b  27:41—46. 
c  18:19.  Josh.  24:15.   Ps.  101:2 

—7. 
d31:19,34.  Josh.  24:2,28.   Judg. 

10:16.  1  Sam.  7:3.  2  Cor.  6:15 

—17. 
e  22.  34:2,24,25.    Ex.  19:10,14. 


Job  1:5.   Ps.   51:2,7.  Ec.  5:1 

Ez.    18:31.   36:25.  2  Cor.  7:1. 

Heb.  10:22.  Jam.  4:3.  1  Pet.  2; 

1,2. 
f  23:12,13.  Ps  46:1,50:15.  66:13, 

14.     91:15.     103:1—5.     107:8. 

116:1,2,16—18.    113:19—22. 
g  28:20.  31:3.  Prov.  3:6.  Is.  43; 

-2. 


relig-ion:  for  they  cause  both  it  and  its  profess- 
ors, to  be  hated  and  execrated,  expose  them  to 
inward  ang-uish  and  outward  persecution,  and 
open  the  mouths  and  harden  the  hearts  of  mul- 
titudes to  their  destruction. — But  they  who  are 
wicked  enough  to  perpetrate  enormous  crimes, 
will  never  fail  to  vindicate  them;  nor  can  any 
thing-,  but  the  grace  of  God,  or  the  discoveries 
which  will  be  made  at  the  day  of  judgment,  ef- 
fectually stop  men's  mouths  and  silence  their 
excuses.  Then,  however,  the  impenitent  sin- 
ner will  awfully  learn,  at  ieng-th,  that  the 
crimes  of  others  form  no  excuse  for  his  own: 
and  thoug-h  God  may  justly  punish  those  who 
profane  his  ordinances,  or  transg-ress  his  laws, 
even  by  the  hands  of  their  very  tempters;  yet 
the  latter  shall  be  punished  with  still  g-reater 
severity. — The  good  Lord  preserve  our  families 
from  such  crimes  and  miseries,  and  his  church 
from  such  scandals,  as  are  recorded  in  this 
chapter! 

NOTES. 

Chap.  XXXV.  V.  1.  Jacob  had  hitherto  de- 
ferred to  perform  his  vow  at  Beth-el,  and  to 
dedicate  the  tenth  part  of  his  substance  to  the 
Lord;  but  on  what  account  we  are  not  inform- 
ed.— Perhaps  his  afflictions,  recorded  in  the 
former  chapter,  were  intended  to  chastise  that 
delay;  and  indeed  they  might  arise,  as  natural 
consequences,  from  his  continuing-  so  long  near 
Shechem.  But,  being-  now  reminded  by  an  im- 
mediate revelation  of  the  will  of  the  Lord,  he 
doubtless  accomplished  the  whole  of  his  vow, 
though  we  are  not  particularly  informed  about 
it. 

y.  2.  The  "strang^e  g-ods"  were  idols,  wor- 
shipped by  those  who  were  strangers  to  the  true 
God  and  his  covenant.  Probably  the  images, 
which  Rachel  had  stolen,  were  of  that  number, 
and  some  mifht  have  been  found  among-  the 
spoils  of  the  Shechemites.  It  seems,  that  some 
of  Jacob's  household  worshipped  them,  and  that 
he  had  been  aware  of  this;  yet  had  timidly  or 
134]  ^ 


4  And  they  gave  unto  Jacob  all  the 
strange  gods  which  7i}ere  in  their  hand, 
and  all  their  ^  ear-rings  which  were  in  their 
ears;  and  Jacob  *  hid  them  under  ^  the 
oak  which  was  by  Shechem. 

5  And  they  journeyed:  and  '  the  ter- 
ror of  God  was  upon  the  cities  that  were 
round  about  them,  and  they  did  not  pur- 
sue after  the  sons  of  Jacob. 

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  unto  him,  when  he 
fled  from  the  face  of  his  brother. 

8  But  Deborah  °  Rebekah's  nurse  died, 
and  she  was  buried  beneath  Beth-el,  p  im- 
der  an  oak:  and  the  name  of  it  was  called 
t  AUon-bachuth. 


h  Ex.  32:2—4.  Judg.  8:24—27. 

Hos.  2:13. 
i  Ex.  32:20.  Deut.  7:5,25.  Is.  2: 

•20.  30:22. 
k  Josh.  24:25,26.  Judg.  9:6. 
1    34:30.    Ex.    15:16,16.    23:27. 

34:24.  Deut.  11:25.     Josh.  2:9 

—  11.  6:1.    ISam..  11:7.  14:16. 

2Chr.  14:14.  17:10.  Ps.  14:5. 


m  12:8.  28:19.  Judg.  1:22—26. 

n  1,3.  Ec.  5:4,5. 

*  That  ic.  The  God  of  Btth-el. 

Ex.  17:15.  Judg.  6:24.  Ez.  48: 

35. 
o  24:59. 

p  1  Sam.  31:13. 
f  That  is.  The  oak  of  weeping. 

Judg.  2:5. 


indolently  connived  at  it. — It  is  evident,  that 
there  existed  rules  for  external  purification, 
before  the  promulgation  of  the  Mosaic  law, 
probably  from  traditional  revelation.  The 
means  of  purifying",  thus  appointed,  were  de- 
signed to  represent  the  sanctification  of  the 
Spirit,  as  the  sacrifices  prefigured  the  atone- 
ment of  Christ's  death.  The  abominations  re- 
corded in  the  foregoing  chapter,  as  well  as  the 
other  evils  which  prevailed  in  Jacob's  family, 
rendered  such  reformation  and  purification  very 
needful,  as  a  preparation  In  t!ie  solean  sacri- 
fices and  services,  which  Jacob  was  about  to 
perform. 

V.  4.  Jacob's  family  seem  to  have  parted 
with  their  idols,  less  reluctantly  than  he  ex- 
pected. The  ear-rings  were  probably  worn  as 
an  amulet  or  charm,  in  token  of  some  depend- 
ence on  the  strange  g-ods;  and  rather  from  su- 
perstition than  for  ornament.  Jacob  buried 
them  in  the  g-round  secretly,  that  his  family 
might  not  know  what  he  had  done  with  them. 
He  would  not  convert  the  metal  to  other  uses; 
and  perhaps  he  did  not  know  how  more  entire- 
ly to  destroy  it.     [JsTote,  Ex.  32:20.) 

V.  5.  Terror  of  God.]  Though  the  inhabitants 
of  the  land  could  not  approve  the  conduct  of 
Shechem;  yet  the  revenge  taken  by  the  sons  of 
Jacob  was  so  complicated  an  act  of  treachery, 
cruelty,  and  rapine,  that  it  is  scarcely  conceiv- 
able, how  they  were  restrained  from  combining- 
together  and  making  war  against  them,  or  at 
least  from  pursuing  them  as  they  fled.  But  per- 
haps they  respected  the  character  of  Jacob,  as 
a  worshipper  of  Jehovah,  and  were  afraid  to 
make  any  assault  on  his  family. — Probably- Ja- 
cob had  made  what  reparation  he  could  to  the 
survivors;  yet  the  preservation  of  him  and  his 
family  is  expressly  ascribed  to  a  divine  influ- 
ence. 

V.  8.  As  Jacob  was  a  hundred  and  thirty 
years  old  when  Joseph  was  about  forty;  (com- 
pare 41:46.  45:6.  with  47:9.)  he  was  about  ninety 
when  Joseph  was  born,  who  at  this  time  was  fif- 


B.  C.  1732. 


CHAPTER  XXXV. 


B.C.  1732. 


9  And  *i  God  appeared  unto  Jacob 
again,  when  he  came  out  of  Padan-aram; 
and  blessed  him. 

10  And  God  said  unto  him,  Thy  name 
is  Jacob:  "■  thy  name  shall  not  be  called 
any  more  Jacob,  but  Israel  shall  be  thy 
name;  and  he  called  his  name  Israel. 

1 1  And  God  said  unto  him,  /  am  ^  God 
Almighty;  be  fruitful  and  multiply:  ^  a 
nation  and  a  company  of  nations  shall  be 
of  thee:  and  kings  shall  come  out  of  thy 
loins. 

1 2  And  "  the  land  which  I  gave  Abra- 
ham and  Isaac,  to  thee  will  I  give  it,  and 
to  thy  seed  after  thee  will  I  give  the  land. 

13  And  ^  God  went  up  from  him,  in 
the  place  where  he  talked  with  him.  . 

1 4  And  Jacob  ^  set  up  a  pillar  in  the 
place  where  he  talked  with  him,  even  a 
pillar  of  stone:  and  he  poured  a  drink- 
ofiering  thereon,  and  he  poured  oil  there- 
on. 

15  And  Jacob  called  the  name  of  the 
place,  where  God  spake  with  him,  Beth- 
el. [Practical  Observations.] 

16  IT  And  they  journeyed  from  Beth- 
el: and  there  was  but  *a  little  way  to 
come  to  ^  Ephrath:  and  Rachel  travailed, 
and  she  had  *hard  labor. 

1 7  And  it  came  to  pass  when  she  was 
in  hard  labor,  that  the  midwife  said  unto 


q  20:13.31:3,11—13.32:24—30. 

4S;2,3.  48:3,4. 
r  17:5,15.  32:27,28.   1  Kings  13: 

31.  2  Kings  17:34. 
s  17:1.    43:14.    45:3,4.  Ex.  6:3. 

2  Cor.  6:18. 
tSee  on  17:6,7,16.28:3. 
II  12:7.  13:14—17. 18  18.  26:3,4. 


28:3,4.13.  48:4. 
X  11:5.   17:22.    18.33. 
y  20.  28:18.19.   1  Sam.  7:12. 
*  Heb.  a  little  piece  of  ground. 
z48:7.     Rutb    1.2.     Ps.    132:6. 

Mic.  5:2. 
a  3:16.   1  Tim.  2:15. 


teen  or  sixteen.  {^J^Tote,  34:1.)  Jacob  was  then 
about  a  hundred  and  six;  Isaac  had  been  mar- 
ried twenty  years  when  Jacob  was  born;  so  that 
at  least  a  hundred  and  twenty-five  years  had 
passed  since  Isaac's  marriage.  Probably  after 
Rebekah's  death,  (which  is  not  recorded,)  this 
aged  servant  was  taken  into  Jacob's  house,  by 
the  desire  of  Leah  and  Rachel,  as  peculiarly 
dear  to  them:  thus  her  death  was  recorded  in 
Jacob's  history,  rather  than  in  Isaac's;  and  from 
this  it  is  inferred,  that  Jacob  had  before  this 
visited  his  father  Isaac.  "Allon-bachuth"  signi- 
fies the  oak  of  weeping.  Deborah  was  not  a  re- 
lation, but  a  servant  in  extreme  old  age;  and 
probablj',  not  only  incapable  of  being  useful  to 
others,  but  occasioning  much  trouble:  )'et  her 
good  behavior  had  so  engaged  the  affections  of 
the  whole  family,  that  her  death  was  greatly 
lamented. 

V.  9.  Several  years  had  passed,  since  Jacob 
returned  from  Padan-aram;  but  this  appear- 
ance is  thus  distinguished  from  the  Lord's  ap- 
pearance to  him,  before  he  went  to  Padan-aram, 
and  when  in  that  country. 

V.  10—13.  He  called.  (10)  The  Lord,  appear- 
ing in  some  visible  and  remarkable  manner,  thus 
confirmed  to  Jacob  all  the  special  favor  and  pro- 
tection, which  the  name  Inrael  implied. 

V.  14,  15.  Jacob  seems  to  h.avc  renewed,  with 
greater  solemnity,  the  ceremony  which  lie  ob- 
served when  God  first  met  him  at  Bethel;  and 


her,  ^  Fear  not;  thou  shall  have  this  son 
also. 

18  And  it  came  to  pass  as  "^  her  soul 
was  in  departing,  (for  she  died,)  that  she 
called  his  name  +  Benoni:  but  his  father 
called  him  }  Benjamin. 

19  And  Rachel  died,  and  was  buried 
in  the  way  to  Ephrath,  which  is  Bethle- 
hem. 

20  And  Jacob  set  a  pillar  upon  her 
grave:  that  is  ^  the  pillar  of  Rachel's 
grave  unto  this  day. 

21  IT  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,  Ja- 
cob'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  Asher.     These  are 


b  1  Sam.  4:19—21. 

c  Ps.  16:10.   Ec.  12:7.   Lam.   2: 

12.  Luke  12:20.    23:46.     Acts 

7:69. 
I  That  is.  The  son  of  my  sor- 
row.    1  Chr.  4:9. 
J  That  is.   The  son  of  the  right 

hand.  42:4,33.  43:14.  44:27— 

31. 
e  14.   1   Sam.  10:2.    2  Sam.  18: 

18. 
f49:4.  Lev.  18:8.  2  Sam.  16:21, 

22.  20:3.  1  Chr.  5:1.   1  Cor.  5: 


1. 

g  18.  29:31-35.  30:.^— 24.  46: 
8—27.  49:1—28.  Ex.  1:1-5. 
Num.  1:5— ]5,20,&c.  2:3— 33. 
7:12,&c.  26:5—51,57—62.  34: 
14—28.  Deut.33:  Josh.  13: — 
21:  1  Chr.  2:1,2.  Ez.  48:  Uev. 
7:4—8. 

h  29:32—35.  30:18,20.  33:2.  46: 
8—15. 

i  16—18.  30:22—24.46:19—22.. 

k  30:4—8.  37:2.  46:23—26. 

1  30:9—13.   46:16—18. 


confirmed  to  the  place  more  publicly  that  name 
by  which  he  had  privately  called  it;  and  which  it 
ever  after  bore,  till  it  became  Beth-aven,  a  house 
of  vanity  and  idolatry.    (JVotes,  28:18 — 22.  Josh, 

7:2.) 

V.  17.  The  midwife,  in  saying,  "Thou  shalt 
have  this  son  also,"  seems  to  have  alluded  to 
the  name  of  Joseph,  and  the  occasion  of  that 
name.  (30:24.) 

V.  18.  The  expression,  "her  soul  was  in  de- 
parting," aptly  describes  the  nature  of  death, 
which  is  the  dissolution  of  the  union  betwixt  soul 
and  body. — Rachel  had  rashly  said,  "Give  me 
children,  or  else  I  die:"  God  gave  her  children, 
and  she  died  in  child-birth. — Jacob,  by  changing 
the  name  which  Rachel  had  given  to  her  son, 
intimated  that  it  was  not  proper  so  to  indulge 
his  sorrow,  as  to  overlook  the  mercies  still 
vouchsafed  him,  or  neglect  the  duties  of  his  sta- 
tion.— The  son  of  the  right  hand,  seems  to  mean, 
one  valued  as  a  right  hand;  or,  'a  son,  who  shall 
'be  my  defender  in  old  age,  as  if  he  were  my 
'right  hand.' 

V.  21.  Tower  of  Edar.]  The  same  words 
(tij?  SnJti)  are  rendered,  "Tower  of  the  flock," 

in  iviicah.     {Mic.  4:3.  Heb.) 

V.  22.  Reuben  and  Bilhah  doubtless  flattered 
themselves  that  their  abominable  crime  would 
be  concealed;  yet  Jacob  was  made  acquainted 
with  their  conduct,  and  most  decidedly  shewed 

[135 


B.  C.  1716. 


GENESIS. 


B.  C.  1716. 


the  sons  of  Jacob,  which   were  born  to 
him  in  Padan-aram., 

27  IT  And  "Jacob  came  unto  Isaac  his 
father  unto  °  Mamre,  unto  the  city  of 
Arbah,  (which  is  Hebron,)  where  Abra- 
ham and  Isaac  sojourned. 
B.  C-]  28  And  the  days  of  Isaac  were 
1716.  J  o  ^j^  hundred  and  fourscore  years. 

29  And  Isaac  p  gave  up  the  ghost  and 
died,  and  was  gathered  unto  his  people, 
being  old  and  full  of  days:  and  "^  his  sons 
Esau  and  Jacob  buried  him. 


Bi  27:43—45.  28:5. 

n  13:18.    23:2,19.    Josh. 

15:13. 
o26:7.  47:28.  60:26. 


14:15. 


p  15:15.    25:7,8,17. 
33.  Job  5:26. 
q  23:19.  25:9.  27:41. 


27:1,2.  49; 
49:31. 


his  abhorrence  of  it.  Their  actual  crime  is  indis- 
putable, notwithstanding  the  palliating  glosses  of 
some  Jewish  writers.     (JVofe,  49:3,4.) 

V.  27,  It  should  not  be  concluded,  from  the 
silence  of  Scripture,  that  Jacob  had  not  before 
this  visited  his  father.  Probably  he  came  often 
to  see  him;  but  at  length,  as  he  evidently  drew 
near  death,  he  came  to  dwell  with  him,  or  in  the 
neighborhood. 

V.  28.  The  age,  death,  and  burial  of  Isaac, 
are  here  inserted  by  anticipation;  for  by  compu- 
tation we  find  that  he  did  not  die  till  about  the 
time  that  Joseph  stood  before  Pharaoh.  Isaac 
was  about  a  hundred  and  fifty  years  old  when 
Joseph  was  born;  Joseph  therefore  must  have 
been  thirty  when  Isaac  was  a  hundred  and 
eighty.     (JVo<e,  27:1.) 

V.  29.  Esau,  instead  of  taking  this  opportu- 
nity to  murder  Jacob,  as  he  had  purposed,  found 
his  heart  so  influenced,  that  he  amicably  assisted 
at  Isaac's  funeral. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
Such  is  the  imperfection  of  the  best  of  men, 
that  they  are  prone  to  defer  those  things  which 
they  know  ought  to  be  done,  and  which  they 
really  intend  to  do;  and  to  forget  the  mercies 
which  they  have  received,  and  the  obligations 
under  which  they  lie:  nay,  without  greal 
cumspection,  gross  abuses  will  find  their 
even  into  religious  families,  especially  if  numer 
ous.  We  need  therefore  to  be  frequently  re- 
minded of  our  duty,  and  even  rebuked  for  neg- 
lecting it;  and  we  should  deem  it  a  very  great 
mercy  to  be  stirred  up  to  personal  or  family  ref- 
ormation, and  cheerfully  part  with  every  thing, 
however  valuable,  which  proves  an  occasion  of 
sin. — Not  only  rebukes,  however,  but  sharp 
chastisements,  may  be  expected,  if  we  neglect 
or  postpone  our  solemn  tribute  of  praise  to  God, 
when  he  hath  "answered  us  in  the  day  of  our 
distress." — A  good  example  and  serious  admoni- 
tions will  go  a  great  way  in  promoting  the  good 
behavior  of  those  around  us;  and  there  is  often 
less  opposition  made  to  our  pious  endeavors  than 
we  expected. — The  Lord  does  not  deal  with  his 
people  and  their  families  according  to  their  de- 
servings;  nay,  he  is  better  to  them  than  their 
fears;  and  when  he  overawes  the  spirit  of  their 
enemies,  his  servants  cannot  but  be  safe  whith- 
ersoever they  go,  or  wherever  they  are.  When 
we  have  obediently  hearkened  to  the  Lord's  re- 
proving voice,  have  rectified  abuses,  and  paid 
our  vows,  we  may  expect  to  hear  from  him  with 
comfort,  and  to  enjoy  the  assurance  and  earnest 
of  his  covenanted  blessings.  But  all  our  conso- 
lations in  this  world  only  prepare  us  for  trials, 
and  are  intermingled  with  sorrows:  and  the  con- 
136] 


cir- 
way 


CHAP.  XXXVI. 

Esau's  wives  and  children;  his  removal  to  mount  Seir,  and  big 
descendants  in  Seir,  1 — 19.  The  descendants  of  Seir  the  Ho- 
rite,  20—30.     Kings  and  dukes  of  Edom,  31 — 43. 

NOW  these  are    *  the  generations  of 
Esau,  who  is  Edom. 

2  Esau  ^  took  his  wives  of  the  daugh- 
ters of  Canaan;  Adah  the  daughter  of 
Elon  the  Hittite,  and  Aholibamah  the 
daughter  of  Anah,  the  daughter  of  Zibe- 
on  the  Hivite: 

3  And  *=  Bashemath  Ishmael's  daugh- 
ter, sister  of  Nebajoth. 


a  25:24—34.  27:35—41.  32:3— 
7.  Num.  20:14 — 21.  Deut.  23: 
7.  Is.  63:1.  Ez.  25:12. 


b  26:34,35.  27:46. 
c  26:13.  28:9. 


tinual  ravages  of  death,  bereaving  us  of  our 
nearest  and  best  beloved  friends  and  relatives, 
will  frequently  excite  our  fears  and  lamenta- 
tions, and  remind  us  to  be  ready  also,  and  to  set 
our  affections  on  things  above. — It  is  very  be- 
coming when  servants,  by  good  behavior,  de- 
servedly enjoy  the  endeared  affection  of  the  fam- 
ilies in  which  they  reside,  so  that  they  live  be- 
loved and  die  lamented:  and  when  they,  who 
have  had  the  benefit  of  their  faithful  services, 
while  in  health  and  strength,  provide  comforta- 
bly for  them  in  sickness  and  old  age. — Such 
scenes  of  domestic  life  are  far  more  beautiful 
and  instructive,  than  the  events  which  crowd 
the  pages  of  history,  with  splendid  evidences  of 
the  folly  and  madness  of  mankind. 
V.  16—29. 
We  should  be  very  cautious  not  to  desire  too 
earnestly  any  temporal  object,  nor  impatiently 
to  complain  of  the  want  of  it;  as  the  Lord  may 
remember  our  unadvised  expressions  long  after, 
and  rebuke  them  even  in  granting  our  desires, 
without  giving  his  blessing  with  them. — Even 
the  most  favored  servants  of  the  Lord  are  fre- 
quently tried  with  afflictions,  which  quickly  suc- 
ceed each  other.  Yet  "all  shall  work  together 
for  their  good." — While  we  live  in  this  world, 
we  must  witness  so  much  sin  around  us,  and 
mourn  over  so  much  in  ourselves  and  our  fami- 
lies, as  well  as  experience  so  many  bodily  infirm- 
ities and  outward  disappointments;  that  we  may 
well  congratulate,  and  almost  envy,  those  who 
have  finished  their  measure  of  sufferings  and 
services,  and  leave  the  world  full  of  days,  and 
ripe  for  glory:  for  if  we  are  fit  for  heaven,  "bet- 
ter is  the  day  of  our  death,  than  the  day  of  our 
birth." — They,  who  live  the  most  peaceably  and 
comfortably,  are  least  noticed  in  history:  and  it 
may  be  some  consolation  to  reflect,  that  wliile 
we  read  of  scarcely  any  thing  else  than  tlie 
vices  and  miseries  of  mankind;  very  many,  un- 
noticed by  man,  have  "walked  with  God,  and 
are  not,  for  God  hath  taken  them." 

NOTES. 
Chap.  XXXVI.  V.  2,  3.  Esau  married  "Ju- 
dith the  daughter  of  Beeri  the  Hittite,  and  Ba- 
shemath the  daughter  of  Elon  the  Hittite."  (26: 
34.)  And  as  these  wives  are  mentioned  many 
years  after,  in  a  manner  which  implies  they  were 
then  living,  (27:46.  28:9.)  we  can  hardly  suppose 
that  they  both  died  childless,  and  that  after  their 
death  Esau  married  the  wives,  by  whom  he  had 
most  of  his  children,  and  especially  Eliphaz  his 
eldest  son. — Possibly  his  wives  had  different 
names.  Bashemath  might  also  be  called  Adah. 
And  if  Aholibamah  were  the  same  person  as  Ju- 
dith, Beeri  the  Hittite  might  be  her  father,  and 
Anah,  the  daughter  of  Zibeon  the  Hivitt,  her 


B.C.  1760. 


CHAPTER  XXXVI. 


B.  C.  1716. 


B.C. 

1760, 


:■] 


4  And  **  Adah  ])are  to  Esau,  Eli- 
phaz:  and  Bashemath  bare  Reuel. 

5  And  Aholibainah  bare  Jeush,  and 
Jaalam,  and  Korah:  these  are  the  sons  of 
Esau,  which  were  born  unto  him  in  the 
land  of  Canaan. 

6  And  Esau  took  his  wives,  and  his  sons, 
B  c  -|  and  his  daughters,  and  all  the  *  per- 
i7it>.J  sons  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  the  face  of 
his  brother  Jacob. 

7  For  ^  their  riches  were  more  than 
that  they  might  dwell  together:  and  the 
land  wherein  they  were  strangers  could 
not  bear  them,  because  of  their  cattle. 

8  Thus  dwelt  Esau  in  s  mount  Seu". 
Esau  is  Edom. 

9  IT  And  these  are  the  generations 
of  Esau  the  father  of  the  tEdomitcs,  in 
mount  Seir. 

10  These  are  the  names  of  Esau's  sons, 
Eliphaz  the  son  of  Adah  the  wife  of  Esau, 
Reuel  the  son  of  Bashemath  the  wife  of 
Esau. 

1 1  And  the  sons  of  Eliphaz  were  Te- 
man,  Omar,  ''  Zepho,  and  Gatam,  and 
Kenaz. 

12  And  Timna  was  concubine  to  Eli- 
phaz Esau's  son;  and  she  bare  to  Eliphaz, 
•  Amaiek:  these  were  the  sons  of  Adah 
Esau's  wife. 

13  And  these  are  the  sons  of  Reuel; 
Nahath,  and  Zerah,  Shammah,  and  Miz- 
zah:  these  were  the  sons  of  Bashemath 
Esau's  wife. 

14  And  these  were  the  sons  of  "^  Aho- 
libamah,  the  daughter  of  Anah,  the  daugh- 
ter of  Zibeon  Esau's  wife:  and  she  bare 
to  Esau,  Jeush,  and  Jaalam,  and  Korah. 

15  These  were  dukes  of  the  sons  of 

d  1  Chr.  1.35. 

*  Heb.  souls. 

n  13:6,11.   17:8.  28:4. 

i  V-i.6. 


g  32:3.   Deut. 
Mai.  1:3. 


2:5.  Josh.  24:4. 


t  Heb.  Edom. 

h    1  Chr.  1:36.   Ztphi. 

i   14:7.  Ex.  17:8—16.   Num.  24: 

18—20.     Dent.    23:7.    2S:l7— 

19. 
k  2,18. 


mother — It  is  evident  that  Basliemath,  the 
daughter  of  Ishmael,  is  also  called  Mahalath. 
("28:9.)  And  indeed  such  variations  in  names  are 
very  common  in  Scripture. 

V.  6,  7.  Probablj%  Esau  came  frequently  to 
Isaac  during  his  life-time,  and  had  part  of  his 
family  and  property  in  Canaan,  where  his  chil- 
dren were  born:  but  after  his  father's  death  he 
took  awa;y  all  his  possessions,  and  finally  remov- 
ed from  Canaan  the  land  of  promise,  the  type  of 
lieaven;  and  left  Jacob  unmolested  in  the  pros- 
pect of  his  reversionary  inheritance. —He  seems, 
liowever,  to  have  inherited  a  large  portion  of 
Isaac's  riches. 

V.  \%.  Amaiek.']  It  has  generally  been  taken 
for  granted,  that  the  Amalekites  descended  from 
this  grandson  of  Esau:  but,  as  they  were  a  pow- 
erful people  when  the  Israelites  came  out  of 
Egypt,  and  able  to  contend  with  them  in  battle; 
Vol.  I.  18 


Esau:  the  sons  of  Eliphaz  the  first-born 
son  of  Esau;  '  duke  Teman,  duke  Omar, 
duke  Zepho,  duke  Kenaz, 

1 6  Duke  Korah,  duke  Gatam,  and  duke 
Amaiek:  These  are  the  ""dukes  that  came  of 
Eliphaz,  in  the  land  of  Edom:  these  were 
the  sons  of  Adah. 

1 7  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  Bashe- 
math Esau's  wife. 

1 8  And  these  arc  the  sons  of  °  Aholiba- 
mah  Esau's  wife:  duke  Jeush,  duke  Jaal- 
am, duke  Korah:  these  were  the  dukes  that 
came  of  Aholibamah  the  daughter  of  Anah 
Esau's  wife. 

1 9  These  are  the  sons  of  Esau,  (p  who 
is  Edom,)  and  these  are  their  dukes. 

20  IT  These  are  the  sons  of  ^  Seir  tb.  c. 
the  Horite,  who  inhabited  the  land:  L'"'°- 
Lotan,  and  Shobal,  and  Zibeon,  and  Anah, 

21  And  Dishon,  and  Ezer,  and  Dishan: 
these  are  the  duhes  of  the  Horites,  the 
children  of  Seir  in  the  land  of  Edom. 

22  And  the  children  of  Lotan  were, 
Hori,  and  \  Heman:  and  Lotan's  sister  was 
Timna. 

23  And  the  children  of  Shobal  7i^ere 
these;  ■■  Alvan,  and  Manahath,  and  Ebal, 
Shtpho,  and  Onam. 

24  And  these  are  the  children  of  Zib- 
eon: both  Ajah,  and  Anah:  this  was  that 
Anah  that  ^  found  the  mules  in  the  wildei'- 
ncss,  as  he  fed  the  asses  of  Zibeon  his 
father. 

25  And    the 
these:     Dishon, 


daughter  of 


Anah. 


children    of  Anah'  xoerc 
and    Aholibamah,    the 


1   11,12.  1  Chr.  1:36,45,51-54. 

Job  2:11.  4:1.  Jer.  49:7,20.  Ez. 

25:13.  Am.  1:12.  Ob.  9.    Hab. 

3:3. 
m  Ex.   15:15. 
n  4,13.   iChr.  1:37. 
0   5,14.   1  Chr.  1:35. 
p  iSee  on  1 . 


q  14:6.    Dent.   2:12,22.    1  Chr. 

1:38—42. 
;  1   Chr.   1:39.     Homam. 
r  IChr.  1:40.  Alian.—Shcphi. 
s  Lev.  19:19.  2  .Sam.  13:29.  \Z: 

9.   1  Kings  1:38,44.  4:23.  Zech. 

14:15. 
12,5,14,18.   1  Chr.  1:41. 


as  thej'  are  always  spoken  of  as  adistincf  people 
from  the  Edomites;  and  as  mention  had  before 
been  made  of  their  country;  this  opinion  is  not 
very  probable.  The  marginal  references  may 
enable  the  reader  to  form  a  judgment  on  the 
subject.  Timna  was  sister  to  Lotan,  a  descend- 
ant of  Seir.     (20—22.)  . 

V.  15,  16.  Dukes.']  D^^^lvN  Heads  of  fami- 
lies, princes,  or  military  leaders,  some  of  whom 
were  contemporaries. — Korah  is  not  mentioned 
before  among  the  sons  of  Eliphaz:  j^robably  he 
was  one  of  his  grandsons. 

V.  20.  The  sons  of  Seir  the  Horite.]  These 
were  the  former  inhabitants  of  that  country,  v.ilh 
whom  probably  the  descendants  of  Esaii  inter- 
married, and  were  in  a  great  measure  incorpo- 
rated. 

V.  24.  Found,  &c.]  This  passage  is  particu- 
larly difficult,  as  the  word  translated  7nules  oc- 

[137 


B.  C.  1500. 


GENESIS. 


B.C.I  72jy. 


26  And  ihese  are  the  children  of  Di- 
shon;  "  Hemdan,  and  Eshban,  and  Ithran, 
and  Cheran. 

27  The  children  of  ^  Ezer  are  these; 
Bilhan,  and  Zaavan,  and  ^  Achan. 

28  The  children  of  Dishan  are  these; 
y  Uz,  and  Aran. 

] 


B.  C 

1780. 


29  These  are  the  dukes  that 
'of  the  Horites:  ^  duke  Lotan, 


came 
duke 


Shobal,  duke  Zibeon,  duke  Anah, 

30  Duke  Dishon,  duke  Ezer,  duke  Di- 
shan: these  are  the  dukes  that  came,  of 
Hori,  among  their  dukes  in  the  land  of 
Seir. 

3 1  IF  And  these  are  *  the  kings  that 
reigned  in  the  land  of  Edom,  before  there 
reigned  any  king  over  the  children  of  Is- 
rael. 

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. 

And  Husham  died,  and  Hadad  the 


OO 


son  of  Bedad,  who  smote  Midian  in  the 
field  of  Moab,  reigned  in  his  stead:  and 
the  name  of  his  city  loas  Avith. 


u  1  Chr.  1:41.  AmraTn. 

V  21.   iChr.   1:38. 

X  iChr.   1:42.  Jakaii. 

y  Job  1:1.  Jer.  25:20.  Lam.4:2l. 

z  20.   1  Chr.  1:S3. 

a   n:6,l6.    25:23.    Num.    20:14. 


24:17,18.  Deut.  17:14—20.33: 

5.    1  Chr.  1:43—50. 
b  Is.  34:6.  63:1.   Jer.   49:13,22. 

Mic.2:12. 
c  .See  on  15. — Job  2:11.  Jer.  49: 

7. 


curs  in  no  other  place:  and  many  conjectures 
have  been  formed  concerning  what  it  was  that 
An3h  found;  among-  which  the  more  general  has 
been,  that  in  keeping  asses  he  discovered  the 
metliod  of  breeding-  mules,  either  by  accident  or 
contrivance. — Anah  is  the  name  both  of  a  wo- 
mc;,ii  -ud  a  mm,  as  Aholibarnah  likewise  is,  (2, 
14,18,20,25,41.) 

V.  31 — 39.  it  is  not  agreed  whether  these 
kings  were  descendants  of  Esau,  or  of  Seir. — 
They  seem  to  have  been  elective,  and  to  have 
reigned  in  "uccession  over  the  whole  country. 

V.  40.  Uukes.']  These  were  either  eminent 
leaders  under  the  kings  before  mentioned;  or,  as 
some  suppose,  they  succeeded  them  in  authority, 
by  a  revolution  in  the  form  of  government. — It 
has  been  thought,  Diat  some  part  of  this  chapter 
was  written  after  the  death  of  Moses,  or  added 
from  the  first  chapter  of  Chronicles;  and  perhaps 
it  was:  but  all  these  events  might  very  well  take 
place,  while  Israel  was  in  Egypt  and  in  the  wil- 
oerness.  [Ex.  15:15.)  Eight  successions  are 
mentioned;  but  it  is  uncertain  when  the  period 
began,  or  how  long  it  continued. — Moses  had 
before  recorded  the  prediction,  that  kings 
should  descend  from  Jacob;  but  these  kings 
reigned  before  that  prophecy  began  to  be  fulfil- 
led.    [Marg.  lief.  ou31.) 

V.  43.  T/ieir  possi-ssion.]  The  descendants 
of  Esau  were  settled  in  possession  of  the  land  of 
Seir;  wliila  Israel  had  his  inheritance  onlj'  in 
reversion. 

PRACTICAL  OBSERVATIONS. 

This  chapter  seems  intended  to  evince  the 
faithfulness  of  God  in  performing  his  promise  to 
138] 


36  And  Hadad  died,  and  Samlah  of 
Masrekah  reigned  in  his  stead. 

37  And  Samlah  died,  and  Saul  of  <J  Rc- 
hoboth  by  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  steadt 
and  the  name  of  his  city  teas  Pau:  and  his 
wife's  name  teas  Mehetabel,  the  daughter 
of  Matrcd,  the  daughter  of  Mezahab. 

40  IT  And  these  are  the  names  oir-^.c. 
the  ^  dukes  that  came  of  Esau,  accord-  L  '^o"- 
ing  to  their  families,  after  their  places,  by 
their  names;  duke  Timnah,  duke  *  Alvah, 
duke  .Jctheth, 

41  Duke  Aholibamah,  duke  Elah,  duke 
Pinon, 

42  Duke  Kenaz,  duke  Teman,  duke 
Mibzar, 

43  Duke  Magdiel,  duke  Iram:  these  he 
s  the  dukes  of  Edom  according  to  their 
habitations,  in  the  land  of  their  possession: 
he  is  Esau  the  father  of  +  the  Edomites. 

CHAP.  XXXVII. 

Joseph  is  loved  by  Jacob,  but  hated  by  his  brethren,  I — 4.  His 
dreams  and  the  interpretation,  6 — 11.  Jacob  sends  him  to  his 
brethren,  who  counsel  to  slay  him,  12 — 20.  At  Reuben's  de- 
sire they  cast  him  into  a  pit,  21 — 24:  and  afterwards  sell  him 
to  the  Ishrnaelites;  while  Reuben  (jrieves  at  not  finding  him. 
26 — 30.  His  coat,  covered  with  blood,  is  sent  to  Jacob,  who 
mourns  inordinately,  31 — 35.       Joseph  is  brought  to  Egypt  and 


sold  to  Potiphar,  36 

d  10:11.  1  Chr.  1:48. 
e  1  Chr.  1:50.  Hadail.—Pai. 
(See  on  15,16.— 1  Chr.  1:61 
54. 


*  1  Chr.  1:51.  J}liah. 

g  Ex.  15:15.  Num.  20:14. 

t  Heb.  Edotn. 


Abraham,  "Nations  shall  come  of  thee;"  and  to 
shew  the  accomplishment  of  his  prophetical  in- 
formation to  Rebekah,  '"Two  nations  are  in  thy 
womb;"  and  of  the  blessing  pronounced  on  Esau, 
"By  thy  sword  slialt  thou  live."  It  might  also 
be  in  many  ways  useful  to  the  children  of  Israel. 
Yet  it  contains  mere  registers,  and  is  very  dif- 
ferent from  the  particular  history  of  the  heirs  of 
promise;  who  have  the  best  place  and  the  high- 
est character  in  the  book  of  God,  though  not  in 
many  other  books. — However  men  may  struggle 
against  the  purpose  of  God,  his  counsel  will 
stand;  they  will  finally  be  compelled  to  give 
place  to  it,  and  he  hath  many  ways  of  inducing 
them  to  do  so.  He  often  gives  ungodly  people  a 
large  portion  of  this  world;  and,  satisfied  with  it, 
they  leave  others  to  possess  and  enjoy  spiritual 
blessings  unenvied  and  unmolested.  This  is 
Esau:  still  the  profane  despiser  of  heavenly 
things,  as  when  he  sold  his  birtli-right;  though 
not  the  same  malicious  persecutor,  as  when  he 
vowed  Jacob's  destruction. — Yet  persons  of  his 
cliaracter  look  great,  become  dukes  and  princes, 
and  are  envied  and  courted;  while  the  "Israel  of 
God"  are  poor,  obscure,  and  despised!  But  soon 
the  state  of  things  will  be  reversed:  the  wicked 
shall  be  cut  down,  and  wither  as  the  grass;  while 
"the  righteous  shall  flourish  as  the  cedar  in  Li- 
banus;"  and  having  their  good  things,  when 
those  of  the  sinner  are  spent  and  gone,  they 
shall  have  them  durably,  yea  eternallj\  Let  Yis 
then  seek  an  interest  in  these  blessings;  and  not 
covet,  envy,  or  glory  in  those  fading  distinc- 
tions, which  are  so  often  lavished  upon  the  ene- 
mies of  God,  and  "the  vessels  of  wrath  fitted  for 
destruction." 


B.  C.  1729. 


CHAPTER  XXXVII. 


B.  C.  1729. 


AND  Jacob  dwelt  in  the  land  *  where- 
in his  father  was  a  stranger,  in  the 
land  of  Canaan. 

2  These  are  *  the  generations  of  Jacob: 
Joseph  being  seventeen  years  old,  was 
feeding  the  flock  with  his  brethren,  and 
the  lad  was  with  the  sons  of  Bilhah,  and 
with  the  sons  of  Zilpah,  his  father's 
*'  wives:  and  Joseph  brought  unto  his  fa- 
liier  their  '^  evil  report. 

3  Now  Israel  loved  Joseph  more  than 
all  his  children,  because  he  zmis  the  "^  son 
of  his  old  age:  and  he  made  him  *  a  coat 
of  many  +  colors. 

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. 

5  And  Joseph  ^  dreamed  a  dream:  and 
he  told  it  his  brethren:  and  they  hated 
him  yet  the  more. 

6  And  he  said  unto  them,   ^  Hear,  I 


*  Heb.  of  his  /father's  sojourn- 
ings.  17:8.  23:4.  28:4.  36:7. 
Heb.  11:9—16. 

a  2:4.  5:1.  6:9.   10:1. 

b  30:4,9.  35:22. 

<•  1  Sam.  2.22—24.  1  Cor.  1:11. 
5:1.   11:18. 

d  44:20. 

e  23,32.  .ludj.  5:30.  2  Sam.  13: 


13.  Ps.  45:13,14.  Ez.  16:)6. 
t  Or,   pieces. 
{  11,18—20.  4:5.   27:41.    49:23. 

1  Sam.  1(5:12,13.  17:28.  John  7: 

3—5. 
g   9.    28:12.     40:5.    41:1.    42:9. 

Num.  12:6.    1  Kings  3:6. 
h  44:18.    Judg.  9:7. 


NOTES. 

Chap.  XXXVII.  V.  1.  Jacob  continued  to 
dwell  in  Canaan,  "the  land  of  his  father's  so- 
joiirning's,"  [marg.)  after  Esau  liad  g-ot  posses- 
sions and  exercised  lordship  in  Seir.  [Motes, 
24:2—9.  Heh.  11:13—16.) 

V.  2.  By  "the  g^enerations  of  Jacob,"  we  may 
understand  the  history  of  him  and  of  his  family. 
(35:23 — 26.)  The  inspired  writer  had  done  with 
ip^sau,  except  as  he  came  in  his  way  when  treat- 
ing of  the  affairs  of  Israel:  he  had  joined  him- 
self to  the  heathen;  let  him  be  numbered  among 
them:  but  of  Jacob  and  the  chosen  seed,  Moses 
liad  much  to  record. — Joseph,  though  greatly 
beloved,  was  not  trained  up  delicately  and  in 
sloth,  but  inured  to  labor.  Though  but  a  lad,  he 
accompanied  the  sons  of  Bilhah  and  Zilpah,  par- 
ticularly assisting'  them  in  their  pastoral  em- 
ployments. Perhaps  his  father  thought,  that 
the  sons  of  Bilhah,  his  mother's  handmaid,  would 
favor  him;  and  that  those  of  Zilpah  would  be 
less  disposed  to  emulation  against  Iiim,  than  the 
sons  of  Leah.  But  he  witnessed  their  ill  be- 
havior, and  brought  to  his  father  their  evil  re- 
port, in  order  that  the  crimes  which  he  could 
not  prevent,  might  be  reproved  and  repressed 
by  Jacob's  authority. 

V.  3.  Jacob  had  no  son  by  his  beloved  Rachel, 
till  about  seven  years  after  his  marriage,  when 
he  was  far  advanced  in  years.  Benjamin  was, 
in  the  more  strict  sense,  "the  son  of  his  old  ag-e;" 
but  he  was  at  the  same  time  very  young. — His 
other  sons  had  in  many  things  grieved  and  dis- 
graced him:  but  Joseph  seems  to  have  g'iven 
early  indications  of  tliat  wisdom  and  piety,  which 
adorned  his  maturer  age.  He  was  therefore 
the  chief  earthly  comfort  Jacob  enjoyed  after 
Rachel's  death;  and,  in  token  of  special  affec- 
tion, he  clothed  him  in  "a  coat  of  colors,"  or  "of 
pieces;"  for  there  is  nothing  for  many  in  the 
original. — However  this  may  be  understood,  it 
is  evident  that  the  garment  was  deemed  superior 
to  the  clothing  worn  by  the  others;  but  this  dis- 


pray    you,    this    dream    which    I    have 
dreamed. 

7  For  behold,  we  were  binding  sheaves 
in  the  field,  and  lo,  my  sheaf  arose,  and 
also  stood  upright;  and  behold,  '  your 
sheaves  stood  round  about,  and  made 
obeisance  to  my  sheaf. 

8  And  his  brethren  said  unto  him, 
J  Shalt  thou  indeed  reign  over  us?  or  shalt 
thou  indeed  have  dominion  over  us?  and 
they  hated  him  yet  the  more  for  hi^ 
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. 

1 0  And  he  told  it  to  his  father,  and  to 
his  brethren:  and  his  father  rebuked  him, 
and  said  unto  him,  What  is  this  dream 
that  thou  hast  dreamed?  ""  Shall  I  and  thy 
mother  and  thy  brethren  indeed  come  to 
bow  down  ourselves  to  thee,  to  the 
earth? 


i  42.6,9.   43:26.    44:14. 

j  4.  Ex.  2:14.  1  Sam.  10:27,  Ps. 

2:3—6.   118:22.      Luke    19:14. 

20:17.  Acts  4:27.23.  7:36. 


k  41 :2S,32. 

1  10.  43:28.    46:29.  47:12.  50:15 
—21.   Acts  7:9—14. 
m  27:29.  Is.  60:14.  Phil.  2:10,11. 


tinction  between  him  and  his  brothers  seems  to 
have  been  invidious  and  injudicious. 

V.  4.  The  preference  manifested  to  Joseph 
excited  the  envy  of  his  brethren;  and  the  ground 
of  that  preference,  even  his  wisdom  and  pietj', 
called  forth  their  enmity.  Conscious  of  his  su- 
perior excellency,  and  hating  him  for  it,  they 
considered  Jacob's  approbation  of  A« conduct  as- 
a  reproach  of  theirs;  all  which  was  augmented 
by  his  reporting  their  evil  deeds. — In  this  Joseph 
was  a  type  of  Christ,  the  Beloved  of  the  Father," 
who  was  on  that  account  envied  and  hated  by 
the  Jews  and  by  the  world;  not  only  notwith- 
standing his  excellency,  but  for  it,  as  it  re- 
proached and  exposed  their  hypocrisy  and  wick- 
edness; and  because  he  also  "testified  of  them, 
that  their  works  were  evil."  [John  7:7.)  This 
was  the  effect  of  the  old  enmity,  put  between 
"the  Seed  of  the  woman  and  the  seed  of  the  ser- 
pent." 

V.  5.  God,  by  supernatural  dreams,  gave  Jo- 
seph a  pre-intimation  of  his  future  greatness,  to 
prepare  him  for  his  previous  trials,  and  to  sup- 
port him  under  them. — Mr.  Henry  observes, 
'that  he  dreamed  of  his  preferment,  but  not  of 
'his  imprisonment;  as  young  people  are  apt  to 
'dream  of  prosperity,  but  think  nothing  ofafflic- 
'tion.' 

V.  6 — 9.  Some  expositors  consider  Joseph  as 
faulty  in  disclosing  his  dreams,  but  probably  he 
was  led  by  a  divine  impulse  on  his  mind  to  do  so! 
It  was  on  many  accounts  proper  they  should  be 
known,  though  otherwise  it  would  have  been  im- 
politic for  him  to  declare  them.  His  brethren 
rightly  interpreted  the  dream,  though  they  ab- 
horred the  interpretation;  and  while  in  endeavor- 
ing to  defeat  it  they  spared  no  paius,  and  ventur- 
ed upon  the  most  atrocious  crimes,  they  were 
themselves  the  instruments  of  its  accomplish- 
ment.— Thus  the  Jews  understood  Christ's  par- 
ables, and  the  intimations  he  gave  of  his  kingdom; 
but,  determining  that  he  should  not  reign  over 
Ihem,  they  consulted  to  put  him  to  death,  and  by 

139 


[1 


B.C.  1729. 


GENESIS. 


B.  C.  1 729. 


1 1  And  his  brethren  "  envied  him:  but 
his  father  °  observed  the  saying. 

12  IT  And  his  brethren  went  to  feed 
their  father's  flock  p  in  Shechem. 

13  And  Israel  said  unto  Joseph,  Do 
not  thy  brethren  feed  the  fock  in  She- 
chem? "^  Come,  and  I  will  send  thee  unto 


them.  And  he  said  unto  him, 
14    And   he   said  to  him, 


"■  Here  am  I. 
Go,  I  pray 


5 

thee,  *  see  whether  it  be  well  with  fhy 
brethren,  and  well  with  the  flocks;  and 
brino;  me  word  arain.  So  he  sent  him 
out  of  the  vale  of  ^  Hebron,  and  he  came 
to  Shechem. 

1 5  And  a  certain  man  found  him,  and 
behold,  ^  he  was  wandering  in  the  field: 
and  the  man  asked  him,  saying,  "  What 
seekest  thou? 

16  And  he  said,  I  seek  my  brethren: 
*  tell  me,  I  pray  thee,  where  they  feed 
their  JlocJcs. 

1 7  And  the  man  said,  They  are  de- 
parted hence:  for  I  heard  them  say.  Let 
us  go  to  y  Dothan.  And  Joseph  went  after 
his  brethren,  and  found  them  in  Dothan. 

18  And  when  they  saw  him  afar  oft', 
even  before  he  came  near  unto  them,  they 
^  conspired  agoinst  him,  to  slay  him. 


n  Is.  26:11.  Matt.  21  18.  Mark 

15  10.   Arts  7;9. 
o  Pan.  "1:28.  Luke  2;19,5I. 
p  1.  33:18.  34:2.S— 31. 
q  1  Sam.  11:11—20.  Matt.  10:16. 

Luke  20:13. 
r22;l.  27:1,18.  1    Sam.  3:4,5,6, 

8, IB. 
W    Hpb.   see   the  peace  of  thy 

brethren,  fi.c..  1  Sam.  n:n,18. 

Jer.  29:'!.  Luke  19:42. 


23:2.  35:27.  Num.  13:22.  Josh. 

14:13,15. 
t  21:14. 
uJudg.  4:22.  John  1:33.  4:27. 

18:4,7.20:15. 
xCant.  1:7. 
y  2  Kings  6:13. 
z  1  Sam.  19:1.  Ps.  31:13.  37:12, 

32.94:21.    Matt.  21:38.    27:1. 

Mark  12:7.    14:1.    Luke  20:14, 

15.  John  11:53.  Acts  23:12. 


19  And  they  said  one  to  another.  Be- 
hold, this  +  dreamer  cometh. 

20  Come  now  therefore,  ^  and  let  us 
slay  him,  and  cast  him  into  some  pit:  and 
we  will  saj^,  Some  evil  beast  hath  devour- 
ed him:  ^  and  we  shall  see  what  will  be- 
come of  his  dreams. 

21  And  ^  Reuben  heard  ?7,  and  he  de- 
livered 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  deliver  him  to  his  father 
again. 

23  And  it  came  to  pass  when  Joseph 
was  come  unto  his  brethren,  that  they 
•^  stript  Joseph  out  of  his  coat,  his  coat  of 
many  I  colors  that  was  on  him. 

24  And  they  took  him,  and  cast  him 
into  a  pit:  and  ®  the  pit  was  empty,  there 
7oas  no  water  in  it. 

25  And  ^  they  sat  doAvn  to  eat  bread: 
and  they  lifted  up  their  eyes  and  look- 
ed, and  behold,  a  company  of  ^  Ishmael- 
ites  came  from  ^  Gilead,  with  their 
camels  bearing  spicery,  and  balm,  and 


his  crucifixion  they  actuallj'  made  way  for  that 
exaltation,  which  they  intended  to  prevent. — 
'Their  hatred'  (that  of  Joseph's  brethren  to- 
wards him,)  'had  originated  in  relig-ion:  and  the 
'thought  of  God  having-  determined  to  honor 
'him,  provoked  them  the  more.  Such  Avere  the 
•operations  of  malice  in  Cain  towards  Abel,  in 
'Esau  towards  Jacob,  and  in  Saul  towards  Da- 
'vid,  and  in  the  Scribes  and  Pharisees  towards 
'the  Lord  of  glory.'   Fuller. 

V.  10,  11.  Perhaps  Jacob  meant  to  abate  the 
indignation  of  his  other  sons  by  rebuking  Jo- 
sepli;  yet  it  is  evident  that  he  thought,  there 
was  something  supernatural  in  the  dream. — 
E,achel,  tlie  mother  of  Joseph,  was  dead;  but  it 
is  probable  that  Leah  was  still  alive:  the  ex- 
pression may,  however,  only  mean  the  whole 
family,  with  peculiar  reference  to  the  number 
of  his  brethren. 

V.  12 — 14.  Shechem  was  at  least  forty  miles 
northward  from  Hebron,  where  Jacob  then  re- 
sided. Dothan  was  about  eight  miles  further 
(17). — Jacob  had  bought  a  piece  of  land  there: 
but  it  is  probable  that  his  sons  went  thither,  for 
the  sake  of  better  pasture  for  their  numerous 
flocks,  than  could  be  found  in  the  region  about 
Hebron.  After  the  wickedness  which  they  had 
perpetrated  on  the  Shechemites,  it  is  more  won- 
derful that  they  should  venture  thither,  than 
that  Jacob  should  be  anxious  for  their  safety. 
Had  he  suspected  their  malignant  enmity  against 
Joseph,  he  would  not  have  thus  exposed  his  fa- 
vorite son;  but  the  hand  of  the  Lord  was  in  it. 

V.  15.   JVaudering.']     Either  having  lost  his 
140] 


■f  Heb.  master  of  dreams. 

a  Ps.  64:5.   Prov.  1:11,16.  6:17. 

27:4. 
b  1  Sam.  24:20.  26:2.   Matt.  2:2 

—  16.  27:40—42.   Mark    15:29 
—32.  John  12:10,11.  Acts  4:16 

—  18. 

c  35:22.  42:22. 

d  3,32,33.  Matt.  27:28. 


%  Or,  pieces,  3.  marg. 

e  Ps.  40:2.  88:6,8.  130:1,2.    Jer. 

38:6.  Lam.  3:52— 55.  Zech.  9; 

11. 
f  Kslh.  3:15.  Amos  6:6. 
g  28,36.  16:11,12.   25:1—4,16 — 

18.  Ps.  83:6. 
h  43:11.  Jer.  8:22. 


way,  or  traversing  the  country  in  search  of  his 
brethren. 

V.  19,  20.  These  unnatural  children  had  no 
more  compassion  for  their  fr-ther  than  for  Jo- 
seph; nay,  perhaps  they  secretly  enjoyed  the 
pleasure  of  disappointing  and  grieving  him. 
Their  proposal  shewed  how  desperate  their  en- 
mity was;  and  the  sarcasm  concerning  Joseph's 
dreams,  intimated  at  least  some  misgivings,  that 
they  were  divine  presages  of  his  future  pre-emi- 
nence.— 'Let  us  kill  him,'  say  they,  'and  then  he 
'cannot  rule  over  us.'  [J\larg.  Ref.) — Their  dia- 
bolical malignity  rendered  them  prompt  to  in- 
vent a  subtle  plan  of  concealment.  None,  I 
think,  after  consulting  the  marginal  references, 
can  doubt,  that  Joseph  was,  in  the  strictest  sense, 
a  type  of  Christ.  And  the  conduct  of  his  breth- 
ren, on  this  occasion,  calls  to  our  recollection 
those,  of  whom  Christ  said,  "Now  have  they 
both  seen  and  hated  both  me  and  my  Father.*' 
John  15:24. 

V.  21.  Reuben  had  been  guilty  of  "such  for- 
nication, as  is  not  so  much  as  named  among  the 
Gentiles;"  yet  here  he  opposed  the  wickedness 
of  his  brethren,  of  another  kind!  Human  de- 
pravity runs  in  different  channels;  some  are 
more  prone  to  one  sin,  some  to  another. 

V.  22.  Reuben  spake  as  if  he  meant,  that  Jo- 
seph should  be  left  to  starve  in  the  pit;  but  he 
purposed  to  restore  him  to  his  father,  hoping 
probably  by  that  service  to  recover  his  favor: 
and  though  his  purpose  was  disappointed,  yet 
God  by  his  means  preserved  the  life  of  Joseph, 
on  which  consequences  infinitely  important  de- 


B.  C.  1729. 


CHAPTER  XXXVII. 


B.  C.  1729. 


myrrh,  going  to  carry  it  down  to  Egypt. 

26  And  Judah  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 
Ishmaclites,  and  "  let  not  our  hand  be 
upon  him;  for  he  is  "  our  brother,  and  our 
flesh:  and  his  brethren  *  were  content. 

28  Then  there  passed  °  by  Midianites 
merchant-men;  and  they  drew  and  lifted 
up  Joseph  out  of  the  pit,  and  p  sold  Joseph 
to  the  Ishmaelites  for  twenty  pieces  of  sil- 
ver: and  they  brought  Joseph  into  Egypt. 

29  And  Reuben  returned  unto  the  pit; 
and  behold  Joseph  was  not  in  the  pit:  and 
*i  he  rent  his  clothes. 

30  And  he  returned  unto  his  brethren, 
and  said,  ''  The  child  is  not;  and  I,  whith- 
er shall  I  go?  [Practical  Observations.] 

31  TF  And  they  took  ^  Joseph's  coat 
and  killed  a  kid  of  the  goats,  and  dipped 
the  coat  in  the  blood. 


i    25:32.     Ps.  30:9.    Jer.    41:8. 

Kom.  6:21. 
k»:!0.  Job  16:13.   Ez.  24:7. 
1  K.x.  21:16.  Neh.  5:8.  Matt.  26: 

15.   1  Tim.  1:10.  Rev.  18:13. 
m  I  Sam.  18:17.  2  Sam.  11:14 — 

17.   12:9. 
n  29:14.  42:21. 
*  Heb.  hearkened. 


o25.  Num.  25:15,17.  31:2.  Judg. 

6:1—3.   Ps.  83:9. 
p45:4,5.    Ps.  105:17.    Zech.  11: 

12,13.  Matt.  27:9.   Acts  7:9. 
q  34.  44:13.    Num.  14:6.    Judg. 

ll:3S.Job  1:20.  Joel  2:13.  Acts 

14:14. 
r  42:13,32,36.  Jer.  31:16. 
s  3:23. 


pended. — Thus  Joseph,  murdered  in  the  inten- 
tion of  his  brethren,  and,  as  it  were,  buried  in 
the  pit,  yet  preserved  in  order  to  his  exaltation, 
was  a  type  of  Christ  crucified,  buried,  risen,  and 
g-lorified. 

V.  25.  The  descendants  of  Ishmael,  Midian, 
Medan,  and  the  other  sons  of  Abraham  by  Ke- 
turah,  (who  were  grown  into  a  multitude,  while 
the  descendants  of  the  promised  Isaac  were  few 
in  number,)  uniting  together,  engaged  iu  this 
traftic. 

V.  ,26.  What  profit?  &c.]  Judah  seems  to 
have  been  naturally  prone  to  covetousness,  as 
Judas  afterwards  was;  one  great  objection  with 
him  to  killing  Joseph  was,  that  they  should  get 
nothing  by  it.  The  word  rendered  profit  is  al- 
most alwa3's  used  in  a  bad  sense. 

V.  28.  Sold  Joseph.]  Thus  Christ  was  sold  for 
thirty  pieces  of  silver,  and  by  a  Jvdas  or  Judah; 
one  of  the  same  name  as  his  who  proposed  the 
sale  of  Joseph. 

V.  29,  30.  Reuben  seems  to  have  been  sin- 
cerely grieved  when  he  missed  his  brother,  no 
doubt  suspecting  that  some  violence  had  been 
done  to  him;  and  he  might  also  dread  his  father's 
displeasure  against  himself,  as  his  eldest  son, 
who  ought  especially  to  have  protected  his  be- 
loved Joseph.  But  though  he  was  absent  when 
the  plan  of  selling  him  had  been  proposed,  agreed 
upon,  and  executed;  yet  he  never  disclosed  this 
circumstance  to  his  father;  for  fear,  perhaps,  of 
drawing  down  the  resentment  of  the  rest  upon 
himself.  Whether  he  was  informed  of  the 
transaction,  or  not,  he  concurred  in  the  plan  of 
imposing  on  Jacob. 

V.  32.  Thy  son's  coat.']  Not  our  brother's 
coat,  nor  Joseph^,  but  "thy  son's;"  as  if,  even  in 
this  cruel  imposition,  they  would  reproach  their 
father  for  his  partiality  to  Joseph,  and  almost  in- 
sinuate that  he  alone  was  considered  as  a  son! 

V.  34.  Rent  his  clothes,  &c.]  These  were,  in 
the  earliest  ages,  the  customary  indications  of 
great  sorrow;  and  they  seem  also  to  iiave  im- 


32  And  they  sent  the  coat  of  many 
colors,  and  they  brought  it  to  their  father; 
and  said.  This  have  we  found;  know  now 
whether  itbe^  thy  son's  coat  or  no. 

33  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  upon  his  loins,  and  mourn- 
ed for  his  son  many  days. 

35  And  all  his  sons  and  all  his  daugh- 
ters *  rose  up  to  comfort  him;  but  he  re- 
fused to  be  comforted;  and  he  said,  y  For 
I  will  go  down  into  the  grave  unto  my 
son,  mourning.  Thus  his  father  wept  for 
him. 

36  And  '  the  Midianites  sold  him  into 
Egypt  unto  Potiphar,  an  +  officer  of  Pha- 
raoh's and  }  captain  of  the  guard. 


t3.  44:20—23.  Luke  15.30. 

u  44:28. 

V  29.  Josh.  7:6.  2  Sam.  1:11.  3: 
31.  1  Kings  20:31.  21:27.  1 
Chr.  21:16.  K2ra9:3— 6.  Neh. 
9:1.  Ksth.  4:1— 3.   Job  1:20.  2: 

12.  Ps.  69:11.   Is.  22:12,13.  36: 
22.  37:1,2.  Jer.  36:24.  Joel  2: 

13.  Jonah  3:5—8.  Matt.  11:21. 
26:65.     Acts  14:14.  Rev.  11:3. 


x2Sam.  12:17.    Job  2:11.    Ps. 

77:2.  Jer.  31:16. 
y  42:38.  44:29—31.  46:28. 
z  28.  39:1. 
f  Heb.  euTiwcA,  cha'mherlai-ii^  or 

courtier.   Esth.  1:10. 
X  Or,     chief    marshal. — Heb. 

chief  of  the  slavghter-men,  or 

executioners.  40:4.  2  Kings  25: 

8.  marg. 


plied  abhorrence  of  sin,  and  humiliation  before 
God  on  account  of  it,  as  the  cause  of  affliction. 
— This  is  the  first  instance  recorded  in  Scrip- 
ture of  wearing  sackcloth;  as  that  of  Reuben 
(29)  is  of  rending  the  clothes.     [Marg.  Bef.) 

V.  3.5.  Daughters.]  Not  only  Dinah,  but  hi& 
son's  wives,  (for  manj'  of  them  were  at  that  time 
married,)  joined  in  endeavoring  to  comfort  Ja- 
cob.— His  sons  too  seem  to  have  rather  relent- 
ed, when  they  witnessed  his  excessive  sorrow : 
yet  not  so  far  as  to  confess  their  evil  deeds;^ 
though  Jacob's  grief  might  have  been  thus  abat- 
ed, and  probable  measures  taken  for  recovering- 
Joseph. — The  word  translated  the  grave,  is  ren- 
dered elsewhere,  hell;  and  means  the  miseen  stale, 
either  of  the  body  in  the  grave,  or  of  the  soul  in 
the  world  of  departed  spirits.  (JVo<e*,  Ps.  16:10. 
Acts  2:25 — 32.) — Joseph  was  not  supposed  to  be 
buried  in  the  grave;  but  Jacob  expected  to  meet 
him  in  another  world.  Yet  he  wept  for  him  im- 
moderately, and  without  proper  resignation  to 
the  will  of  God. 

V.  36.  The  word  in  this  place  signifies  J\Iedan- 
ites,  rather  than  Midianites.  (25:2.) — Pharaoh 
was  the  common  name  of  the  kings  of  Egypt. 
(12:15 — 20.) — Potiphar  seems  to  have  been,  ac- 
cording to  our  translation,  captain  of  the  guard 
to  Pharaoh;  and,  in  that  capacity,  to  have  had 
the  charge  of  the  state-prisoners,  and  to  have  su- 
perintended the  execution  of  criminals.  [Marg.) 

PRACTICAL  OBSERVATIONS. 
V.  1—30. 
They  who  hate  to  be  reformed,  hate  also  to  be 
reproved,  and  are  offended  with  those  who  ex- 
pose them  to  reproof:  and  though  it  is  often  of  im- 
portant advantage,  to  disclose  the  secret  crimes 
which  men  commit  to  such  as  are  authorized 
to  restrain  them;  yet  nothing  requires  more 
prudence  and  candor.  It  should  never  be  done 
out  of  resentment,  or  without  urgent  occasion, 
but  always  from  hatred  of  the  sin  and  love  to 
the  sinner,  and  with  reluctance,  as  expecting 

[141 


B.  C.   1734. 


GENESIS. 


B.  C.  1734. 


CHAP.  XXXVIII. 

Judah's  marriage  and  children,  1 — 5.  His  son  Er's  marriage  and 
death,  6,  7.  Onan  marries  his  brother's  widow;  is  cut  off  for 
his  sin;  and  Taniar  his  widow  is  reserved  for  Shelah,  8 — 11. 
Judah's  wife  dies;  he  is  deceived  by  Tamar  and  commits  in- 
cest with  her;  liis  crime  is  detected,  and  Tamar  bears  to  him 
Pliare^  and  Ziirah,  12—30. 

AND   it  came  to  pass  at  that  time, 
that   Judah  went   down   from   his 
brcthi-en,    and   *  turned  in  to  a  certain 

a  19:3.   Judg.  4:18.  2  Kings  4:3.   ProT.  13:20. 


nathing  but  unpleasant  consequences  to  our- 
selves.— In  the  present  state  of  things,  there 
will  frequently  be  contentions  among  brethren, 
especially  those  of  opposite  characters:  and, 
while  parents  ought  to  manifest  a  preierence  of 
such,  as  behave  with  the  greatest  piety  and  pru- 
dence; even  this  will  excite  the  enmity  and  en- 
vy of  those  who  are  proud  and  ungodly.  Great 
care  should  therefore  be  taken  not  to  inflame 
these  malignant  passions,  by  useless  and  invidi- 
ous distinctions;  and  that  wisdom  which  is  from 
above  is  greatly  Avanted,  to  avoid  sowing  those 
seeds  of  discord,  that  will  not  speedih'  be  erad- 
icated. For  when  once  malice  and  envy  have 
got  possession  of  the  heart,  every  circumstance 
inflames  them:  love  shewn  to  the  person  envied 
is  considered  as  hatred  to  the  envious  man;  and 
commendation  and  kindness  bestowed  on  the 
one  seem  to  be  reproaching  and  injuring  the 
other:  yea,  the  veiy  excellency  of  a  person's 
character  and  conduct  makes  him  appear  the 
more  odious,  in  the  distempered  judgment  of  his 
competitor.  These  passions,  ivhen  matured, 
break  through  every  tie  of  nature,  every  obliga- 
tion of  dutj,  and  every  restraint  of  conscience 
and  compassion:  and,  if  grafted  upon  that  en- 
mity, which  is  in  the  "seed  of  the  serpent  against 
the  seed  of  the  woman," — upon  religious  enmity 
and  the  spirit  of  persecution, — they  produce  the 
most  atrocious  crimes,  committed  without  re- 
morse or  reluctance. — But  though  the  Lord 
knows,  that  his  favors,  and  tlie  honor  which 
comes  from  him,  will  excite  these  diabolical  dis- 
positions, and  inflame  them  more  and  more;  yet 
3'e  will  not  on  that  account,  withhold  the  marks 
of  his  approbation:  nay,  he  will  rather  confer 
them,  purposely  to  evidence  the  force  and  ten- 
dency of  these  base  passions,  either  for  the  sin- 
ner's future  conviction  and  liumiliation,  or  to 
manifest  the  justice  of  his  condemnation.  For  he 
can  make  "the  wrath  of  man  to  praise  him,  and 
the  remainder  of  it  he  will  restrain;"  he  can 
check  and  moderate  the  force  of  men's  passions, 
work  upon  their  humanity  or  natural  affection; 
excite  horror  or  terror  in  their  minds,  or  even 
let  loose  selfishness,  covetousness,  or  fear  of 
man,  to  counteract  the  effects  of  malice  and  re- 
venge: so  that,  in  direct  opposition  to  their  own 
intentions,  his  enemies  shall  just  go  far  enough 
to  accomplish  his  purposes,  and  to  defeat  their 
own;  and  to  promote  the  benefit  and  advance- 
ment of  believers,  which  they  meant  to  hinder. 
— In  whatever  way  he  may  give  his  servants  any 
previous  intimations  of  future  honor  and  useful- 
ness, they  may  be  considered  as  equivalent  to 
assurances  of  many  preparatory  trials:  for  "be- 
fore honor  is  humility;"  and  the  human  heart  is 
seldom  sufficiently  humbled,  for  suitably  filling 
up  important  stations,  without  a  previous  course 
of  painful  discipline. 

V.  31—36. 
Scarcely  any  thing  can  be  baser,  than  for 
children  to  insult  and  torture  the  heart  of  a  pa- 
rent, whose  chief  fault  consists  in  having  too 
much  indulged  them;  yet,  in  this  common  case, 
though  the  conduct  of  the  child  is  vile,  the  ap- 
pointment of  God  is  wise  and  righteous. — The 
more  we  love  earthly  objects,  the  greater  afflic- 
142] 


^  AduUamite,  whose  name  roas  Hirah. 
2  And  Judah  •=  saw  there  a  daughter 
of  a  certain  Canaanite,  whose  name  was 
•^  Shuah:  and  he  took  her  and  went  in  unto 
her, 

b  Josh.  15:35.    1  Sam.  22:1.     2j     14:2.16:1.     2  Sam.  11:2. 

Sam.  23:13.     Mic.  1:15.  d  1  Chr.  2:3.  Skua. 

c  3:6.    6:2.    24:3.    34:2.    Judg. 


tion  are  we  exposed  to  on  their  account;  and  im- 
patient mourning,  when  they  are  taken  away, 
too  plainly  proves  the  excess  of  our  affection, 
and  the  need  there  was  of  the  salutary  stroke. 
Yet  our  sorrow  would  often  cease,  and  ba  turned 
into  joy,  if  we  knew  all  the  truth.  We  should 
therefore  endeavor,  in  the  exercise  of  faith,  to 
rest  satisfied,  that,  though  we  know  not  now 
what  the  Lord  is  doing,  we  shall  know  and  ap- 
prove it  hereafter;  and  thus  to  find  comfort,  in- 
stead of  rashly,  and  in  general  falsely^  deter- 
mining, under  severe  trials,  to  go  down  mourn., 
ing  to  the  grave.  (45:28.  48:11.) — As  we  know 
not  what  we  may  come  to  before  we  die,  it  is 
good  to  habituate  ourselves  to  labor,  self-denial, 
and  submission. — When  men  are  bent  upon 
wickedness,  they  will  never  want  some  strata- 
gem to  effect  it,  and  some  pretext  to  conceal  it; 
yet,  however  unanimous  they  may  be  in  hiding 
their  sins,  they  will  at  last  be  discovered  to  their 
confusion. — But  let  us  in  all  this  behold  Jesus,  iiat- 
ed,  envied,  persecuted,  sold,  and  sufFeringyor  us: 
yea,  in  some  sense  by  us;  for  we  are  like-minded 
by  nature  with  those  who  crucified  him;  and  our 
sins  were  the  real  causes  of  those  sufferings, 
which  made  way  for  his  mediatorial  exaltation. 
Thus  while  we  were  enemies,  provision  Was 
made  for  our  extreme  necessity,  against  the 
time  when  we  should  become  sensible  of  our  real 
character  and  condition:  and  then  we  find,  that 
he  was  thus  waiting  his  opportunity  of  overcom- 
ing evil  with  good. — While  we  receive  from  his 
fulness  daily,  let  us  not  forget  the  anguish  of 
his  soul,  when  suffering  for  our  sins:  that  we 
may  mourn  for  our  crimes,  and  crucify  his  cru- 
cifiers;  that  we  may  love  and  serve  him;  and, 
through  envy,  reproach,  and  tribulation,  follow 
him  to  glory. 

NOTES. 
Chap.  XXXVIIL  V.  1,  2.  The  inspired  his- 
torian here  breaks  off  his  narration,  to  relate 
some  other  occurrences,  which  had  taken  place 
in  Jacob's  family,  and  were  doubtless  an  ad- 
ditional cause  of  great  grief  to  the  aged  Patri- 
arch.— Though  Judah  and  his  brethren  so  stren- 
uously opposed  the  marriage  of  Dinah  witii  an 
uncircumciscd  person;  }'et  he,  and  probabl)^  all 
the  rest,  married  the  daughters  of  those  who 
were  not  circumcised.  [J*fote,  34:14 — 17.) — 
The  marriages  of  Israelitish  women  with  uncir- 
cumciscd persons,  were,  by  the  law,  virtually 
forbidden;  for  they  were  not  allowed  to  marry 
Gentiles,  who  had  not  fully  embraced  the  reli- 
gion of  Israel,  and  who  were  consequently  un- 
circumciscd. But  if  the  daughters  of  uncircum- 
cised  persons  were  converted  to  the  worship  of 
the  true  God,  not  being  capable  of  circumcision, 
they  might  become  the  wives  of  Israelites,  with- 
out violating  any  statute;  and  indeed  this  seems 
to  have  been  allowed  in  some  other  cases.  [Deut. 
21:10—14.  Judg.  14:1—4.  Ruth  3:9—13. 4:  Jlatl. 
1:5.)  It  does  not  however  appear,  that  Judah 
was  more  careful  in  this  respect,  than  Esau  had 
been.  He  must  have  been  very  young  when  he 
married,  which  probably  took  place  before  Jo- 
seph was  sold  into  Egypt;  yet  he  seems  to  have 
acted  without  Jacob's  consent,  by  the  advice  of 


B.  C.  1717. 


CHAPTER  XXXI. 


li.  C.  1717. 


3  And  she  conceived  and  bare  a  son: 
and  he  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  e  took  a  wife  for  Er  his 
lirst-born,  whose  name  was  Tamar. 

7  And  Er,  Judah's  first-born,  was 
''  wicked  in  the  sight  of  the  Lord;  and 
the  Lord  slew  him. 

8  And  Judah  said  unto  Onan,  'Go  in 
unto  thy  brother's  wife,  and  marry  her, 
and  raise  up  seed  to  thy  brother. 

9,  And  Onan  knew  that  the  seed 
should  not  be  his:  and  it  came  to  pass, 
when  he  went  in  unto  his  brother's  wife, 
that  he  spilled  it  on  the  ground,  J  lest  that 
he  should  give  seed  to  his  brother. 

10  And  the  thing  which  he  did  *  dis- 
pleased 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 


hou 


se. 


e  40:12.    Njm.  26:19. 

f  11/26.    IChr.  4:21. 

g  21:21.   24:3. 

h  1J:13.    19:13.   2Chr.  33:6. 

i  Lev.  18:16.      Deul.    25:5—10. 

Ruth  1:11.  4:5—11.  Matt.  22: 

23-27. 


[Practical   Observations.] 


j  Jam.  4:6 

*  Heb.  Tuas  evil  in  the  eyes  of 
the  LOUD.  Num.  11:1.  22: 
34.  2  Sam.  11:27.  1  Chr.  21:7. 
Prov.  24:18.   Hab.   1:13. 

kRuth  1:13. 


12  IT  And  tin  process  of  time,  the 
daughter  of  Shuah,  Judah's  wife,  died: 
and  Judah  was  ^  comforted,  and  went  up 
unto  his  ™  sheep-shearers  toTimnath,  he 
and  his  friend  Hirah  the  Adullamite.         i 

1 3  And  it  was  told  Tamar,  saying.  Be- 
hold, thy  father-in-law  goeth  up  to  °  T,im- 
nath,  to  shear  his  sheep. 

14  And  she  put  her  widow's  garments 
off  from  her,  and  covered  her  with  a  veil, 
and  wrapped  herself,  °  and  sat  in  }  an 
open  place,  which  is  by  the  way  to  Tim- 
nath:  for  she  saw  p  that  Shelah  was  grown, 
and  she  was  not  given  unto  him  to  wife 

15  When  Judah  saw  her,  he  tk 
her  to  be  an  harlot:  because  she  had  cov- 
ered her  face. 

1 6  And  he  turned  unto  her  by  the  way, 
and  said.  Go  to,  I  pray  thee,  let  me  come 
in  unto  thee  (for  he  knew  not  that  she  7vas 
his  daughter-in-law):  and  she  said,  '^  What 
wilt  thou  give  me  that  thou  mayest  come  ui 
unto  me? 

17  And  he  said,  ""  I  will  send  thee  5 a 
kid  from  the  flock:  And  she  said,  '  Wilt 
thou  give  me  a  pledge,  till  thou  send  it? 

1 8  And  he  said,  What  pledge  shall  I 
give  thee?  And  she  said,  *  Thy  signet,  and 
thy  bracelets,  and  thy  staff  that  is  in  thine 


thought 


liis  Canaanitish  friend.  Adiillam  was  not  far 
from  Eplirath,  and,  it  is  generally  supposed,  to 
the  north  of  Hebron.  Probably,  Judah  at  this 
tiuu;  left  his  father's  house  for  some  other  resi- 
dence.— ^IShuah  was  the  name  of  Judah's  wife's 
l'ath€r,  and  not  that  of  his  wife  (12). 

V.  4,  5.  Probably  Judah  was  from  home 
when  these  two  sons  were  born,  and  so  fiis  wife 
named  them. — Chezib  is  supposed  to  have  been 
the  same  as  Achzib.     [Josh.  15^44.) 

V.  7.  Er  was  "wicked  in  the  sight  of  the 
LoRi>;"  but  perhaps  not  in  the  sight  of  man, 
from  whom  he  concealed  his  crimes.  The  Lord, 
however,  was  so  provoked  at  his  secret  sins,  that 
he  slew  him. — Many  premature  deaths  might 
probably  be  accounted  for  in  the  same  manner, 
Iiad  we  as  impartial  and  well  informed  historians 
to  record  them. 

V.  8.  The  custom  of  marrying  a  brother's 
widow,  when  he  died  childless,  seems  to  have 
been  traditional  before  it  became  a  written  law; 
and  the  first-born  from  such  marriages  was  ac- 
counted the  child  of  the  deceased,  adopted  into 
his  family,  and  so  became  his  heir,  [Mars;. 
Ref.) 

V.  9,  10.  Onan's  habitual  conduct,  (for  this 
is  meant,)  was  not  only  unnatural  and  detesta- 
ble in  itself,  but  full  of  envy  and  malice,  and  not 
without  something  of  the  nature  of  murder  in  it: 
for  the  same  principle  would  have  induced  him 
to  murder  a  child  born  to  him,  but  accounted  his 
brother's,  if  he  could  have  done  it  with  impuni- 
ty.    It  implied  also  a  contempt  of  the  promise  of 


t  Fleb.  the  days  were  multiplied, 

124:67.  2  Sam.  13:39. 

ra  31:19.      1  Sam.  26:4—8,36.  2 

Sam.    13:23—29. 
nJosh.        15:10,67.       Timnah. 

Jiidg.   14:1. 
0  Prov.  7:12.    Jer.  3:2.   Ez.  16: 

25. 


t  Heb.  Me  door  oj    eyes,   or,  of 
Ennjim. 
p  1 1,26. 

q  Matt.  26:15.   1  Tim.  6:10. 
r  V.z.  16:33. 

'■  Heb.  a  kid  of  the  goats. 
s  24,25.  Prov.  20:16.  I. like  16:8. 
t  Jer.  22:24.  Luke  15:22. 


a  numerous  posterit}',  made  to  Abraham,  Isaac, 
and  Jacob,  and  of  that  Seed  especially  in  whom 
all  nations  "should  be  blessed." 

V.  11.  Perhaps  Judah,  being  ignorant  of  the 
real  cause  of  his  sons'  death,  attributed  it  to 
someillbehavior  of  Tamar,  and  therefore  secret- 
ly determined  not  to  marry  Shelah  to  her.  For 
the  present,  however,  he  put  the  matter  ofi^,  hy 
intimating  that  his  son  was  too  young,  and  that 
he  should  wait  some  time  longer  before  he  allovk- 
ed  them  to  marry. 

V.  14 — 16.  Tamar  could  not  think  this  a  prob- 
able way  of  forwarding  her  marriage  with  Slio- 
lah;  but  perhaps  she  concluded  that  Judah  never 
intended  it.  It  is  supposed,  that,  according  to 
the  custom  of  the  times,  she  was  considered  as 
Shelah's  wife,  and  could  not  be  married  to  an- 
other in  such  circumstances.  Some  think,  that 
she  was  ambitious  of  being  brought  into  the  line 
of  Christ's  ancestors,  and  of  having  children  by 
some  of  Jacob's  family;  and  perhaps  some  inti- 
mation had  been  given,  that  our  Lord  should 
spring  from  Judah:  not  expecting  therefore  to 
be  married  to  Shelah,  she  saw  no  other  way  but 
the  very  criminal  one  which  she  adopted.  If 
this  was  her  motive,  though  it  by  no  means  ex- 
cuses or  palliates  her  conduct,  she  certainly  ob- 
tained her  end;  for  Christ  was  descended  from 
her  by  this  very  incestuous  intercourse! — Judah 
did  not  discover  that  she  was  his  daughter-in-law, 
as  she  was  veiled,  and  he  took  her  for  a  harlot, 
because  she  sat  by  the  way-side. 

V.  17.     Pledge.]     Ap'paSiov,  Sept.  which  is  ren- 

[143 


B.  C.  1716. 


GENESIS. 


B.  C.  1715. 


hand:  and  he  "  gave  it  her,  and  came  in 
unto  her,  and  she  conceived  bj  him. 

19  And  she  arose,  and  went  away,  and 
'  laid  by  her  veil  from  her,  and  put  on 
the  garments  of  her  widowhood. 

20  IT  And  Judah  sent  the  kid  by  the 
hand  of  *  his  friend  the  Aduilamite,  to 
receive  his  pledge  from  the  woman's 
hand:  but  he  found  her  not. 

21  Then  he  asked  the  men  of  that 
place,  saying,  Where  is  the  harlot,  that 
was  *  openly  by  the  way-side?  And  they 
said,  There  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,  y  lest  we  "•'be  shamed:  behold,  I  sent 
this  kid,  and  thou  hast  not  found  her. 

24  And  it  came  to  pass  about  three 
months  after,  that  it  was  told  Judah,  say- 
ing, Tamar  thy  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. 


u  25,26.  Hos.  4ill. 

V  14.  2  Sam.  14:2,5. 

X  .Jiidg.    14:20.      2  Sam.    13:3. 

Luke  23:12. 
*  Or,  in  Enajim.  14. 
y  Pros'.    6:33.     Rom.   6.21.     2 

Cor.   4:2.     Eph.    6:12.     Rev. 

16:15. 


t  Heb.  htcoTne  a  contetn'pt, 

z  34:31.  Judg.  19:2.    Jer.  2:20. 

3:1,6,3.   Ez.  16:15,28,41.  23:5, 

19,44.     Hos.  2:5.   3:3.  4:15. 
a  Lev.  20:10.    21:9.     Deut.  22: 

21—27.    2  Sam.    12:5,7.     Jer. 

29.22,23.  Matt.  7:1—6.    Rom. 

2:1,2. 


25  When  she  was  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  are  these,  the  signet,  and  bracelets, 
and  stalf. 

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  trav- 
ailed, that  the  one  put  out  his  hand;  and 
the  midwife  took  and  bound  upon  his 
hand  a  scarlet  thread,  saying,  This  came 
out  first. 

29  And  it  came  to  pass  as  he  drew 
back  his  hand,  that  behold  his  brother 
came  out;  and  she  said,  }  How  hast  thou 
broken  forth?  this  breach  he  upon  thee: 
therefore  ^  his  name  was  called  k  Pharez. 

30  And  afterward  came  out  his  broth- 
er, that  had  the  scarlet  thread  upon  his 
hand;  s  and  his  name  was  called  Zarah. 

+  Or,  Wherefore  hast  Ihoumadt 
this  breach  against  thee? 


b  37:32.     Ps.    50:21.    Jer.  2:26 

Rom.  2:16.     1  Cor.  4:5.     Rev. 

20:12. 
c  1  Sam.  24:17.     2  Sam.  24:17. 

Ez.  16:52.     Hab.    1:13.    John 

8:9.  Rom.  3:19. 
d  14. 
e  Job  34:31,32.  40:5.  Matt.  3:8. 

1  Pet.  4.2,3. 


f  46:12.  Niim.  26.20.  1  Chr.  2: 
4.  9:4.— Neh.  11:4,6.  Perez. 
Matt.  1:3.   Luke  3:33.  Phares. 

y  That  is,  a  breach. 

g  1  Chr.  9:6.  Zerah.  Matt.  1^ 
3.  Zara. 


earnest   in   2   Cor.    1:22.    5:5.     Eph.   1: 


dered 
14. 

V.  18.  Signet,  bracelets,  and  staff.']  These 
were  probably  of  considerable  value,  and  would 
afford  Tamar  an  opportunity  of  exposing"  Ju- 
dah; yet  he  was  so  infatuated  as  to  intrust  them 
with  a  supposed  harlot! 

V.  21.  Where  is  the  harlot?]  By  the  answer 
returned  to  this  question,  we  learn  that  these 
practices  were  neither  so  common,  nor  so 
shameless,  among-  the  Canaanites,  as  they  are 
now  in  g-eneral  among^  nominal  Christians. 

V.  23.  Lest  we  be  shamed.]  For  the  whore- 
dom, and  for  the  folly  connected  with  it. 

V.  24.  Some  suppose,  that  Judah  only  meant 
to  brand  Tamar  with  a  mark  of  infamy.  If  he 
meant  to  burn  her  to  death,  thoug-h  preg-nant, 
it  shews,  not  only  that  he  considered  her  as 
betrothed  to  Shelah,  and  an  adulteress;  but  al&o 
that  he  was  actuated  by  excessive  severity,  and 
dislike  to  Tamar. — In  those  days,  when  a  gen- 
eral civil  government  was  not  established 
through  the  country,  but  different  tribes  and 
families  were  ruled  by  their  several  heads;  the 
injured  party,  if  a  principal  person,  seems  to 
have  been  both  accuser,  judge,  and  frequently 
the  executioner;  as  in  the  case  of  murder,  the 
nearest  relation  was  the  aveng-er  of  blood. 

V.  25.  He  who  had  been  the  adviser  of  the 
sale  of . Joseph,  and  of  sending  his  coat  to  Ja- 
cob, with  this  taunting  message,  "Know  now 
whether  this  be  thy  son's  coat  or  no;"  was  at 
length  taunted  in  a  similar  manner,  "Discern, 
I  pray  thee,  whose  are  these!"  [JIarg.  Ref.) 

V.  26.  Judah  had  intentinnally  committed 
only  fornication,  while  Tamar  had  been  g-iiilty 
of  incest:  yet,  conscious  of  being  the  occasion 
of  her  crime  by  withholding  Shelah,  and  of  ex- 
144] 


cessive  severity  in  the  harsh  sentence  which 
he  had  uttered  against  her,  and  perhaps  be- 
ing truly  penitent,  he  condemned  himself  more 
than  her:  "and  he  knew  her  again  no  more." 
Thougli  he  was  yet  young,  it  does  not  appear 
that  he  married  again. — It  cannot  be  supposed, 
that  Tamar  was  after  this  married  to  Shelah; 
but  probably  she  lived  the  rest  of  her  days  in 
widowhood. 

V.  27 — 30.  By  a  hard  labor,  Tamar  was  cor- 
rected for  her  crime.  From  these  twins,  the 
offspring  of  so  much  sin,  descended  the  principal 
part  of  the  tribe  of  Judah,  from  whom  the 
whole  nation  are  to  this  day  called  Jews,  or 
Judeans;  and  who  had  little  cause  to  boast  that 
"they  were  not  born  of  fornication." — Some 
make  the  singular  circumstances  of  this  birth 
emblematical  of  the  Jews  and  Gentiles:  the 
Jews,  like  Zarah,  seemed  marked  for  priority 
in  the  church  of  Christ,  yet  they  drew  back; 
and  the  Gentiles,  like  Pharez,  have  got  the 
birthright:  yet,  in  due  time,  the  Jews  shall 
again  find  admission,  and  share  the  same  priv- 
ileges. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

What  a  melancholy  view  do  these  records 
give  us  of  Jacob's  family,  of  the  trouble  which 
he  had  with  his  children,  and  of  the  state  of  re- 
ligion in  the  visible  church  of  God! — Is  this 
"Judah,  whom  his  brethren  shall  praise!"  Rath- 
er let  us  praise  God  for  his  patience  with  him; 
and  that  "where  sin  had  abounded, grace"  as  wc 
have  reason  to  conclude,  "much  more  abound- 
ed" in  his  salvation.— The  friendship  of  those, 
vA\o  flatter  young  persons,  and  assist  them  iu 
gratifying  their  licentious  inclinations,  is  often 
much  Valued,  and  their  company  courted  and 


B,  C.   1729. 


CHAPTER  XXXIX. 


B.  C.  1725. 


CHAP.  XXXIX. 

Joseph  is  bought  by  Potiphar,  and  preferred  in  the  family,  1—6; 
tempted  by  his  mistress,  but  overcomes  the  temptation,  7 — 12; 
accused  by  her,  and  imprisoned  by  Potiphar,  13 — 20;  favored 
by  the  Lord's  presence,  and  advanced  by  the  keeper  of  the 
prison,  21—23. 

AND  Joseph  *  was  brought  down  to 
Egypt:  and  Potiphar  an  ofliccr  of 
Pharaoh,  captain  of  the  guard,  an  Egyp- 
tian, bought  him  of  the  hands  of  ^  the 
Ishmaelites,  which  had  brought  him  down 
thither. 

2  And  "=  the  Lord  was  with  Joseph, 
and  he  was  a  prosperous  man:  and  he  was 
in  the  "^  house  of  his  master  the  Egyptian. 

3  And  his  master  ^  saw  that  the  Lord 
was  with  him,  and  that  the  Lord  made 
all  that  he    did  to  ^  prosper  in  his  hand. 

a37:36.45;4.  Ps.  lOS-.H.  Acts7:9. 

b  37:25,28. 

c  21,22.  28:15.   1  Sam.  3:l9.  16: 

13.  Ps.  46:7,11.    Is.  8:9,10.    41: 

10.  43:2.   Jer.  15:20.    Matt.  1: 

23.  Acts  7:9,10.  Rom.  8:31. 


d  1  Cor.  7:20—24. 

e  21:22.      26:24,28.    30:27,37.   1 

Sam.     18:14,28.     Zech.     8:23. 

Rev.  3:9. 
f23.     Josh.    1:7.    2    Chr.   26:5. 

]Veh.  2:20.  Ps.  1:3.  1  Cor.  16:2. 


preferred  before  that  of  pious  frientis  and  rela- 
tions: but  it  corrupts  g'ood  manners  and  princi- 
ples, and  makes  bad  ones  worse.  Though,  all 
thing's  considered,  it  is  best  for  most  men  to 
marry  earl)'  in  life;  yet  surely  not  when  they 
are  incapable  of  judging-  for  themselves,  and  will 
not  be  counselled  or  directed  by  their  parents 
and  friends;  but  are  influenced  by  those  who 
fear  not  God,  to  form  connexions  with  others  of 
the  same  character.  Indeed,  parents  themselves 
frequently  lead  their  children  into  the  mistakes 
and  sins,  of  which  they  themselves  have  been 
guilty;  and  are  instrumental  in  their  ruin,  tem- 
poral and  eternal. — The  Scriptures  sparingly 
hint  at  those  vile  practices,  which,  being  done 
in  secret,  are  a  shame  to  be  spoken  of:  this  suffi- 
ces to  shew,  that  the  Lord  notices  and  abhors 
them,  and  will  bring  to  light  all  the  lascivious- 
ness,  of  which  it  is  to  be  feared  multitudes  are 
guilty  in  heart  and  life,  who  stand  fair  in  the 
world's  esteem.  Then  the  secret  history  of  every 
individual,  who  hath  not  truly  repented,  and 
washed  away  his  sins  in  the  blood  of  Christ,  will 
be  written  with  an  impartial  pen,  and  published  to 
the  world  of  men  and  angels:  every  mouth  will 
be  stopped;  and  God's  righteousness,  in  the  con- 
demnation of  sinners,  manifested  to  the  whole 
universe. 

V.  12—30. 
Mirth,  festivity,  and  vain  company,  furnish 
fuel  to  licentious  inclinations,  and  opportunity 
indames  the  heart;  then  interest,  credit,  and 
conscience  are  sacrificed,  and  the  wisest  of  men 
act  as  if  bereft  of  common  sense:  for  "wine  and 
whoredom  take  away  the  heart,"  and  stupify  the 
conscience. — What  need  have  we  then  to  "watch 
and  pray,  that  we  enter  not  into  temptation!" 
IJnthought  of  consequences  will  soon  prove  the 
folly  of  those,  who  give  license  to  their  lusts; 
and  they,  who  fear  s/iawe  before  men,  more  than 
condemnation  before  God,  often  find  the  very 
thing  come  upon  them  which  they  feared,  not- 
withstanding all  their  care  to  prevent  it. — In- 
jurious suspicions  and  unjust  treatment  frequent- 
ly drive  those  to  evil  practices,  who  were  not 
previously  disposed  to  them;  but  miserable  and 
infatuated  beyond  expression  are  they,  who  bar- 
ter chastity,  reputation,  and  even  their  souls,  for 
the  paltry  neward  of  sin.  Nor  are  any  more 
hardened  aj^ltinst  compassion,  or  more  disposed 
to  treat  others  with  unrelenting  severity,  than 
they  who  are  most  indulgent  to  themselves,  and 
Vol.  I.  19 


4  And  Joseph  s  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 
Joseph's  sake:  and  the  blessing  of  the 
Lord  was  upon  all  that  he  had,  in  the 
house,  and  in  the  field. 

6  And  he  J  left  all  that  he  had  in  Jo- 
seph's hand;  and  he  knew  not  ought  he 
had,  save  the  bread  which  he  did  eat: 
and  Joseph  was  ^  a  goodly  person,  and 
well  favored. 


g  21.  18.3.   19:19.  32:6.  33:8,10. 

Neh.  2:4,5.    Prov.  16:7. 
h  22.  155.  24:2.  41:40,41.  Prov. 

14:36.   17:2.27:13.  Acts  20:28. 
i  12:2.    19:29.  30:27.  Deut.  28:3 


—6.  Acts  27:24. 
i  4,8,23. 
k  12:14,15.  29:17.  1  Sam.  16:12. 

Acts  7:20. 


heedlessly  continue  in  unrepented  wickedness. 
Yet  it  is  hopeful,  when  being  put  to  shame  be- 
fore men  produces  conviction  of  guilt,  humiliat- 
ing confessions,  and  renunciation  of  the  sin  thus 
exposed,  never  more  to  return  to  it. — But  while 
we  compassionate  pious  Jacob,  thus  wounded  on 
every  side  by  the  misconduct  of  his  famil)';  let 
us  admire  the  sovereign  purpose  and  grace  of 
God,  who,  by  all  these  events,  was  preparing  for 
the  manifestation  of  his  Son  in  human  nature. 
Our  Redeemer  sprang  from  Judah  by  Tamar, 
and  from  Pharez:  for  his  excellency  was  per- 
sonal; and,  though  himself  sinless,  it  suited  the 
end  of  his  appearance,  for  him  to  be  "made  ia 
the  likeness  of  sinful  flesh." 

NOTES. 
Chap.  XXXIX.  V.  2—6.  Joseph  was  not- 
only  favored  with  the  comforting  presence  of  the 
Lord,  and  with  seasons  of  peculiarly  sweet  com- 
munion with  him;  but  he  was  so  remarkably  fur- 
nished with  wisdom  from  above,  and  prospered  in 
all  his  undertakings,  that  it  was  evident,  even  to 
Potiphar  himself,  that  the  Lord  was  with  him, 
assisting  and  succeeding  them.  Thus,  though  a 
slave,  he  was  had  in  reputation;  and,  being  dili- 
gent in  his  business,  he  became  a  favorite  with 
his  master,  who  greatly  countenanced  and  con- 
fided in  him.  Potiphar,  no  doubt,  would  hear 
from  Joseph,  (who,  it  is  evident,  avowed  his  re- 
ligion, and  refused  to  join  in  idolatry,)  many 
things  concerning  Jehovah,  the  God  whom  he 
worshipped:  and  finding  all  his  affairs  prospered, 
and  that  Joseph  ascribed  this  to  the  Lord's  spe- 
cial blessing,  he  might  be  convinced,  (as  Labaa 
had  been  concerning  Jacob,)  that  the  Lord 
blessed  him  for  Joseph's  sake;  indeed,  it  seems  to 
have  been  evident  to  all  concerned.  Thus  at 
length  Potiphar,  having  full  confidence  in  his  in- 
tegrity, prudence,  and  good  success,  left  all  his 
concerns  to  his  management;  and,  without  anx- 
iety, enjoyed  his  abundance.  Considering  Poti- 
phar'e  rank,  it  is  not  probable  that  Joseph  was 
preferred  to  so  important  a  station,  till  his  abili- 
ty and  fidelity  had  been  fully  proved.  About 
tiiirteen  years  elapsed,  from  the  time  when  he 
was  sold  into  Egypt,  to  that  of  his  standing  be- 
fore Pharaoh.  Some  years  he  was  confined  ia 
prison:  but  probably  more  elapsed  during  his 
continuance  in  Potiphar's  family,  before  his  im- 
prisonment; where  he  would  have  large  oppor- 
tunity of  acquiring  that  kind  of  knowledge  and 

[145 


B.  C.  1722. 


GENESIS. 


B.  C.  1721. 


7  IT  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  his 
master's  wife,  Behold,  my  master  wotteth 
not  what  is  with  me  in  the  house,  and  he 
hath  committed  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  art 
his  wife:  p  how  then  can  I  do  this  great 
wickedness,  and  i  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 

ner.  [Practical  Observations.] 

1 1  IT  And  it  came  to  pass  about  this 
time,  that  Joseph  went  into  the  house  to  do 
his  business;  and  there  was  ^  none  of  the 
men  of  the  house  there  within. 

1 2  And  she  ^  caught  him  by  his  gar- 
ment, saying.  Lie  with  me:  "  and  he  left 

1  6:2.  Job3!:l.  Ps.  119:37.   Ez. 

23:5,6,12—16.    Matt.    6:23.     2 

Pet.  2:14.    IJohn  2:16. 
tn2   Sam.     13:11.      Prov.    7:13. 

Jer.  3:3. 
nProv.  1:10.  2:10,16—19.  6:20 

—55,32,33.  ■7:25—27.  9:13—13. 

22:14.  23:26—28. 
o  Neh.  6:11.  Luke  12:48.  1  Cor. 

-12.  Tit.  2:10. 
p  20:3,6.  Lev.  20:10.  2  Sam.  11: 

27.  Job  31:9—12.  Jer.  5:8,9.  1 

Cor.    6:9,10.     Gal.    5:19—21. 


Heb.  13:4.  Ker.  21:8.  22:15. 
q  Num.    32:23.    2   Sam.    12:13. 

Neh.  5:15.    Ps.    51:4.  Jer.  23; 

16.  60:7. 
r  Prov.  1:15.   5:3.      1  Cor.  6:18. 

15:33.   IThes.  5:22.  2  Tim.  2: 

22.    1  Pet.  2:11. 
s  Job  24:15.  Jer.  23:24.  Mai.  3: 

6. 
t  Prov.  7:13.  Ec.  7:26.  Ez.  16: 

30—34. 
1)  1    Sam.     15:27.       Prov.     6:5. 

Mark  14:51,52. 


address,  which  his  future  elevated  station  re- 
quired.— Joseph's  comeliness  is  spoken  of,  in  the 
very  terms  before  used  in  the  original  concern- 
ing his  mother  Rachel.  (29:17.) 

V.  7.  Lie  with  me.]  The  disparity  in  rank 
betwixt  Potiphar's  wife  and  Joseph,  and  the  ob- 
servation of  his  modesty,  as  equal  to  his  other 
virtues,  probably  made  her  despair  of  inveigling 
'lim  by  distant  hints:  and,  considering  how  much 
it  was  his  interest  to  oblige  her,  and  how  dan- 
gerous to  give  her  oifence,  and  hurried  on  by 
her  criminal  passions,  she  was  not  ashamed  to  ad- 
dress liim  in  this  impudent  manner,  not  greatly 
fearing-  a  repulse. 

V.  8 — 10.  Attending  to  the  circumstances 
before  mentioned,  and  considering  Joseph  as  a 
single  man  in  the  vigor  of  youth,  the  importunity 
witti  which  lie  was  assaulted,  and  the  opportuni- 
ty and  privacy  afforded  him;  we  cannot  too  much 
admire  this  glorious  victory  of  chastity,  the 
power  of  divine  grace  displayed  in  it,  and  the  ex- 
cellence of  him  who  was  hated  of  his  brethren. 
Comparing  his  conduct  with  that  of  Judah,  Reu- 
ben, and  the  other  sons  of  Jacob,  it  must  be  al- 
lowed, that  he  had  justly  the  preference  in  his 
father's  esteem. — JNor  was  this  refusal  more 
worthy  of  admiration,  than  the  manner  of  it. 
The  calmness  of  his  spirit,  the  force  of  his  argu- 
ments, the  generosity  and  delicacy,  as  well  as 
piety,  of  his  sentiments,  are  most  beautiful. — 
His  master's  kindness  to  him,  the  honorable  sta- 
tion which  he  held  in  his  family,  the  peculiar  re- 
lation in  which  his  tempter  stood  to  his  gener- 
ous benefactor,  the  greatness  of  the  injustice 
and  ingratitude  to  him; — but  above  all,  the  great- 
ness of  the  wickedness  in  the  sight  of  God, 
whose  authority  and  displeasure  he  was  not 
146] 


his  garment  in  her  hand,  and  fled,  and 
got  him  out. 

13  And  it  came  to  pass,  when  she  saw 
that  he  had  left  his  garment  in  her  hand, 
and  was  fled  forth, 

1 4  That  she  called  unto  the  men  of  her 
house,  and  spake  unto  them,  saying,  See, 
he  hath  brought  in  ^  a  Hebrew  unto  us  to 
mock  us:  ^  he  came  in  unto  me  to  lie  with 
me,  and  I  cried  with  a  *  loud  voice. 

15  And  it  came  to  pass,  when  he  heard 
that  I  lif:ed  up  my  voice  and  cried,  that 
he  left  his  garment  with  me,  and  fled,  and 
got  him  out. 

1 6  And  she  ^  laid  up  his  garment  by 
her  until  his  lord  came  home. 

1 7  And  she  spake  unto  him  according 
to  these  Avords,  saying,  *  The  Hebrew 
servant  which  thou  hast  brought  unto  us, 
came  in  unto  me  to  mock  me. 

18  And  it  came  to  pass,  as  I  lifted  up 
my  voice  and  cried,  that  he  left  his  gar- 
ment with  me,  and  fled  out. 

19  And  it  came  to  pass,  when  his  mas- 
ter ^  heard  the  words  of  his  wife,  which 
she  spake  unto  him,  saying.   After  this 


X  17.   10:21.    14:13.  40:15. 

z  Jer.  4:22.  9:3—5. 

y  Is.    51:7.    54:17.     Matt.  6:11. 

a  14.  Ex.  20:16.    23:1.   1  Kings 

26:59.   Luke  23:2.     2  Cor.  6:8. 

21:9—13.     Ps.    55:3.     120:3,4. 

1  Pet.    2:20.    3:14—18.   4:14— 

Prov.  19:5,9. 

19. 

b  Job  29:16.  Prov.  13:17.29:12. 

*  Heb.  great. 

Acts  25:16. 

ashamed  to  mention  to  this  adulterous  woman: — 
these  were  the  topics  on  which  he  insisted;  and 
had  not  her  vile  passions  stupified  and  hardened 
her  heart,  surely  she  must  have  been  reclaimed, 
or  even  converted  to  his  God,  and  induced  to 
embrace  that  religion,  which  he  so  adorned  and 
recommended  by  his  conduct! — While  she  as- 
sailed him  day  by  day  continually,  no  doubt  Sa- 
tan, as  far  as  permitted,  would  paint  to  his  imagi- 
nation in  lively  colors  the  advantages  of  compli- 
ance, and  the  consequences  of  refusal:  but  all 
was  in  vain;  for  the  grace  of  our  Lord  was  suffi- 
cient for  him.  And  when  he  found  her  deaf  to 
the  remonstrances  of  duty,  conscience,  grati- 
tude, honor,  and  the  fear  of  God,  and  that  he 
could  not  reclaim  her,  he  avoided  her  company 
as  much  as  possible;  being  distrustful  of  himself 
and  fearful  of  being  overcome,  if  he  parleyed 
with  the  temptation. 

V.  13 — 16.  The  base  affection  of  this  wicked 
woman,  being  finally  disappointed,  was  changed 
for  the  most  rancorous  enmity;  and  she  seems  to 
have  exulted  in  the  opportunity  of  being  reveng- 
ed upon  Joseph.  When  therefore  the  men  came 
in,  slie  addressed  them  in  the  affected  language 
of  rage  and  disdain;  alluding  to  Potiphar,  in  lan- 
guage which  seemed  to  charge  him  as  accessary 
to  the  indignity,  which  she  pretended  to  have  re- 
ceived. She  called  Joseph  a  Hebrew,  in  con- 
tempt of  his  original  and  religion:  and  added, 
that  he  left  his  garment  with  her;  intimating, 
that  when  she  called  aloud  for  help,  he  hasted  to 
escape;  upon  which  seizing  hold  of  his  garment, 
she  had  in  vain  endeavored  to  retain  him  till  they 
came  to  apprehend  him. 

V.  17.  To  mock  me.]  To  in§ult  and  treat  me  in 
a  base,  unworthy  manner. 


B.C.  1720. 


CHAPTER  XXXIX. 


B.  C.  1720. 


manner  did  thy  servant  to  me;  that  *=  his 
wrath  was  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. 

2 1  IT  But  *"  the  Lord  was  with  Joseph, 
and  *  shewed  him  mercy,  and  ^  gave  him 
favor  in  the  sight  of  the  keeper  of  the 
prison. 

c  IVov.  6:34,35.  *  Heb.  extended  kindness  unto 

d  40:15.  41:14.  Ps.  105:18.  1  Pet.  him. 

2:19.  g  Ex.  3:21.  11:3.  12:36.  Ps.  105: 

«.  40:1— 3.  41:9— 14.  Ps.  76:10.  19,22.     Prov.  16:7.     Dan.  1:9. 

f  See  on  2.  Acts  7:10. 


22  And  the  keeper  of  the  prison  ''  com- 
mitted to  Joseph's  hand  all  the  prison- 
ers that  zvere  in  the  prison:  and  what- 
soever they  did  there,  he  was  the  doer 
of  it. 

23  The  '  keeper  of  the  prison  looked 
not  to  any  thing  that  joas  under  his  hand; 
^  because  the  Lord  was  with  him:  and 
that  which  he  did,  the  Lord  made  it  to 
prosper. 


h  4,9. 

i  40:3,4. 

k  See  on  2,3 — 49:23,24.  1  Snm. 


2:30.    Ps.    37:3—11. 
Dan.  6:22. 


Is.    43:2. 


V.  19,  20.  Joseph  did  not  attempt  to  speak  in 
his  own  defence:  perhaps  he  was  not  permitted; 
or  he  might  not  be  inclined,  sensible  it  would  be 
in  vain.  Doubtless,  however,  he  would  say,  as 
David  did,  "Thou  shalt  answer  for  me,  O  Lord, 
my  God."  Potiphar  was  no  doubt  blamable, 
torso  hastilj'  crediting'  this  accusation  against  a 
person  of  approved  excellence:  yet,  considering 
the  absolute  authority  which  masters  possessed 
over  the  lives  of  their  slaves,  the  vehement  ran- 
cor of  his  accuser,  that  accuser  his  master's  wife, 
and  the  baseness  of  the  crime  very  plausibly  laid 
to  his  charge;  it  must  be  ascribed  to  a  special 
interposition  of  God,  that  he  was  not  immediate- 
ly put  to  death.  Instead  of  this,  he  was  cast  into 
the  prison  where  the  king's  prisoners  were  con- 
iined:  in  which  circumstance  also  the  hand  of 
the  Lord  should  be  noticed;  for  in  any  other 
prison  probably  Pharaoh  would  never  have  heard 
of  him. 

V.  22.  He  was  the  doer  of  it.]  Through  the 
wisdom  and  fidelity  which  Joseph  manifested,  he 
soon  acquired  the  confidence  of  the  keeper  of 
the  prison;  and  though  at  first  severely  treated, 
(./Vo<e,  Ps.  105:18.)  yet  he  afterwards  became 
both  comfortable  and  useful.  No  doubt,  the  pris- 
oners were  used  bj'  him  with  singular  humanitj', 
and  probably  benefited  by  his  pious  counsels,  ex- 
cellent example,  and  winning  benevolence. 

V.  23.  Because  the  Lord,  &c.]  This  was  so  evi- 
dent that  the  keeper  of  the  prison  noticed  it; 
and  was  influenced,  perhaps  even  converted,  by 
what  he  observed.  Thus,  in  all  respects,  Joseph 
was  a  blessing.  (12:2.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
Our  enemies  may  strip  us  of  external  distinc- 
tions and  ornaments,  but  wisdom  and  grace  can- 
not be  taken  from  us:  they  may  banish  us  from 
our  friends,  relatives,  and  country;  but  they  can- 
not deprive  us  of  the  presence  of  the  Lord:  they 
may  even  exclude  us  from  the  benefits  of  com- 
mon providence,  rob  us  of  our  libertj,  and  con- 
fine us  in  dungeons;  but  they  cannot  shut  us  out 
from  the  throne  of  grace,  or  bereave  us  of  the 
blessings  of  salvation. — The  ordinances  of  God 
and  the  society  of  his  people  are  very  useful, 
and,  in  some  sense,  almost  necessary,  to  the  life 
of  faith  and  growth  of  grace,  especially  in  young 
converts;  so  that  parents  and  ministers  are  justly 
fearful  lest  their  beloved  childien  or  people 
should  be  secluded  from  them:  but  if,  contrary 
to  our  inclination,  we  should  be  deprived  of  these 
advantages.  His  gracious  presence  can  supply 
the  deficiency,  and  even  make  our  souls  like  a 
watered  garden,  rendering  us  comfortable,  re- 
spectable, prosperous,  and  useful. — Had  Potiphar 
purchased  Joseph  with  half  the  substance  of  his 
house,  he   would  have  made  an  advantag-eous 


bargain;  and,  till  imposed  upon,  he  learned  his 
value  by  experience,  and  treated  him  according- 
ly. Yet  how  little  do  many  Christians  under- 
stand the  worth  of  such  servants  as  fear  God, 
who  will  always  be  most  faithful,  industrious,  and 
successful!  But  we  must  allow,  on  the  other 
hand,  that  mere  pretenders  to  religion,  of  char- 
acter and  conduct  exactly  the  reverse  of  Joseph, 
occasion  this  prejudice,  among  those  who  cannot 
or  will  not  discriminate,  between  the  humble 
Christian,  and  the  noisy  hypocrite. — When  the 
Lord  pleases  he  can  easily  give  his  servants  fa- 
vor, even  among  strangers,  and  no  cue  was  ever 
a  loser  by  being  kind  to  them.  In  general,  they 
who  accommodate  themselves  to  a  low  and  la- 
borious situation,  will  get  forward,  and  acquire 
confidence.  But  alas!  prosperity  draws  on  temp- 
tation: and  personal  accomplishments  are  often 
snares  to  others,  as  well  as  to  the  possessor,  wLo 
has  therefore  no  cause  to  glory  in  them;  nor 
ought  any  one  to  envy  or  covet  them.  Throug-h 
the  force  of  human  depravity,  those  amiable 
qualities,  which  should  command  esteem,  attract 
the  attention  of  the  licentious  eye,  and  excite 
the  licentious  passions;  which,  having  acquired 
the  ascendancy,  scorn  restraint  and  regard  to 
modesty  and  decencj\  Thus  "when  lust  is  con- 
ceived, itbringeth  forth  sin;"  and  the  infatuated 
wretch,  rushing  headlong  to  destruction,  turns 
seducer,  and  becomes  the  factor  for  Satan,  in 
tempting  others  to  wickedness.  Nor  is  any 
thing  more  to  be  dreaded  than  such  a  tempter, 
or  more  to  be  shunned  than  such  temptations;  so 
that  if  we  do  not  mean  to  commit  iniquity,  we 
ought  to  "flee  as  a  bird  from  the  snare  of  the, 
fowler,  and  as  a  roe  from  the  hand  of  the  hunt- 
er." Let  us  not,  however,  rest  satisfied  with 
admiring  Joseph,  in  the  honorable  victory  which 
he  acquired;  but  let  us  consider  him  as  a  bright 
example  proposed  to  our  imitation,  and  an  illus- 
trious proof  of  the  energy  of  divine  grace. 
Trusting  to  that  grace,  we  may  hope  to  be  more 
than  conquerors,  not  onl)'  if  exposed  to  the  fiery 
trial  of  persecution,  but  even  if  assaulted  in  the 
far  more  dangerous  manner  that  Joseph  was. 
But,  would  we  stand  stedfast  in  the  day  of  trial, 
we  must  have  our  minds  armed  with  gratitude, 
justice,  fear  of  God,  faith,  love,  abhorrence  of 
evil,  contempt  of  worldly  pleasure  or  gain,  and 
readiness  for  the  cross:  we  must  learn  also  to 
judge  of  every  sin,  and  of  licentious  indulgences 
especiallj',  not  in  that  slight  manner  which  the 
world  does;  but  as  enormous  crimes,  "for  the 
sake  of  which  the  wrath  of  God  cometh  upon  the 
children  of  disobedience."  And,  that  importun  i- 
ty  ma)'  not  prevail  over  us,  nor  secresy  encour- 
age us,  we  should  endeavor  to  have  our  minds 
habitually  possessed,  with  a  sense  of  our  obliga- 
tions unto  God,  his  all-seeing  eye  upon  us,  and 
the  approaching  discoveries  of  the  day  of  judg- 
ment. 

[147 


B.  C.  1718. 


GENESIS. 


B.C.  1717. 


CHAP.  XL. 

Pharaoh's  chief  butler  and  chief  baker  being  imprisoned,  Joseph 
is  charged  wilh  them,  1 — 4.  He  interprets  their  dreams,  and 
offers  a  petition  to  the  chief  butler,  5 — 19.  The  drenms  are  ac- 
complislied,  and  the  chief  butler  forgets  Joseph,  20 — 23. 

A   ND   "  it  came    to  pass  after  these 
X^thin^s,  that   ^  the  butler  of  the  king 


of  Egypt  and  his  baker  had  oftcndcd  their 
lord  the  king  of  Egypt. 

2  And  Pharaoh  was  •=  wroth  against 
two  of  his  officers,  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  zms 
bound. 

4  And  *"  the  captain  of  the  guard  charg- 
ed Joseph  with  them,  and  he  served  them; 
and  they  continued  a  season  in  ward. 

5  IT  And  s  they  dreamed  a  dream  both 
of  them,  each  man  his  dream  in  one  night, 
each  man  according  to  the  interpretation 
of  his  dream;  the  butler  and  the  baker  of  i 
the  king  of  Egypt,  which  were  bound  in 
the  prison. 

6  And  Joseph  came  in  unto  them  in 


a  39:20— 23.  Esth.  6;1. 
b  13.  Neh.  1:11.  2:1,2. 
cPs.  76:10.    Prov.  16:14. 

12:20. 
d  1  Chr.  27:27. 


Acts 


e  39:30. 

f  39:1,21— 23. 

g    8.    20:3.      37:5,10.     41:1—7. 

Judg.  7:13.    Dan.  2:1— 3.  4:5, 

9,19. 


V.   1  1—23. 

If  Satan  cannot  induce  us  to  sin,  he  will  do 
his  utmost  to  distress  us:  and  we  must  expect 
the  imbittered  resentment  of  those,  whose  wick- 
ed inclinations  we  disappoint;  and  to  be  accused 
of  the  very  crimes  which  we  abhor,  yea,  because 
we  abhor  them.  It  is,  however,  far  "better, 
if  the  will  of  God  be  so,  that  we  suffer  for  well- 
doing, than  for  evil-doing-:"  a  clear  conscience 
and  the  presence  of  a  merciful  God,  will  support 
us,  not  only  under  our  trials,  but  under  the  most 
injurious  calumnies:  and  we  need  not  use  much 
labor  to  vindicate  ourselves;  for  in  due  time,  the 
Lord  will  vindicate  us,  and  clear  off  every  as- 
persion.— The  more  meekly  and  patiently  we 
suffer,  the  less  bitterness  shall  we  e::iperience  in 
our  trials,  and  the  more  consistent  will  our  con- 
duct be  with  the  Christian  character.  By  all 
these  things,  the  Lord  is  training-  up  his  people 
for  glory:  perhaps  for  better  scenes,  and  import- 
ant services,  in  this  present  world:  and,  if  we  are 
not  in  a  wrong  spirit,  or  out  of  the  path  of  duty, 
we  can  never  be  out  of  the  way  either  of  com- 
fort or  usefulness. — But  let  us  not  forget, 
through  Joseph,  to  look  unto  Jesus,  who  "suffer- 
ed being  tempted,"  yet  without  sin;  who  was  ca- 
lumniated and  persecuted,  but  without  cause; 
"who  was  led  as  a  lamb  to  the  slaughter,  and  as 
a  sheep  before  her  shearers  is  dumb,  so  he  open- 
ed not  his  mouth"  to  recriminate,  or  to  vindicate 
himself;  and  who  by  the  cross  ascended  to  the 
throne.  May  we  be  enabled,  and  contented,  to 
follow  in  the  same  path  of  submissive  suffering, 
to  the  same  place  of  glory, 

NOTES. 
Chap.  XL.  V.  3.  Potiphar  was  "captain  of 
the  guard:"  and  it  seems  this  state-prison  was 
adjoining  to  his  house,  and  intrusted  to  his  care; 
80  that  the  keeper  of  the  prison  probably  was 
his  deputy.  (37:36.) 
148] 


the  morning,  and  looked  upon  them,  '  and 

behold  they  zvcrc  sad. 

7  And  he  asked  Pharaoh's  officers  that 

were  with  him  in    the  ward   of  his  lord's 

house,  saying,  ''  Wherefore  *  look  ye  so 
I  sadly  to-day? 

j  8  And  they  said  unto  him,  We  have 
i  dreamed  a  dream,  and  there  is  no  inter- 
Ipreter  of  it.  And  Joseph  said  unto  them, 
j '  Do  not  interpretations  belong  to  God?  tell 

me  them,  I  pray  you. 

9  And  the  chief  buder  told  his  dream 
to  Joseph,  and  said  unto  him,  In  my 
dream,  behold,  ™  a  vine  was  before  me. 

10  And  in  the  vine  were  three  branch- 
es: and  it  zvas  as  though  it  budded,  and 
her  blossoms  shot  forth;  and  the  clusters 
thereof  brought  forth  ripe  grapes. 

1 1  And  Pharaoh's  cup  zcas  in  my  hand: 
and  I  took  the  grapes,  and  pressed  them 
into  Pharaoh's  cup,  and  I  gave  the  cup 
into  Pharaoh's  hand. 

1 2  And  Joseph  said  unto  him,  "  This  ?'* 
the  interpretation  of  it:  °  The  three  branch- 
es are  three  days. 


i  8.  Dan.  4:S.  5:6. 

k2Sam.  13:4.    PTeh.  2:2.  Luke 

24:17. 

*  Heb.  are  your  faces  evil? 
1  41:15,16.    Is.  8:19.   Dan.  2:11, 

28,47.  6:11—15.    1  Cor.  12:10, 


11. 
m    37:6—10.      Judg.    7:13—15. 

Dan.  2:31.  4:10,&;c. 
n  41:25.  Dan.  2:36,&c.  4:19.&;c. 
0  41:26.    Judg.  7:14.    Matt.  26: 

26.   1  Cor.  10:4.  Gal.  4:25. 


V.  4.  Joseph  at  first  was  not  only  closely 
confined,  but  severely  treated  in  the  prison. 
{J\i''ote,  Ps.  105:18.)  Yet,  after  some  time,  Pot- 
iphar's  resentment  seems  to  have  cooled:  and, 
considering  the  whole  of  Joseph's  prudent  and 
excellent  conduct,  he  perhaps  began  to  suspect 
that  he  had  been  maliciously  accused.  He  how- 
ever connived  at  the  kindness  shewn  to  Joseph, 
and,  being  sensible  of  his  abilities,  was  not  un- 
willing he  should  be  trusted,  and  prove  servicea- 
ble in  that  situation.  Being  thus  employed,  he 
gave  the  king's  butler  and  baker,  as  prisoners  of 
rank,  all  the  attendance  required. — 'On  how 
'many  little  incidents  of  which  the  parties  at  the 
'time  think  nothing,  do  some  of  the  greatest 
'events  depend!  If  they  had  gone  to  another 
'prison,  Joseph  might  have  died  where  he  was, 
'and  no  provision  been  made  for  the  seven  jears 
'of  famine:  and  Jacob  and  his  family,  with  rnil- 
'lions  of  others,  have  perished  for  want;  and  so 
'all  the  promises  of  their  becoming  a  great  na- 
'tion,  and  of  the  Messiah  springing  from  among 
'them,  and  all  nations  being  blessed  in  him, 
'would  have  been  frustrated.  But  he  that  ap- 
'points  the  end,  appoints  all  the  means  which 
'lead  to  it.'     Fuller. 

V.  6.  Theprisoners,  considering  their  dreams 
as  supernatural,  were  very  melancholy;  for  their 
situation,  and  perhaps  conscious  guilt,  caused 
them  to  forebode  the  worst.  Indeed,  it  must 
have  appeared  very  extraordinary,  that  each  of 
them  should  have  so  significant  a  dream  at  the 
same  time. 

V.  7.  Tliis  is  a  beautiful  specimen  of  that  at- 
tentive tenderness  and  sympathy,  by  means  of 
which  God  gave  Joseph  favor  with  every  one 
whom  he  approached. 

V.  8.  The  prisoners  could  not  consult  the  di- 
viners, in  whom  they  placed  confidence;  and  this 
added  to  their  anxiety. — Joseph's  apposite  ques- 
tion  intimates,  that  he   had   before  discoursed 


B.  C.  1717. 


CHAPTER  XL. 


B.  C.  1717. 


1 3  Yet  within  three  days  p  shall  Pha- 
raoh *  lift  up  thine  head,  and  restore  thee 
unto  thy  place:  and  thou  shalt  deliver 
Pharaoh's  cup  into  his  hand,  after  the  for- 
mer manner  when  thou  wast  his  butler. 

1 4  But  ^  think  "^  on  me  when  it  shall  be 
well  with  thee,  and  "■  shew  kindness,  I 
pray  thee,  unto  me;  and  make  mention 
of  me  unto  Pharaoh,  and  bring  me  out 
of  this  house: 

15  For  indeed  I  was  ^  stolen  away  out 
of  the  land  of  *  the  Hebrews:  and  here 
also  have  I  "  done  nothing  tliat  they 
should  put  me  into  the  dungeon. 

16  IT  When  ^  the  chief  baker  saw  that 
the  interpretation  was  good;  he  said  unto 
Joseph,  I  also  was  in  my  dream,  and  be- 
hold, /  had  three  t  white  baskets  on  my 
head. 

1 7  And  in  the  uppermost  basket  there 
was  of  all  manner  of  5  bake-meats  for 


p  2  Kings  25:27.    Ps.  3:3.     Jer. 

52:31. 
*  Or,  reckon .  1 9,20.  marg. 
t  Heb.  remember  me  -with  thee. 
q  1  Sam.  25:31.    Luke  23:42.    1 

Cor.  7:21. 
rJosh.   2:12.   1    Sam.  20:14,15. 

2  Sam.  9:1.   1  Kings  2:7. 
»  37:28.    Ex.  21:16.  Deut.  24:7. 

1  Tim.  1:10. 


tl4:13.  41:12. 

u  39:20.     1  Sam.  24:11.    Ps.  59: 

3,4.  Uan.  6:22.  .Tohn  10:32.  15: 

25.   Acts  24:12— 21.  26;10,n. 

1  Pet.  3:17,18. 
X  1,2. 

J  Or,  baskets  full  of  holes. 
J  Heb.   meat  of  Pharaoh,  the 

xuork  of  a  baker,  or  cook. 


with  them  concerning  the  true  God,  and  endeav- 
ored to  draw  them  off  from  those  1}  ing-  vanities 
to  his  worship  and  service.  It  also  precluded  them 
from  giving'  him  the  honor  of  the  interpretation. 

V.  9 — 13.  The  rapid  budding  and  blossoming 
of  the  vine,  and  ripening  of  the  grapes,  seems  to 
have  fixed  the  interpretation  to  three  days,  rath- 
er than  wetks,  months,  or  years:  and  the  actual 
delivery  of  the  cup  into  Pharaoh's  hand  obvious- 
ly denoted  a  prosperous  event. — "The  three 
branches  are  three  days"  ( 1 2).  "This  is  my  body." 

V.  14,  15.  Joseph  desired,  by  an  appeal  to 
Pharaoh,  to  obtain  his  liberty;  but  he  had  no 
further  request  to  present.  He  did  not  say  by 
whom,  or  in  what  manner,  he  was  stolen,  and 
sold  for  a  slave;  for  he  was  not  disposed  to  crim- 
inate or  reproach:  neither  did  he  so  much  as  ac- 
cuse his  wicked  mistress,  or  at  all  reflect  on 
Potiphar,  or  express  any  resentment  for  liis  false 
imprisonment. — It  seems  that  Abraham,  Isaac, 
and  Jacob,  with  large  families  and  in  flourishing 
circumstances,  had  so  long  sojourned  in  the 
southern  part  of  Canaan,  that  it  had  become 
known  in  the  adjacent  countries  as  "the  land  of 
the  Hebrews." 

V.  16 — 19.  The  bake-meats,  eaten  by  the 
birds  and  not  brought  to  Pharaoh,  was  the  unfa- 
vorable presage.  The  bad  dream  would  not  ad- 
mit of  a  good  interpretation;  nor  could  Joseph, 
without  unfaithfulness,  conceal  the  truth,  how- 
jBver  it  might  pain  him  to  speak  it.  The  baker 
might  be  benefited  by  the  warning,  if  he  prepar- 
ed to  meet  the  predicted  event. 

V.  20—22.  The  anniversary  of  Pharaoh's 
birth-day  being  observed  as  a  season  of  festivity, 
these  officers  were  inquired  after;  and  either 
through  the  merits  of  their  cause,  or  the  caprice 
of  their  sovereign,  they  were  thus  differently 
disposed  of. 

V.  23.  Neither  the  kindness  shewn  by  Joseph, 
nor  the  interpretation  of  his  dream  thus  remark- 
ably verified,  nor  the  discourses  which  doubtless 
he  had  heard  concerning  religion,  nor  the  ex- 


Pharaoh;  and  the  birds  did  eat  them  out 
of  the  basket  upon  my  head. 

18  And  Joseph  answered  and  said, 
This  is  the  interpretation  thereof:  ^  The 
three  baskets  are  three  days. 

19  Yet  ^  within  three  days  shsll  Pha- 
raoh II  lift  up  thy  head  from  off  thee,  and 


shall 


*  hang  thee 


on    a   tree:  ^  and  the 


birds  shall  eat  thy  flesh  from  off  thee. 

20  IF  And  it  came  to  pass  the  third 
day,  which  was  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  restored  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  remem- 
ber Joseph,  ^  but  forgat  him. 


y  See  on  12.— 41 :26.  1  Cor.  10:4. 

11:24. 
7.  13. 
11  Or,  reckon  thee  and  take  thy 

oSice  from.  thee. 
a  22.     41:13.       Deiit.  21:S!2,23. 

Josh.  8:29.    10:.'6.  2  Sam.  21: 

6.  Gal.  3:13. 
b  17.     1  Sam.  17.44,46.    2  Sam. 


21:10.  Ez.  39:4. 
c  Matt.  14:6.  Mark  6:21. 
ir  Or,  reckoned.    13,19.  Marg. 

Ma«.  18:23—25.  Luke  16:1,2. 
d  13.  Neh.  2:1. 
e  8,19.  41:11  —  13,16.  Dan.  2:19 

—23,30.  5:12. 
f  Job  19:14.     Ps.  31:12.     F.c.  9: 

15,16.  Ara.  6:6. 


cellent  conduct  of  Joseph  which  adorned  it,, 
made  any  lasting  impression  on  the  chief  butler, 
when  he  was  again  possessed  of  the  emoluments 
of  his  office,  and  enjoying  the  pleasures  of  the 
court! 

PRACTICAL  OBSERVATIONS. 

High  stations  are  slippery  places;  and  fron* 
the  presence-chamber  to  the  dungeon  is,  in; 
many  earthly  courts,  only  a  short  step:  but  a 
place  in  the  favor  of  God,  who  will  not  forsake 
his  true  servants,  is  of  unspeakable  value. — In 
the  voluntary  actions  of  men,  who  know  not 
God  and  pay  no  regard  to  him,  we  may  discern 
his  hand;  and  perceive  how  his  purposes  unfold, 
and  his  counsels  slowly,  but  surely,  work  to- 
wards an  accoinplisliment.  While  we  are  en- 
couraged by  the  gracious  dealings  of  the  Lord 
towards  his  afflicted  servant,  let  us  mark  how  he 
resembled  Christ;  and  may  we,  through  the 
grace  of  God  resemble  and  imitate  him,  in  fidel- 
ity, humanity,  compassion,  unaffected  piety,  and 
humility;  in  repressing  the  pride  and  resent- 
ment, which  agitate  our  hearts,  imbitter  our 
spirits,  and  sometimes  disgrace  our  conversa- 
tion, when  we  meet  with  injurious  treatment,  or 
speak  of  that  which  we  have  met  with;  and  in 
modestly  pleading  our  own  cause,  without  need- 
lessly mentioning  or  exposing  the  faults,  even  of 
our  most  malignant  enemies. — The  foresight  of 
sinners,  however  attained,  reaches  but  a  few 
days  forward;  but,  by  faith,  the  believer  looks 
through  the  sufferings  of  time,  and  anticipates 
the  glories  of  eternity. — Though  we  ought  not 
in  general  to  expect  information  from  dreams, 
and  need  not  regret  the  want  of  an  interpreter: 
yet,  to  be  favored  with  a  wise  and  faithful  inter- 
preter of  God's  providences  and  oracles,  espe- 
cially in  seasons  of  affliction,  is  an  inexpressible 
mercy.  (JVo<e,Jo6  33:19— 26.)  Here  also  "in- 
terpretations belong  to  God;"  from  hira  we  must 
seek  them,  and  to  him  give  the  praise,  whatever 
instruments  he  employs.     But  the  same  faithful 

[149 


B.  C.  1715. 


GENESIS. 


B.  C.  1715. 


CHAP.  XLT. 

Pharaoh  has  two  dreams,  which  the  magicians  cannot  Interpret, 
1 — 8.  The  chief  butler  recommends  Joseph,  who  is  sent  for, 
and  interprets  tlie  dreams  to  foretel  seven  years  of  great  plen- 
ty and  seven  of  as  great  scarcity,  9 — 32.  He  gives  counsel  to 
Pharaoh;  and  is  highly  preferred,  33 — 44;  and  married,  45. 
The  seven  years  of  plenty,  and  Joseph's  wise  management,  46 — 
49.  The  names  of  his  two  sons,  50 — 62.  The  seven  years  of  scar- 
city begiv..  ind  the  Egyptians  are  relieved  by  Joseph,  53 — 67. 

AND  it  came  to  pass  at  the  end  of  two 
full  years,  *  that  Pharaoh  dreamed, 
and  behold  he  stood  by  ^  the  river. 

2  And  behold,  "^  there  came  up  out  of 
the  river  seven  well-favored  kine,  and 
fat-fleshed;  and  they  fed  in  a  meadow. 

3  And  behold,  seven  other  kine  came 
up  after  them  out  of  the  river,  ill-favored, 
and  lean-fleshed;  and  stood  by  the  other 
kine,  upon  the  brink  of  the  river. 

4  And  the  ill-favored  and  lean-fleshed 
kine  did  eat  up  the  seven  well-favored 
and  fat  kine.     So  Pharaoh  awoke. 

5  And  he  slept  and  dreamed  the  sec- 
ond time:  and  behold,  seven  ears  of  corn 
came  up  upon  one  stalk,  *  rank  and  good. 

6  And  behold,  seven  thin  ears  and 
^  blasted  with  the  east-wind  sprang  up 
after  them. 

7  And  the  seven  thin  ears  devoured 
the  seven  rank  and  full  ears:  and    Pha- 


a  37:5—10.      40:5.     Esth.    6:1. 

Dan.   2:1—3.    4:5,&c.      Matt. 

27:19. 
b  Deut.  11:10.  Ez.  29:3,9. 


c  17—27. 

♦  Heb.Jat.  Deut.  32:14. 

dEz.  17:10.    19:12.  Hos.  13:15. 


interpretation,  which  encourages  one  man,  will 
contain  an  awful  warning  to  another  of  a  con- 
trary character:  yet,  even  this  is  of  salutary 
tendency;  for  blessed  be  God,  if  we  discover 
our  danger,  we  need  not  long  seek  in  vain  for  a 
refuge. — Temporal  deliverances  must  generally 
be  longer  waited  for  by  the  Lord's  servants,  than 
by  others,  that  they  may  have  them  with  the 
fullest  advantage,  and  be  previously  prepared  for 
them:  and  he  will  teach  them  to  cease  from  man, 
before  they  obtain  their  best  blessings. — The 
festive  observation  of  birth-days  by  men,  who 
are  exceedingly  desirous  of  living  in  this  world, 
seems  rather  incongruous:  for,  in  fact,  they  thus 
celebrate,  with  every  indication  of  joy  and  glad- 
ness, the  decease,  as  it  were,  of  one  year  after 
another  of  their  uncertain  span;  nor  are  the 
two  instances  of  this  vanity,  recorded  in  Scrip- 
ture, suited  to  recommend  the  practice.  [Mark 
6:1G — 29.)  A  Christian,  however,  may  properlj'^ 
observe  his  birth-day,  with  praise  and  thanks- 
giving to  God  for  giving  him  life,  and  with  glad- 
ness of  heart  that  he  approaches  the  conclusion 
of  sin  and  sorrow,  and  the  completion  of  his  fe- 
licity. He  may  also  take  occasion,  at  these  re- 
turning seasons,  to  bless  the  Ijord  for  the  mer- 
cies of  the  past  year,  to  humble  himself  for  the 
sins  which  he  has  committed,  and  to  seek  the 
divine  assistance  and  blessing  in  all  he  shall  un- 
dertake during  the  year  on  which  he  then  en- 
ters.— We  must  not  complain  or  be  discouraged, 
if  we  are  forgotten,  or  ungratefully  requited, 
by  those  whom  we  have  served.  Ingratitude  is, 
alas!  the  fault  of  our  nature;  and  we  as  well  as 
others  are  guilty  of  it,  especially  in  our  base 
forgetfulness  of  God. — But  let  us  remember  the 
sufferings,  promises,  and  love  of  our  Redeemer; 
and  mai'k  in  this  narration  of  Joseph,  a  type  of 
Jesus,  in  the  depth  of  his  humiliation,  mercifully 
assuring  one  of  the  malefactors,  who  hung  be- 
150] 


raoh  awoke,  and  behold  it  7ms  a  dream. 

8  And  it  came  to  pass  in  the  morning, 
that  ^  his  .spirit  was  troubled;  and  he  sent 
and  called  for  all  the  ^  magicians  of 
Egypt,  and  all  s  the  wise  men  thereof: 
and  Pharaoh  told  them  his  dream;  ^  but 
there  was  none  that  could  interpret  them 
unto  Pharaoh. 

9  IT  Then  spake  the  chief  butler  unto 
Pharaoh,  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,  both  me,  and  the 
chief  baker. 

1 1  And  we  J  dreamed  a  dream  in  one 
night,  I  and  he:  we  dreamed  each  man 
according  to  the  interpretation  of  his 
dream. 

1 2  And  there  was  there  with  us  a  young 
man,  an  Hebrew,  ^  servant  to  the  captain 
of  the  guard;  and  we  told  him,  and  he 
^  interpreted  to  us  our  dreams:  to  each 
man  according  to  his  dream  he  did  inter- 
pret. 


e  40:6.   Dan.  2:1—3.    4:5.    6:6. 

7:28.   8:27.    Hah.  3:16. 
f  Ex.    7:11,22.   8:7,18,19.  9:11. 

Lev.  19:31.  20:6.  Deut.  18:9— 

14.    Is.     8:19.     19:3.    47:12,13. 

Dan.  2:2.4:7.   5:7,11. 
g  Matt.  2:1.  Acts  7:22. 


h  Job  5:12,13.  Vs.  25:14.  Is.  19: 


n— 13.   29:14.    Dan.  2:. 

27,28.   1  Cor.  3:18—30. 
i  40:1—3,14,23. 
j  40:5—8. 
k  37:36.39:1,20. 
1  40:12—19. 


-11. 


side  him,  of  immediate  and  eternal  felicity;  and 
with  awful  justice  leaving  the  other  to  hardness 
of  heart  and  eternal  perdition. 

NOTES. 

Chap.  XLI.  V.  1.  Joseph  must  have  been  a 
considerable  time  in  prison,  before  he  would  be 
so  far  trusted,  as  to  have  the  two  state-prisoners 
under  his  charge;  they  were  confined  for  some 
time,  and  yet  two  years  more  elapsed  without 
any  tokens  of  approaching  deliverance!  Surely 
he  would  often  be  ready  to  say,  "Lord,  how 
long?" — But  it  was  the  will  of  God,  that  his  ser- 
vant should  receive  libertj',  and  preferment 
also,  not  as  an  obligation  conferred  on  an  indi- 
gent person;  but  for  the  benefit  of  others,  and  in 
the  character  of  a  benefactor  to  the  king  and 
people  of  Egypt. — The  scene  of  Pharaoh's  dreams 
is  laid  at  the  river  Nile,  the  annua?  overflowing 
of  which  caused  the  fertility  of  Egypt;  but  the 
failure  of  it  was  followed  by  famine,  or  at  least 
by  scarcity. 

V.  2 — 7.  The  fat  cattle  and  full  ears  of  corn 
were  apt  emblems  of  plenty;  the  lean  cattle  and 
blighted  ears,  of  famine.  "The  kine"  seem  to 
bear  an  allusion  to  the  grass  for  the  use  of  cattle; 
and  "the  ears,"  to  the  corn  for  the  food  of  man. 

V.  8.  The  circumstances  of  Pharaoh's  dreams 
were  strange  and  unnatural,  yet  they  seemed 
very  significant;  and  they  impressed  his  mind, 
as  a  presage  of  some  great  events  to  himself  or 
his  kingdom;  and  God  so  ordered  it,  to  forward 
Joseph's  advancement,  that  the  magicians  and 
wise  men  could  not  make  so  much  as  a  plausible 
conjecture  at  the  meaning  of  them.  [Marg. 
Ref.)  It  does  not  appear  by  what  rules  they  in- 
terpreted dreams,  or  why  they  declined  giving 
any  interpretation  on  this  occasion. 

V,  9.  My  faults.]  Either  formerly  against 
Pharaoh,  or  in  forgetting  Joseph. 


B.  C.  1715. 


CHAPTER  XLI. 


B.C.  1715. 


13  And  it  came  to  pass,  as  he  inter- 
preted 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  p  he  shaved  him- 
self and  changed  his  raiment,  and  came 
in  unto  Pharaoh. 

1 5  And  Pharaoh  said  unto  Joseph,  I 
have  dreamed  a  dream,  and  there  is  none 
that  can  interpret  it:  and  1 1  have  heard 
say  of  thee,  +  that  thou  canst  understand 
a  dream,  to  interpret  it. 

16  And  Joseph  answered  Pharaoh, 
saying,  "■  It  is  not  in  me:  God  shall  give 
Pharaoh  an  answer  of  peace. 

17  IT  And  Pharaoh  said  unto  Joseph, 
^  In  my  dream,  behold,  I  stood  upon  the 
bank  of  the  river. 

18  And  behold,  there  came  up  out  of 
the  river  seven  kine,  *  fat-fleshed,  and 
well-favored;  and  they  fed  in  a  meadow. 

1 9  And  behold,  seven  other  kine  came 
up  after  them,  poor  and  very  ill-favored, 
and  lean-fleshed,  such  as  I  never  saw  in 
all  the  land  of  Egypt  for  badness. 

20  And  the  lean  and  the  ill-favored 
kine  did  eat  up  the  first  seven  fat  kine. 

21  And  when  they  had  I  eaten  them 
up,  it  could  not  be  known  that  they  had 
eaten  them;  but  they  were  still  ill-favored, 
as  at  the  beginning.     So  I  awoke. 

22  And  I  saw  in  my  dream,  and  be- 
hold, seven  ears  came  up  in  one  stalk, 
full  and  good. 

23  And  behold,  seven  ears  {  withered, 
thin,  "  and  blasted  with  the  east-wind, 
sprang  up  after  them. 

24  And  the  thin  ears  devoured  the 
seven  good  ears:  and  I  told  this  unto  the 
magicians;  but  there  was  none  that  could 
declare  it  unto  me. 

25  And   Joseph   said   unto  Pharaoh, 


m'10;20— 22.    Jer.    1:10.     Ez. 

43:3. 
n  1  Sam.  2:8.     Ps.   105:19—22. 

113.7,8. 
o  Ex.  10:16.  Dan.  2.26. 
*  Heb.  made  him  run.  Ex.  10: 

16.    Dan.  2:26. 
p  2  Sam.  19:24.     2  Kings2S:29. 

Esth.4:l — 4.  5:1.    19.61:3,10. 

Jer.  52.32,33. 
<l9— 13.  Dan.  6:16. 
\   Or,    when    thou    htarest    a 

dream.,  thou,  canst  interprtt 


it. 
r40:3.    Dan.  2:18—23,28—30, 

47.   Acts3:12.    14:14,15.  2 Cor. 

3:5. 
s  1—7. 

t  Jer.  24:1—3,6,8. 
I  Heb. come  to  the  ijixtiard  parts 

of  them.    Ez.  3:3.  Rev.  10:9, 

10. 
5  Or,  small. 
u6.  2  Kings  19:26.  Ps.  129:6.7. 

Hos.  8:7.   9:16. 


V.  16.  Thus  Joseph  spake  of  the  Lord  and  his 
"statutes  before  kings,  and  was  not  ashamed." 
By  this  modest  and  pious  answer  he  tacitly 
condemned  all  the  pretended  skill  of  the  magi- 
cians, and  endeavored  to  draw  the  king  him- 
self "from  tliese  lying  vanities  unto  the  living 
God:"  at  the  same  time,  he  renounced  all  pre- 
tensions to  superior  sagacity,  espreaeed  his 
good  will  to  Pharaoh,  and  intimated  a  confi- 
dence that  the  dream  and  interpretation  would 
prove  beneficial  to  his  kingdom. 

V.  25 — 27.  Both  dreams  had  one  meaning; 
the  same  events  being  represented  under  two 


The  dream  of  Pharaoh  is  one:  ^God 
hath  shewed  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-favored 
kine  that  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  sheweth  unto  Pharaoh. 

29  Behold,  there  come  seven  years  of 
great  plenty,  throughout  all  the  land  of 

30  And  there  shall  arise  alter  them 
''  seven  years  of  famine,  and  all  the 
plenty  ^  shall  be  forgotten  in  the  land  of 
Egypt:  and  the  famine  shall  ^  consume 
the  land. 

31  And  the  plenty  shall  not  be  known 
in  the  land,  by  reason  of  that  famine  fol- 
lowing: for  it  shall  be  very  II  grievous. 

32  And  for  that  the  dream  was 
®  doubled  unto  Pharaoh  twice;  *  it  is 
because  the  thing  is  ^  established  by  God, 
and  God  will  shortly  bring  it  to  pass. 

33  Now  s  therefore  let  Pharaoh  ^-  look 
out  a  man  discreet  and  wise,  and  set  him 
over  the  land  of  Egypt. 

34  Let  Pharaoh  do  this,  and  let  him 
appoint  **  officers  over  the  land,  '  and  take 
up  the  fifth  part  of  the  land  of  Egypt  in 
the  seven  plenteous  years. 

35  And  let  them  ^  gather  all  the  food 
of  those  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  store  to 
the  land,  against  the  seven  years  of  fam- 
ine, which  shall  be  in  the  land  of  Egypt: 

e  37:7,9.  2  Cor.  13:1. 

f  Num.  23:19.     U.   14:24—27. 

46:10.11.  Matt.  24:35. 
IT  Or,  prepared.  ls.30:33.  Matt. 

25:34,41.    Mark  10:40.     1  CoP. 

2:9.  Rev.  9:16. 
g  Dao.  4:27. 
h  Ex.  18:19—22.     Deut.    1:13. 

Acts  6:3. 
**  Or,  overseers. 
iProv.  6!6— 8.  22:3.  27:12. 
k  48,49,66.  45:6,7. 


43: 


x.S'eeon  16.— Is.  41:22,23. 

9.  Mark  13.23.  Rev.  4:1. 
y  See  on  40:12. 
z2:24.     Ex.  26:6. 
a  .See  on  16,25. 
b  27.  2  Sam.  24:13 

1.     2  Kings  8.1. 

Jam.  5:17. 

c  21,51.  Frov.  31:7.  Is.  66:16. 
d  47:13. 
11  Heb.  heavy,    t  Sam.  5:6.   Is 

24:20. 


1  John  6:7. 

1  Kings  17: 
Luke  4:25. 


or 


the  sev- 
denoted 


emblems. — The  seven  good  kine  and 
en  good  ears,  "were  seven  years," 
seven  years:  a  very  common  mode  of  expres- 
sion; though  in  a  single  instance  multitudes 
have  inferred  things  absurd  and  impossible  from 
one  similar  to  it;  viz.  "This  is  my  body."— (See 
40:12.) 

V.  28 — 32.  Tiius  Joseph  emphatically  inti- 
mated to  Pharaoh,  that  the  fertility  of  Egypt, 
or  the  contrary,  was  entirely  the  work  of  Je- 
hovah; and  that  the  overflowing  of  the  Nile, 
and  its  failure,  were  second  causes,  entirely  di- 
rected and  ordered  by  the  God  of  heaven. 

[151 


B.  C.  1715. 


GENESIS. 


B.  C.  1711, 


^  that  the  land  *  perish  not  through  the 
famine. 

37  And  •"  the  thing  was  "  good  in  the 
eyes  of  Pharaoh,  and  in  the  eyes  of  all 
his  servants. 

38  And  Pharaoh  said  unto  his  ser- 
vants, Can  we  find  such  a  one  as  this  is,  a 
man  °  in  whom  the  Spirit  of  God  is? 

39  And  Pharaoh  said  unto  Joseph,  For- 
asmuch as  P  God  hath  shewed  thee  all 
this,  there  is  none  so  discreet  and  wise  as 
thou  art. 

40  Thou  1  shalt  be  over  my  house, 
and  according  unto  thy  word  shall  all  my 
people  +  be  ruled:  only  in  the  throne  will  I 
be  greater  than  thou. 

41  And  Pharaoh  said  unto  Joseph,'"See, 
I  have  set  thee  over  all  the  land  of  Egypt. 

42  And  Pharaoh  took  off  ^  his  ring 
from  his  hand,  and  put  it  upon  Joseph's 
hand,  and  arrayed  him  in  vestures  of 
}  fine  linen,  and  put  *  a  gold  chain  about 
his  neck. 


1  47:13—25. 

*  Heb.  be  not  cut  off.  30. 

m  Prov.  10:20.    26:11.    Acts  7: 

10. 
n  Josh.  22:30.     2  Sam.  3:36.    1 

KiDgfs21:2.  margins. 
o  Num.  21:18.    Job  32:8.    Dan. 

4:8,13.  5:11.14. 
p  See  on  16,2o,28,33. 
q  39:4—6.  Ps.  105:21,22.  Prov. 

22:29.   DaD.  2:48.  6:3. 


t  Heb.   be  armed,   or  kias.     1 

Sam.  10:1.  Ps.  2:12. 
r  44.     Esth.  10:3.     Dan.  4.2,3. 

Matt.  28:13.    Phil.  2:9—11. 
s  Esth.  3:10,12.  6:7—12.  8:2,8, 

10,15.   10:3.    Dan.  2:46,47.   5: 

7,29.  Luke  15:22. 
%  Or,  silk. 
tProv.  1:9.  Cant.  1:10.  Ez.  16: 

11.  Dan.  5:7,16. 


V.  33 — 36.  Joseph  presumed  to  offer  Phara- 
oh this  counsel,  as  the  practical  inference  from 
the  revelation  which  God  had  afforded  him;  for 
that  was  intended  to  forewarn  the  king',  that  he 
tnig'ht  make  preparation.  There  could  be  no 
risk  in  following-  this  advice;  as  corn  was  not  to 
be  reserved,  except  as  it  could  be  well  spared 
from  the  reg-ular  consumption. — Besides  all  the 
jcorn  which  Pharaoh  should  lay  up,  it  might  be 
supposed  that  many  of  the  wealthy  Egyptians 
would  provide  private  granaries;  and  that  an 
immense  quantity  would,  in  different  ways,  be 
collected  during  the  years  of  plenty. 

V.  37.  Under  the  present  impression  of 
Joseph's  interpretation  of  the  dream,  not  only 
Pharaoh,  but  liis  counsellors  likewise,  approv- 
■ed  Joseph's  advice  as  undeniably  good;  per- 
haps not  without  each  expecting,  for  himself  or 
his  friend,  this  lucrative  and  honorable  em- 
ployir.pnt. — Thus  Go4  gave  Joseph  fuxor^  as 
well  as  wisdom. 

V.  38.  Spirit  of  God.'\  This  conclusion  prob- 
ably sprang  from  the  remainder  of  a  tradition- 
al opinion,  that  the  highest  and  noblest  wis- 
dom was  derived  from  the  inspiration  of  the 
Spirit  of  God:  and  the  judgment  of  Pharaoh  con- 
cerning Joseph  was  doubtless  formed,  not  only 
from  the  interpretation,  as  excelling  all  the 
skill  of  the  magicians;  but  also  from  his  purpos- 
ed plan,  as  equally  superior  to  all  the  sagacity 
of  his  counsellors.  All  parties  were  silent  on 
the  occasion,  and  it  may  well  be  ascribed  to 
God's  overawing  their  minds,  that  no  opposi- 
tion was  made,  when  we  consider  how  pre- 
pense human  nature  is  tb  envy,  and  that  Jo- 
seph was  a  stranger  and  a  slavel 

V.  40.  Thus  was  Joseph  made  chief  minister, 
and  ruler  in  every  department  of  government; 
as  well  as  placed  over  the  business  of  collect- 
ing   corn:  a  station,  which  no  man  on  earth 


43  And  he  made  him  to  ride  in  the 
second  chariot  which  he  had;  and  they 
cried  before  him,  k  Bow  the  knee:  and 
he  made  him  ^  ruler  over  all  the  land  of 
Egypt. 

44  And  Pharaoh  said  unto  Joseph,  I 
am  Pharaoh,  and  without  thee  shall  no 
man  ^  lift  up  his  hand  or  foot  in  all  the 
land  of  Egypt. 

45  IT  And  Pharaoh  called  Joseph's 
name  Zaphnath-paaneah;  and  he  gave 
him  to  wife  Asenath  the  daughter  of  Poti- 
pherah  II  priest  of  On:  and  Joseph  went 
out  over  all  the  land  of  Egypt. 

46  And  Joseph  was  ^  thirty  years  old 
when  ^  he  stood  before  Pharaoh  king  of 
Egypt.  And  Joseph  went  out  from  the 
presence  of  Pharaoh,  and  went  through- 
out all  the  land  of  Egypt. 

47  And  in  the  seven  plenteous  years 
the  earth  brought  forth  by  *  handfuls. 

48  And  ^  he  gathered  up  all  the  food 
of  the  seven  years  which  were  in  the 
land  of  Egypt,  and  laid  up  the  food  in 
the  cities:  the  food  of  the  field  which  was 


i  Or,  Tender  father.  45:8.  Heb. 

Abreck. 
u  42:6,30,33.  45:8,26.  Acts  7:10. 
X  Ex.  11:7. 
II  Or,  prince.  Ex.  2:16.    marg. 

2  Sam.  8:18.  20:26.  Heb. 
y  37:2.    Num.  4:3.     2  Sam.  5:4. 


Luke  3:23. 
z  1  Sam.  16:21.      1  Kin;s  12:6. 

Prov.  22:29.  Dan.  1:19.  Luke 

21:36.  Jude24. 
a  26:12.    Ps.  72:16. 
b  35,36.  47:21. 


could  have  held,  with  equal  advantage  to  all 
concerned,  and  with  less  danger  to  any;  for  in 
this  Joseph  was  an  especial  type  of  our  per- 
fectly wise,  righteous,  faithful,  and  compassion- 
ate Mediator  and  King. 

Be   ruled.]    ,-ir>;    be    armed,  kiss,    [mai'g.) — 

J^otes,  1  Sam.  10:1.  Ps.  2:10—12, 

V.  41 — 43.  Perhaps  Joseph  was  modestly  dis- 
posed to  decline  so  weighty  and  exalted  a  sta- 
tion, and  intimidated  at  the  difficulty  and  dan- 
ger of  it;  and  therefore  he  needed  repeated  as- 
surances to  encourage  him. — By  these  seve- 
ral tokens,  the  king  publicly  avowed  his  ap- 
pointment, and  shewed  that  it  woold  be  at 
the  peril  of  any  one  who  dared  to  oppose  it. — 
Chariot  (43).  This  is  the  first  time,  that  a 
chariot  or  any  carriage  is  mentioned  in  Scrip- 
ture.— Bow  the  knee.]   See  the  margin. 

V.  44.  /  am  Pharaoh.]  'As  sure  as  1  am  king 
'of  Egypt,  I  will  stand  by  thee;  so  that  no  man 
'shall  do  any  thing  contrary  to  thy  command 
'and  allowance.' 

V.  45,  46.  Some  interpret  Zaphnath-paane- 
ah to  signify  The  preserver  of  the  land:  but  oth- 
ers suppose  it  to  mean,  in  the  Egyptian  tongue, 
a  revealer  of  secrets:  or  "</ie  man  to  whom  secrets 
are  revealed." — Poti-pherah  is  a  different  name 
from  Potiphar,  and  another  person  than  Jo- 
seph's master  is  meant.  As  priest,  or  prince,  of 
On  or  Heliopolis,  he  was  some  great  lord  of 
the  court,  or  at  least  had  been;  for  perhaps  he 
was  dead,  and  his  daughter  a  ward  of  Iliaraoh. 
— Joseph  immediately  went  over  all  the  land 
to  take  surveys,  build  granaries,  and  make 
preparations  for  the  execution  of  his  grand 
desiga.— Thirty  years  old.]  JVo<e#,  27:1.  39:2 
—6. 

V.  47.  By  handfuls.]  An  uncommon  and  vast 
increase. 


152] 


B.  C.  1706. 


CHAPTER  XLl. 


B.  C.  1706. 


round  about  every  city,  laid  he  up  in  the 
same. 

49  And  Joseph  gathered  corn  •=  as  the 
sand  of  the  sea,  very  much,  until  he  left 
numbering:  for  it  was  without  number. 

50  IF  And  **  unto  Joseph  were  born 
two  sons  before  the  years  of  famine  came: 
which  ®  Asenath,  the  daughter  of  Poti- 
pherah  *priestof  On,  bare  unto  him. 

51  And  Joseph  ^called  the  name  of 
the  first-born  +  Manasseh;  for  God,  said 
he,  hath  made  me  forget  all  my  toil,  and 
all  my  father's  house. 

52  And  the  name  of  the  second  s  call- 
ed he  }  Ephraim:  for  God  hath  caused  me 
to  be  fruitful  in  ''  the  land  of  my  affliction. 

53  IT  And  '  the  seven  years  of  plente- 
ousness,  that  was  in  the  land  of  Egypt, 
were  ended. 


c  22:17.  Judg.  7:12.  1  Sara.  13: 

5.  Ps.  78:27.  Jer.  33:22. 
d  46:20.  48:5. 
e  45.  46:20. 
*  Ov,  prince. 

f  48:5,13,14,18— 20.  Deut.  33:17. 
t  That  is.  Forgetting.     See  on 


30 — Ps.  45:10. 

g  29:32— 35.  30:6—13.  50:23. 
tTh&l\s,  Fruitful.     48:16,19. 
49:22. 
h  Ps.  105:17,18.  Aid.  6:6.  Acts 

7:10. 
i  29—31.  Ps.  73:20.  Luke  16:25. 


V.  49.  Perhaps  the  fifth  before  mentioned 
was  imposed  as  a  public  tax;  and  Joseph  might 
also  buy  large  quantities,  when  corn  was  cheap, 
which  he  stored  up  near  the  spot;  thus  consult- 
ing both  ease  and  convenience,  and  giving  the 
people  a  pledge  that  it  was  laid   up  Jor  them, 

not   taken  f^-om  them Some  think,  that  the 

grain,  or  a  considerable  part  of  it,  was  preserv- 
ed in  the  straw,  in  stacks;  that  so  the  strav 
might  be  food  for  the  starving  cattle,  the  pro- 
duce of  the  first  years  of  plenty  being  used  in 
the  beginning  of  the  scarcity. 

V.  51.    Manasseh.']    Causing  to  forget.    God 
had  made  Joseph  forget  all  his  toil  and  his  fa- 
ther's  house,  by   the  prosperous  event  of  his 
captivity,   slavery,    and    imprisonment.     Per-j 
haps,  when  he  sought  enlargement  through  the  i 
chief  butler,  he  had  thoughts  of  returning  home,  i 
out  of  regard  to  his  father  and  family:  but,    be- 1 
ing  now  settled  and  engaged  otherwise  \n  Prov-I 
idence,   he   had   relinquished   this    design. — Itj 
must  be    ascribed  to  the  peculiar  disposal  ofi 
God,  that  he  was  kept  from  sending  to  inquire: 
about  his  father,  or  to  inform  him  of  his  ad- 
vancement. 

V.  54.  In  all  lands.]  In  all  the  countries  ad- 
joining to  Egypt. 

V.  55.  Famished.']  The  private  stores  of  the 
Egyptians  were  after  a  time  exhausted;  and 
then  they  had  in  general,  no  other  resource 
but  the  public  granaries,  without  which  a  des- 
olating famine  must  have  ensued. — The  coinci- 
dence of  events,  with  Joseph's  predictions, 
would  greatly  increase  his  influence  both  with 
prince  and  people. 

V.  56,  57.  Joseph  does  not  seem  to  have  open- 
ed the  public  granaries,  till  the  private  stock 
was  nearly  exhausted.  This  measure  would 
tend  to  frugality,  and  subserve  his  design  both 
of  enriching  the  public  treasure,  and  prevent- 
ing the  horrors  of  famine  in  that  and  the  adja- 
cent countries — '•'•Face  of  the  earth''''  (56).  Or, 
"Of  the  landy''  or,  "the  country  (y-\N'n.") 

PRACTICAL  OBSERVATIONS. 
V.  1—38. 
The  Lord  in  his  appointed  time  will  bring 
his  people  out  of  trouble,  purified  as  gold  from 
Vol.  I.  20 


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  land  of  Egypt  there 
was  bread. 

55  And  when  all  the  land  of  Egypt 
was  "  famished,  the  people  cried  to  Pha- 
raoh for  bread:  and  Pharaoh  said  unto 
all  the  Egyptians,  °  Go  unto  Joseph;  what 
he  saith  to  you,  do. 

56  And  the  famine  was  over  all  p  the 
face  of  the  earth:  and  Joseph  opened  k  all 
the  store-houses,  and  i  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;  be- 
cause that  the  famine  was  so  sore  ^  in  all 
lands. 


kPs.  105:16.  Acts  7:11. 

130. 

m  42:2,5.  43:1.  46:11.  47:13. 

n2  Kings  6:26— 29.  Jer.  14:1 — 

6.   Lam.  4:3—10. 
0  40,41.    Matt.  3:17.  17:5. 


p  Is.  23:17.  Zech.  6:3.  Luke  21: 

35.  Acts  17:26. 
j  Heb.  all  viherein  was. 
q42:6.  47:14—24. 
r42:5. 
3  64,56. 


the  furnace;  but  seldom  according  to  their  ex- 
pectations, either  as  to  the  way  or  the  season 
of  their  deliverance;  and  not  until  he  hath 
brought  them  off  from  other  dependences,  to  a 
simple  trust  in  him  and  submission  to  him. — "In 
the  multitude  of  dreams  there  are  divers  vani- 
ties," and  in  general  they  are  neither  worth  re- 
peating, nor  capable  of  any  useful  interpreta- 
tion: yet,  so  absolutely  is  our  imagination,  sleep- 
ing as  well  as  waking,  in  the  Lord's  hand,  that 
without  supposing  any  thing  prophetical,  (as 
in  Pharaoh's  dreams,)  he  may  by  a  dream  leave 
an  impression  upon  the  mind,  of  the  most  im- 
portant consequences  to  ourselves  and  others. 
— We  should  not  deem  those  expectations  frus- 
trated which  are  not  immediately  answered; 
nor  that  seed  of  the  word  thrown  away,  which 
does  not  immediately  spring  up:  as  the  most 
negligent  and  forgetful  may  hereafter  remem- 
ber, and  be  humbled  for  their  present  inatten- 
tion— Deliverances,  both  from  temporal  and 
spiritual  distress,  often  surprise  the  praying 
soul  when  least  expected,  so  that  a  man  at 
once  becomes  "like  them  that  dream:"  and  as 
God  frequently  pours  contempt  upon  princes, 
and  takes  pleasure  in  abasing  the  haughty;  so 
he  delights  as  much  in  advancing  the  humble 
"from  the  dunghill,  to  make  them  inherit  the 
throne  of  glory." — Humility  and  a  regard  to 
the  glory  of  God  are  requisite,  in  order  to  be- 
have suitably  in  prosperous  circumstances;  and 
an  answer  of  peace  may  be  expected,  when 
those  are  consulted  "in  whom  is  the  Spirit  of 
God,"  by  those,  who  sincerely  desire  to  know 
his  truth  and  will. — To  honor  those  who  honor 
him,  the  Lord  frequently  "confounds  the  wis- 
dom of  the  wise,  and  brings  to  nothing  the  un- 
derstanding of  the  prudent;"  and  when  he  pleases 
to  give  wisdom  and  favor,  he  can  conciliate  the 
affections  of  all,  or  overawe  their  spirits;  and 
preventopposition  from  the  jarring  coun.sels  and 
selfish  passions  of  the  ambitious  and  envious. 

V.  39—57. 
Important  trusts,  however  unexceptionably 
obtained  and  managed,  are  an  encumbrance 
rather  than  an  advantage  to  the  possessor;  who 
might  be  more  comfortable,  though  not  so  use- 
ful, in  a  more  obscure  situation.    Indeed,  all 

[153 


B.  C.  1 706. 


GENESIS. 


B.C.  1706. 


CHAP.  XLII. 

Jacob  sends  ten  of  his  sons  to  Egypt  to  buy  corn,  1 — 6.  Joseph, 
*  who  knows  them  but  is  unknown  to  them,  imprisons  them  as 
spies,  6 — n.  They  betray  before  Joseph  remorse  for  their 
cruelty  to  him;  be  conceals  his  sympathy;  retains  Simeon,  and 
sends  the  rest  home,  with  provisions,  requirinj  them  to  bring 
their  younger  brother,  J  8 — 25.  They  find  their  money  in  their 
saeks'  mouths,  and  are  alarmed:  they  report  the  matter  to  Ja- 
cob, who  complains,  laments,  is  afiiighted,  and  refuses  to  send 
Benjamin,  26 — 38. 

NOW  *  when  Jacob  ^  saw  that  there  was 
corn  in  Egypt,  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  live,  and  not  die. 

3  And  Joseph's  ^  ten  brethren  went 
down  to  buy  corn  in  Egypt. 

4  But  8  Benjamin,  Joseph's  brother,  Ja- 
cob sent  not  with  his  brethren:  for  he  said. 

Is.   33:1. 


.41:54,57.  Acts  7:12. 
b  2.     1  Kings  19:3.    Hos.  5:13. 

Gal.  2:7. 
c  Josh.  7:10.       2  Kings  7:3,4. 

Ezra  10:4.  Jer.  8:14. 


d  43.2,4. 

e  43:8.     Ps.   118:17. 

Matt.  4:4. 
f5,13. 
g  35:16—19. 


worldly  prosperity,  like  the  ears  of  plenty,  is 
fleeting-  away,  and  will  soon  be  forgotten  and 
swallowed  nj.,  in  the  afflictions  which  are  com- 
ing- upon  the  wicked.  In  Joseph  however,  we 
still  see  a  bright  example  of  fidelit)'^,  activity, 
and  equity;  and  an  instance  of  the  extensive 
good,  which  in  some  circumstances  may  be 
done  by  one  man,  who  is  called  forth,  qualified, 
and  prospered  by  the  Lord. — The  knowledge  of 
future  temporal  events  might  in  some  instances 
be  useful,  yet  would  seldom  be  pleasant;  but  the 
knowledge  of  the  future  state  and  eternal 
world  will  be  both  useful  and  pleasant,  if  we 
do  but  "labor  for  that  meat,  which  endureth 
unto  everlasting  life,  which  the  Son  of  man 
shall  give  us;  for  him  hath  God  the  Father  seal- 
ed." He  is  the  great  Antitype  of  Joseph. — 
Risen,  ascended,  and  exalted  on  the  throne  of 
glory,  all  power  is  vested  in  him  as  Mediator: 
he  is  the  Revealer  of  secrets,  and  the  Savior  of 
the  world.  Through  the  whole  earth  the  souls 
of  men  are  perishing  without  resource,  save  in 
him,  "the  Bread  of  Life,"  whose  fulness  is  in- 
exhaustible. To  him  the  Father  bears  testimo- 
ny, "This  is  my  beloved  Son,  hear  ye  him;"  'Go 
'to  Jesus,  and  what  he  bids  you,  do.'  To  those 
who  attend  to  this  voice  and  apply  to  him,  he 
will  open  his  treasures,  and  will  satisfy  the 
hungry  soul  in  every  age  and  nation,  and  that 
^'without  money  and  without  price."  But  they 
who  slight  this  provision  must  starve;  and  they 
who  bow  not  the  knee  before  him,  and  "will  not 
that  he  should  reign  over  them,"  will  be  inevi- 
tably destroyed,  as  enemies  to  him  and  his 
cause. 

NOTES. 

Chap.  XLII.  V.  1,  2.  Jacob  learned,  not  only 
from  report,  but  from  those  who  had  actually 
procured  supplies,  that  in  this  time  of  general 
scarcity  there  was  abundance  of  corn  in  Egypt, 
which  was  sold  to  other  nations. — When  he  said, 
*'Why  do  ye  look  one  upon  another?"  it  implied 
that  already  they  were  reduced  to  great  dis- 
tress,  and  scarcely  knew  what  to  do:  and  if  this 
was  the  case  in  Jacob's  family,  after  the  first  or 
»5econd  year  of  the  famine,  how  terrible  must 
have  been  the  case  of  multitudes,  before  the 
seven  years  were  expired! 

V.  3.  All  Jacob's  sons  seem  to  have  been 
married,  and  to  have  had  families,  at  this  time: 
perhaps  the  wealth  of  the  family  being  thus  di- 
vided, and  by  the  badness  of  the  times  exceed- 
154] 


''  Lest  peradventure  mischief  befal  him. 

5  H  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  was  the  ^  governor  over 
the  land,  and  *  he  it  was  that  sold  to  all  the 
people  of  the  land:  and  Joseph's  brethren 
came,  and  ""  bowed  down  themselves  be- 
foi-e  him,  zoith  their  faces  to  the  earth. 

7  And  Joseph  saw  his  brethren,  and 
he  knew  them,  but  made  himself  strange 
unto  them,  and  spake  *  roughly  unto 
them;  and  he  said  unto  them,  Whence 
come  ye?  And  they  said.  From  the  land 
of  Canaan  to  buy  food. 

8  And  Joseph  knew  his  brethren,  "  but 
they  knew  not  him. 


h  38.  33:1,2.  43:14,29.  44:20— 

22,27—34. 
i  12:10.  26:1.  41:57.  Acts  7:11. 

11:28. 
k  41:40,41.  45:8,26.    Ps.  105:16 

—21.    Acts  7:10. 


1  41 :55,S6. 

m37:7.  44:14.  Rev.  3:9. 

*  Heb.  hard  things  -with  them. 

14—17,19,20.     Matt.    15:23— 

26. 
n  Luke  34:16.  John  20:14.  21:4. 


ingly  diminished,  they  had  parted  with  most  of 
those  servants  of  whom  we  before  read:  and 
probably  they  disposed  of  the  rest,  previously 
to  their  going  to  reside  in  Egypt;  for  no  further 
mention  is  made  of  servants,  or  of  any  that 
went  down,  besides  Jacob  and  his  descendants, 
with  their  wives. — Camels,  of  which  Jacob  had 
formerly  possessed  very  many,  (31rl7.  32:15.) 
would  have  been  more  suited  to  fetch  corn 
upon,  than  asses:  but  all  of  these  seem  to  have 
been  previously  disposed  of,  probably  to  raise 
money,  with  which  to  purchase  food,  in  this 
emergency.  (45:11.)  For  none  are  afterwards 
mentioned  among  nis  possessions,  or  those  of 
his  sons. 

V.  4.  Lest ...  mischief,  &c.]  As  Jacob  suppos- 
ed had  befallen  his  beloved  Joseph. 

V.  6.  Bowed,  &c.]  Joseph's  dreams  at  length 
began  to  be  accomplished:  his  brethren's 
sheaves  bowed  to  his  sheaf;  for  his  was  full,  and 
theirs  were  empty. — Probably  a  peculiar  vigi- 
lance was  on  this  occasion  exercised  respecting 
foreigners,  lest  any  should  come  for  bad  pur- 
poses; and  all,  who  were  any  way  remarka- 
ble, were  brought  before  Joseph  in  person. 
Thus  his  brethren  would  be  introduced  to  him; 
for  it  must  be  supposed,  that  he  employed  dep- 
uties in  selling  the  corn  in  different  parts  of 
the  land. 

V.  7,  8.  It  is  evident  that  Joseph  did  not  be- 
have thus  from  resentment;  for  in  the  whole 
transaction  he  exceedingly  denied  himself,  and 
put  a  powerful  restraint  on  his  own  inclina- 
tions. No  doubt  he  was  unwilling  to  augment 
his  father's  grief,  and  would  rather  have  rejoic- 
ed to  set  his  heart  at  ease  by  an  immediate 
message;  yet  his  behavior  had  for  a  time  a 
contrary  tendency.  It  is  most  probable  that 
the  whole  transaction,  from  Joseph's  first  ad- 
vancement to  Jacob's  descent  into  Egypt,  was 
conducted  by  some  intimations  from  God  to 
Joseph,  in  order  to  accomplish  his  purposes 
respecting  Jacob  and  his  posterity. — It  would 
not  indeed  have  been  proper  for  Joseph  im- 
mediately to  receive  his  brethren  into  favor, 
till  it  appeared  that  they  were  sensible  of 
their  guilt,  and  shewed  some  symptoms  of  re- 
morse. Now,  by  being  concealed,  he  had  a 
fair  opportunity  of  discovering  the  real  state  of 
their  mind,  from  time  to  time:  and  by  virtue  of 
his  authority,  he  was  able  not  only  to  make  strict 
trial  of  them,  but  to  employ  means  exactly  suit- 


B.  C.  1 706. 


CHAPTER  XLII. 


B.  C.  1706. 


9  And  Joseph  °  remembered  the  dreams 
Avhich  he  dreamed  of  them,  and  said  unto 
them,  P  Ye  are  spies;  to  see  the  i  naked- 
ness 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  We  ate  all  one  man's  sons:  we  are 
^  (rue  men^  thy  servants  arc  no  spies. 

1 2  And  he  said  unto  them.  Nay,  but  to 
see  the  nakedness  of  the  land  ye  are 
come. 

1 3  And  they  said,  *  Thy  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. 

1 4  And  Joseph  said  unto  them,  *  That 
is  it  that  I  spake  unto  you,  saying,  Ye  are 
spies. 

1 5  Hereby  ye  shall  be  proved:  ^  by 
the  life  of  Pharaoh  ye  shall  not  go  forth 
hence,  ^except  your  youngest  brother 
come  hither. 

1 6  Send  one  of  you,  and  let  him  fetch 
your  brother,  and  ye  shall  be  *kept  in 

0  37:5—9. 
p  9,16,30,31,34.  Num.  13:2,16— 

21).  .Tosh.  2:1.  6:23.  Jud?.  1:24. 
1  .Sam.  26:4.  Luke  20:20.  Heb. 
11.31. 
q  Kx.  32:25. 

1  2-7:29,37.   37:8.   44:9.    1   Sam. 
2^:17.  1  Kin5Sl8:7. 

s  19,33,34.  Joha  7:18.   2  Cor.  6: 
0. 


t  11,32.43:7. 

u  36,38.  37:30.  44.20,28.  45:26. 

Lam.  6:7.  Matt.  2:18. 
X  9—11.  Job  13:24.  19:11.  Matt. 

15:21—28. 
y  Deut.  6:13.    1   Sam.   1:26.17: 

65.  Matt.  5:33—37.  23:16—22. 

Jam.  6:12. 
z  20,34.  43:3.44:20—34. 
*  Heb.  bound. 


ed  to  produce  that  state  of  mind  which  he  wish- 
ed to  see;  by  exciting  a  beneficial  remorse  of 
conscience,  and  repressing  their  pride  and  stout- 
ness of  heart.  By  his  own  experience  he  knew 
the  good  effects  of  severe  and  long  continued 
troubles,  and  was  willing  to  try  the  same  remedy 
upon  them.  At  the  same  time  he  seems  to  have 
been  very  solicitous  to  obtain  information  con- 
cerning the  state  of  the  family;  especially  as  he 
did  not  see  Benjamin  among  his  other  brethren. 
— Joseph  was  seventeen  when  sold  into  Egypt; 
he  was  now  about  thirty-eight;  and  he  might  be 
more  altered  in  the  space  of  above  twenty  years 
than  his  elder  bretliren.  This  would  concur 
with  his  rank  and  state,  to  prevent  their  know- 
ing him. 

V.  9.  Joseph  now  experienced  in  part  the 
accomplishment  of  his  dreams,  of  which  per- 
haps he  had  sometimes  been  ready  to  despair. — 
To  effect  his  purposes,  he  charged  his  brethren 
with  being  spies,  sent  by  some  foreign  prince 
who  intended  to  invade  Egypt,  that  they  might 
spy  o  t  the  most  defenceless  quarter  for  an  at- 
tack; and  he  urged  that  they  only  covered  their 
real  business  under  the  pretence  of  buying  cprn. 

V.  11 — 13.  It  was  not  likely  that  one  man 
would  venture  ten  sons  in  the  hazardous  employ- 
ment of  spies. — Thus  Joseph  drew  from  them 
the  information  which  he  wanted:  but  what 
must  have  been  his  feelings  when  they  said  "One 
is  not!" 

V.  15.  It  is  painful  to  cwisure  so  high  a  char- 
acter as  Joseph.  But  the  expression  "by  the 
life  of  Pharaoh,"  could  be  no  other  than  a  sort  of 
coiirt-oath,  and  a  profane  flattery  of  the  prince, 
which  Joseph  should  not  have  sanctioned  by  his 


4Drison, '  that  your  words  may  be  proved, 
whether  there  be  any  truth  in  you:  or  else 
by  the  life  of  Pharaoh  surely  ye  ore  spies. 

1 7  And  he  +  put  them  all  together  into 
^  ward,  three  days. 

1 8  And  Joseph  said  unto  them  the  third 
day.  This  do,  and  live: /or  *=  I  fear  God. 

19  If  ye  be  true  men  let  one  of  your 
brethren  be  bound  in  the  ^  house  of  your 
prison:  go  ye,  ^  carry  corn  for  the  famine 
of  your  houses. 

20  But  ^  bring  your  youngest  brother 
unto  me:  so  shall  your  words  be  verified, 
and  ye  shall  not  die.     s  And  they  did  so. 

[Practical  Observations.] 

21  And  ^  they  said  one  to  another,  We 
are  verily  guilty  concerning  our  brother, 
in  that '  we  saw  the  anguish  of  his  soul, 
when  he  besought  us;  and  we  would  not 
hear:  therefore  is  ^  this  distress  come  upon 
us. 

22  And  Reuben  answered  them,  say- 
ing, '  Spake  I  not  unto  you,  saying,  Do 
ndt  sin  against  the  child;  and  ye  would 
not  hear?  therefore  behold  also,  "  his 
blood  is  required. 


a  7,12,30. 

t  Heb.  gathered.  Is.  24:22.  Acts 

5:18. 
b  40:4,7.  41:10.  Lev.  24:12.  Acts 

4:3.  Heb.  12:10. 
c  20:1 1.  Lev.  25:43.   Neh.  5:9, 

16.  Luke  18:2,4. 
d40:3.  Is.  42:7,22.   Jer.  37:15. 
e  1,2,26.  43:1,2.  45:23. 
f  15.  43:5.  44:23. 
^26.  6:22.  John  2:5. 
h  41:9.   2  Sam.   12:13.    1  Kin^s 


17:18.  Job  33:27,28.  34.31.   56: 
8,9.    Hos.  5:15.  Mark  9:44,46. 
48.  Luke  16:28. 
1.37:23—28.    Jiidg.    1:7.    Pror. 
21:13.  24:11,12.  28:17.  Jer.  34: 

17.  MaU.  7:2.  Jam.  2:13. 
k  Prov.  1 :27,23. 

1  37:21,22,29,30.    Luke    23:51. 

Rom.  2:J5. 
m   4:10.    9:5,6.    1    Kings    2:32. 

2  Chr.  24:22.  Ps.  9:12.    Ez   3 

18.  Luke  11:50,51.  Acts  28.4. 


example.  It  may  be  supposed,  that  he  did  not 
customarily  use  it,  but  only  now  assumed  it  as  a 
more  effectual  blind;  but  still  it  was,  at  best, 
"doing  evil,  that  good  might  come."  "Let  your 
communication"  (that  is,  in  ordinary  conversa- 
tion,) "be  yea  yea,  nay  nay;  for  whatsoever  is 
more  than  these  cometh  of  evil."  An  oath  by 
any  creature  is  virtually  an  act  of  idolatry;  and 
even  the  outward  concurrence,  in  such  a  case, 
should  be  strictly  avoided. 

V.  17.  Considering  Joseph's  authority,  the 
nature  of  the  crime  of  which  he  professed  to 
suspect  the  strangers,  and  the  roughness  of  his 
behavior;  they  perhaps  expected  little  else  dur- 
ing these  three  days,  than  to  be  put  to  death. — 
They  seem  to  have  been  unwilling  to  comply 
with  his  requirement;  or  they  could  not  agree 
who  should  be  the  messenger  of  ill  tidings  to  Ja- 
cob: and  they  were  therefore  confined  till  they 
submitted,  and  came  to  a  determination. — Three 
days.]  "The  third  day"  (18).— Compare  J\IalL 
20:19.  27:63,64. 

V.  18.  J  fear  God.]  This  expression  might 
surprise,  and  perhaps  encourage,  Joseph's  breth- 
ren: but  his  chief  design  seems  to  have  been 
this;  by  declaring  that  he,  a  supposed  Egyptian, 
feared  God,  and  would  not  do  injustice,  he  meant 
to  awaken  their  remorse;  who,  though  educated 
in  the  true  religion,  had  not  been  restrained  by 
the  fear  of  God  from  cruelly  treating  their 
brother. 

V.  20.  They  did  so.]  They  consented  to 
the  proposal. 

V.  21,  22.  Joseph's  brethren  at  length  felt  a 
keen  remorse,  though  perhaps  insensible  before, 
or  at  least  not  deeply  convinced  of  their  hein- 

[155 


B.  C.  1  TOG. 


GENESIS. 


B.  C.  1706. 


23  And  they  knew  not  that  Joseph  un- 
derstood ihcm;  for  *  he  spake  unto  them  by 
an  interpreter. 

24  And  he  turned  himself  about  from 
them,  and  °  wept;  and  returned  to  them 
again,  and  communed  with  them,  and  took 
from  them  °  Simeon,  and  bound  him  before 
their  eyes. 

25  Then  Joseph  p  commanded  to  fill 
their  sacks  with  corn,  and  to  restore  every 
man's  money  into  his  sack,  and  ^  to  give 
them  provision  for  the  way:  ^  and  thus  did 
he  unto  them. 

26  IT  And  they  laded  their  asses  with 
the  corn,  and  departed  thence. 

27  And  as  one  of  them  opened  his 
sack  to  give  his  ass  provender  in  ^  the 
inn,  he  espied  his  money:  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  t  failed  them,  and 
they  were  afraid,  saying  one  to  another, 
"  What  is  this  that  God  hath  done  unto  us? 

29  And  they  came  unto  Jacob  their 
father,  unto  the  land  of  Canaan,  and  told 
him  all  that  befel  unto  them,  saying, 

So  The  man  who  is  the  lord  of  the  land 
spake  }  roughly  to  us,  and  took  us  for 
spies  of  the  country. 


*  Heb.  an  interpreter  was  be- 
tween them. 

n  43:30.  Luke  19:41.  Rom.  12: 
15.  1  Cor.  12:26. 

o  34:25.  49:5— ■?. 

p  44:1,2.  Is.  55:1. 

q  45:21.  Matt.  6:33. 

rMatt.  6.44.  Rom.  \^:17— 21. 

S  43:21.  Ex.  4:24.  Luke  2:1. 10: 


34. 

t  Lev.  25:36.    I>eut.  28:65.    1 
Kings  10:5.    Cant.  5:6.    Luke 

21:26. 

t  Heb.  icent  forth. 

uls.    45:7.    Lam.    2:17.      3:37. 

Am.  3:6. 
\   Heb.   XDith  V.S   hard  things. 

7—20. 


31  And  we  said  unto  him,  We  are  true 
men;  we  are  no  spies. 

32  We  be  twelve  brethren,  sons  of  our 
father:  one  is  not,  and  tlie  youngest  is  this 
day  with  our  father  in  the  land  of  Ca- 
naan. 

33  And  the  man,  the  lord  of  the  coun- 
try, said  unto  us.  Hereby  shall  I  know 
that  ye  are  true  men;  leave  one  of  your 
brethren  here  with  me,  and  take  food  for 
the  famine  of  your  households,  and  be 
gone. 

34  And  bring  your  youngest  brother 
unto  me:  then  shall  I  know  that  ye  are 
no  spies,  but  that  ye  are  true  men:  so  will 
I  deliver  you  your  brother,  and  ye  shall 
^  traffic  in  the  land. 

35  And  it  came  to  pass  as  they  emp- 
tied their  sacks,  that  behold,  >  every 
man's  bundle  of  money  vias  in  his  sack: 
and  when  both  they  and  their  father  saw 
the  bundles  of  money,  they  were  afraid. 

36  And  Jacob  their  father  said  unto 
them,  ^  Me  have  ye  bereaved  of  my  chil- 
dren. Joseph  is  not,  and  Simeon  is  not, 
and  ye  will  take  Benjamin  away:  *  all 
these  things  are  against  me. 

37  And  Reuben  spake  unto  his  father, 
saying,  ^  Slay  my  two  sons,  if  I  bring 
him  not  to  thee:  deliver  him  into  my 
hand,  and  I  will  bring  him  to  thee  again. 


ous  crime:  and  considering-  how  the  fear  of  God 
influenced  an  Egyptian,  as  they  supposed,  their 
unrelenting  malice  to  their  brother  recurred  to 
their  remembrance;  and  they  were  unable  any 
longer  to  conceal  their  convictions,  but  began 
to  speak  their  thoughts  one  to  another  on  the 
subject. — The  anguish  of  Joseph,  and  his  earnest 
and  pathetic  entreaties  for  mercy,  when  his 
brethren  were  about  to  sell  him  for  a  slave,  or 
to  kill  him,  are  not  mentioned  in  the  narrative, 
but  are  here  introduced  with  great  effect:  and 
they  were  ready  to  conclude,  that  God  was 
about  to  take  vengeance  upon  them  for  that 
cruelty.  Reuben  had  remonstrated  at  the  time 
with  his  brethren,  but  they  would  not  hear,  and 
now  he  reproached  them,  and  seemed  to  de- 
nounce their  doom.  Thus  will  conscience  at 
length  reproach  and  torture  those,  who  at  pres- 
ent neglect  its  warnings.  In  this  respect  Reu- 
ben could  plead  not  guilty;  but  his  conscience 
would  condemn  him  in  another  matter,  respect- 
ing which  his  brethren  could  plead  not  guilty. 
(35:22.  J^oies,  49:2,4.  Rom.  2:12—16.) 

V.  23.  They  knew  not.]  Thus  Joseph  was 
favored  with  an  encouraging  token  of  the  suc- 
cess of  his  plan,  to  support  his  mind  till  he  should 
witness  the  final  effect. 

V.  24.  Simeon  was  one  of  the  murderers  of 
the  Shechemites,  and  probably  of  a  daring, 
hardy  spirit  It  is  not  unlikel)',  that  he  was  pe- 
culiarly vehement  against  Joseph  when  he  was 
sold,  or  that  he  seemed  at  this  time  the  least  af 
i5e>] 


X  34:10,21.   1  Kings  10:16.    Ez. 

17.4. 
y  27.28. 
z  37:20—35. 
a  46:28.    47:12.     1   Sam.  27:1. 


Job  7:7.    Ps.  34:19.     Ec.  7:8. 
Is.  38:10.     Rom.  8:28.    1   Cor. 
10:13.  2  Cor.  4:17.  Jam.  5.7— 
II. 
b  43:9.  44:32—34.  Mic.  6.7. 


fecfed;  and  therefore  Joseph  allotted  him  this 
additional  discipline. 

V.  27.  Inn.']  Probably  this  was  nothing 
more  than  a  shelter  provided  for  travellers,  to 
which  every  one  brought  his  own  provisions. 

V.  28.  The  sons  of  Jacob,  expecting  no  favor 
from  the  Egyptians,  regarded  this  as  a  snare  laid 
for  them;  and  were  afraid  of  being  pursued,  and 
prosecuted  as  thieves.  (JS  o^es,  44:2 — 16.)  This 
was  doubtless  the  effect,  which  Joseph  intended 
to  produce,  in  order  to  augment  their  convic- 
tions and  humiliation.  As  they  had  before  es- 
caped when  guilty,  ihey  were  ready  to  conclude, 
that  they  should  now  suffer  for  a  crime,  of  which 
they  were  innocent;  and  they  acknowledged  the 
hand  of  God  in  it. 

V.  36.  Probably,  Jacob  suspected  a  fallacy  in 
the  relation,  and  feared  lest  his  sons  had  really 
committed  some  base  crime,  which  was  the 
cause  of  Simeon's  being  left  behind;  and  perhaps 
that  they  had  some  design  upon  Benjamin:  at 
least  he  charged  the  blame  upon  them,  in  lan- 
guage implying  such  distrust. — All  these  things 
lay  as  a  heavy  burden  upon  him,  which  he 
thought  his  sons  but  little  felt.  Jacob  made  this 
lamentation,  when,  had  he  known  all,  his  heart 
would  have  exulted  with  joy. — Me  have  ye  be- 
reaved, &c.]  It  is  probable  that  concurring  cir- 
cumstances, and  their  conduct  in  other  respects, 
made  him  suspect  the  truth  of  their  report  con- 
cerning Joseph. 

V.  37.  Reuben  (as  the  first  born)  was  the  only 


B.  C.  1703. 


CHAPTER  XLllI. 


B.  C.  1705. 


38  And  he  said,  My  son  shall  not  go 
down  with  you;  for  ""his  brother  is  dead, 
and  he  is  left  alone:  if  mischief  befal  him 
by  the  way  in  the  which  ye  go,  then 
shall  ye  '^  bring  down  my  grey  hairs  with 
sorrow  to  the  grave. 

CHAP.  XLIII. 

Jacob  at  length  is  persuaded  to  send  Benjamin,  who  goes  with 
his  brethren  into  Egypt,  1 — 16.  They  are  brought  into  Joseph's 
house,  and  are  greatly  alarmed,  but  are  encouraged  by  Joseph's 
steward,  16 — 25.  Joseph  is  kind  to  them,  inquires  about  their 
father,  is  affected  at  seeing  Benjamin;  and  they  do  obeisance 
to  him,  26 — 29.  Joseph  retires  to  weep,  and  then  hospitably 
entertains  them,  30 — 34. 

ND  *  the   famine  was   sore   in   the 
land. 


A 


c  30:22—24.  35:16—18.    37:33. 

44:20,27—34. 
d  44:29,31.   1  Kings  2:6.  Ps.  71: 


18.  Is.  46.4. 
a  41:64—57.  42:5. 
Acts  7:11—13. 


Lam.  5:10. 


one  who  brake  silence  on  this  occasion;  and 
probably  he  intended  principally,  to  divert  the 
discourse  from  Joseph:  but  his  proposal  was  very 
rash  and  absurd!  What  right  had  he  over  the 
lives  of  his  children?  and  what  satisfaction  could 
the  murder  of  two  grand-children  give  Jacob 
for  the  loss  of  Benjamin? — Moreover,  Reuben 
engaged  to  bring  back  Benjamin  without  so 
much  as  adding,  'By  the  blessing  of  God,'  or  'If 
'the  Lord  will:'  as  if  his  puny  arm  could  both 
defend  and  uphold  him.  Jacob,  in  other  respects, 
seems  to  have  placed  but  little  confidence  in  him. 
(JV'oie*,  43:8,9.  49:8,9.) 

PRACTICAL  OBSERVATIONS. 
V.  1—20. 
When  the  Lord  rendereth  a  "fruitful land  bar- 
ren for  the  wickedness  of  them  that  dwell  there- 
in," he  seldom  proceeds  to  extremities.  Though 
much  misery  is  endured,  there  is  some  redress 
and  respite;  one  country  supplies  the  deficien- 
cies of  another,  and  one  year  furnishes  a  redun- 
dance to  help  out  the  scarcity  that  follows  or 
precedes  it:  for  in  the  other  world  alone  will 
happiness  or  misery  be  unmixed;  no  scarcity  in 
the  Canaan  above,  no  redress  in  hell  beneath. 
— In  distress  or  danger,  we  should  not  stand 
looking  one  at  another,  desponding  and  inactive; 
but,  having  discovered  where  help  may  be  had, 
we  ought  to  apply  for  it  without  delay,  and  with- 
out shrinking  from  labor,  or  grudging  expense; 
especially  in  the  dangers  to  which  our  immortal 
souls  are  exposed.  There  is  provision  in  Christ, 
and  to  him  we  must  come,  and  from  him  we  must 
diligently  seek  it;  even  though  in  obtaining  it 
we  be  called  to  "deny  ourselves,  take  up  our 
cross,  and  forsake  all  that  we  have." — When  we 
or  our  friends  go  from  home,  we  should  commend 
ourselves  and  them  to  the  divine  protection;  for 
we  know  not  what  unexpected  dangers  may  be 
in  the  way:  and,  when  returned  in  safety,  we 
should  not  forget  our  tribute  of  grateful  praise; 
for  manj'  meet  with  terrible  disasters. — Though 
God's  purposes  slowly  unfold,  yet  they  are  cer- 
tainly accomplished,  often  by  the  most  improb- 
able means;  nay,  those  enemies,  who  have  set 
themselves  to  defeat  his  designs,  are  made  the 
instruments  of  their  fulfilment! — Neither  the 
guilt  nor  the  consciousness  of  sin  will  wear  out 
by  time:  and  though  men  may  commit  crimes 
with  unconcern,  and  remain  insensible  for  many 
years,  conscience  being  struck  dumb  and  stupi- 
fied;  yet,  there  may  be  a  time  even  in  this  life, 
when  it  shall  awake,  and  inspire  such  terrors  as 
cannot  be  described.  Happy  is  it  when  this  is 
the  case:  otherwise  the  never  dying  worm  will 
certainly  torment  the  soul  for  ever,  in  another 
world.     In  order   therefore  to  awaken  serious 


2  And  it  came  to  pass  when  they  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,  saying, 
The  "^  man  *  did  solemnly  protest  unto  us, 
saying,  Ye  shall  not  ^  see  my  face,  except 
your  brother  be  with  you. 

4  If  thou  wilt  send  oiir  brother  with  us, 
we  will  go  down  and  buy  thee  food. 

5  But  if  thou  wilt  not  send  him,  we 
®  will  not  go  down;  for  the  man  said  unto 
us,  Ye  shall  not  see  my  face,  except  your 
brother  be  with  you. 


b  42:1,2.   iTim.  5:8.  6:6—8. 
c  42: 15— 20.  44:23. 
*  Heb.  protesting,  protested. 
AcU7:34. 


d5.  2  Sam.  3:13.    14:32.    Acts 

20:25,38. 
e  42:38.  44:26.  El.  20:12. 


reflection  in  the  guilty  breast,  the  most  afflic- 
tive dispensations  of  Providence  are  precious 
blessings;  and,  in  some  instances,  it  is  the  result 
of  wise  love,  to  treat  the  proud  and  careless  with 
roughness  and  distance;  and,  as  far  as  equity 
and  the  fear  of  God  will  allow,  to  shew  them, 
in  our  dealings  with  them,  the  picture  of  their 
conduct  to  others,  in  order  to  bring  their  sins  to 
remembrance,  and  excite  a  salutary  remorse.^ 
They  therefore  who  are  of  a  very  kind  and  ten- 
der disposition,  if  they  would  do  good,  must 
sometimes  disguise  their  feelings  under  an  as- 
sumed sternness;  as  the  humane  surgeon  probes 
the  wound,  or  cuts  the  limb,  with  firmness  and 
apparent  unconcern,  while  his  heart  bleeds  for 
the  anguish  which  he  occasions. 

V.  21—38. 

When  conscience  is  once  awakened,  there 
needs  no  accuser;  for  every  circumstance  in- 
creases the  dismay:  and  under  calamities,  in 
which  many  are  involved,  the  consciousness  of 
having  avoided  and  protested  against  those 
crimes,  which  are  thus  called  to  remembrance, 
affords  a  singular  support. — Many  are  the  trou- 
bles of  the  righteous:  yet  imagination  and  a  mis- 
taken judgment  often  magnify  them;  and  many 
things  appear  to  be  against  them,  which  are  most 
effectually  conducive  to  their  good.  The  Lord 
will  make  such  persons  ashamed  of  their  dis- 
trustful complaints;  and  their  grey  hairs  shall 
not  descend  to  the  grave  with  that  sorrow  which 
they  have  presaged;  for  the  latter  end  of  the 
upright  man  shall  be  peace. — But  in  this  narra- 
tion let  us  look  unto  Jesus.  Thus  does  he  con- 
ceal himself  and  his  favor:  thus  does  he  rebuke 
and  chasten  those  for  whom  he  hath  purposes  of 
love;  and  by  sharp  corrections,  and  humiliating 
conviction  from  the  spirit  of  bondage,  he  breaks 
the  stoutness  and  subdues  the  pride  of  their 
hearts,  and  brings  them  to  true  repentance:  nor 
will  he  disclose  his  reconciled  countenance,  till 
he  has  fully  humbled  their  hearts,  perhaps  by 
long  continued  discouragements;  till  he  has 
proved  their  sincerity,  and  led  them  to  the  sim- 
plicity of  faith  and  dependence  on  him:  and  then 
by  "the  Spirit  of  adoption,  he  will  manifest  him- 
self unto  them  as  their  Brother  and  their  Friend. 
Yet  before  they  fully  know  him,  or  taste  that  he 
is  gracious,  he  both  consults  their  good  and  sus- 
tains their  souls:  preserves  them  from  despair, 
and  strengthens  them  to  wait  upon  him,  and  wait 
for  him. — Thus  may  we  do  continually;  never 
yielding  to  discouragement,  determining  to  seek 
no  other  refuge,  and  humbling  ourselves  more 
and  more  under  his  mighty  hand;  and  then  in 
due  time  he  will  answer  our  petitions,  and  far 
exceed  onr  expectations, 

[\57 


B.  C.  1705. 


GENESIS. 


B.  C.  1705. 


6  And  Israel  said,  Wherefore  dealt  ye 
so  ill  with  me,  as  to  tell  the  man  whether 
ye  had  yet  a  brother? 

7  And  they  said,  The  man  *  asked  us 
straitly  of  our  slate,  and  of  our  kindred, 
saying.  Is  your  father  yet  alive?  have  ye 
another  brother?  And  we  told  him  accord- 
ing 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  fa- 
ther, Send  the  lad  with  me,  and  we  will 
arise  and  go;  ^  that  we  may  live  and  not 
die,  both  we,  and  thou,  and  s  also  our  lit- 
tle ones. 

9  1''  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,  sure- 
ly now  we  had  returned  ^  this  second 
time. 

11  And  their  father  Israel  said  unto 
them,  ^  If  it  must  be  so  now,  do  this;  take 
of  the  best  fruits  in  the  land  in  your  ves- 
sels, and  "  carry  down  the  man  a  present, 
"  a  little  balm,  and  a  little  honey,  °  spices, 
and  myrrh,  nuts,  and  almonds. 

1 2  And  take  p  double  money  in  your 
hand:  and  the  money  that  was  brought 
again  in  the  '^  mouth  of  your  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  man. 


*  Heb.   asking,  atked  u$.    3. 

marg. 
f  Heb.  mouth, 
i  Heb.  knowing  could  tee  know. 

3.  marg. 
f42:2.   Deut.  33:6.  2  Kings  7:4, 

13.  Ps.  118:17. 
g  46:19.     50:8,21.    Num.  14:31. 

Ezra  8:21. 
h  42:37.  44:32,33.    Ps.  119:122. 

Philem.  18,19.    Heb.  7:22. 
19:6.  31:39.    Ez.  3:18,20.  33:6, 


8.  Luke  11:60. 
k  19:16. 

6  Or,  iirice  by  this. 
1  14.  Esth.4:16,  Acts  21:14. 
m  32:13— 21.       1    Sam.   25:27. 

Prov.  13:16.  21:14. 
n  37:25.    Jer.  8:22.     Ez.  27:17. 
o  1  Kings  10:15.     2  Chr.  32:27. 

Cant.  4:10,14— 16.   6:1.  8:14. 
p  Rom.    12:17.       2  Cor.    8:21. 

Phil.  4:8.  1  Thes.  6:21. 
q  42:26,35. 


NOTES. 

Chap.  XLIII.  V.  1—7.    'jyiarg.  Ref. 

V.  0,  9.     Probably  Jtidah,  (whom  we  observ 
ed  before  to  have  shewn  some  tokens  of  repent 
ance,)  had  acquired  more  of  the  confidence  of  j 
Jacob,  than  eitlier  Reuben  or  Levi:  and  he  seems  | 
to  have  been  sincerely  desirous  of  the  welfare 
of  Benjamin,  as  well  as  of  the  family;  remember- 
ing  perhaps   with   inward   anguish  his  former 
treatment  of  Joseph.     His  arguments  were  very 
forcible.      Unless  Benjamin   went  with   them, 
they  must  all  perish  together  by  famine;  and 
thus  even  he  would  be  more  endangered  by  stay- 
ing at  home,  than  by  going  into  Egypt. — Judah's 
engagement  meant,  that  he  would  venture  or 
endure  any  thing  to  preserve  Benjamin;  which 
he  fulfilled  by  the  most  heroic  and  generous  pro- 
posal imaginable.     [JSTote,  44:33,34.) 

V.  10.  Jacob's  refusal  to  let  Benjamin  ac- 
company his  brethren  had  already  caused  them 
to  lose  much  time;  and  Judah  thus  intimated  that 
the  whole  family  was  likely  to  perish,  by  means  of 
158] 


14  And  '  God  Almighty  give  you  mer- 
cy before  the  man^  that  he  may  send 
away  your  other  brother,  and  Benjamin: 
II  If  I  be  bereaved  of  my  children,  1  am 

bereaved.  [practical  observations.] 

15  IF  And  the  men  took  that  present, 
and  they  took  double  money  in  their 
hand,  and  Benjamin;  and  rose  up,  and 
went  down  to  Egypt,  and  stood  before 
Joseph. 

16  And  when  Joseph  saw  Benjamin 
with  them,  he  said  to  =  the  ruler  of  his 
house,  Bring  these  men  home,  and  ^  slay 
and  make  ready:  for  these  men  shall 
**  dine  with  me  at  noon. 

17  And  the  man  did  as  Joseph  bade: 
and  the  man  brought  the  men  into  Jo- 
seph's house. 

18  And  ^  the  men  were  afraid,  because 
they  were  brought  into  Joseph's  house, 
and  they  said.  Because  of  the  money  that 
was  returned  in  our  sacks  at  the  first 
time,  are  we  brought  in;  that  he  may 
ttseek  occasion  against  us,  and  fall  upon 
us,  and  take  us  for  bond-men,  and  our 
asses. 

1 9  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,  W  we  came  indeed 
down  the  first  time  to  buy  food. 

21  And  it  came  to  pass,  when  ^  we 
came  to  the  inn,  that  we  opened  our 
sacks,  and  behold,  every  man's  money 
was  in  the  mouth  of  his  sack,  our  money 
in  full  weight:  and  ^  we  have  brought  it 
again  in  our  hand. 

X  42:21,28,38.  Job  15:21.  Ps.  63: 
5.  73:16.  Is.  7:2.  Matt.  14:26, 
27.  Mark  6:16. 

ft  Heb.  roll  himself  upon  vt. 
Job  30:14. 

Jt  Heb.  coming  doronviecame 
do-wn.  3,7. 

y  42:27,36. 

z  See  on  12.— Heb.  13:18. 


r  17:1.    32:11,28.     Ezra  7:27. 

Neb.    1:11.     Ps.    37:5,     Prov. 

16:7.  21:1.  Acts  7:10. 
II  Or,  jjnii  /,  as  I  have  been,  tec. 

See  on  11. 
S  15:2.   24:2,10.   39:4,6.  44:1. 
IT  Heb.  kill  a  killing.    1   Sam. 

25:11.  Marg. 
**  Heb.  ea(. 


their  father's  unreasonable  care  of  an  individual. 

V.  11,  12.  The  productions  of  the  high  and 
mountainous  parts  of  Canaan  would  difier  greatly 
from  those  of  Egypt,  which  is  flat,  and  annually 
inundated.  The  dry  seasons,  which  caused  a 
famine,  might  not  prevent  the  increase  of  those 
things  which  are  here  mentioned;  and  no  doubt 
Jacob  selected  what  he  knew  was  likely  to  be 
most  acceptable  to  an  Egyptian  prince.  He 
likewise  directed  his  sons  to  carry  back  the 
money  that  had  been  returned,  and  to  take  other 
money  with  which  to  purchase  corn;  perhaps 
double  the  sum  which  they  took  before,  in  case 
the  prices  should  be  advanced.  Thus  they  would 
shew,  that  they  meant  to  act  fairly. — Spicet.} 
(37:25.)  Some  think,  that  these  were  brought 
from  India.     Marg.  Ref.  o. 

V.  14.  Jacob  knew,  by  experience,  the  influ- 
ence which  the  Lord  has  over  every  heart,  to 
incline  it  favorably  to  his  people:  and  it  is  ob- 
servable that  in  lliis  speech,  in  which  he  has  re- 
course to  his  former  method  of  prevailing  with 


B.  C.  1705. 


CHAPTER  XLUI. 


B.  C.  1705. 


22  And  other  money  have  we  brought 
down  in  our  hands  to  buy  food:  we  can- 
not 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:  *  I  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  washed  their  feet,  and  he  gave 
their  asses  provender. 

25  And  '^  they  made  ready  the  present 
against  Joseph  came  at  noon:  for  they 
heard  that  they  should  eat  bread  there. 

26  -IF  And  when  Joseph  came  home, 
they  brought  him  the  present  which  was 
in  their  hand  into  the  house,  and  *  bowed 
themselves  to  him  to  the  earth. 

27  And  he  asked  them  of  their  +  wel- 
fare, and  said,  }  Is  j^our  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  is  yet 
alive:  ^  and  they  bowed  down  their  heads, 
and  ^  made  obeisance. 


a  Judg.  6:23.   19-.20.       1  Sam. 

25:6.     1  Chr.   12:18.     Ezra  4: 

17.     Luke  24:36.    John  14:27. 

20:19,21,26. 
*  Heb.   Your  money  came  to 

me. 
b  14.  42:24,36. 
c  18:4.    19:2.    24:32.      Luke    7: 

44.     John  13:4—17. 
d   11,16.  — 

e  27:29.    37:7—10,19,20.    42:6. 


Ps.  72:9.     Rom.  14:11.     Phil. 

2:10,11. 
t  Heb.  peace.  37:14.     Ex.  18: 

7.     Judg.   18:15.     1   Sam.  17; 

22.  25:6. 
J  Hetf.  Is  there  peace  to  your 

fatherl 
f  42:11,13. 
g  26.  37:9,10. 
h  Ex.   18:7.     2  Sam.  1:2.   14:4. 

1  Kinss  1:16.     2  Chr.  24:17. 


29  And  he  lifted  up  his  eyes,  and  saw 
his  brother  Benjamin,  his  '  mother's  son, 
and  said,  Is  this  your  younger  brother, 
''  of  whom  ye  spake  unto  me?  And  he 
said,  God  be  gracious  unto  thee, '  my  son. 

30  And  Joseph  made  haste;  for  "  his 
bowels  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  °  refrained  himself,  and  said,  Set 
on  bread. 

32  And  they  set  on  for  him  by  him- 
self, and  for  them  by  themselves,  and  for 
the  Egyptians,  which  did  eat  with  him, 
by  themselves;  because  the  Egyptians 
might  not  eat  bread  with  the  Hebrews; 
for  that  is  p  an  abomination  unto  the 
Egyptians. 

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  Benjamin's 
mess  ^  was  five  times  so  much  as  any  of 
theirs.  And  they  drank,  and  5  were  mer- 
ry with  him. 


i  30:22—24.   35:17,18. 

k  42:13. 

1  46:8.    Josh.  7:19.     2  Chr.  29: 

11.     Matt.  9:2,22.  Mark  10:24. 
m  1   Kings  3:26.     Jer.   31:20. 

Phil.    1:8.  2:1.     Col.   3:12.      1 

John  3:17. 
n  42:24.    John  11:33— 38.  Acts 

20:19,31,37.     2  Tim.  1:4. 


o45:l.     Is.  13:14.  Jer.  31:16.  J 

Pet.  3:10. 
p  46:34.     Ex.  8:26. 
q  44:12. 
r  2  Sam.  11:8. 

s  45.22.  1  Sara.  1:6.  9:22—24. 
0  Heb .  drank  largely .  Cant.  5: 
'l.     Hag.  1:6.     John  2:10. 


man,  by  faith  and  prayer  to  God,  he  is  dig-nified 
with  the  name  of  Israel. — The  concluding  words 
expressed  a  humble  resignation  to  the  will  of 
God.  'If  I  be  bereaved  of  my  children,  be  it  so; 
*the  Lord  hath  wise  reasons  for  thus  dealing 
*with  me.' 

V.  16 — 23.  Joseph  ssems  especially  to  have 
sought  time  to  compose  his  mind,  that  his  tender 
feelings  respecting  Benjamin  might  not  defeat 
his  designs. 

V.  27.  Joseph's  inquiry  was  aptly  introduced 
by  the  present  broug-ht  to  him;  and  while  he, 
with  wonderful  propriety,  acted  in  his  assumed 
cliaracter,  his  question  expressed  the  most  be- 
nevolent and  attentive  disposition. 

V.  28.  In  thus  bowing  down  at  the  mention 
of  their  father,  they,  as  it  were,  did  obeisance 
in  his  name;  according  to  Joseph's  second 
dream.    (37:9,10.) 

V.  29 — 31.  This  union  in  Joseph  of  exquisite 
sensibility,  with  firmness  and  entire  command 
of  his  passions,  in  every  circumstance  which 
required  it,  is  a  decided  indication  of  a  very 
superior  character. 

V-  32.  Probably  Joseph,  as  known  to  be  a 
Hebrew,  connived  at  the  superstitious  preju- 
dices of  the  Eg-yptians;  but  he  would  not  sit 
witli  his  brethren,  lest  it  should  excite  sus- 
picion. The  abomination,  in  which  the  Egyp- 
tians held  eating  with  the  Hebrews,  has  gener- 
ally been  ascribed  to  the  latter  eating  the  flesh 
of  those  animals  which  the  former  held  sacred: 
therefore  shepherds  also  were  an  abomination 


to  the  Egyptians,  though  they  likewise  had 
flocks  and  herds.  This  however  is  very  doubt- 
ful; as  we- have  no  intimation  of  the  kind  in  the 
history,  nor  any  other  records  of  so  ancient  a 
date.  Indeed  national,  and  even  religious  an- 
tipathies are  so  common,  and  so  unreasonable; 
that  it  is  not  greatly  worth  while,  to  inquire 
particularly  into  the  occasion  of  them. 

V.  33.  VNo  doubt,  .Joseph's  brethren  were 
seated  in  this  order  by  his  appointment,  which 
excited  their  surprise.  But  probably,  they  as- 
cribed it  to  some  extraordinary  sagacity,  or  to 
divination,  which  he  afterwards  mentioned. 

V.  34.  Five  times,  &c.]  A  token  of  respect 
customary  in  those  days,  which  should  not  be 
judged  of  by  modern  manners.  Joseph  tried 
whether  his  brethren  would  envy  Benjamin 
this  distinction,  as  they  had  envied  Aim  his  coat 
of  many  colors.      The  word  Anau''')  rendered, 

were  merry,  sometimes  means,  were  intoxicated: 
but  it  seems  to  be  properly  translated;  fcfr  we 
cannot  suppose,  either  that  in  such  circum- 
stances they  would  drink  to  excess,  or  that 
Joseph  would  have  countenanced  them  in  so 
doing. — E/i£5u<r5»;(7av.  Sept.  iAeSva^uiai.  John  2:10. 
"Have  well  drunk." 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 
We  should  use  great  caution  in  forming  res- 
olutions, concerning  our   future  measures  in 
things  indifferent;  for  our  perseverance  so  much 
depends  on  the  events  of  Providence,  that  the 

[159 


B.  C.   1705. 


GENESIS. 


B.  C.  ITOcr. 


CHAP.  XLIV. 

Jo'iepli  directs  his  steward  to  put  the  money  into  the  mouths  of  his 
brethren's  sacks,  and  his  silver  cup  into  that  of  Benjamin,  1,  2; 
and  afterwards  to  pursue  them  and  accuse  them  of  theft,  3 — 6. 
Their  sacks  are  searched;  llie  cup  is  found;  and  in  deep  distress 
they  return  to  Joseph,  1^13.  They  humble  themselves  before 
him,  14 — 17;  and  Judah  makes  a  most  pathetic  speech,  conclud- 
iiiji  with  a  most  generous  request,  18 — 34.  I 

AND    he    commanded    *the  steward; 
of  his  house,  saying,  ^  Fill  the  men's 
sacks  with  food,  as  much  as  they  can  car- 
ry, 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  IT  As  soon  as  the  morning  was  light,  the 
men  were  sent  away,  they  and  their  asses. 

*  Heb.  him,  that  was  over  the  I  b  42:15,16,20.  Beirt.  8:2,16.   13: 

house.  24:2.  43:16.  |    3.  2  Cor.  8:8. 

a  42:25.  | 


conduct  which  we  most  fully  purpose  may  be- 
eome  impracticable:  in  most  things,  therefore, 
where  duty  is  not  concerned,  we  are  best  ruled 
by  circumstances  as  thej''  arise.  But  if  we  have 
formed  a  rash  resolution,  to  which  we  cannot 
with  propriety  adhere;  we  must,  virtually  or  ex- 
plicitly, acknowledg-e  our  mistake,  and  forego 
our  determination:  for  though  firmnesn  is  essen- 
tial to  usefulness  and  comfort,  yet  obstinacy  is 
both  foolish  and  ruinous. — There  may  be  cases, 
in  which  we  must  refuse  obedience  to  an  earthly 
superior;  because  it  is  superceded  by  a  higher 
obligation:  but  this  should  never  be  done  without 
necessity;  and  should  always  be  grounded  on ' 
cogent  arguments,  and  expressed  in  gentle  and| 
respectful  language:  and  even  when  a  refusal  is 
unexceptionable,  an  impartial  judge  can  seldom  i 
approve  the  manner  in  which  it  is  given. — When  j 
the  Lord  seems  to  frown  on  iis,  we  are  prone  to 
blame  others;  and  thus  we  often  rebelliously  j 
murmur  against  the  Author  of  our  troubles,  by  j 
quarrelling  with  the  instruments. — But  when  all  j 
our  contrivances  are  over-ruled,  and  necessity 
compels  us  to  say,  "It  must  be  so  now;"  then  sub- 
mission to  the  will  of  the  all-wise  Disposer,  and 
a  believing  dependence  on  the  almighty  Lord, 
who  hath  all  hearts  in  his  hands,  will  yield  us  a 
seasonable  support.  While  we  use  every  pru- 
dent conciliatory  means,  we  shall  best  prevail 
with  man,  by  first  prevailing  with  the  Lord  in 
fervent  prayer;  and  "Thy  will  be  done"  should 
close  every  petition  for  temporal  bcnetits,  or 
against  temporal  afilictions. — Though  men  value 
very  highl}'  their  gold  and  silver,  and  the  luxu- 
ries" which  are  accounted  the  best  fruits  of  every 
land;  yet,  in  a  time  of  famine,  they  willingly 
barter  them  away  for  bread:  how  little  then  will 
they  stand  us  in  stead  in  the  day  of  wrath!  and 
how  ready  shall  we  be,  if  truly  wise,  to  renounce 
them  all  "as  loss,  for  the  excellency  of  the 
knowledge  of  Jesus  Christ!" — They  who  mean 
sincerely,  are  apt  to  engage  for  more  than  they 
can  perforin:  and,  if  we  feel  our  passions  greatly 
moved,  our  tongue  should  be  held  in  as  with  a 
bridle;  or  it  may  afterwards  occasion  us  much 
trouble. 

V.  15—34. 
Terror  once  excited  is  increased  by  every 
event:  yet  innocence  gives  conlidence,  and  sup- 
plies the  want  of  eloquence;  or  rather  furnishes 
that  which  is  the  most  simple  and  expressive. — 
"he  that  walketh  with  wise  men  will  be  wise:" 
and  the  good  and  pious  words  of  the  Egyptian, 
IGO] 


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  drink- 
eth?  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. 


cl  Sam.    24:17.    2  Chr.  20:11. 

Ps.  35:12.   109:5.   Prov.   17:13. 

John  10:32. 
t  Or,  maketh  trial.  15.  marg. 


d  34:26— 31.  35:22.  37:18—32. 
38:16—18.  Josh.  22:22—29. 
2  Sam.  20:20.  2  Kings  8:13. 


Joseph's  steward,  shew  us  that  a  godly  man's 
conversation  is  never  useless;  and  teach  us  to 
abound  in  that  speech,  which  is  good  for  the  use 
of  edifying. — Even  they  who,  inadvertently  and 
by  oversight,  have  got  possession  of  the  proper- 
ty belonging  to  another,  are  bound  to  restore  it, 
when  they  discover  the  mistake;  and,  however 
we  acquire  honest  gain,  we  ought  to  look  to  the 
Lord  as  the  Giver  of  it. — His  purposes  are  con- 
tinually advancing  to  their  full  accomplishment: 
but  they  who  would  have  his  special  blessings, 
must  wait  for  them;  and  they  who  desirfe  to  do 
special  good,  must  learn  to  bridle  and  conceal 
their  tenderest  passions. — In  Joseph's  conduct, 
we  see  that  of  Jesus,  who  shews  those  whom  he 
loves  more  and  more  of  their  extreme  necessity; 
makes  them  perceive  that  he  is  their  only  Ref- 
uge from  destruction;  and,  consulting  their  future 
good  more  than  their  present  comfort,  by  salu- 
tary terrors  and  troubles  overcomes  their  re- 
luctance, and  brings  them  to  himself.  Then,  in 
his  wise  and  holy  sovereignty,  according  to  that 
proportion  which  he  sees  good,  he  gives  them 
some  taste  of  his  exhilarating  love,  and  wel- 
comes them  to  the  provisions  of  his  house,  as 
earnests  of  what  he  further  intends  for  them;  yet 
so  as  still  to  prove  and  try  them,  with  a  view 
to  their  more  complete  humiliation. 

NOTES. 

Chap.  XLIV.  V.  2.  It  may  be  supposed, 
that  this  silver  cup  had  been  used  at  the  enter- 
tainment. (43:32 — 34.) — Joseph  seems  to  have 
been  desirous  of  ascertaining  beyond  doubt, 
how  his  brethren  stood  affected  to  Benjamin, 
Jacob's  present  favorite,  and  to  their  father  on 
his  account.  Had  they  envied  and  hated  Ben- 
jamin, (the  other  son  of  Rachel,  Leah's  rival,) 
as  they  had  him;  and  had  they  been  influenced 
by  the  same  unfeeling  indignation  against  Jacob 
as  they  were  formerly,  they  would  on  this  occa- 
sion have  discovered  it:  for  when  the  cup  was 
found  upon  Benjamin,  they  would  have  had  a 
plausible  pretence  for  leaving  him  to  be  a  slave, 
and  returning  home  without  him.  In  this  case 
Joseph  no  doubt  would  have  acted  far  otherwise 
than  he  did,  when  the  event  proved  them  to  be 
so  affectionately  disposed  both  towards  Benjamin 
and  their  father.  At  the  same  time  (his  trial 
was  exceedingly  calculated  to  increase  their 
humiliation. 

V.  4 — 6.  The  abruptness  of  this  unexpected 
address  was  well  suited  to  surprise  and  confuse. 


B.  C.  1705. 


CHAPTER  XLIV. 


B.  C.  170o. 


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  whom  soever  of  thy  servants  it 
be  found,  °  both  let  him  die,  "  and  we  also 
will  be  my  lord's  bond-men. 

10  And  he  said,  Now  also  let  it  be  ac- 
cording unto  your  words:  '  he  with  whom 
it  is  found  shall  be  my  servant;  and  ye 
shall  be  blameless. 

1 1  Then  they  speedily  took  down  ev- 
ery man  his  sack  to  the  ground,  and  open- 
ed every  man  his  sack. 

1 2  And  he  searched,  and  ^  began  at  the 
eldest,  and  left  at  the  youngest:  'and  the 
cup  was  found  in  Benjamin's  sack. 

1 3  Then  they  ""  rent  their  clothes,  and 
laded  every  man  his  ass,  and  returned  to 
the  city. 

14  IT  And  Judah  and  his  brethren  came 
to  Joseph's  house,  (for  "  he  wan  yet  there,) 
and  they  °  fell  before  him  on  the  ground. 

15  And  Joseph  said  unto  them,  p  What 
deed  is  this  that  ye  have  done?  i  wot  ye 
not,  that  such  a  man  as  I  can  certainly 
*  divine. 

16  And  ■■  Judah  said,  «What  shall  we 
say  unto  my  lord?  what  shall  we  speak? 
or  how  shall  we  clear  ourselves?  ^  God 


€42:27,9*.   43:12,21,22. 

f  .S«  on  7.— Jim.  2:10,11. 

g  31:32.  Job  31.33—40.  Ps.  7:3 

~3.  Acts  25:11. 
h  43:18. 

1 17,33.  Ex.  22:3.  Matt.  18:24,25. 
k  43:33. 

126—32.  42:36—38.43:14. 
m  37:29,34.   Num.  14:6.  2  Sam. 

1.2,11.  13:19. 
D  43:16,2&. 


0  37.7—9.  60:18.  Phil.  2:10,11. 

p4,5.  3:13.  4:10. 

q  21:26.  39:8.   Ex.  32:1. 

*  Or,  make  trial,  S. 

r  32.  43:8,9. 

s  Ezra  9:10,15.  Job  40:4.  Acts 

2:37. 

137:18—23.  42:21,22.  Num.32: 
23.  Josh.  7:1,18.  Prov.  28:17. 
Luke  12:2. 


and  to  favor  the  design. — Joseph  probably  meant 
that  by  divination  he  had  discovered  who  had 
stolen  his  cup  (15);  which  he  could  not  have 
done,  had  he  divined  by  means  of  the  cup:  and 
<he  words  rnig'ht  be  rendered,  "that  about  which 
he  hath  used  divination." — It  is  not  however  cer- 
tain, that  divination  is  meant;  as  the  original 
word  is  used  sometimes  for  accurate  investig-a- 
tion  or  diligent  observation.  (30:27.  1  Kings 
20:33.  Heb.) 

V.  9.  Probably  Joseph  expected  that  his 
brethren,  conscious  of  their  innocence,  would 
make  (ise  of  such  language  as  this;  which  favor- 
ed his  design  of  proving  how  thej'  stood  affected 
towards  Benjamin.  Their  money  had  before 
been  put  into  their  sacks,  they  knew  not  how, 
and  they  might  have  suspected  somewhat  similar 
on  this  occasion:  their  confidence  therefore  was 
very  imprudent.     ' 

V.  12,  13.  'In  very  agony  they  rend  their 
'clothes. — As  they  walk  along  their  thoughts 
'turn  on  another  event. — "It  is  the  Lord."  We 
'are  murderers: — divine  vengeance  suffers  us 
'not  to  live.'     Fuller. 

V.  14.  Now  Joseph  had,  in  every  sense,  the 
dominion  over  his  brethren,  according  to  their 
interpretation  of  his  dreams. 

V.  15.  Wot  ye  not?  Sic]  'What!  Could  you 
'suppose  that  I,  who  foretold  the  famine  se\'€n 
Vol.  I.  21 


hath  found  out  the  iniquity  of  thy  ser- 
vants: 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  y  in  peace  unto 
your  father. 

18  IT  Then  Judah  came  near  unto  him, 
and  said,  O  my  lord,  '^  let  thy  servant,  I 
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, 
ing,  Have  ye  a  father  or  a  brother? 

20  And  we  said   unto   my   lord, 
have  a  father,  an  old  man,  and  ^ 
of   his  old    age,  a   little  one: 
brother  is  dead,  and  ^  he   alone  is  left  of 
his  mother,  and  his  father  loveth  him. 

21  And  thou  saidst  unto  thy  servants, 
s  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  father;  for  if  he  should 
leave  his  father,  ^  his  father  would  die. 

23  And  thou  saidst  unto  thy  servants, 
'  Except  your  youngest  brother  come 
down  with  you,  yc  shall  see  my  face  no 
more. 


say- 
We 


a  child 
®  and  his 


u  18:26.    42:18.    2    Sam.    23:3. 
Prov.   17:15. 
X  10. 

y  37:32.33. 

z  13:30,32.  2  Sam.  14:12.  Job  33: 
31.   Acts  2:29. 
a  Ksth.  1:12.  Ps.  79:5. 
b  41:40,44.  Prov.  19:12.  Dan.  3: 


15,10—23.   5:19. 
c  42:7—10.  43:7,29. 
d  .37:3.  43:8. 
e  37.33—35.  42:36,38. 
f27— 29.  Luke  7:12. 
g  43:29. 
h  30.  42:38. 
i  42:15—20.  43:3. 


'years  before  it  came,  was  unable  to  discover  who 
'had  stolen  my  cup.'' 

V.  1 6.  God  hath  found  out,  &c.]  Probably 
Judah  inwardly  meant,  the  former  guilt  of  him- 
self and  his  brethren,  which  was  now  visited 
upon  them.  Conscious  of  his  own  innocence, 
as  to  the  present  concern,  he  very  prudently 
waved  all  mention  of  it;  for  otlierwise  he  must 
either  have  allowed  Benjamin's  guilt,  or  reflect- 
ed on  Joseph's  equit}\ 

V.  17.  Get  you  up,  &c.]  At  this  time  the 
experiment  was  at  the  crisis,  and  no  doubt  Jo- 
seph anxiously  expected  the  event. 

V.  18.  As  Pharaoh.]  That  is,  equally  to  be 
respected  and  feared.  The  reader  should  keep 
the  dreams  still  in  mind:  Joseph's  brethren  soon 
learned  what  was  become  of  them.  (37:20.) — 
Judah,  being  intrusted  with  Benjamin,  and  per- 
haps more  affectionate  than  the  rest  both  to  him 
and  his  father;  and  having  conceived  the  gen- 
erous design  mentioned  in  the  close  of  the  chap- 
ter, assumed  the  office  of  speaker  in  the  name 
of  the  rest;  probably  with  their  concurrence. 
But  it  was  an  arduous  task  to  plead  witli  the 
judge,  after  sentence  had  been  passed. 

V.  20.  Joseph  had  been  long  dead  to  his 
father,  and  his  brethren  had  been  long  accus- 
tomed to  speak  of  him  as  dead. — Every  word  in 
this  verse  is  simplicity   and  pathos  itself.     iVo 

[161 


B.C.  1705. 


GEiNESIS. 


B,  C.  1705. 


24  And  it  came  to  pass,  when  we  came 
up  unto  thy  servant  my  father,  ''  we  told 
him  the  words  of  my  lord.   • 

25  And  our  father  said,  '  Go .  again, 
and  buy  us  a  little  food. 

26  And  we  said,  "  We  cannot  go  down: 
if  our  youngest  brother  be  with  us,  then 
will  we  go  down:  for  we  may  not  see  the 
man's  face,  except  our  youngest  brother 
be  with  us. 

27  And  thy  servant  my  father  said 
unto  us,  Ye  know  that  °  my  wife  bare  me 
two  sons. 

28  And  °  the  one  went  out  from  me, 
and  I  said,  p  Surely  he  is  torn  in  pieces; 
and  I  saw  him  not  since. 

29  And  if  ^  ye  take  this  also  from  me, 
and  mischief  befal  him,  ye  shall  bring 
down  my  grey  hairs  with  sorrow  to  the 


grave. 

30  Now  therefore  '  when  I  come  to  thy 

k  42:29—34. 
1  43:2. 

m  43:4,6.   Lulte  11:7. 
n 29:18— 21,28.  3022—25.   35: 
16-18.  46:19. 


o  37:13,14. 

p  37:33. 

q  42:36,38.  43:14.  Ps. 

r  17,31,34. 


3:3,4. 


man  of  the  least  taste~or  sensibility  can  read 
it,  without  great  emotion.  Indeed  the  whole 
speech  is  exquisitely  beautiful,  and  perhaps  the 
most  complete  pattern  of  genuine  natural  elo- 
quence, extant  in  any  language.  Had  Joseph 
been  merely  a  humane  judge,  and  no  relation, 
and  hz,\  Benjamin  been  guilty,  such  an  address 
must  have  been  irresistibly  forcible;  with  what 
feelings  then  must  Joseph  have  heard  it! — 
When  we  read  this  generous  speech  we  forgive 
Judah  all  the  past,  and  cannot  refuse  to  say, 
"Thou  art  he  whom  thy  brethren  shall  praise." 
49:8. 

V.  26.  We  cannot,  &c.]  Judah  had  said,  "We 
will  not;"  (43:5.)  but  he  here  softened^  the  harsh- 
ness of  that  expression. 

V.  28.  Judah  touched  on  this  subject  with  a 
kind  of  trembling  hesitation.  As  a  part  of  his 
plea  it  must  not  be  omitted;  yet  his  conscience 
seems  to  have  made  him  falter  in  reporting 
Jacob's  language,  which  he  knew  resulted  from 
a  deception. — It  is  surprising  that  Joseph  could 
refrain  on  hearing  this. 

V.  30,  31.  Nothing  can  exceed  the  tender  af- 
fection expressed  for  Jacob  in  this  speech; 
which  confirms  the  sentiment,  that  from  the 
discovery  of  Judah's  incest  withTamar,  he  had 
been  a  true  penitent,  and  consequently  a  more 
dutiful  son  than  before.  It  might  be  feared, 
that  the  sad  tidings  of  Benjamin's  hopeless  bon- 
dage would  quite  overwhelm  Jacob,  and  cause 
his  immediate  death.  Perhaps  Judah  consid- 
ered the  former  guilt  of  himself  and  brethren 
respecting  Joseph,  as  the  cause  of  this  severe 
visitation;  and  as  the  means  of  rendering  it  in- 
supportable to  Jacob.  In  deep  anguish  of  con- 
science, he  seems  to  have  apprehended,  that 
he  and  bis  brethren  would  actually  be  charge- 
able in  the  sight  of  God,  with  the  guilt  of  mur- 
dering their  father;  as  well  as  of  the  death  or 
slavery  of  Joseph  and  Benjamin. 

V.  33,  34.  Judah  would  be  as  useful  a  servant 
as  Benjamin;  .Joseph  would  be  no  loser;  his 
father  could  perhaps  survive  the  loss  of  him; 
and  he  was  willing  to  submit  to  any  hardship, 
rather  than  occasion  and  witness  his  aged  fa- 
ther's death — What  must  Benjamin  have  felt, 
162] 


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  pass,  ^when  he 
seeth  that  the  lad  is  not  with  us,  that  he 
will  die:  and  thy  servants  "  shall  bring 
down  the  grey  hairs  of  thy  servant  our 
father  with  sorrow  to  the  grave. 

32  For  thy  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  father  for  ever. 

j      33  Now  therefore,  ^  I  pray  thee,  let  thy 
servant  abide,  instead  of  the  lad,  a  bond- 

{ man  to  my  lord;  and  let  the  lad  go  up  with 
his  brethren. 

34  For  how  shall  I  go  up  to  my  father, 
and  the  lad  be  not  with  me?  ^  lest  perad- 

I  venture  I  see  the  evil  that  shall  *  come 

j  on  my  father. 


3  1  Sam.  18:1.  2  Sam.  18:33. 
t  1  Sam.  4:17,18.  2  Cor.  7:10.   1 

Thes.  4:13. 
u29.  37:26,27,35.   13:21,23,36— 

38.    1  Sam.  22:22. 
X  See  on  43:8,9. 


y  Ex.  32:32.    Rom.  6:7-10.  9: 

3. 
z  1  Sam.  2:33,34.  2  Chr.  34:28. 

Esth.  8:6.  Jer.  62:10,11. 
*  Heb.  Jind.  Ps.  1 16:3.  119:143. 

marg. 


when  he  heard  his  brother  conclude  his  speech 
I  with  a  proposal,  which  could  never  have  been 
'thought  of,  if  it  had  not  been  actually  made! — 
'Perhaps  the  annals  of  the  whole  world  do  not 
•produce    an   instance  of  so  heroic  and    disin- 
j  terested    affection  in  any  mere    man.      Some 
would  even  dare  to  die  for  a  beloved  or  hon- 
ored friend,  who  nevertheless  would  not  will- 
iingly  submit  to  be  a  slave  for  life  to  ransom 
him.     Without  exception,  this  may  be  consid- 
jered  as  by  far  the  most  affecting  speech  that 
I  was  ever  recorded.     Either  the  speakers  and 
writers,  in  this  sacred  volume,  excelled  all  oth- 
j  er  men  in  native  genius  and  simple  eloquence, 
;  or  they  were  divinely  inspired:  for  surely,  no 
I  men  ever  spake  and  wrote  as  they  did. 

PRACTICAL  OBSERVATIONS. 
V.  1—17. 
They  who  have  been  guilty  of  deceit  and  in- 
justice,  must    blame   themselves    when  after- 
wards suspected  without  cause,  and  put  upon 
repeated  trials,  before  they  recover  the  confi- 
dence of  those  whom  they  have  injured:  but,  if 
they  are  sincere,  the  event  will  make  amends 
for  the  severest  scrutiny. — Though  open  and 
;  direct  measures  are  generally  preferable;  yet, 
I  in  some  cases,  stratagems  are  lawful:  and  never 
j  more  so,  than  when  they  tend  to  the  benefit  of 
j  the  persons  for  whom  they  are  laid,  in  order 
j  that  they  may  remember  and  repent  of  their 
own  treacherous  dealings. — To  reward  evil  for 
good  is  so  evidently  base,  that  nothing  can  be 
urged  in  excuse  of  it:  how  then  shall  we  stand 
in  judgment  before  that  God,  whom  we  have  so 
ungratefully  requited  for  his  multiplied  bene- 
fits?— Men  think    it  hard   to   be   suspected  of 
crimes,  which  are  contrary  to  a  few  of  their 
outward  actions;  though  they  are  inwardly  con- 
scious of  much  worse,  which  they  conceal  from 
their  fellow-creatures!      Yet  conscious  inno- 
cence has  no  occasion  to  fear  a  fair  trial:  but,  as 
all  hearts  are  totally  concealed  from  us,  except 
our  own,  we  should  be  cautious  in  answering 
for  others  also:  and  they,  who  are  most  confi- 
dent in  self-justification,  may  soon  have  their 
mouths  stopped,  and  not  know  what  to  say. — 


B.  C.  1705. 


CHAPTER  XLV. 


B.  C.  1705. 


CHAP.  XLV. 

Joseph  makes  himself  known  to  his  brethren,  1—3,  encourages 
them  by  shewing  them  the  Lord's  merciful  lurposes  in  these 
transactions,  4 — 3;  orders  them  to  fetch  his  lather  and  family 
into  Egypt;  and  cordially  embraces  them,  9 — 16.  Pharaoh 
conlirms  the  invitation,  16 — 20.  Joseph  furnishes  bis  brethren 
for  their  journeys,  and  exhorts  them  to  concord,  21 — 24.  They 
report  the  whole  to  Jacob,  who  hardly  believes  the  tidings,  but 
is  at  length  revived  by  them,  26—28. 

(HEN  Joseph  *  could  not  refrain 
him.self  before  all  them  that  stood 
by  him;  and  he  cried,  ^  Cause  every 
nian  to  go  out  from  me:  and  there  stood 
no  man  with  him,  while  Joseph  made 
himself  known  unto  his  brethren. 

2  And  he  *  wept  aloud:  and  the 
Egyptians  and  the  house  of  Pharaoh 
heard. 


a  43.30,31.  Jer.  20:9. 
b   2   Sam.    1:20.     Matt.  18:15. 
Acts  10:41. 


*  Keh.  gave  forth  his  voice  in 
weeping.  Num.  14:1.  2  Kings 
20:3. 


If,  before  the  powerful  of  the  earth,  it  is  some- 
time.s  prudent  to  wave  the  question  of  right, 
and  to  appeal  to  their  compassion  and  generosi- 
ty; much  more  should  we  submit  to  the  right- 
eousness of  God,  and  renouncing-  all  other  pleas, 
cast  ourselves  upon  his  infinite  compassion:  for 
he  is  perfectly  righteous,  and  will  be  acknowl- 
edged to  be  so,  by  all  who  would  approach  liim 
with  acceptance. 

V.  18—34. 
In  many  cases,  undissembled  narrations  form 
the  most  conclusive  and  affecting  arguments. 
{Ads  ll:l — 18.)     Such  addresses  to  the  tender 
passions,  as  are  grounded  upon  evident  reason, 
truth,  and  fact,  and  carry  with  them  internal 
testimony  of  disinterestedness,  generosity,  and 
relative  affection,  are  almost  irresistible:  and 
the  glow  of  filial  affection,  through  manly  sense 
and  fortitude,  has  a  peculiar  beauty  and  ener- 
gy.— How  careful  should   children   be   not  to 
grieve  their  parents,  lest  by  imbittering  their 
infirm  age,  they  should  shorten  their  days,  and 
be  indicted  now  at  the  bar  of  their  own  con- 
sciences, or  hereafter  at  the  judgment-seat  of 
God,  for  the  horrible  crime  of  parricide;  which 
many  are  guilty  of  who  never  suspect  them- 
selves, or  are  suspected  by  others! — True  pen- 
itents will    shew,  that   a  total   revolution  has 
taken  place    in  their  principles  and  practice: 
were  it  possible,  they  would  undo  their  former 
misconduct;  and  therefore  they  will  endeavor 
to  make  amends  for  it,  and  prevent  any  further 
ill  effects,    though    in    the    most^  self-denying 
manner:  and  this  will  evidence  that  their  sins 
are  pardoned,  and  prepare   the  way  for  their 
receiving  the    comfort   of   forgiveness. — Thus 
Jesus,  the   Antitype,  proceeds  to  humble  and 
prove    his  people,    even  after    they  have  had 
some  tastes  of  his  loving-kindness:  he  brings 
their  sins  renewedly  to  remembrance,  that  they 
may  renew  and  evidence  their  repentance;  he 
tries,  that  he  may  manifest,  their  graces:  his 
bowels  yearn  over  them,  while  his  face  wears  a 
frown,  and  his  hand  holds  the  rod  of  correc- 
tion; and  thus  by  rebukes  and  chastenings,  he 
prepares  them  for  comfort  here  and  for  glory 
hereafter. 


3  And  Joseph  said  unto  his  brethren, 
*=  I  am  Joseph;  doth  my  father  yet  live? 
And  his  brethren  could  not  answer  him; 
■^  for  they  were  t  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  brother,  whom  ye  sold  into  Egypt. 

5  Now  therefore  ''  be  not  grieved,  }  nor 
angry  with  yourselves,  that  ye  sold  me 
hither;  for  ^  God  did  send  me  before  you 
to  preserve  li(e. 


cMatt.  14:27.  Acts  7:13. 
d  Job  4:6.  23:16.     Zecb. 

Mark  6:60.    Luke  5:8. 

33.   Rev.  1:7. 
t  Or,  terrijied. 
e  37:28.  50:18.  Acts  9:5. 
f  Is.  40:1,2.    2  Cor.  2:7. 


12:10. 
24:37, 


X  Heb.  neither  let  there  be  an- 

ger  in  your  eyes. 
g  7,8.  47:26.  60.20.  2  Sam.  16: 

10—12.    17:14.    Job  1:21.    Ps. 

106:16,17.  Acts2:23.  4:24—28. 

7:9—16. 


Chap.   XLV. 


NOTES. 

V.  1,  2.     It 


is  a   remarkable 


proof  of  the  strength  of  mind,  which  united  with 
exquisite  sensibility  in  Joseph's  character,  that 
he  could  so  long  repress  his  emotions,  and  con- 
ceal them  from  all  parties;  but  Judah's  most  af- 
fecting speech  and  generous  proposal  entirely 
overcame  him.  He  would  not,  however,  let 
the  Egyptians  learn  any  particulars  of  his  breth- 


ren's guilt;  and  he  still  refrained  himself,  till 
the  former  were  gone  out  of  the  room:  but  then 
his  restrained  passions  burst  forth  with  the 
greater  violence. 

V.  3.  Joseph  had  doubtless  all  along  been  ad- 
dressed and  spoken  of,  by  his  Egyptian  name, 
or  by  his  titles  of  office:  so  that,  though  the  his- 
torian calls  him  Joseph,  probably  his  brethren 
had  never  heard  that  name  before,  from  any 
person  in  Egypt. — It  is  impossible  that  the 
tongue,  the  pen,  or  the  pencil,  can  ever  do  jus- 
tice to  the  mixed  emotions  of  surprise,  fear, 
grief,  remorse,  hope,  natural  affection,  and  J03', 
which  must  alternately,  yet  almost  at  the  same 
instant,  have  seized  upon  their  minds  at  this 
unexpected  discoverj'. — But  Joseph  evidently 
perceived,  that  confusion  and  terror  were  like- 
ly to  predominate,  and  to  fill  them  with  appre- 
hensions, that  he  would  now  avenge  the  injus- 
tice and  cruelty,  of  which  they  had  been  guil- 
ty- 

V.  4.  The  name  of  Joseph  might  have  led 
his  brethren  to  a  recollection  of  his  features 
and  voice:  yet  the  mention  of  their  having  sold 
him  was  necessary,  though  painful;  both  to  re- 
move all  doubts  of  his  being  their  brother,  and 
also  to  introduce  the  kind  attempt,  which  he 
intended  to  make,  to  obviate  their  fears,  and  to 

inspire  confidence    and  comfort Perhaps  he 

called  them  near  to   him,   lest  the   Egyptians 
shotild  overhear  this  part  of  the  conversation. 

V.  5.  Every  passion  has  its  proper  bounda- 
ries, which  it  ought  not  to  exceed.  The  skilful 
physician  aims  to  produce  an  effect:  yet,  hav- 
ing produced  it,  he  often  sees  occasion  to  check, 
and  even  sometimes  to  counteract,  his  first  in- 
tention; lest  it  prove  excessive,  and  expose  the 
patient  to  the  opposite  danger.  Joseph  had  de- 
signed to  humble  and  to  reprove  his  brethren, 
to  bring  their  sin  to  remembrance,  to  fill  them 
with  remorse  for  it,  and  to  evince  that  they 
really  repented,  and  were  not  disposed  'o  re- 
peat the  crime.  But  he  now  perceived,  from 
their  confusion  and  dismay,  that  they  were  in 
danger  of  being  overwhelmed  by  over-much 
sorrow,  and  of  sinking  under  despondency:  and 
therefore  he  endeavored  to  comfort  and  en- 
courage them.  [Marg.  Ref.) — Not  only  would 
the  authority  of  one,  whom  they  had  so  grossly 
injured,  affright  them;  but  the  excellence  of 
his  character,  the  reputation  which  he  had  ac- 
I  quired,  and  the  accomplishment  of  those  dreams, 
as  divine  predictions,  which  they  had  con- 
temptuously opposed,  would  make  their  crime 
appear  more  horrid  than  before;  and  all  togeth- 
er might  induce  them  to  conclude,  that  t'^ey 
had  sijined  beyond  the  reach  of  forgiveness. — 

ri63 


B.  C.   1705. 


GENESIS. 


B.  C.  1705* 


6  For  these  ^  two  j^ears  hath  the  fam- 
ine 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  de- 
liverance. 

8  So  now  '  it  was  not  you  that  sent  me 
hither,  but  God:  and  he  hath  made  me  a 
^  father  to  Pharaoh,  and  lord  of  all  his 
house,  and  a  ruler  throughout  all  the  land 
of  Egypt. 

9  Haste  you,  and  go  up  to  my  father, 
and  say  unto  him,  °  Thus  saith  thy  son 
Joseph,  God  hath  made  me  lord  of  all 
Egypt;  °  come  down  unto  me,  tarry  not. 

10  And  thou  shalt  dwell  p  in  the  land 
of  Goshen,  i  and  thou  shalt  be  near  unto 
me,  thou,  and  thy  children,  and  thy  chil- 
dren's children,  and  thy  flocks,  and  thy 
herds,  and  all  that  thou  hast. 

1 1  And  there  ■■  will  1  nourish  thee; 
(for  yet  there  are  five  years  of  famine;) 
lest  thou,  and  thy  household,  and  all  that 
thou  hast,  come  to  poverty. 

12  And  behold,  ^  your  eyes  see,  and 
the  eyes  of  my  brother  Benjamin,  that  it 
is  my  mouth  that  speaketh  unto  you. 


h41:29— 31,54—56.   47:18. 

i  Ex.  34:21.  Oeut.21:4.  1  Sam. 
8:12.  Is.  30.24. 

*  Heb.  to  fut  fur  you  a  rem- 
nant, 

kJiidg.  15:13.  iChr.  11:14.  Pa. 
44:4.  ActsliSS. 

1  John  15:16.  Rom.  9;16. 

m  41:39 — 48.  Judg.  1'7:10.  Job 
29:16. 


n  26—28. 

o  13,19,20. 

p46:34.  4'7:1— 6.    Ex.  8:22.  9: 

26. 
q  John  14:2,3.   17:24. 
r  47:12.  Matt.  15:5,6.  Mark  7:9 

—12. 
3  42:23.    Luke  24:39.    John -20: 

27. 


Thong^h  the  merciful  purpose  of  God,  in  sending- 
him  into  Egypt,  in  no  degree  excused  their  sin,  > 
and  therefore  ought  not  to  prevent  their  humil- 
iation and  repentance;  yet  it  might  very  prop- 
erly abate  their  anguish  of  spirit,  and  encour- i 
age   their  hope  of  pardon  from  so  gracious  a' 
God:  and  it  might  assure  them  of  Joseph's  for- 
giveness, who  clearly  saw  the  wisdom  of  God, 
and  richly   experienced  his  goodness,  in  that 
event.  ! 

V.  6.  Earing.]  That  is,  plowing,  or  preparing  < 
the  ground  and  sowing  it.     It  appears  by  this, ' 
that  the  Egyptians,  finding  Joseph's  predictions  ' 
exactly    accomplished    thus  far,    followed  his 
counsel,   and  wasted    no    corn  in  sowing  the 
land.     The   entire  failure   of  the  accustomed 
overflowing  of  the  Nile,  which  probably  took 
place,  would  in  general  render  agriculture  im- 
practicable, yet  where  it  might  have  been  at- j 
tempted,  it  was  not.  (47:23.) 

V.  0.  'No  longer  confine  your  thoughts  to 
*yonr  own  misconduct  in  that  affair:  but  see  and 
'admire  the  wonderful  contrivance  of  God  in 
•it,  who  sent  me  hither  for  such  important  ben- 
'efits,  especially  to  you  and  your  families.' — 
Thus  Joseph,  by  repeatedly  jjointing  out  the  ^ 
wisdom  and  mercy  of  God  in  these  dispensa- 
tions, both  obviated  the  desponding  conclusions, 
which  his  brethren  might  have  been  tempted 
to  deduce,  and  assured  them  of  his  cordial  for- 
giveness.— He  was  made  a  father  to  Pharaoh,  as 
the  instrument  of  God  in  preserving  him  and 
))is  kingdom. 

1643 


1 3  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  Ben- 
jamin's neck,  and  wept;  and  Benjamin 
wept  upon  his  neck. 

15  Moreover  y  he  kissed  all  his  breth- 
ren, and  wept  upon  them:  and  after  that 
his  brethren  talked  with  him. 

1 6  TF  And  the  fame  thereof  was  heard 
in  Pharaoh's  house,  saying,  Joseph's 
brethren  are  come:  and  +  it  pleased  Pha- 
raoh well,  and  his  servants. 

17  And  Pharaoh  said  unto  Joseph,  Say 
unto  thy  brethren.  This  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  1  will 
give  you  the  good  of  the  land  of  Egypt, 
and  ye  shall  eat "  the  fat  of  the  land. 

19  Now  thou  art  commanded,  this  do 
ye;  take  you  waggons  out  of  the  land  of 
Egypt  ^  for  your  little  ones,  and  for  your 
wives,  and  bring  your  father  and  come. 

20  Also  t  regard  not  your  '^  stufl':  for 
■^  the  good  of  all  the  land  of  Egypt  is 
yours. 


t  John  17:24.     1  Pet.  1:10—12. 

Rev.  21:23. 
u  Acts  7:14. 

X  29:11.  33:4.  Rom.  1:31. 
y  2  Sam.  14:33.  Luke  15:20. 
f  Heb.  Tens  good  in  the  eyes  of 

Pharaoh.    16:6.    20:16.  41:37. 

Ma- gins. 
Z  42:26,26.  44:1,2. 


a  21:88.  47:6.  Deut.  32:14.  Ps. 

147:14.   Is.  28:1.4. 
b  31:17,18. 
\  Heb.  lit  not  your  eyes  spare, 

&c.  Is.  13:18.  Ez.  9:5.  20:17. 
c  Matt.  24:17.  Luke  17:31. 
d  18.    20:15.    Ezra  9:12.  Is.  1: 

19. 


V.  12.  Benjamin  was  so  very  young  when  Jo- 
seph was  sold,  that  it  is  not  probable  he  remem- 
bered him;  but  doubtless  he  had  heard  much 
concerning  him. 

V.  13.  Tell  my  father.]  This  direction  was 
given,  not  in  ostentation,  but  to  rejoice  Jacob's 
heart,  and  likewise  to  induce  him  the  more 
readily  to  come  into  Egypt. 

V.  14.  Benjamin,  having  no  share  in  the 
crimes  of  his  brethren  towards  Joseph,  would 
have  his  joy  unmingled  with  those  painfiil  feel- 
ings, which  the  rest  experienced. 

V.  15.  Kissed.]  As  a  token  of  entire  recon- 
ciliation and  endeared  affection.  This  seems  to 
have  been  the  first  thing  which  encouraged 
them  to  speak  to  him. 

V.  16.  It  pleased.]  This  is  a  conclusive  testi- 
mony how  highly  Joseph  was  esteemed,  and 
how  little  he  was  envied. 

V.  17.  Pharaoh  left  all  other  concerns  to  Jo- 
seph;  but  here  he  generously  interposed,  and 
gave  most  liberal  orders,  about  Jacob  and  his 
family;  which  would  be  very  agreeable  to  the 
feelings  of  all  parties. 

V.  19.  Waggons.]  No  mention  has  hitherto 
been  made  of  horses,  among  the  possessions  of 
the  patriarchs,  or  of  wheel-carriages,  both  of 
which  abounded  in  Egypt  at  that  time.  It  is 
probable  these  waggons  were  drawn  by  horses. 
(jVoto,  47:17.  Deut.  17:16.) 

V.  20.  Your  stuff.]  Such  furniture,  or  other 
property,  as  could  not  be  conveniently  removed 
so  far,  should  be  left  behind  without  concern. 


B.  C.  1705. 


CHAPTER  XLV. 


B.  C.   1 705.. 


21  And  the  children  of  Lracl  did  so: 
and  Joseph  gave  them  *  waggons,  accord- 
ing to  the  *  commandment  of  Pharaoh, 
and  gave  them  provision  for  the  way. 

22  To  all  of  them  he  gave  ^  each  man 
changes  of  raiment:  but  s  to  Benjamin  he 
gave  three  hundred  pieces  of  silver,  and 
iive  changes  of  raiment. 

23  And  to  his  father  he  sent  after  this 
manner;  ten  asses  +  laden  with  the  good 
things  of  Egypt,  and  ten  she-asses  laden 
with  corn  and  bread  and  meat  for  his 
father  by  the  way. 

24  So  he  sent  his  brethren  away,  and 
they  departed:  and  he  said  unto  them, 
''  See  that  ye  fall  not  out  by  the  way. 


Nu 


•J:3— 9. 


e  19,27.     46:5 

Ez.23;24. 
*  Heb.    mouth.       Num 

Marg.      -2  Chr.  35:22. 

1:18.  Mar^. 
fJudg.    14:12,19.     2  Kings  6:5, 

22,23. 


3:16. 
Lam. 


g  43.34. 

f  Heb.  carrying. 

h  37.22.  42:22.    Ps.  133:    John 

13:34.35.   Eph.  4:31,32.     Phil. 

2:2— 5.  Col.  3:12,13.     1  Thcs. 

5:13. 


25  IT  And  they  went  up  out  of  Egypt, 
and  came  into  the  land  of  Canaan  unto 
Jacob  their  father; 

26  And  told  him,  saying,  '  Joseph  is 
yet  alive,  J  and  he  is  governor  over 
all  the  land  of  Egypt.  "^  And  I  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  waggons  which  Jo- 
seph had  sent  to  carry  him,  ™  the  spirit 
of  Jacob  their  father  revived. 

28  And  Israel  said,  "  //  is  enough:  Jo- 
seph my  son  is  yet  alive:  1  will  go  and 
see  him  before  1  die. 


i  Luke  24:34. 

i  8,9. 

k  31:35.  42:36,38.  44:28. 

X  Heb.  his. 

1  Job   9:16.     29:24.     Ps.   126:1. 


Luke  24:11,41. 
mJudg.  15:19.   Ps.  85:6.   !■;.  57: 

16.  Hos.  6:2. 
n  46:30.  Luke  2:28—30.    Jol.n 

16:21,22. 


V.  22.  To  Benjamin.^  Thus  Joseph  still  con- 
tinued the  trial  of  his  brethren,  to  see  wheth- 
er any  of  them  were  disposed  to  envy  Benja- 
min. 

V.  24.  It  would  be  natural  for  this  compan)', 
during  so  interesting  a  journey,  to  converse 
freely  concerning  their  conduct  in  selling  Jo- 
seph, and  the  manner  in  which  they  should  re- 
late the  particulars  to  Jacob:  and  as  some  of 
them  had  been  much  more  criminal  than  oth- 
ers, and  as  Reuben,  in  Joseph's  hearing,  had 
sharply  reproached  his  brethren;  these  pas- 
sions might  easily  produce  altercations,  and 
even  quarrels  of  fatal  consequence.  But  as, 
after  all,  Joseph  forgave  and  loved  them;  so 
he  required  them  to  forgive  and  love  one 
another. 

V.  26.  For  above  twenty  years  .lacob  had 
been  used  to  consider  his  beloved  Joseph  as 
dead;  with  what  emotions  then  must  he  have 
heard  the  words,  "Joseph  is  yet  alive,  and  is 
governor  over  all  the  land  of  Egypt!" 

V.  27.  This  must  have  been  attended  by  a 
confession  of  their  own  base  conduct  respect- 
ing Joseph;  but  Jacob  had  no  heart  now  for  re- 
proaches or  complaints. 

V-  28.  It  is  enough,  &c.]  'I  shall  then  account 
'myself  to  have  lived  long  enough.' — Joseph's 
glory  in  Egypt  seemed  little  to  Jacob.  As  he 
was  alive,  that  thought  swallowed  up  all  other 
considerations. 

PRACTICAL  OBSERVATIONS. 
V.  1—8.  • 
In  endeavoring  to  render  men  sensible  of 
their  faults,  we  should  be  careful  lest  we  need- 
lessly expose  them. — True  excellence  does  not 
consist  in  being  devoid  of  passions,  but  in  hav- 
ing them  all  under  the  government  of  reason 
and  conscience;  so  as  to  know  how  to  restrain 
them,  and  how  to  yield  to  them  with  prudence 
and  expediency:  and  true  wisdom  discovers  it- 
self, in  being  able  to  suit  our  conduct  and  con- 
versation to  the  persons  with  whom  we  have  to 
do,  and  to  the  circumstances  in  which  they  are 
placed. — In  speaking  to  men  about  the  con- 
cerns of  their  souls,  two  grand  objects  should 
always  be  kept  in  view;  namely,  to  awaken  the 
careless  conscience  to  an  adequate  sense  of 
guilt  and  danger,  and  to  inspire  the  burdened 
and  desponding  heart  with  the  hope  of  pardon 
and  peace. — It  is  very  profitable  for  ns  to  ob- 


■  serve  the  footsteps  of  Providence,  and  to  note 
how  infinite  wisdom  and  goodness  deduce  the 
most  beneficial  effects  from  the  crimes  and  fol- 
lies of  men:  especially  we  should  study  the  his- 
tory of  our  own  lives  with  this  design:  we  shall 
not  then  want  proof,  that  the  only  wise  God 
hath  over-ruled  many  of  our  mistakes  and  sins 
to  our  important  good;  and  thus  we  may  also 
I  perceive  some  of  the  outlines  of  his  plan,  "who 
worketh  all  things  after  the  counsel  of  his  own 
will."  This  review,  if  duly  made,  cannot  rea 
sonably  lead  us  to  entertain  a  slighter  sense  of 
the  evil  of  sin,  or  better  thoughts  of  ourselves; 
it  cannot  encourage  us  to  go  on  in  disobedi- 
ence, or  lessen  our  humiliation  and  self-abase- 
ment; but,  on  the  contrary,  it  will  convince  us 
the  more  deeply  of  our  own  ignorance  and  fol- 
ly, and  render  us  more  ashamed  of  offending 
against  so  kind  a  Benefactor.  Yet  it  will  pre- 
vent our  despairing  of  forgiveness;  check  that 
sorrow,  which  unfits  the  mind  for  duty  and 
damps  our  gratitude;  and  excite  that  admira- 
tion, love,  and  confidence,  which  produce 
cheerful  obedience. 

V.  9—28. 
We  should  ever  manifest  brotherly  love,  even 
to  those  who  have  treated  us  injuriously;  and 
shew  a  readiness  to  forgive,  and  an  earnest  de- 
sire to  disperse  those  fears  and  jealousie.", 
which  the  recollection  of  past  offences  may  ex- 
citaj  by  uniting  the  most  compassionate  affec- 
ti*),  with  our  faithful  attempts  to  make  men 
sensible  that  they  have  offended. — But  what 
haste  ought  children  to  make,  and  what  grati- 
fication should  they  account  it,  to  contribute  to 
the  cofcfbrt  of  their  tender  parents!  They 
should  check  every  mean  desire,  and  spur  them- 
selves on  to  every  laudable  pursuit,  with  the 
idea,  that  the  one  will  grieve,  and  the  other 
gladden,  a  kind  parent's  heart.  They  ought 
to  value  prosperity,  especially  as  enabling  them 
to  share  it  with  them;  and  spare  a  considera- 
ble portion,  even  of  a  moderate  provision,  to 
requite  the  cares,  toils,  and  anxieties  of  an  aged 
father  and  mother.  How  shamefully  unlike  Jo- 
seph are  they,  who,  in  comparative  affluence, 
through  pride,  covetousness,  or  self-indulgence, 
neglect,  and  leave  to  languish  in  indigence, 
such  near  relations!— Oh!  how  it  adorns  the 
doctrine  of  God  our  Savior,  when  believers,  by 
a  blameless,  useful,  and  prudent  conduct,  con- 
ciliate the  good  will  of  manv,  and  silence  the 

[lG.i 


B.   C.   1705. 


GENESIS. 


B.  C.  1705. 


CHAP.  XL VI. 

Jacob  offers  sacrifice?,  and  has  an  encouraging  vision,   1 4,     He 

goes  with  Ills  family  into  Kjypt,  5 — 1.  The  names  and  the 
number  of  his  descendants,  8 — 27.  He  meets  and  confers 
■with  Joseph,  who  instructs  his  brethren  how  to  answer  Phara- 
oh, 28—34. 

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  y^nd  God  spake  unto  Israel  ^  in  the 
visions  of  the  night,  and  said,  «=  Jacob,  Ja- 
cob: and  he  said,  Here  am  I. 

3  And  he  said,  I  am  God,  the  God  of 
thy  father:  '^  fear  not  to  go  down  into 
Egypt;  for  e  I  will  there  make  of  thee  a 
great  nation.  I 

4  I  *■  will  go  down  with  thee  into  Egypt; 
'  and  I  will  also  surely  bring  thee  up 
agam:  and  ^  Joseph  shall  put  his  hand 
upon  thine  eyes. 

5  And  Jacob  rose  up  from  Beer-sheba: 
and  the  sons  of  Israel  carried  Jacob  their 
lather,  and  their  little  ones,  and  their 
"wives,  '  in  the  waggons  which  Pharaoh 
had  sent  to  carry  him. 

6  And  they  took  their  cattle,  and  their 

a  21:14,31.  26:23.   1  Sam.  3:20. 
b  4:4.  8:20.    12:3.  22:13.  33:20. 

35:3,'7.  Job  1:5.  42:8. 
C2I;33.  26:23—26.     28:13.    31: 

42,53. 
A  16:1.     Num.    12:6.     Job  4:13. 

33:14,15. 
-e  22:1.    Ex.  3:3,4.     1  Sam.  3:4, 

10.   Acts  9:4.   10:13. 
i  15:13.  26:2,3.    Is.  41:10.    Jer. 


40:9.  Acts  27:24. 
S    12:2.     35:11.     Ex.   1:7—10. 

Dent.  1:10.   10:22.  26:6.   Acts 

7:17. 
b  28:15.   Is.- 43:1,2. 
i  15:14— 16.    50:13,24,25.     Ex. 

3:8. 
k50:l. 
131:17.  45:19,27. 


reproaches  of  all. — If  men  may  without  injus- 
tice confer  unmerited  favors  on  whom,  and  in 
what  proportion,  they  please;  who  shall  dare  to 
find  fault,  if  our  righteous  God,  punishing-  none 
•above  their  deserving-s,  "has  mercy  on  whom 
he  will  have  mercy.'" — When    the  reasons  of 
the  divine  appointments  are  made  known  to  us, 
we  shall  clearly  perceive  the  Lord's  wisdom, 
love,  and  faithfulness;  we  shall  know  that  all 
those   tliing-s  are  for  us  which  once  we  thoug-ht 
ag-ainst  us,  and  that  our  murmurs  sprang-  from 
ignorance  and   unbelief;   we    shall    say,  "It  is 
<>nough,"  'I  am  now  satisfied;'  and  therefore  in 
the  exercise  of  faith  we  should  endeavor  to  an- 
ticipate that  discovery. — Here   also  we  behold  I 
Jesus,  manifesting  himself  as  a   Brother  and  j 
Friend  to  those,  who  once  were  his  despisers, 
Ills  enemies,  and,  in  some  sense,  his  murderers, 
having  previously  humbled  them  in    true  re- 
pentance; preventing  most  kindly  their  dismay 
and  confusion;  assuring  them  of  his  love,  and  of 
the  provisions  of  his  grace;  explaining^  to  them 
the  mysteries  of  his  cross,  and   the  designs  of 
the  Father  in  his  sufferings  and  glory;  admit- 
ting them  into  sweet  fellowship  with  himself; 
bidding  them  go,  and  inform  others  of  his  lore 
and  grace,  that  they  may  come  and  share   it 
also;  commanding  them  to  lay  aside  envy,  an- 
g-er,  malice,  and  contention,  and  live  in  peace 
with  each  other;  teaching  them  willingly  to  re- 
nounce the  world  for  him  and   his  fulness;  giv- 
ing them  earnests  of  his  love,  and  supplying  all 
that  is  needful  to  bring-  them  home  to  himself, 
that  "where  he  is,   there  they  may  be  also." 
And  though,  when  he  sends  for  his  people  by 
death  as  his  messenger,  they  may  at  first  feel 
Bome    discouraging-    apprehensions;     yet    the 
thoughts  of  seeing^  his  g^lorv.  and  being  with 
1G(5] 


goods  which  they  had  gotten  in  the  land 
of  Canaan,  and  came  ">  into  Egypt,  Jacob 
and  all  his  seed  with  him: 

7  His  sons  and  his  sons'  sons  with  him, 
his  daughters,  and  his  sons'  daughters, 
and  all  his  seed  brought  he  with  him  into 
Egypt. 

8  1[  And  these  are  "  the  names  of  the 
children  of  Israel,  which  came  into  Egypt, 
Jacob  and  his  sons:  "  Reuben,  Jacob's 
first-born. 

9  And  the  sons  of  Reuben:  Hanoch, 
and  Phallu,  and  Hezron,  and  Carmi. 

10  And  the  sons  of  p  Simeon;  *  Jemuel, 
and  Jamin,  and  Ohad,  and  +  Jachin,  and 
I  Zohar,  and  Shaul  the  son  of  a  Canaan- 
itish  woman. 

1 1  And  the  sons  of  i  Levi;  5  Gershon, 
Kohath,  and  Merari. 

12  And  the  sons  of  '  Judah;  Er,  and 
Onan,  and  Shelah,  and  Pharez,  and  Za- 
rah:  But  Er  and  Onan  died  in  the  land 
of  Canaan.  And  the  sons  of  Pharez  were 
Hezron,  and  Hamul. 


m   Num.   20:15.     Deut. 

Josh.  24:4.     1  Sam.  12 

105:23.  Is.  52:4.  Acts  7 
n  Ex.  1:1—5.  1  Chr.  2:], 
o  29:32.  49:3,4.  Ex.  6:14. 

1:20,21.  2:10—13.  26:5. 

33:6.    1  Chr.  5:1,3. 
p  29:33.   34:26,30.  49:5— 

6:15      Num.  1:22,23.     2 

26:12,13. 
*  Or,  jYemuel. 
t  Or,  Jarib. 


10:22. 
8.    Ps. 

8. 
2. 

Num. 

Deut. 

7.  Ex. 
12,13. 


+  Or.  Zfrah.  1  Chr.  4:24. 

q  Ex.  6:16.  Num.  3:17-22.  2fi: 

57,68.   Deut.  33:8 — 11.  1  Chr. 

6:1—3. 

;  Or,  OersAom.  1  Chr.  6:16. 
r   38:1 3,24 30.     49:8—12. 

Num.     1:26,27.       26:19 21. 

Deut.  33:7.    Judj.  1:2.   I  Chr. 

2:3—5.    4:1.    5.2.     Ps.  78:68. 

Matt.  1:1— 3.  Heb.  7:14.  Rev. 

5.6. 


him,  will  enable  them  at  length  to  say,  "It  is 
enotigh;" — 'I  am  willing  to  die,  and  go  to  see, 
'and  be  with,  the  Beloved  of  my  soul.' 

NOTES. 
Chap.  XLVI.  V.  1.  Perhaps  Jacob  chose 
Beer-sheba  for  his  solemn  sacrifices,  either  as 
having  been  frequently  the  scene  of  his  father's 
communion  with  God,  or  because  it  was  the 
last  place  in  Canaan,  which  he  was  now  leaving- 
never  to  see  again.  He  spoke  at  first  with  rap- 
ture of  going  to  see  Joseph;  but  it  had  been  re- 
vealed to  Abraham,  that  his  posterity  would  be 
durably  oppressed  in  Egypt;  and  Isaac  had  been 
forbidden  to  go  thither.  Perhaps,  recollecting 
these  things,  Jacob  hesitated  about  leaving  Ca- 
naan, till  lie  had  sought  direction  and  protec- 
tion from  God. — Nothing  is  recorded  concern- 
ing sacrifices,  from  this  time  till  Israel's  deliv- 
erance from  Eg^ypt. 

V.  4.  God  would  surely  bring  Jacob  back 
again  to  Canaan,  in  his  posterity,  of  which  his 
burial  in  Canaan  was  an  earnest;  and  Joseph 
would  be  with  him  in  his  dying-  moments,  to 
perform  the  last  offices  of  filial  affection,  and  to 
close  his  eyes.  Thus  the  Lord  assured  him, 
that  his  beloved  Joseph  would  survive  him,  and 
that  no  heavy  calamities  would  come  on  his 
seed  during  his  life. 

V.  7.  His  daughters,  kc]  Jacob  had  but  one 
daughter  (15);  but  perhaps  his  sons'  wives  were 
intended-  His  sons'  daughters  are  also  men- 
tioned; yet  only  one  of  them  is  named  (17);  and 
it  does  not  appear  on  what  account  she  was  dis- 
ting^uished  from  the  rest. 

V.  12.  Jiidah  was  the  fourth  son  of  Leah,  and 
Joseph  was  born  when  Jacob  had  been  married 
about  seven   vears:    (29:35.   30:24,25.)   cOnse- 


B.C.  1705. 


CHAPTER  XL VI. 


B.  C.  1705. 


1 3  And  the  sons  of  **  Issachar;  Tola, 
and  *  Phuvah,  and  t  Job,  and  Shimron. 

14  And  the  sons  of  *  Zebulun;  Sered, 
and  Elon,  and  Jahleel. 

15  These  be  the  sons  of "  Leah,  which 
she  bare  unto  Jacob  in  Padan-aram, 
^  with  his  daughter  Dinah:  all  the  souls 
of  his  sons  and  his  daughters  zoere  thirty 
and  three. 

16  And  the  ^sons  of  Gad;  t  Ziphion, 
and  Haggai,  Shuni,  and  J  Ezbon,  Eri,  and 
II  Arodi,  and  Areli. 

1 7  And  the  sons  of  ^  Asher;  Jimnah, 
and  Ishuah,  and  Isui,  and  Beriah,  and 
Serah  their  sister:  And  the  sons  of  Beri- 
ah; 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  six- 
teen souls. 

19  The  sons  of  ^  Rachel,  Jacob's  wife; 
'  Joseph,  and  Benjamin. 

20  And  unto  Joseph  in  the  land  of 
Egypt  were  born  ^  Manasseh  and  Ephra- 
im,  which  Asenath  the  daughter  of  Pot- 
ipherah  ^  priest  of  On  bare  unto  him. 

21  And  ®  the  sons  of  Benjamin  were 
Belah,  and  Becher,  and  Ashbel,  Gcra, 
and  Naaman,  ^  Ehi,  and  Rosh,  s  Muppim, 
and  ^  Huppim,  and  Ard. 

22  These  are  the  sons  of  Rachel,  which 


s  49:14,15.  Num.  1:28,29.  26:23 

—26.  Deut.  33:18.     1  Chr.  12: 

32. 
*  Or,  Pttah. 

t  Or,  Jashub.  1  Chr.  7:1. 
149:13.     Num.    1:30,31.    26:26, 

21.   Deut.  33:18,19. 
u29:32— 36.    30:17—21.  35:23. 
X  30:21.  34:l,&c. 
y;iO:ll.    49:19.  Num.   1:24,25. 

Deut.  33:20,21. 
i  Or,  Zepkon. 
;  Or,  Oziii. 

\\  Or,  .^rod.   Num.  26:15— 17. 
z  49:20.  Num.  1:40,41.  26:44— 

46.     Deut.  33:24.    1  Chr.  7:30, 


31. 
a  29:24.  30:10. 
b  29:18.     30i24.     35:16—13,24. 

44:27. 
c  37:  39;  40:— 45:  47:49:22-27. 

50:l,&c.   Num.  1:36,37.     26:38 

—41.   Deut.  33:12— 17. 
d  41:61,52.  43:4,13,14.  Num.  1: 

32—35.    26:28—37. 
^  Or,  prince.   41:46,50.  Tnorg-. 
e  iChr.  7.6— 12.  8:1—7. 
f  Num.  26:38.  Ahiram. 
g  Num.    26:39.     Skvpham.     1 

Chr.  7:12.  !ihuppim. 
h  Num.  26:39.  Hxipham. 


quently  Judah  might  be  about  three  or  four 
years  older  than  JosepVi;  yet  he  could  not  be 
above  forty-four  at  this  time,  for  Joseph  was 
only  forty. — His  two  sons  Er  and  Onan  had 
been  married  to  Tamar,  and  a  considerable 
time  after  their  death  had  elapsed  before  Pha- 
rez  was  born.  (38:)  It  can  then  hardly  be  con- 
ceived, that  (his  event  took  place  much  before 
Judah  was  forty  years  old.  So  that  Pharez 
could  not  be  more  than  four  or  five  years  old 
at  this  time.  The  heads  of  families,  therefore, 
which  were  born  in  Egypt  during  Jacob's  life, 
seem  to  have  been  included. 

V.  15.  Thirty  and  three,']  When  Er  and  Onan 
are  deducted,  the  whole  number  amounts  only 
to  thirty-two;  but  Jacob  himself  must  be  added 
to  complete  the  number, 

V.  21.  The  marginal  references  shew,  that 
several  of  these  were  Benjamin's  grand-chil- 
dren. It  is  evident  that  Benjamin  was  born  af- 
ter  Dinah  had  been  defiled,  and  she  was  about 
Joseph's  age:  supposing  her  therefore  but  in  Iier 
fourteenth  year  at  that  time,  Benjamin  could 
not  now  be  more  than  twenty-five  or  twenty- 
six  years  old:  we  can  then  scarcel}'  conceive 
that  he  could  have  several  grand-children. It 


were  born  to  Jacob:   all  the  souls  were 
fourteen. 

23  And  the  sons  of '  Dan;  ^  Hushim. 

24  And  the  sons  of  '  Naphtali;  "'  Jah- 
zeel,  and  Guni,  and  Jezer,  and  Shillem. 

25  These  are  the  sons  of  °  Bilhah, 
which  Laban  gave  unto  Rachel  his  daugh- 
ter, and  she  bare  these  unto  Jacob:  all 
the  souls  xvere  seven. 

26  All  the  souls  that  came  with  Jacob 
into  Egypt,  which  came  out  of  his  **  loins, 
besides  Jacob's  son.s'  wives,  all  the  souls 
ivere  threescore  and  six. 

27  And  the  sons  of  Joseph  which  were 
born  him  in  Egypt,  icere  two  souls:  all  the 
souls  of  the  house  of  Jacob,  which  came 
into  Egypt,"tt'ere  °  threescore  and  ten. 

28  IT  And  he  sent  p  Judah  before  him 
unto  Joseph,  i  to  direct  his  face  unto 
'  Goshen;  and  they  came  into  the  land  of 
Goshen. 

29  And  Joseph  made  ready  ^  his  char- 
iot, and  went  up  to  meet  Israel  his  father 
to  Goshen;  and  presented  himself  unto 
him:  and  he  '  fell  on  his  neck,  and  wept 
on  his  neck  a  good  while. 

30  And  Israel  said  unto  Joseph,  "  Now 
let  me  die,  since  I  have  seen  thy  face, 
because  thou  art  yet  alive. 

31  And  Joseph  said  unto  his  brethren, 
and  to  his  father's  house,  ^  I  will  go  up 
and  shew  Pharaoh,  and  say  unto  him, 
My  brethren,  and  my  father's  house, 
which  were  in  the  land  of  Canaan,  are 
come  unto  me: 


i  49:16,17.  Num.  1.38,39.  Deut. 

33:22. 
k  Num.  26:42,43.  Shvham. 
1  49:21.  Num.  1:42,43.  26:48— 

50. 
m  1  Chr.  7:13.  Jahziel. 
n  29:39.  30:4—8.   35:25. 
**  Heb.  thigh.  36:11  „  Ex.  1:5. 

marg-. 


o  Deut.  10:22.  Acts  7:14. 

p  43:8.  44:16 — 34.  49:8. 

q  31:21. 

r  34.  See  on  45:10. 

S41.43.  45:19,21. 

t33;4.  45:14.    Luke  15:20. 

Acts  20:37. 
u  45:28.  Luke  2:29. 
X  45:16—20.  47: 


is  therefore  most  probable,  that  the  historiai^ 
mentions  some  born  in  Egypt  during  Jacob's 
life-time,  who  afterwards  became  heads  of  fam- 
ilies in  Israel,  as  it  was  before  intimated.  [J^^otef 
12.) 

V.  27.  Threescore  and  six  were  before  men- 
tioned (26);  so  that  Joseph  and  his  two  sons,  to- 
gether with  Jacob  himself,  complete  the  sev- 
enty persons  here  enumerated;  and  the  num- 
bers stated  in  verses  15,18,22,25,  amount  to 
seventy. — The  Septuagint,  adding  some  of  the 
descendants  of  Ephraim  and  Manasseh,  who  be- 
came heads  of  families  in  these  tribes,  makes 
the  number  seventy-five:  and  perhaps  St,  Luke 
took  the  number  as  it  stood  in  this  version,  in 
recording  the  speech  of  Stephen  before  the 
council.  Other  methods,  however,  have  been 
devised  for  reconciling  the  sacred  historians. 
{J^ote,  Acts  7:14.) 

V.  28.  To  direct.']  To  give  Joseph  notice  of 
his  arrival,  that  he  might  meet  him  in  Goshen. 
This  region  lay  near  the  entrance  of  Egypt, 
bordering  on  Arabia. — Judah  seems  to  have 
been  selected  on  this  occasion,  as  having  acted 
nobly  in  Joseph's  presence  before. 

V,  29,    As  a  prince,  Joseph  went  forth  to 

[167 


B.  C.  170i 


GENESIS. 


B.  C.  1705. 


3:2  And  the  men  are  ^  shepherds,  for 

*  then*  trade   hath   been   to   feed  cattle; 

*  and  they  have  brought  their  flocks,  and 
theh'  herds,  and  all  that  they  have. 

33  And  it  shall  come  to  pass  when 
Pharaoh  shall  call  you,  and  shall  say, 
'"^  What  is  your  occupation? 

34  That  ye  shall  say,  ^  Thy  servants' 
trade  hath  been  about  catde,  from  our 
Touih  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  Egypdans. 

CHAP.  XLVII. 

Joseph  presents,  first  his  brethren,  and  thea  his  father,  to  Pha- 
raoh; with  the  conference  between  them,  1 — 12.  The  terms 
on  which  Joseph  dealt  out  corn  to  the  Eg^yptians:  and  the  com- 
pact which  he  finally  settled  between  Pharaoh  and  his  sub- 
jects; with  their  grateful  acknowledgments,  13 — 26.  Jacob  on 
the  approach  of  death  calls  Joseph,  and  gives  orders  (joncern- 
ing  his  burial,  27 — 31. 

THEN  *  Joseph  came  and  told  Pha- 
raoh, and  said.  My  father  and  my 
brethren,  and  their  flocks,  and  their 
herds,  and  all  that  they  have,  are  come 

y  4:2.  31:18.    37:2.    47:3.    Ex.  z  45:10. 

3:1.   1  Sam.  16:11.    17:15.     Ps.  a  47:3,4.    Jon.  1:8. 

73:70—72.     Is.    40:11.     Zech.  b  32.  34:5.  37:12. 

13:5.  c  43:32.    Ex.  8:26. 

*  Heb.  they  are  tmn  of  cattle,  a  45:16.  46:31. 

34. 


meet  his  father  in  a  chariot,  shewing-  him  prop- 
er respect:  but  for  Jacob,  always  a  plain  man 
and  now  in  years,  he  sends  a  convenient,  but 
less  splendid  conveyance;  as  the  varied  term 
evidently  implies. 

V.  32 — 34.  'It  is  observable,  how  careful  Jo- 
•seph  is  to  keep  his  brethren  clear  of  the  snares 
'of  Egypt.  ...  He  is  more  concerned  for  their 
'purity  than  their  outward  dignity. ...  If  we  wish 
'to  destroy  our  souls,  or  the  souls  of  our  chil- 
*dren,  let  us  seek  for  ourselves,  and  for  them, 
'great  things;  but  if  not,  it  becomes  us,  having 
'food  and  raiment,  therewith    to  be    content.' 

Fuller Abomination  (34).    JVb<e,  43:32.    This 

would  more  effectually  keep  them  distinct  and 
separate  from  the  Egyptians. 

PRACTICAL  OBSERVATIONS, 

In  those  events  and  undertakings,  which  ap- 
pear most  joyful,  there  are  probable  conse- 
quences involved,  which  may  remind  us  to  "re- 
joice with  trembling;"  and  warn  us  not  to  pro- 
ceed without  seeking  counsel,  assistance,  and  a 
blessing  from  the  Lord.  Attending  on  his  or- 
dinances, and  receiving  the  pledges  of  his  cov- 
enant-love, we  may  expect  his  presence  and 
that  peace  which  it  confers;  and  when  we  are 
satisfied  that  we  are  his  people,  and  in  the  path 
which  he  marks  out  to  us,  being  assured  of  his 
supports  and  consolations,  we  may  not  only  en- 
ter into  the  iron  furnace  of  bondage  and  oppres- 
sion, but  into  the  fiery  furnace  of  persecution. 
— In  all  our  removals,  we  need  to  be  remind- 
ed of  our  removal  out  of  this  world:  and  though 
it  is  desirable  to  be  surrounded  at  the  eve  of 
life  with  our  beloved  friends  and  children;  yet 
nothing  can  encourage  us  to  fear  no  evil,  when 
"passing  through  the  valley  of  the  shadow  of 
death,"  but  the  presence  of  Jesus  Christ  to  re- 
ceive our  souls. — Be  our  families  never  so 
large,  God's  providence  cap  with  perfect  ease 
support  them:  and  be  repenting  sinners  never 
168J 


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  shep- 
herds, both  we  and  also  our  fathers. 

4  They  said  moreover  unto  Pharaoh, 
®  For  to  sojourn  in  the  land  are  we  come; 
for  thy  servants  have  no  pasture  for  their 
flocks,  ^  for  the  famine  is  sore  in  the  land 
of  Canaan:  now  therefore,  we  pray  thee, 
» let  thy  servants  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  thy  brethren  to  dwell,  in  the  land 
of  Goshen  let  them  dwell:  and  if  thou 
knowest   any   men   of  activity    amongst 


b  45:10.  46:28.   Ex.  8:22.  9:26. 

105:23.   Is.  62:4.  Acts  7:6. 

c  2  Cor.  4:14.    Col.  1:28.    Jude 

f  43:1.    Acts  7:11. 

24. 

g  46:34. 

d  46:33,34.    Am.  7:14,15.    Jon. 

h  13:9.    20:15.     34:10.    45:18— 

1:3.  2Thes.3:10. 

20. 

e  12:10.  15:13.  Deut.  26:5.  Ps. 

so  numerous,  "the  unsearchable  riches  of 
Christ''  are  sufficient,  and  in  Heaven  there  is 
room  enough,  for  them  all. — However  generous 
our  friends  may  be,  it  is  prudent  to  be  modest, 
and  not  to  give  them  any  ground  to  suspect  us 
of  encroaching,  or  to  complain  that  we  are 
burdensome.  In  general  the  further  from 
courts,  the  nearer  to  Canaan;  and  however  ob- 
scure and  despised  our  lot  be,  if  it  prove  ad- 
vantageous to  our  souls,  and  favorable  to  com- 
munion with  God,  we  ought  to  be  thankful  for 
it.  Our  lives  are  in  the  Lord's  hands,  whatev- 
er we  wish  and  desire;  and  though  we  should  be 
willing  to  die,  yet  we  should  be  also  willing  to 
wait  his  time.  In  the  mean  while,  if  even  the 
abhorrence  of  the  world  keep  us  separate  from 
it,  we  have  cause  to  rejoice  and  be  glad  on  that 
account. 

NOTES. 

Chap.  XLVII.  V.  2.  Joseph,  by  thus  pre- 
senting his  brethren,  both  shewed  respect  to 
Pharaoh,  and  intimated  that  he  would  do  noth- 
ing without  his  knowledge  and  approbation:  he 
also  put  honor  upon  them,  manif^ting  that  he 
was  not  ashamed  of  them,  though  now  his  infe- 
riors; and  that  he  did  not  harbor  resentment 
against  them. 

V.  3.  Pharaoh  took  it  for  granted,  that  Ja- 
cob's sons  had  some  peculiar  occupation;  and, 
though  a  shepherd  was  had  in  abomination 
among  the  Egyptians,  they  did  not  attempt  to 
conceal  their  employment.  Thus  they  shewed 
a  heart)'  concurrence  with  Joseph,  in  choosing 
to  remain  in  their  obscure,  but  more  safe  and 
advantageous  employment.  [J^ote,  46:32 — 34.) 

V.  4.  Probably,  Jacob  and  his  sons  only 
meant  to  continue  in  Egypt  till  the  famine  was 
over;  but,  meeting  with  kind  treatment,  they 
remained  there:  at  length  another  king  arose; 
and  they  were  detained  in  bondage,  contrary  to 
their  intention,  but  according  to  the  purpose  and 
prediction  of  God. 


B.  C.    1705. 


CHAPTER  XLVll. 


B.  C.   1704. 


them,  then  make  them  '  rulers  over  my 
cattle. 

7  IF  And  Joseph  brought  in  Jacob  his 
father,  and  set  him  before  Pharaoh:  ''  and 
Jacob  blessed  Pharaoh. 

8  And  Pharaoh  said  unto  Jacob,  *  How 
old  art  thou? 

9  And  Jacob  said  unto  Pharaoh,  ^  The 
days  of  the  years  of  my  pilgrimage  are 
™  an  hundred  and  thirty  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  Ufe  of  my 
fathers,   in   the    days   of  their   pilgrim- 


age. 

i  1  Sam.  21:"!.  1  Chr.  27:29—31. 

2Chr.  26:10.    Prov.  22:29. 
k  Set  ore  10. 
*■  Heb.  Hoxe  many  are  tkt  days 

of  the  years  of  thy  life?  9. 
1  1  Chr.  29:15.    I's.  39:12.     119: 

19,54.    Heb.  11:9—16.     13:14. 


1  Pet.  2:11. 
mJob  14:1.   Ps.  39:5.  89:47,48. 

90:3—12.    Jam.  4:14. 
n28.    S:2T     11:11,24,25.    25:T 

35:28.    50:26.    Ex.  '7:7.    Deut. 

34:7.    Josh.  24:29.    2  Sam.  19: 

32—35.   Job  42:16,17. 


V.  6.  Pharaoh  seems  to  have  been  fully  sen- 
sible of  Joseph's  excellent  services,  and  very 
grateful  for  them.  He  would,  liowever,  have 
none  but  men  of  activity  advanced  even  as 
shepherds.  It  does  not  seem  to  have  been  the 
custom  at  that  time,  for  kings  to  prefer  the  de- 
pendents of  great  statesmen,  out  of  compliment 
to  them,  whether  fit  for  preferment  or  not.  It 
is  at  least  evident,  that  Joseph  did  not  require, 
and  Pharaoh  did  not  propose,  neitiier  did  the 
sons  of  Jacob  expect,  such  advancement:  they 
only  desired  pasturage  for  their  flocks.  If  the 
rich  and  great  are  disposed  to  overlook  and 
neglect  their  poor  relatives;  these  on  the  oth- 
er hand  are  often  equally  culpable,  in  expect- 
ing such  things  from  them,  as  it  would  be  very 
improper  to  confer.  The  cattle  of  the  Egyp- 
tians, as  it  appears  from  the  subsequent  liistory, 
were  very  numerous,  and  highl}'  valued;  (16. 
Ex.  9:3 — 6,19 — 21.")  nor  is  there  any  intimation, 
that  thej'  did  not  use  them  for  the  same  pur- 
poses as  other  nations  did;  or  that  at  so  eaily  a 
period  they  worshipped  them.  Perhaps  sliep- 
herds  were  held  in  abomination  in  Eg"ypt,  only 
an  a  low  and  vulgar  set  of  men,  compared  with 
princes,  sages,  and  soldiers. 

V.  7.  With  the  gravity  of  old  age  and  the  pi- 
ety of  a  believer,  and  even  witli  the  authority 
of  a  patriarch  and  a  prophet,  Jacob  pronounced 
a  blessing  upon  Pharaoh:  that  is,  he  solemnly 
supplicated  the  Lord  to  bestow  his  blessing 
upon  hiin.  Thus  he  acted  in  character,  as  not 
ashamed  of  his  religion,  and  as  desirous  of  ex- 
pressing his  gratitude  to  the  benefactor  of  him- 
self and  family,  and  of  recompensing  him  in  the 
onl}'  way  in  which  he  was  able.  And  though 
Jacob  thus  in  some  sense  assumed  the  superiori- 
t)',  Pharaoh  seems  to  have  been  well  pleased 
with  this  token  of  his  regard;  having," in  the 
character  and  usefulness  of  Joseph,  abundantly 
experienced  the  value  of  the  blessing  of  Jacob's 
God,  and  perhaps  being  himself  favorably  dis- 
posed to  his  worship. 

V.  8.  Pharaoh  observed  somewhat  peculiarly 
venerable  in  the  aspect  of  Jacob;  and  conceiv- 
ing perhaps  that  he  was  older  than  he  really 
was,  (to  which  appearance  his  various  hard- 
ships and  trials  might  contribute,)  he  was  curi- 
ous to  know  his  age. 

V.  9.  We  have  here  a  very  uncommon  an- 
swer to  a  very  common  question;  but  it  is  an 
answer  full  of  pertinent  instruction  and  admo- 

VoL.  1.  *  22 


10  And  Jacob  °  blessed  Pharaoh,  and 
went  out  from  before  Pharaoh. 

1 1  And  Joseph  placed  his  father  and 
his  brethren,  and  gave  them  a  possession 
in  the  land  of  Egj'^pt,  in  the  best  of  the 
land,  in  the  land  of  p  Rameses,  as  Phara- 
oh had  commanded. 

1 2  And  Joseph  nourished  ^  his  father 
and  his  brethren,  and  all  his  father's 
household  with  bread  +  according  to  their 
families. 

there  was  no  bread  in  all 

the  famine  was  very  sore, 

and  of  Egypt  and  all  the 

fainted  by  reason  of  the 


13  IT  And 
the  land:  for 
^  so  that  the 
land  of  Canaan  ^ 
famine. 

0  14:19.  Num.  6:23— 27.  Deut. 

33:1.    Ruth  2:4.     2  Sam.  8:10. 

19:39.   Ps.  119:46.  129:8.  Heb. 

7:7. 
p  Ex.  1:11.   12:37. 
q  Matt.  15:4—6.     Mark  7:10— 

13.   1  Tim.  5:4,8. 


f  Or,  as  a  little  child  is  nourish- 
ed, Heb.  ticcoiding  to  the  Ut- 
ile ones.  50:24.   I  Thes.  2:7. 

r  41:30.  1  Kings  18:ii.  Jer.  14:1 
—6.   Lam.  2:19,20.  4:9. 

s  Jer.  9:12.  Joel  1:10—12. 


nition.  Jacob  calls  his  life  a  pilgrimage;  that 
is,  the  sojourning  of  a  stranger  in  a  foreign 
country,  or  his  journey  home  to  his  own  coun- 
try; intimating  that  he  was  not  at  home  on 
earth,  and  that  his  habitation,  his  inheritance, 
and  his  treasures  were  in  heaven,  whither  he 
was  daily  journeying,  in  the  bent  and  desires 
of  his  heart,  and  the  tenor  of  his  conduct.  "For 
they  which  say  such  things  confess  that  they 
seek  a  better  country,  that  is,  a  heavenly." 
[JVutc,  Heb.  11:13 — 16.)  He  also  numbers  his 
life  by  the  days  of  his  years:  it  consisted  of  a  few 
years,  each  year  composed  of  a  few  days.  One 
day  goes,  and  another,  and  soon  a  year  is  gone: 
and  thus  year  after  year  imperceptibly  glides 
away,  till  life,  with  its  many  sorrows  and  scan- 
ty pleasures,  comes  to  an  end;  just  as  a  weari- 
some journey  gradually  is  finished,  and  we  ar- 
rive at  home.  Though  Jacob  had  now  lived  a 
hundred  and  thirty  j'ears,  yet  he  accounted 
them  but  few,  in  comparison  of  the  lives  of  his 
forefathers;  and  as  nothing  compared  with  eter- 
nit}'.  They  were  evil  also;  not  only  as  the  lives  ot 
others  are,  but  in  that  he  had  had  an  uncommon 
share  of  troubles. — Such  an  answer,  from  so  ven- 
erable a  person,  could  not  fail  to  impress  the 
mind  of  Pharaoh,  and  almost  to  extort  the  re- 
luctant sigh,  by.  reminding  him  of  the  insuffi- 
ciency and  short  continuance  of  all  human 
prosperity  and  felicity;  and  that  after  a  life  ot 
vanity  and  vexation,  man  .goes  down  into  the 
grave,  from  the  throne  as  well  as  from  the  cot- 
tage; and  that  nothing  can  make  him  happy, 
but  the  prospect  of  an  everlasting  home  in 
heaven,  after  the  close  of  his  short  weary  pil- 

Igrimage  on  earth. 

I     V.  11.    Those  parts  of  Egypt  which  lay  low, 
might  perhaps  afford  good  pasturage,  especial- 

i  ly  in  the  plains  near  the  Nile;  though  the  up- 

!  land  countries,  and  most  parts  of  Canaan  es- 
pecially,   were    totally    burnt   up    during    the 

years  of  famine 'There  was  more  grass  in  the 

'marshes  and  fenny  parts  of  Egypt,  when  the 
'Nile  did  not  overflow  enough  to  make  plenty 
'of  corn.'     Atigusline. 

V.  12.  Besides  pasturage  for  the  flocks  and 
herds,  Joseph  supplied  the  several  branches  oi 
his  father's  family  with  corn,  by  a  stated  ai 
lowauce,   according   to   the   number    of  tbrir 
households. 

V.  13.  Fainted.]     A  strong  metaphor,  tnkeu 
from  the  fainting  or  languor  of  an  indiridual 

[1G9 


B.  C.   1701. 


GENESIS. 


B.  C.  1701. 


t  41 :56. 

u  Luke  16:1,2,10—12.  t  Cor.  4: 

2.  1  Pet.  4:10. 
V  19.  Ps.  37:3.  Is.  33:16.  Matt. 

6:11. 
X  Ex.  9:3.    1  Kin's  10:28.     Is. 


31:1. 

*  Heb.  led  them. 
y  2  Kings  6:26. 
z  Neh.  5:2,3,  Job  2:4.   Lam.  5: 

6,9.  Matt.  16-.26.  Phil.  3:8,9. 
a  See  on  23. 


for  want  of  sustenance,  and  applied,  in  a  man- 
ner emphatically  descriptive,  to  the  distress  of 
the  whole  nation.  This  was  about  the  end  of 
the  third  year  of  the  famine. 

V.  14.  Into  Pharaoh's  house.']  None  of  it  be- 
ing' appropriated  to  Joseph's  own  use,  or  giv- 
en in  presents  or  pensions  to  his  family. — Thus 
the  people  were  sustained  during  the  fourth 
and  fifth  years. 

V.  17.  Horses.']  This  is  the  first  time  that 
horses  are  mentioned  in  scripture.  The  patri- 
archs, as  far  as  we  can  learn,  had  no  horses, 
nor  are  any  mentioned  among  the  possessions 
of  Israel  when  they  left  Egypt.  {Ex.  12:38.) 

V.  19.  Give  us  seed.]  As  this  was  the  seventh 
year  of  the  famine,  and  as  every  particular  had 
hitherto  accorded  to  Joseph's  prediction,  the 
people  fully  expected  an  end  to  the  calamity. 
Probably,  the  Nile  had  begun  again  to  overflow; 
and  therefore  they  wanted  corn  for  seed,  as 
well  as  for  bread. 

V.  21.  This  verse  may  only  mean,  that  Jo- 
seph removed  the  people  from  the  distant  vil- 
lages to  the  cities,  where  the  corn  was  stored  up, 
in  all  parts  of  the  land,  for  the  convenience  of 
supplying  them  with  food:  but,  if  the  common 
interpretation  be  adhered  to,  the  state  of  af- 
fairs in  Egypt  might  require  this  regulation,  as 
conducive  to  public  tranquillity,  and  to  the 
more  equitable  distribution  of  property. 
170] 


14  And  Joseph  gathered  up  all  '  the 
money  that  was  found  in  the  land  of 
Egypt,  and  in  the  land  of  Canaan,  for 
the  corn  which  they  bought:  and  "  Jo- 
seph brought  the  money  into  Pharaoh's 
house. 

1 5  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?  for  the  money 
faileth. 

J  6  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  for  the  flocks, 
and  for  the  cattle  of  the  herds,  and  for 
the  asses;  and  he  *  fed  them  with  bread, 
for  all  the  cattle,  for  that  year. 

18  When  that  year  was  ended,  they 
came  unto  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  ought  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 
MS  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  as- 
signed thtm  of  Pharaoh,  and  did  eat  their 
portion  which  Pharaoh  gave  them;  where- 
fore they  sold  not  their  lands. 

23  Then  Joseph  said  unto  the  people, 
Behold,  I  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  you  shall  give  ^  the  fifth 
part  unto  Pharaoh,  and  four  parts  shall 
be  your  own,  for  seed  of  the  field,  and 
for  your  food,  and  for  them  of  your  house- 
holds, and  for  food  for  your  little  ones. 

25  And  they  said,  s  Thou  hast  saved 
our  lives:  ^  let  us  find  grace  in  the  sight 
of  my  lord,  and  we  will  be  Pharaoh's 
servants. 

26  And  Joseph  made  it  a  la%v  over  the 
land  of  Egypt  unto  this  day,  that  Pharaoh 
should  have  the  fifth  part;  *  except  the 
land  of  the  }  priests  only,  which  became 
not  Pharaoh's. 


b  41:48. 

^  Or,  princes.  41:46,50.  marg. 

c  Ezra  7:24. 

d  19. 

e  41:27.  45:6.  Ps.  107:36,37. 
Prov.  12:11.  13:23.  Is.  28:24, 
25.  55:10.  2  Cor.  9:10. 


f  41:34.  Lev.  27:32.    1  Sam.  8: 

15—17.  Ps.  112:5. 
g  41:45.  marg.   45:6 — 8.  Prov. 

11:26,27. 
h  33:15.  RDtb2:13. 
i22. 
X  Or,  princes. — See  on  22. 


V.  22.  Priests.]  This  word  is  sometimes  tr-.ns- 
lated  princes;  and  seems  here  used,  not  only 
for  the  ministers  of  the  superstitious  worship  of 
the  Egyptians,  but  for  the  officers  of  state,  and 
for  their  wise  men  and  diviners,  who,  having 
their  maintenance  from  Pharaoh,  were  not  un- 
der the  necessity  of  selling  their  lands. 

V.  23 — 26.  Adverting  to  the  words  of  the  peo- 
ple, Joseph  says,  "I  have  bought  you:"  but  it  is 
evident  he  took  no  advantage  of  this  part  of 
the  agreement.  It  does  not  appear,  that  even 
their  political  liberty  was  materially  abridg- 
ed in  consequence:  but  the)'  held  their  lands, 
either  their  former  estates,  or  others  assign- 
ed to  them,  by  a  new  tenure;  on  condition  of 
paying  one  fifth  of  the  clear  produce  as  a 
constant  tax  to  Pharaoh:  and  this  was  made 
a  law,  which  remained  in  force  when  Mo- 
ses wrote  his  history,  probably  above  two  hun- 
dred years  after.  This  reserve  seems  to  have 
been  made  instead  of  all  other  taxes,  and  it 
does  not  appear  to  have  been  at  all  oppressive;  it 
is  indeed  evident,  that  the  people  did  not  con- 
sider it  as  a  hardship,  but  the  contrary. — The  ab- 
surd opinion,  that  Joseph  reduced  the  Egyptians 
to  personal  slavery.,  is  contrary  to  the  whole  ten- 
or of  the  narration,  and  not  the  least  trace  of  it 
can  be  discerned  in  the  subsequent  history.  But 
it  seems  to  have  originated  with  those,  who  are 
glad    of  any    pretext  to   criminate    approved 


B.  C;.    1089. 


CHAPTER  XL  Ml. 


B.  C.  1039. 


27  H  And  Israel  dwelt  in  the  land  of 
Egypt  in  thecountry  of  Goshen:  and  they 
had  possessions  therein,  and  ''  grew,  and 
multiplied  exceedingly. 

28  And  Jacob  lived  in  the  land  of 
Egypt '  seventeen  years:  so  *  the  whole 
age  of  Jacob  was  an  hundred  forty  and 
seven  years. 

29  And  the  time  drew  nigh  that  Israel 
*"  must  die:  and  he  called  his  son  Joseph, 
and  said  unto  him.  If  now  I  have  found 


k  13:16.  26:4.  28:14.  46:3.   En. 

1:T    Ps.   107:38.    Zecli.    10:8. 

Acts  7:17. 
1  37:2. 
*  Heb.  Me  dayt  of  the  years  of 


his  life.  8.  marg.  9.    Ps.  90: 
10,12.   119:84. 
m  9.  50:24.  Deut.  31:14.  2  Sam. 
7:12.   14:14.    1  Kings2:l.    Job 
7:1.    14:14.    30:23.    Heb.  9:27. 


grace  in  thy  sight,  "  put,  I  pray  thee,  th^' 
hand  under  my  thigh,  and  °  deal  kindly 
and  truly  with  me;  ^  bury  me  not,  I  pray 
thee,  in  Egypt. 

30  But  I  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  unto  me:  And 
he  sware  unto  him.  "■  And  Israel  bowed 
himself  upon  the  bed's  head. 


n  See  on  24:2. 

o  24:49. 

p  50:25.  Acts7:I5,lC.  Heb.  11: 

22. 
q  23:19.  25:9.    49:29—32.  50:5 


—14.    2  Sam.  19:37.    1  Kings 
13:22.  Neh.  2:3,5. 
r43:2.    1  Kings  1:47.    Heb.  11: 
21. 


characters  of  Scripture,  as  their  only  way  of 
answering'  the  arguments  which  demonstrate  it 
to  be  divinely  inspired. — Joseph  was  raised  up 
bj'  the  Lord  for  this  very  service,  and  he  is  every 
where  commended  in  it,  and  no  where  censured: 
(he  friends  of  revealed  truth  should,  therefore,  be 
very  cautious,  how  they  start  objections  to  his 
conduct,  of  which  at  this  distance  of  time  and 
place  they  cannot  be  competent  judges.  The 
customs  and  maxims  of  different  regions  and 
ages  are  exceeding'ly  dissimilar.  No  doubt,  the 
government  of  Egypt,  both  before  and  after  this 
transaction,  was  far  more  arbitrarj'  than  Britons 
would  approve.  It  is  manifest  however,  that  the 
Egyptians  were  entirely  satisfied  with  Joseph's 
management,  both  at  the  time  and  long  after; 
and  regarded  him  with  the  warmest  gratitude 
as  a  public  benefactor.  And  though  we  may  not 
perceive  the  reason  of  some  arrangements;  yet 
the  whole  transaction  is  strongly  marked  with 
such  equity,  benevolence,  disinterestedness,  and 
impartiality,  as  have  seldom,  if  ever,  been  equal- 
led. Joseph  acted  between  Pharaoh  and  his 
subjects  in  the  fear  of  God,  and  without  any  un- 
due attachment  to  the  interests  of  his  brethren, 
or  even  of  his  own  children.  [J^ole,  48:5.) — It 
was  also  necessary  that  the  corn  should  be  sold, 
not  given;  nay,  that  it  should  be  sold  at  a  high 
price:  otherwise  it  would  have  been  improvi- 
dently  used;  and  in  that  case  a  destructive  fam- 
Lne  must  have  followed,  before  the  end  of  the 
seven  years;  and  to  complete  the  misery,  the 
.seed  to  sow  the  land  might  not  have  been  re- 
served. Raising  the  price  of  corn,  in  a  real 
scarcity,  by  increasing  the  difficulty  of  obtain- 
ing it,  reduces  a  nation  to  short  allowance,  and 
so  preserves  the  inhabitants  from  destruction. 
— Joseph,  by  giving'  the  Egyptians  seed,  en- 
couraged them  to  cultivate  their  land,  and 
sanctioned,  in  his  prophetical  character,  their 
expectation  of  a  crop. — In  Egypt  the  harvest 
follows  the  seed-time  much  more  closel)'  than 
in  this  country;  so  that  hope  now  dawned  on 
the  afflicted  inhabitants. 

V.  29,  30.  Jacob  was  sensible  that  death  was 
speedily  approaching,  and  he  greatly  desired  the 
presence  of  his  beloved  Joseph,  who  lived  at 
court,  while  himself  was  at  a  considerable  dis- 
tance; for  not  even  affection  to  his  parent  could 
induce  Joseph  to  relax  his  unremitting  attention 
to  the  important  duties  of  his  station. — Jacob's 
dying  request,  "not  to  be  buried  in  Egypt," 
evidenced  his  belief  of  the  Lord's  promise  con- 
cerning Canaan,  of  which  land  he  would  thus 
take  and  keep  possession.  It  also  intimated, 
that  he  desired  to  have  his  lot  after  death,  not 
with  the  Eg)'ptians,  but  with  his  fathers  Abra- 
ham and  Isaac,  in  that  heavenly  rest  which  Ca- 
naan typified. 

V.  31.    Israel  bowedy  kc.]    In  an  act  of  sol- 


emn worship,  yet  in  feebleness  thus  supporting- 
himself,  and  expressing  his  full  satisfaction  and 
his  willingness  to  leave  the  world.  {JVote,  Heb. 
11:21.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
The  kindness  of  liberal  benefactors,  so  far 
from  encouraging  us  to  encroach  upon  them, 
should  remind  us  to  shew  them  all  proper  atten- 
tion and  deference:  and  in  attending-  to  some  pe- 
culiar relative  duties,  we  should  look  round 
upon  the  whole  circle,  and  so  proportion  them 
as  not  to  entrench  upon  others. — When  Joseph 
selected  jive  from  his  eleven  brethren  to  pre- 
sent before  Pharaoh,  he  doubtless  had  good  rea- 
sons for  his  conduct,  though  not  made  known  to 
us,  nor  probably  to  them.  Thus  the  Lord  Je- 
sus, in  dispensing  his  special  benefits  as  he  sees 
good,  acts  in  perfect  wisdom,  though  we  are  not 
acquainted  with  the  grounds  of  his  distinguish- 
ing grace:  and  thus,  neither  despising  our  mean- 
ness, nor  ashamed  even  in  his  highest  exaltation 
"to  call  us  brethren,"  nor  resenting  our  past 
misconduct,  however  base,  he  presents  us,  when 
we  submit  and  believe  in  him,  for  acceptance 
before  his  Father's  throne.-^Industry  in  any 
honest  emploj'ment,  is  always  creditable;  and 
indeed  all,  who  are  not  in  some  way  diligent, 
are  worthless  encumbrances  on  the  commu- 
nity. Nor  ought  a  man,  in  compliance  with 
fashion  or  prevalent  notions,  to  be  ashamed  oi 
the  lowest  useful  occupations;  for  nothing  that 
is  not  sinful  is  disgraceful,  in  the  sight  either  o. 
God,  or  of  wise  and  good  men. — It  is  generally 
best  to  abide  with  God  in  our  own  calling;  for 
what  the  world  calls  mending  ourselves,  is  fre- 
quently little  better  than  renouncing  peace, 
content,  and  a  situation  favorable  to  the  pros- 
perity of  our  souls,  for  gilded  cares,  encum- 
brances, and  manifold  temptations. — Indeed,  our 
life  is  but  a  pilgrimage:  few  and  evil  are  the  days 
of  it;  and  provided  they  be  spent  with  God,  and 
to  his  glory,  the  rest  is  of  very  little  conse- 
quence. If  we  have  a  prospect  that,  when  we 
go  hence  and  are  no  more  seen,  we  shall  go 
home  to  our  Father's  house,  we  shall  not  want, 
and  ought  not  to  desire,  the  paltry  interests  of  the 
world;  why  then  should  we  burden  ourselves  with 
unavailing  cares  and  sorrows?  Why  covet  riches, 
shortly  to  be  left  behind.?  Why  e'ngage  in  pro- 
jects to  be  left  unfinished.'  or  aspire  at  distinc- 
tions which  death  will  terminate.?  We  do  not 
act  thus  on  a  journey,  when  our  heart  is  at 
home:  the  conveniences  or  inconveniences, 
which  we  meet  with,  but  little  affect  us  to  re- 
tard our  progress;  we  do  not  want  to  erect 
stately  mansions,  or  to  lay  up  wealth,  in  a  coun- 
try which  we  are  leaving,  and  to  which  we  shall 
return  no  more;  nor  do  we  encumber  ourselves 

[171 


B.  C.   1639. 


GENESIS. 


B.  C.  1689. 


CHAP.  XLVIII.  ij 

Jacob  being  sick  is  visited  by  Joseph  with  his  two  sons,  1,  2.    He  ;  i 
adopts  Joseph's  sons  as  his  own  children;  with  an  a6Fectionale  j  j 
mention  of  Rachel's  death,  3 — 8.  He  blesses  Joseph  and  them, 
prophetically  preferring;  the  younger  to  the  elder,   9 — 20.     He 
predicts  the  rt-turn  of  his  fanjily  to  Canaan,  and  assigns  a  por- 
tion there  to  Joseph,  2],  22. 

ND  it  came  to  pass  after  these 
things,  that  one  told  Joseph,  Be- 
hold, *  thy  father  is  sick:  and  he  took 
with  him  ^  his  two  sons,  Manasseh  and 
Ephraim. 

2  And  one  told  Jacob,  and  said,  Be- 
hold, thy  son  Joseph  cometh  unto  thee:, 
and  Israel  •=  strengthened  himself,  and  sat 
upon  the  bed.  ! 

3  And  Jacob  said  unto  Joseph,  '*  God  \ 

Neh.  2:13.  Ps.  41;3.   Prov.  23: : 
16.  Eph.  6:10. 
dl7:l.    23:3.    35:11.     Ex.  6:3. 
Kev.  21:22. 


Almighty  ^  appeared  to  me  at  ^  Luz  in 
the  land  of  Canaan,  and  blessed  me, 

4  And  said  unto  me.  Behold,  s  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  *"  everlasting  pos- 
session. 

5  And  now  thy  '  two  son.s,  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. 


a  John  11:3. 

b  41:50— 52.    46:20.  50:23.  Job 

42:16.    Ps.  128:6. 
c  Deut.   3:28.      1   Sam.   23:16. 


with  those  things  which  we  are  not  in  need  of, 
and  which  must  be  left  behind  when  we  embark 
for  our  native   country. — "Godliness   with  con- 
tentment is  g-reat  gain:  for  we  brought  nothing- 
into  this  world;  and  it  is  certain  we  can  carry 
nothing  out;  and  having   food  and  raiment,  let 
us  be  therewith  content."     But  oh!  how  miser- 
able are  the)',   who  have   all  their  good  things 
during  the  few  and  evil  days  of  this  present  life, 
and  whose  last  comfort  must  expire   with  their 
dying  breath! — Let  us  then   "give   diligence  to 
make  our  calling  and  election    sure;"   and,  aS; 
our  dajs  are  likely  to  be  so  much   fewer  than, 
Jacob's,  let  us  often  ask  ourselves  seriously,  how  i 
old  we  are:  that  our  life  may  not  vanish   unim- 
proved, nor  death  approach  while  we  areunpre-: 
pared  for  it.     "A  hoary  head  is  a  crown  of  glo- , 
ry,"  onlv  "when  it  is  found  in  the  way  of  right- i 
eousness;"  and  they  whose  consistency  of  char- , 
acter   will   bear   them   out,    need    neither    be 
ashamed  nor  afraid  to   bear  testimony  for  God 
before  the  greatest  princes,  who,   if  wise,  will 
higblv  value  *heir  pious  prayers. 
V.  11—31. 
They   who   have    been   exalted,    cannot   too 
care/uilv  avoid,the  appearance  of  despising  their, 
former  equals;  and  they  who  have  been  injured,  j 
the  appearance  of  resenting  former  ill  treatment: 
and  when  we   receive  kindness  from  men,  we| 
should  a«  knowledge  the  kindness  of  God  in  rais-' 
ing   up  t'.ich  friends. — A  useful  life  consists  in  a 
constant  succession  of  duties:  exalted  stations,) 
properly  filled,   call  for  unremitting   labor   and! 
attention;  and  they  who  occupy  them  need  great 
wisdom,  firmness,  disinterestedness,   and  impar-| 
tiality,  to  ward  off  envy,  to  silence  reproach,  and 
to  keep  a  clear  conscience;  rendering  to  God,  tol 
the  prince,  and  to  the  people,   their   respective  i 
dues.     But  if  Providence  calls  a  man  to  such  a 
station,  hs  ought  to  seek  grace  sufficient  for  it,  i 
and  expect  that  God  will  bestow  it  upon  him. — ; 
If  withholding   the    rain   from  heaven,  or  other 
customary  advantages,  so  soon  reduces  the  most; 
opulent  nations  to  poverty  and  distress;  how  ab-  < 
solute  must  our  dependence  be  upon  Him,  whom 
we  so  often  wantonly  offend  and  foolishly  forget! 
And  if  Joseph  extorted  this  confession  from  the 
Egyptians,   "Thou  hast  saved  our  lives;"  what 
multitudes  will  gratefully  say   to  Jesus  at  last, 
'Thou  hast  saved  our  souls  from  the  most  tremen- 
'dous  destruction,  and  in  the  season  of  uttermost 
'distress!' — The  Egyptians  were  willing  to  part 
\rith   all    their    property,    and  even   their   lib- 
erty, for  the  saving  of  their  lives:  can  it  then  be 
too  much,  for  ns  to  count  all  but  loss,  and  part 
J  7?] 


e  23:12—19.     36:6,7,12.    Hos. 

12:4. 
f  Jiidg.  1:23. 
S  12:2.    13:16,16.    22:17.    26:4. 

28:13. 
h  17:8. 


141:80—52.  46:20.  Josh.  14:4. 

16:  17: 
k  Lev.  20:26.  Is.  43:1.  £z.  16: 

8.     Mai.  3:17.     2    Cor.  6:18. 

Eph.  1:5. 
1  1  Cbr.  6:1,2. 


with  all,  at  his  command  and  for  his  sake,  who 
will  thus  both  save  our  souls,  and  give  us  a  hun- 
dred fold  even  in  this  present  world?  And  surely, 
if  saved  by  Christ,  we  shall  willingly  become 
the  devoted  servants  of  him  and  his  Father, 
whose  glory  he  consults  in  harmony  with  our 
salvation. — Yet  they  who  lived  on  Joseph's  pro- 
vision, and  even  Jacob  who  was  so  dear  to  him, 
must  die;  but  Jesus  gives  us  the  true  Bread,  that 
we  may  eat  and  live  for  ever.  To  him  then  let 
us  apply,  and  devote  ourselves  to  his  service;  and 
when  we  draw  near  to  death,  he  who  supported 
us  through  life,  will  meet  us,  and  assure  us  of  an 
everlasting  inheritance.  Then,  on  the  very  bed 
of  death,  we  may  bow  down  and  worship  with 
joyful  hearts,  and  breathe  out  our  spirits  into  his 
faithful  hands,  with  the  most  entire  composure 
and  satisfaction. 

NOTES. 

Chap.  XLVIII.  V.  1.  As  Jacob  did  not  ap- 
pear to  be  immediately  in  the  state  of  a  dying 
person,  Joseph  had  returned  to  his  important  em- 
ployments: but  being  informed  by  a  messenger 
of  his  relapse  or  increasing  sickness,  and  ex- 
pecting- his  death,  he  went  to  visit  him,  and  took 
his  two  sons,  Manasseh  and  Ephraim,  with  him; 
either  by  Jacob's  express  desire,  or  in  hopes  that 
the  solemn  scene,  together  with  the  dying  ben- 
ediction and  discourse  of  the  venerable  Patri- 
arch, would  make  a  useful  impression  upon  their 
minds.  They  were  at  this  time  above  twenty 
years  of  age. 

V.  2.  Strengthened  himself,  &c.]  Jacob,  be- 
ing animated  by  the  presence  of  Joseph  and  his 
sons,  exerted  all  his  strength  to  improve  this  last 
opportunity.  He  was  also  endued  with  inward 
strength,  and  raised  above  himself  by  the  Holy 
Spirit,  that  he  might  utter  those  prophecies  with 
which  he  was  inspired. 

V.  3,  4.  Jacob  had  called  Liiz  by  the  name 
of  Beth-el  (28:19.)  The  Lord  had  twice  appear- 
ed to  him  there;  but  he  especially  referred  to 
the  time  when  he  fled  from  Esau.  That  unex- 
pected visit  of  a  gracious  God,  in  his  extreme 
distress,  could  never  be  erased  from  his  memory: 
and,  as  he  had  already  experienced  in  a  great 
degree  the  fulfilment  of  the  promises  then  made 
to  him,  he  mentioned  them  with  much  thankful- 
ness, before  he  pronounced  the  subsequent  bles.s- 
ings  on  his  posterity. 

V.  5.  Thus  Jacob  adopted  Ephraim  and  Manas- 
seh, that  being  numbered  with  his  own  sons,  they 
might,  as  heads  of  distinct  tribes,  have  a  pro- 
portionable share  in  the  inheritance  of  Canaan. 


B.  C.   1689. 


CHAPTER  XLVIII. 


B.  C.  1689. 


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  j^et  there 
Tvas  but  a  litde  way  to  come  unto  °  Eph- 
rath:  and  1  bm-ied  her  there  in  the  way 
of  Ephrath,  the  same  is  Beth-lehem. 

8  IT  And  Israel  beheld  Joseph's  sons, 
and  said.  Who  are  these? 

9  And  Joseph  said  unto  his  father. 
They  are  %iny  sons,  whom  God  hath  giv- 
en me  tfi  this  place:  And  he  said.  Bring 
them,  1  pray  thee,  unto  me,  and  1  will 
P  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  ''  kiss- 
ed them,  and  embraced  them. 


m  36:9,16— 19. 

n  Rulh  1:2.    1  Sam.  1:1.    11:12. 

Mic.  5.2. 
O30.2.    33:5.   Ruth  4:11  — 14.    1 

Sam.   1:20,27.     2:20,21.      Ps. 

127:3.    Is.  8:18.  56:3—5. 


p  27:4.28,29,34— 40.  28.3,4.49: 
28.    Deut.33:l.    Heb.  11:21. 

q27:l.    1  Sam.  3:2.    4:16. 

*  Heb.  Atoi'i/.    Is.  6:10.   69:1. 

r27;27.  31:55.  45:16.  1  Kings 
19:20. 


This  he  spake  by  the  Spirit  of  prophecj\ — Con- 
sidering Joseph's  rank  and  prospects  in  Egypt, 
a  carnal  mind  would  have  regarded  this  remote 
inheritance,  with  the  rest  of  Jacob's  sons,  as  a 
ver}'  inconsiderable  matter.  But  it  does  not  ap- 
pear that  Joseph  either  purchased  estates,  or 
amassed  wealth  in  Egypt,  for  his  sons;  and  this, 
nol  only  because  he  was  disinterested,  but  be- 
cause he  was  a  believer,  and  was  unwilling  to  at- 
tach his  children  to  Egypt;  desiring,  on  the  con- 
trary, to  lead  their  thoughts  to  Canaan,  and  to 
the  inheritance  of  the  children  of  Israel,  as 
their  proper  portion.  Jacob  also  wished  them 
to  consider,  that  to  be  numbered  with  his  sons, 
who  was  the  heir  of  the  promises  made  to  Abra- 
ham and  Isaac,  and  who  had  been  named  Israel, 
because  he  prevailed  with  God,  and  would  cer- 
tainly prevail  with  man,  was  far  more  honor- 
able and  desirable,  than  to  be  the  richest  of  Pha- 
raoh's courtiers.  Probabl}^  tliis  led  them  to 
unite  interests  with  the  Israelites,  and  to  adhere 
to  the  worship  of  God,  in  preference  to  the 
Egyptians  and  their  superstitions,  with  which, 
in  their  station,  they  were  peculiarlj'  in  danger 
of  being  infected. — Reuben  and  Simeon  were 
the  two  eldest  sons  of  Jacob. 

V.  6.  It  does  not  appear,  that  Joseph  had  any 
other  children;  but,  according  to  this  limitation, 
if  he  should  have,  they  must  be  incorporated 
with  the  tribes  of  Ephraim  and  Manasseh. 

V.  7.  The  manner,  in  which  this  is  introduc- 
ed, intimates  how  much  Jacob  laid  that  stroke 
to  heart.  He  seemed  still  to  feel  the  anguish 
of  it,  and  to  assign  it  as  a  reason  of  his  peculiar 
attachment  to  Rachel's  posterity.  This  tender 
mention  to  Joseph  of  his  beloved  parent  must 
have  been  peculiarly  affecting. — The  circum- 
stance of  Rachel's  dying  in  child-birth,  while 
on  a  journey,  explained  the  reason,  why  she 
was  not  buried  in  the  cave  of  Machpelah,  where 
Jacob  desired  to  be  buried  with  the  rest  of  his 
family;  and  it  was  introduced  no  doubt  for  that 
purpose. 

V.  8.  Jacob  could  discern  that  two  persons 
b«sides  Joseph  were  present;  but  he  was  so  dim 


1 1  And  Israel  said  unto  Joseph,  ®  I 
had  not  thought  to  see  thy  face;  and  lo, 
God  hath  shewed  me  also  thy  seed. 

12  And  Joseph  brought  them  out  from 
between  his  knees,  and  he  '  bowed  him- 
self with  his  face  to  the  earth. 

13  And  Joseph  took  them  both,  Ephra- 
im in  his  right  hand  toward  Israel's  left 
hand,  and  Manasseh  in  his  left  hand  to- 
wards 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  was  the  younger,  and  his  left  hand 
upon  Manasseh's  head,  *  guiding  his 
hands  wittingly;  for  Manasseh  was  the 
first-born. 

15  And  he  ^  blessed  Joseph,  and  said, 
God,  before  whom  my  fathers  Abraham 
and  Isaac  ^  did  walk,  the  God  which  "  fed 
me  all  my  life  long  unto  this  day, 


s  37:33.  42:36.  45:26, 

t  18:2.  19:1.  23.7.  33:3.  42:6. 
Kx.  20:12. 

u  Num.  8:10,18.  Deut.  34:9. 
Matt.  19:13,15.  Maik  6:8.  16: 
18.  Luke  4:40.  13:13.  Acts  6: 
6.  8:17—19.  13:3.  1  Tim.  4: 
14.   6.22. 


19. 

J  Heb.  11:21. 
z  6:22-24.     6:9.    17:1.    24:40. 

Jer.  8:2.  Col.  2.6.  1  Thes.2:12. 
a  28:20.    Ps.  37:3.    Ec.  2:24,25. 

5:12,18.    6:7.    Is.  33:16.  Matt. 

6:25—34.   1  Tim.  6.6—10. 


sighted,  that   he   could   not  certainly  tell  who 
they  were  (10). 

V.  9.  "Whom  God  hath  given  me,  in  this 
place,"  whither  I  was  sold  as  a  slave,  where  I 
was  long  imprisoned,  and  where  I  have  received 
so  many  mercies. — The  piety  of  this  language 
should  not  pass  unnoticed. 

V.  12.  He  bowed,  &c.]  Joseph  thus  shewed, 
that  his  external  greatness  did  not  render  him 
forgetful  of  the  respect  due  to  his  father,  or  of 
the  veneration  to  which  his  age  and  piety  en- 
titled him;  and  evinced  the  high  value  which  he 
put  upon  the  adoption  of  his  children,  to  be  par- 
takers of  the  promised  blessings. 

V.  14.  Though  Manasseh  was  the  first-born, 
and  Jacob  knew  it;  yet  under  the  guidance  of 
the  Holy  Spirit,  he  by  this  token  gave  Ephraim 
the  preference. — 'God  was  wont  from  the  be- 
'ginuing  to  prefer  the  jounger  ...  to  shew  that 
'divine  beneiits  were  not  confined  to  the  order 
'of  nature,  but  dispensed  freeh',  according  lo 
'God's  most  wise  goodness.'  Theodoret. — Lay- 
ing on  of  hands  is  here  first  mentioned  in  Scrip- 
ture.    (JIarg.  Ref.) 

V.  15.  Jacob  tirst  blessed  Joseph,  and  then 
his  sons;  or  he  blessed  Joseph  in  blessij}g  fits 
sons. — Abraham  and  Isaac  walked  before  God, 
by  habitually  through  faith,  maintaining  com- 
munion with  him  in  his  ordinances,  devoting 
themselves  to  his  service,  acting  as  under  his 
eye,  depending  on  his  protection,  and  rejoicin'? 
in  his  loving  kindness  and  mercy.  [J^ote,  5:21 
— 24.) — Jacob  had  often  been  in  outward  straits, 
and  especially  with  his  numerous  posterity  had 
been  in  great  distress  by  famine;  but  God  had 
always  provided  for  him,  and  had  sent  Joseph 
before-hand  to  make  preparation  for  him  in 
Egypt.  There  God  had  fed  him  seventeen 
years  in  his  infirm  old  age  by  Joseph,  just  as  long 
as  he  had  fed  Joseph  by  Jacob's  hand  in  his  in- 
fancy and  youth;  thus  enabling  the  son  to  re- 
quite his  parent. — This  divine  interposition  was 
therefore  very  properly  introduced:  and  as  Ja- 
cob had  been  fed,  he  did  not  complain,  though  he 
had  not  been  enriched,  but  greatly  impoverished. 

[173 


B.  C.   1689. 


GENESIS. 


B.  C.  1689. 


16  The  '^  Angel  which  *  redeemed  me 
from  all  evil,  bless  the  lads;  and  let  '^  my 
name  be  named  on  them,  and  the  name 
of  mj  fathers  Abraham  and  Isaac;  and 
let  them  *  grow  into  •*  a  multitude  in  the 
midst  of  the  earth. 

-  17  And  when  Joseph  saw  that  his 
father  laid  his  right  hand  upon  the  head 
of  Ephraim,  it  t  displeased  him:  and  he 
held  up  his  father's  hand  to  remove  it 
from  Ephraim's  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. 

19  And  his  father  refused,  and  said, 


b  IS;-:— 13.    28:15.    31:11  —  13, 

24.   Ex.  3:2—6.  23:20.    Judg. 

2:1—4.     6:21—24.       13:21,22. 

Ps.  34:7.    Hos.  12:4,5.    Mai.  3: 

1.  Acts  7:30-35. 
c  Matt.  6:13.  John  17:15.  Rom. 

8:23.  2Tim.4:18.   Tit.  2:14. 
d  6.    32:28.     Deut.  28:10.     Jer. 

14:9.  Am.  9:12.   Acts  15:17. 
*  Heb.  as  Jishes  increase .  1:21, 


22. 
e  Ex.   1:7.     Num.  26:28—37. 

Deut.  33:17.  Josh.  17:17. 
t  Heb.  ^oas  evil  in  his  eyes.  28: 

8.  iVum.  22:34.  maTg.  1  Kings 

16:26. 
f  19:18.    Ex.  10:11.  Matt.  25:9. 

Acts  10:14.   11:3. 
g  27:15.  29:26.  43:33.  49:3. 


V.  16.  Jacob  here  called  "God,  before  whom 
Abraham  and  Isaac  had  walked,"  and  who  had 
"fed  him  all  his  life  long,"  "the  Ang-el."  As 
God  does  not  g-ive  his  glory  to  the  creatures,  we 
may  be  sure  that  such  things  were  not  spoken 
of  a  created  angel.  This  is  one  proof  therefore 
among  many,  that  he,  who  is  by  Malachi  called 
^'the  Messenger,"  or  Angel,  "of  the  Covenant," 
even  Jesus  Christ,  was  known  by  the  Patriarchs 
to  be  distinct  from  the  Father,  yet  One  with 
liim;  and  that  as  such  he  manifested  himself  to 
them,  and  was  worshipped  by  them.  [Jfotes,  32: 
30.  Hos.  12:3 — 6.)  The  deliverances  from  mis- 
ery and  danger  of  sinful  men,  who  believe  in 
him,  according  to  his  word,  by  the  interposition 
of  God,  coming  through  the  ransom  of  the 
blood  of  Christ,  are  frequently  in  Scripture 
entitled  redemptions.  Jacob,  now  closing  his 
eyes  in  death,  joyfully  considered  himself  as 
"redeemed  from  all  evil;"  and  therefore  expect- 
-ed  henceforth  good,  and  nothing  but  good. — He 
praj'ed  for  his  grandsons,  that  they  might  stand 
in  the  place,  inherit  the  privileges,  and  walk  in 
the  steps,  of  their  progenitors;  but  especially, 
that  his  new  name,  Israel,  "might  be  named  on 
them."  {Rev.  2:17.  3:12.)  This  would  be  a 
NAME  of  nobler  import  than  any  which  Egypt 
could  afford. 

V.  17 — 20.  Joseph  was  not  satisfied  with  his 
father's  conduct;  supposing  that  he  was  influ- 
enced by  a  groundless  partiality,  and  not  by  the 
guidance  of  the  prophetic  Spirit. — The  pre- 
eminence belonged  to  Manasseh  by  general 
custom,  and  thus  it  was  afterwards  commanded 
in  the  law:  yet  in  many  parts  of  Scripture  we 
have  instances  of  the  younger  being  preferred 
to  the  elder.  The  law  teaches  us  what  is  just 
and  proper  for  us  to  do;  but  a  sovereign  God,  in 
conferring  unmerited  favor,  claims  an  indisputa- 
ble right  of  *'doing  what  he  will  with  his  own." 
He  however  always  exercises  it  in  perfect 
equity,  faithfulness,  and  wisdom. — Jacob  blessed 
the  sons  of  Joseph  in  faith,  and  in  consequence 
of  an  immediate  revelation;  and  the  prediction 
was  fully  accomplished  in  their  subsequent  his- 
tory.    [J^ote,  49:22—26.) 

V.  22.  Jacob  first  bought  this  piece  of  ground 
174] 


'"  I  know  ?7,  my  son,  I  know  it:  he  also 
shall  become  a  people,  and  he  also  shall 
be  great:  but  truly  his  younger  brother 
shall  be  greater  than  he,  and  his  seed 
shall  become   t  a  multitude  of  nations. 

20  And  he  blessed  them  that  day,  say- 
ing. In  thee  shall  *  Israel  bless,  saying, 
God  make  thee  as  Ephraim,  and  as  Ma- 
nasseh: ^  and  he  set  Ephraim  before  Ma- 
nasseh. 

21  And  Israel  said  unto  Joseph,  ^  Be- 
hold, I  die:  but  ■"  God  shall  be  with  you, 
and  bring  you  again  into  the  land  of  your 
fathers.  « 

22  Moreover,  I  have  "  given^to  thee 
one  portion  above  thy  brethren,  which  1 
took  out  of  the  hand  of  °  the-Amorite  with 
my  sword  and  with  my  bow. 


h  17:20.21.  25:23.  Num.  1:33— 
35.  2:19—21.  Deut.  33:17.  Is. 
7:17.    Ez.  37:10. 

X  Heb.yU/nMs. 

i  24:60.    Ruth  4:11,12. 

kNum.  2:18—21.    7:48,54, 
22,23.   13:8,11,16. 

1  60:24.  Ps.  146:3,4.  Zech. 


10: 


1:5, 


6.    Acts  13:36.    Heb.  7:3,8,23 

—25. 
m  28:15.  46:4.  Deut.  31:8.  Josh. 

1:6,9.  3:7.  Ps.  18:46. 
n  33:19.  Josh.  24:32.    J  Chr.  5; 

2.  John  4:5. 
0  15:16.   34:28.    Josh.   l'J:14— 

18. 


of  Hamor:  but  probably  after  the  slaughter  of 
the  Shechemites,  the  Amorites  seized  upon  it; 
and  afterwards  he  recovered  it  by  force  of  arms, 
in  a  way,  and  at  a  time,  of  which  we  are  not  in- 
formed. Though  it  does  not  appear  that  he  or 
his  sons,  at  this  time  or  long  after,  had  any  ad- 
vantage from  it;  yet  in  taith  he  bequeathed  it  to 
Joseph,  as  an  accession  to  the  portion  which 
would  be  assigned  by  lot  to  his  posterity,  when 
put  in  possession  of  Canaan. — Here  Joseph's 
bones  were  at  length  deposited.    [Josh.  24:32.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  death-beds  of  eminent  believers  often 
afford  most  instructive  lessons.  "This  is  the 
end  of  all  men,  and  the  living  will  lay  it  to 
heart;"  and  such  scenes,  with  the  prayers  and 
counsels  of  dying  persons,  are  so  suited  to  make 
serious  impressions  on  the  young,  the  gay,  and 
the  prosperous,  that  we  do  well  in  taking  our 
children  with  us  on  these  occasions,  when  it  can 
be  done  with  propriety. — It  is  very  desirable,  if 
the  Lord  please,  to  bear  our  dying  testimony  to 
the  truths  of  God,  to  his  faithfulness,  and  to  the 
pleasantness  of  his  ways.  One  would  wish  to 
be  strengthened  at  such  a  solemn  season,  to  ren- 
der our  last  service  to  our  survivors;  and  we 
should  have  regard  to  this  in  our  whole  con- 
duct, that  we  may  so  live  as  to  give  energy  and 
weight  to  our  dying  exhortations:  yet,  after  all, 
the  Spirit  dispenseth  in  this  matter  severally, 
as  he  willeth.  Abraham  and  Isaac  died  in  faith 
and  in  peace,  yet  we  have  no  record  of  their 
dying  testimony;  but  Jacob  spoke  with  great 
copiousness  and  energy.  All  true  believers  are 
blessed  at  their  death;  but  all  do  not  depart 
equally  full  of  spiritual  consolation,  nor  are  all 
alike  edifying  to  the  spectators. — The  joint  in- 
heritance of  the  promised  blessing  with  the 
true  Israel  of  God,  let  who  will  despise  it,  is  in- 
finitely preferable  to  the  sole  inheritance  of  all 
the  kingdoms  of  the  world:  and  the  best  expres- 
sion of  particular  affection  for  our  children  and 
relatives  consists  in  recommending  to  them  our 
God  and  our  religion;  and  in  seeking  for  them 
his  grace  by  earnest  prayers,  that  they  may  be 


B.  C. 


1688. 


CHAPTER  XLIX. 


B.  C.  1688. 


CHAP.  XLIX. 

Jacob  calls  his  sons  together  to  receive  his  prophetical  benedic- 
tion, I,  2.  Headdresses  each  of  them  byname,  and  utters 
predictions  concerning  their  posterity,  3 — 28.  He  gives  them 
a  charge  respecting  his  burial,  and  dies,  29 — 33. 

AND  Jacob  called  unto  his  sons,  and 
said,  *  Gather  yourselves  together, 
that  I  may  tell  you  that  which  shall  be- 
fal  you  in  **  the  last  days. 

2  Gather  yourselves  together,  and 
hear,  ye  sons  of  Jacob;  and  *=  hearken 
unto  Israel  your  father. 


a  Dent.  31;  1 2,28,29.  33:1.  Am. 

3:7.    Rev.  4:1. 
b  Num.  24:14.    Deut.  4:30.     Is. 

2:2.     Jer.    23:20.      Dan.   2:28. 


Acts  2:17.  I  Tim.  4:7.  2  Tim. 
3:1.   Heb.  1.2. 
cPs.  34:11.   Prov.  1:8,9.  4:1— 4. 
23:22. 


his  adopted  children  and  heirs,  according-  to  the 
promise.     Though  we  cannot  bless  them  in  Ja- 
cob's Spirit  of  prophecy,  yet  we  may  with  his 
spirit  of  faith;  and  humbly  hope  that  our  pray- 
ers for  them  will  be  answered,  and  our  exhorta- 
tions followed,  even  after  we   are  dead.     But 
alas!  too  many  parents,  who  profess  themselves 
Christians,  act  in  direct  opposition  to  the  ex- 
ample of  Joseph,  by   anxiously  and  covetously, 
if  not  dishonestly,  heaping  up  wealth  for  their 
children;  as  if  they  meant  to  teach  them  to  for- 
get the  promised  land,  or  to  prefer  a  plenteous 
portion  of  this  present  world! 
V.  9—22. 
There  is  nothing  more  comfortable  to  the  dy- 
ing believer  himself,   or   more  edifying  and  af- 
fecting to  those  around  him,  than  to  reflect  upon 
and  speak  of  the  promises  of  God,   and  his  ex- 
perience of  their  faithful  accomplishment;  to  be 
mindful  of  his  Bethels  and  Peniels,    and   to  ac- 
knowledge that,   notwithstanding  his  trials  and 
troubles,  all  hath  been  done  wisely   and   gra- 
ciously.    In  this   view,   even  temporal  mercies 
and  deliverances,    yea,  our  daily  bread,  when 
considered  as  the  gift  of  the  great  "Angel  of  the 
covenant,"  the  purchase  of  his  redemption,  and 
earnests  of  better  things  reserved  for  us,  become 
raost  precious  blessings.      And   when  a   djing 
man  can   consider   himself  with  confidence  as 
"redeemed  from  all  evil;"  as  pardoned  and  sanc- 
tified; and  about  to  have  done  with  conflict,  la- 
bor, sin,  temptation,  darkness,  sorrow,  and  the 
danger  of  any    more   offending  or  dishonoring 
God;  and  having   good,   and  nothing  but  good, 
before  him   to   all  eternity;  with  what  comfort 
may  he  "walk  through  the  valley  of  the  shadow 
of  death!"     And  though   flesh  and  heart   fail, 
though  the  eyes  grow  dim,  and  nature  sink  in  de- 
cay,  how  may  he  triumph  in   that  God,  who  is 
"the  Strength  of  his  heart,    and   his  Portion  for 
ever!"  Having  experienced,  that  the  Lord  hath 
been  better  to  him,  not  only  than  his  desponding 
fears,  but  even  than  hisjnost  sanguine  hopes,  he 
may  cheerfully  descend  into  the  grave,  leaning 
on  the  tried  faithfulness  of  God  to  his  promises. 
—But  would  we  thus  die  the  death  of  the  right- 
eous, we  must  "walk  before  God  in  the  land  of 
the  living;"  and,  in  the  exercise  and  obedience 
of  faith,  bear  the  name  and  tread  in  the  steps  of 
these  ancient  believers:  then,  though  our  com- 
forts are  dying  all  around  us,  our  heavenly  Fa- 
ther will  be  with  us,  to  countervail  all  losses,  and 
to   fulfil   his  largest  promises. — Whatever    we 
think  while  we  live,  we  shall  at  death  know,  that 
to  be  "fed  all  our  life  long,"  is  all  that  we  can 
have  in  this  world.     Little  indeed  can  those  pos- 
sessions profit  us,  about  which  tiieie  are  to  many 
cares  and  contentions:  and   though  it   may   be 
proper,  to  adjust  with  exactness  every  thing  re- 
specting them,  lest  we  bequeath  discord  to  our 
posterity;  yet  soon  a  burj'ing  place   will   be  all 
that  the  amplest  patrimony  can  afford  us. — How 


3  IT  Reuben,  thou  art  *^  my  first-born, 
®  my  might,  and  the  beginning  of  my 
strength,  the  excellency  of  dignity,  and 
the  excellency  of  power. 

4  *"  Unstable  as  water,  *  thou  shalt  not 
excel,  ^  because  thou  wentest  up  to  thy 
father's  bed;  then  defiledst  thou  it:  t  he 
went  up  to  my  couch. 


d  29:32.    48:18.    Num.  1:20.    1 

Chr.  5:3. 
e  Deut.  21:17.    Ps.  78:51.    105: 

36. 
f  Jam.  1:6—8.  2Pet.  2:14.  3:16. 


*  Heb.  do  not  thou  excel. 

g  36:22.  Deut.  27:20.    1  Chr.  5: 

1. 
I  Or,  my  couch  is  gone. 


poor  then  are  they,  who  have  no  other  riches! 
and  how  miserable  is  a  death-bed  to  those,  who 
have  no  well-groimded  hope  of  good,  but  dread- 
ful apprehensions  of  evil,  and  nothing  but  evil 
for  ever!  Let  us  then  fear  being  put  off  with  a 
portion  in  this  world,  or  with  a  hypocritical  re- 
ligion and  a  presumptuous  hope,  which  will  at 
last  leave  us  in  despair.  Rather,  whatever  we 
lose  or  go  without,  let  us  "choose  that  good  part, 
which  shall  never  be  taken  from  us;"  and  then 
poverty,  pain,  reproach,  and  death  itself,  will  be 
as  so  many  favorable  gales,  to  waft  us  to  the  ha 
ven  of  eternal  bliss. 

NOTES. 

Chap.  XLIX.  V.  1,2.  All  Jacob's  sons  were 
still  living;  and  now  at  his  command  they  col- 
lected round  his  bed,  perhaps  with  their  chil- 
dren, to  hear  his  dying  words.  The  repetition 
of  this  call  might  intimate  his  desire,  that  they 
should  keep  together,  and  live  in  harmony  as 
one  family,  without  intermingling  with  the 
Egyptians. — This  dying  address  to  them  shotild 
not  at  all  be  considered  as  the  expression  of  his 
private  affection,  or  resentment,  or  partiality; 
but  as  the  language  of  the  Holy  Spirit,  declar- 
ing- the  purpose  of  God,  respecting  the  charac- 
ter, circumstances,  and  situation  of  the  several 
tribes  descended  from  them,  in  the  last  limes, 
or  in  after  ages:  for  the  prophecy  evidently 
looks  forward  beyond  the  coming  of  Christ,  and 
some  of  it  seems  to  be  yet  unaccomplished.  In 
this  and  in  some  other  passages,  such  as  Noah's 
prophecy,  [Js'otes,  9:24 — 27.)  and  Moses  bless- 
ing the  tribes,  [J^otes,  Deut.  33:)  there  is  so  large 
an  extent  of  prediction  comprised  in  a  few 
words,  that  brevity  will  allow  us  to  adduce  but  a 
small  part  of  what  might  properly  be  said,  by 
way  of  elucidating  them.  In  many  instances, 
we  have  only  the  scriptural  history  to  proceed 
upon,  if  we  attempt  to  illustrate  the  prophecy 
by  its  accomplishment:  and  this  mentious  but 
little  concerning  several  of  the  tribes.  Had  we 
a  more  particular  account  of  the  distinguishing 
character,  situation,  and  success  of  each  tribe, 
we  should  probably  perceive  a  more  striking  ex- 
actness in  all  these  predictions,  than  we  now 
discern  in  any  of  them. 

V.  3,  4.  Reuben,  being  Jacob's  eldest  son, 
might  expect  the  precedency:  as  "the  excel- 
lency of  dignity,  and  the  excellency  of  power," 
the  larger  portion  of  the  inheritance,  and  the 
principal  authority  among  his  brethren,  prop- 
erly belonged  to  him.  But  he  had  incurred  a 
forfeiture;  and  therefore  his  father,  as  it  were, 
arrayed  him  with  the  insignia  of  royalty,  that 
he  mig-ht  the  more  solemnly  and  judicially  de- 
grade him.— The  word  rendered  unstable,  seems 
to  denote  especially  a  haughty,  arrogant  dispo- 
sition, which,  like  swelling  waters,  overflows  or 
breaks  through  all  restraints,  and  renders  a  man 
altogether  unworthy  of  confidence,  and  unfit 

[17-5 


B.   C.    1G88. 


GENESIS. 


B.  C.   1688. 


5  IT  *"  Simeon  and  Levi  are  brethren: 
*  instruments  of  cruelty  are  in  their  hab- 
itations. 

6  '  O  my  soul,  ^  come  not  thou  into 
their  ^  secret;  unto  their  assembly,  mine 
"'  honor,  be  not  thou  united:  for  in  their 
anger  they  slew  °  a  man,  and  in  their  self- 
will  they  +  digged  down  a  wall. 

7  Cursed  °  be,  their  anger,  for  it  was 
fierce;  and  their  wrath,  for  it  was  cruel: 


h   29.33,34.     34:26—31.     Prov.  I 

13:9. 
*  Or,  their  swords  are  "uieapons 

of  violence.  34:25. 
i  Jlidg.  6:21.    Ps.  42.-6,ll.  43:5. 

103:1.  Jer.    4:19.   Luke  12:19. 
k  34:30.  Ps.  26:4,5.  28:3.  94:20, 


21.   139:19.    Prov.  1:11. 

1  Deut.  27:24.  Ps.  64:2. 
m  Ps.  16:9.  30:12.    57:8. 
n  34:25,26. 

f  Or,  houghed  oxen. 

02  Sam.  13:22—28.    Prov. 
24,25.  27:3. 


26: 


for  useful  services.     Or  it  may  mean  an  incon- 
stant spirit,   which  turns  this  way  or  the  other, 
at  the  impulse  of  every   temptation,    as  water 
driven  by  the  wind. — [Marg.  Ref.) — Some  think 
the  word  means  licentious,  but  that  is  not  clear. 
It  is  used  in    the   following   passag-es,   and  not 
elsewhere:  Judg.  9:4.  Jer.  23:32.   Zeph.  3:4. — 
Probably  an  insolent  self-preference,  on  account 
of  his  primogeniture,  concurred  in  emboldening 
Reuben  to  commit  incest  with  Bilhah,  his  fa- 
ther's concubine,  as  in  some  respects  lajang  a 
claim    to    the    inheritance.       (2    Sam.    16.-21. 
1  Kings  2:17,21,22.)     But,  by  that  very  action, 
he  forfeited  all  the  privileges  of  the  distinction 
which  so  elated  him.     Reuben's  incest  had  been 
■committed  forty  years  before,  and  probably  was 
repented  of,  and  pardoned  as  to  its  eternal  pun- 
ishment: yet,  being  a  crime  of  so  infamous  a  na- 
ture, it  was  on  this  occasion  remembered,  and 
his  tribe  was  degraded  on  account  of  it:  to  tes- 
tify not  only  Jacob's,  but  the  Lord's,  abhorrence 
of  such  abominable  practices,    for  a  warning  to 
the  Israelites,  and  to  others  in  all  future  as-es.  I 
Thus  children  actually  do  suffer  for  their  pa-  i 
rents'  <;rimes  in  this  world:  but  this  is  for  wise,  i 
equitable,  and  merciful  reasons;  namel}',  to  warn  1 
them   not  to  imitate  their  sins,  lest  they  both  i 
be   punished  themselves,  and  entail  misery  on  j 
tlieir   beloved  offspring. — The    descendants    ofi 
Reuben  seem  to  have  resembled  him  in  charac-l 
ter;  and,  according  to  this  prediction,  his  tribe  \ 
never  had  the  pre-eminence  in  any  respect:  nor. 
is  any  mention  made  in  the  subsequent  historj',' 
of  either  judge,  king,  prophet,  or  renowned  per- 
son,  descended   from  Reuben;    except   of   Da-' 
than  and  Abiram,  who,  according  to  the  charac-  j 
ter  here  described,  proudly  rebelled  against  Mo- ; 
scs  and  against  God;  and  of  Adina,  one  of  Da- 
vid's captains.     (1  CVir.  11:42.) 

V.  5 — 7.  Simeon  and  Levi,  the  next  in  se- 
niority, were  degraded  also,  and  with  still  deep- 
er abhorrence  of  the  crime  which  they  had 
committed.  They  were  brethren,  not  only  de- 
scended from  the  same  parents,  but  as  being  of 
the  same  fierce  and  untractable  disposition. 
The  swords,  those  "instruments  of  cruelty"  with 
which  they  massacred  the  Shechemites,  remain- 
ed in  their  houses,  as  monuments  of  their  odious 
crime;  or  rather,  "Their  compacts  are  the  in- 
struments of  cruelty:"  for  thus  the  clause  may 
be  rendered,  perhaps  more  properly  than  it  is 
either  in  the  text,  or  in  the  margin  of  our  ver- 
sion. They  made  a  treacherous  agreement  with 
the  Shechemites,  in  order  to  execute  their  fierce 
and  bloody  revenge.  [J^otes,  34:14 — 28.) — Per- 
haps Jacob  had  been  suspected  of  allowing  their 
treacherous  revenge,  but  he  here  entered  his 
176] 


P  1  will  divide  them  in  Jacob,  and  scatter 

them   in   Israel.  ^Practical  Observattons.l 

8  1  Judah,  thou  art  he  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  stoop- 
ed down,  he  couched  as  a  lion,  and  as  an 
old  lion;  who  shall  rouse  him  up? 

^   ,     ,     ,^  .      „    „.      .    ^,       .         -.,0,11.       Heb.    7:14.       10:13. 


p  Josh.  19:1— 9.  21:  1  Chr.  4: 
24—31. 

q  29:35.  44:18—34.  Deut.  33:7. 
I  Chr.  S;2.  Heb.  7:14. 

r  Num.  1:27.  10:14.  26:22. 
.ludg.  1:1,2.  20:18.  2  Sam.  24: 
9.  2  Chr.  11:12—17.  14:8.  15: 
9.  17:2,14—16.  30:11.  Ps.  18: 
40.  78:68—70.    Is.  9:7.    Phil. 


7:14. 

Rev.  5:6.    11:15. 
s  Josh.    10:24.     2  Sam.   22:41. 

Ez.  21:29. 
t  27:29.  37:7—10.  42:6.  2  Sam. 

6:3. 
u  Num.  23:24.    24:9.  Hos.  6:14. 

Rev.  6:6. 


dying  protest  against  it. — 'No,'  says  he,  'my  soul 
'would  have  abhorred  so  villanous  a  project;' 
'and  had  I  been  admitted  into  their  secret,  I 
'would  have  immediately  divulged  it.'  His  tionor 
also  was  intimately  connected  with  that  of  his 
religion,  and  the  glory  of  God:  he  therefore 
adds,  'Let  it  never  be  imputed  to  me,  that  I  was 
'one  of  this  scandalous  confederacy:  it  would 
'not  only  be  a  disgrace  to  my  character;  but  it 
'would  discredit  the  worship  of  Jehovah,  in  fu- 
'ture  ages  and  in  distant  nations,  were  it  said, 
'that  Israel,  "who  had  power  with  God  and  pre- 
'vailed,"  was  guilty  of  such  a  crime.  Let  then 
'Simeon  and  Levi,  though  my  own  sons,  bear 
'the  blame;  and  let  the  degraded  state  of  their 
'tribes  still  proclaim  my  abhorrence,  yea,  my 
'God's  abhorrence,  of  their  wickedness.' — In 
their  rage  against  Shechem,  they  slew  him;  but 
tViey  scorned  to  lay  hands  on  him  alone,  and 
therefore  slew  Hamor  his  father,  and  many 
others  with  him.  [Esth.  3:6.)  And  they  were 
too  self-willed  and  tieadstrong,  either  to  ask  or 
take  any  wholesome  counsel;  but  proceeded 
likewise  to  desolate  and  plunder  the  city,  and,  as 
some  render  it,  to  "hough  the  oxen,"  or  to  maim 
and  treat  cruelly  the  innocent  animals. — Jacob 
therefore  execrated,  and  called  on  all  men  to 
detest,  their  fierce  anger  and  cruel  wrath.  He 
did  not,  however,  curse  them;  nay,  he  is  said  to 
have  blessed  all  his  sons,  but  he  pronounced  a 
prophetic  sentence  upon  them  in  the  name  of 
God,  that  they  should  be  divided  from  each 
other,  and  one  part  of  their  descendants  from 
the  rest,  in  Jacob  and  Israel:  for,  though  de- 
graded from  the  pre-eminence,  they  would  share 
in  the  land  promised  to  his  posterity,  in  the  or- 
dinances of  God,  and  in  the  benefits  of  the  cov- 
enant made  with  their  fathers. — Accordingly, 
the  tribe  of  Simeon  ha^  only  a  portion  within 
the  lot  of  Judah,  where  being  straitened,  part 
of  them  went  in  quest  of  new  settlements,  and 
were  thus  divided  in  Jacob.  Tradition  also  re- 
ports, that  numbers  of  this  tribe  were  dispersed 
among  the  other  tribes,  as  instructers  of  chil- 
dren, for  their  support.  The  sentence  in  Levi's 
case  was  not  reversed,  but  converted  into  a 
blessing,  in  consequence  of  the  service  which 
his  descendants  performed,  in  their  zeal  against 
the  worshippers  of  the  golden  calf;  (jYoies,  Ex. 
32:27— 29.  7)eM«.  33:9,10.)  so  that  being  conse- 
crated to  God,  as  the  priestly  tribe,  they  were 
honorably  and  profitably  divided  and  scattered 
in  that  character  throughout  Israel. — But  the 
tribe  of  Simeon,  being  deeply  criminal  in  the 
matter  of  Baal-peor,  were  not  so  favored.  [JSTum. 
25:14.  JVo^cJVMWi.  26:14.) 
V.   8,   9.      "Judah"  signifies  Praise.— heath 


13.  C.  1683. 


CHAPTER  XLIX. 


B.  C.  1688. 


10  The  "^  sceptre  shall  not  depart  from'!  his  feel,  *  until    Shiloh  come,  and  unto 
Judah,  nor  a  ^  lawgiver  from  '^  between  ij  him  shall  ^  the  gathering  of  the  people  6c. 

als.  9:6.    11:1.  62:11.    Jer.23:       22,23.   S5;4,5.    60:    Ez. 21:27. 


xNum.  24:n.  Jer.  30:21. 
19:11,14.  Zech.  10:11. 


lyNum.  21:18.  Ps. 
z  Deut.  28:67. 


60:7.   108:8. 


a  Is.  9:6.  11:1.  62:11.  Jer.23: 
I  6.  Dan.  9:25.  Matt.  1:21.  21: 
I    9.  Luke  1:32,33.  John  9:7.  18: 

3i .   19:12  16. 
(b  Is.  2:2.'lI:io.  42:3,4,    49:6,7, 


22,23.  65:4,5.  60:  Ez.  21:27. 
Hag.  2:7.  Zech.2:n.  8:20— 
23.  Matt.  26:32.  Rom.  16:12. 
2  Cor.  8:10. 


thus  called  her  son,  as  expressing'  her  admiring'  1 1  from  whom  the  whole  kingdom  was  called  Judah 

gratitude  to  God  for  his  goodness;  but  Jacob  al-  -      -      -  - 

luded  to  the  name,  with  reference  to  Judah  him- 
self. (29:35.)  There  was  nothing  praise-worthy 
in  the  former  part  of  Judah's  life:  but  he  acted 
most  nobly  and  disinterestedly,  in  his  conduct 
before  Joseph  respecting  Benjamin,  and  was  en- 
titled to  the  praises  of  all  his  brethren.  [jYoles, 
44:18 — 34.)  Yet  Judah  personally  was  not  so 
much  intended  as  his  descendants,  especially 
Christ,  whom  all  bis  brethren  shall  praise  for 
ever. — This  clause  implies,  that  the  other  tribes 
would  deem  it  an  honor  to  stand  related  to  that 
of  Judah;  and  that  Judah  personally  would  be 
applauded  by  them,  as  well  as  his  tribe  distin- 
guished among  them.  Had  Jacob  been  influ- 
enced by  human  passions,  he  would  probabl}' 
have  set  Judah  aside,  as  he  had  his  elder  breth- 
ren; in  order  to  confer  the  privileges  of  primo- 
geniture exclusively  on  his  beloved  Joseph,  the 
son  of  his  beloved  Rachel,  to  whom,  as  the  single 
wife  whom  he  intended  to  marry,  this  prece- 
dency might  be  supposed  due:  but  he  spake  bj' 
the  Spirit  of  prophecy,  as  the  events  predicted 
completely  demonstrate.  Under  this  guidance 
he  foretold,  that  the  descendants  of  Judah  would 
be  victorious  over  their  enemies,  and  rule  over 
their  brethren  of  the  other  tribes,  as  their  will- 
g  subjects. — Their  character  also,  as  courage- 


in 

ous,  but  not  ferocious;  victorious,  but  not  tyran 
nical;  willing  to  live  in  peace,  yet  terriijie  to 
those  who  provoked  them;  is  represented  under 
the  well  known  emblem  of  the  lion,  who  rules 
over  the  beasts  of  the  forest;  and  of  the  lioness, 
as  the  word  (^'"'3'?^  rendered  old  lion  may  signify, 

and  who  is  still  fiercer  when  enraged. — Now  all 
this  has  certainly  been  fulfilled  in  the  most  cir- 
cumstantial manner,  even  to  this  present  day. — 
In  every  age  the  tribe  of  Judah  was  more  honor- 
ed than  any  of  the  other  tribes;  unless,  perhaps, 
some  may  think  a  few  years  of  Saul's  reign  an 
exception.  The  Lord  assigned  it  the  precedency 
in  the  encampments  of  Israel  in  the  wilderness; 
{ JVoi!e,  J^'vm.  2:3.)  and  in  presenting  the  oblations 
at  the  sanctuary.  [J^um.  7:12.)  It  had  the  first 
lot  in  Canaan,  even  in  preference  to  Ephraim, 
Joshua's  own  tribe.  [Josh.  15:)  After  Joshua's 
death,  "the  children  of  Israel  asked  the  Lord, 
saying.  Who  shall  go  up  for  us  against  the  Ca- 
naanites  first,  to  fight  against  them?  And  the 
Lord  said,  Judah  shall  go  up."  [Judg.  1:1,2.) 
Olhuiel,  the  first  judge,  was  of  this  tribe,  and 
Caleb  also,  who  almost  equalled  .Joshua  in  repu- 
tation.— At  length  the  Lord  chose  David,  of  the 
tribe  of  Judah,  to  rule  over  his  people;  and  made 
a  covenant  with  him  concerning  the  perpetuit}' 
of  the  kingdom  in  his  family,  which  evidently 
prefigured  the  everlasting  kingdom  of  Christ. 
A'^cordinglj',  David  and  his  son  Solomon  ruled 
over  ail  Israel,  with  great  prosperity  and  renown: 
Judah  was  praised  and  had  in  honor;  "his  hand 
was  in  the  neck  of  his  enemies,  and  his  father's 
children  bowed  down  to  him. — He  was  a  lion's 
whelp;  he  went  up  from  the  prey;  he  stooped,  he 
couched  down  as  a  lion,  and  as  a  lioness;  who 
shall  rouse  him  up?" — After  Solomon's  death, 
tliis  glory  was  in  some  degree  eclipsed  by  the 
revolt  of  the  ten  tribes.  Yet  the  kingdom  of  Ju- 
dah, for  above  400  years,  was  governed  by  his 
descendants  in  lineal  succession.  Tlie  tribe  of 
Benjamin  and  that  of  Levi,  with  numbers  from 
the  other  tribes,  united  themselves  to  Judah, 
Vou  I.  23 


!  and  the  land  was  distinguished  as  the  land  of  Ju- 
dah.    This  kingdom   was   far  more  prosperous 
than  that  of  the  ten  tribes.     Above  half  of  their 
kings  were  pious  men,  and  many  of  them  verj-^ 
zealous  in  the  cause  of  God;  their  reigns  were 
remarkably  long  in  proportion;  and  consequent- 
ly religion  prospered  much  more  in  Judah  than 
in  Israel.     While  their  pious  princes  adhered  to 
the  worship  of  God,  their  most  powerful   and 
haughtv  foes  were  intimidated,  or  subdued:  and 
even  when  the  nation,  for  idolatry,  was  given  up 
for  a  time  into  the  hands  of  their  assailants,  they 
soon  returned  to  the  Lord,  and  were  restored 
and  prospered.     During  the   last  contest  with 
the  Chaldeans,    their  power  and  courage  were 
very  conspicuous,  in    the    long  stru.^gle  which 
they   made    against   the  victorious  and   potent 
Nebuchadnezzar. — After  the  captivitj',  the  Jews 
alone,  as  a  nation,  returned;  while  the  Israelites 
were  either  finally  scattered,  or  incorporated 
with  them.     From  this  period  all  the  remainder 
of  Jacob's  descendants  have  been  called  from 
i  Judah,  Jews  or  Judeans,  and  the  distinction  of 
tribes  gradually  fell  into  disuse;    and  this  is  the 
name  by  which  they  are  at  this  day  known  ail 
over  the  earth:  a  most  remarkable  event,  that 
the  people  should  neither  be  called  after  Abra- 
ham, nor  Isaac,  nor  Jacob,  nor  one  of  his  three 
elder  sons;  but  from  Judah,  his  fourth  son.  Thus 
it  is  manifest,  that  Judah  has  been  unspeakably 
more  known  and  celebrated  than  any  other  of 
Jacob's  sons;  his  brethren  have  praised  and  hon- 
ored him;  they  have   bowed  down   to   him,  and 
have  preserved  their  most  valued  distinctions,  by 
standing  related  to  him  and  bearing  his  name. — 
His  has  been,  in  all  respects,  the  conquering  and 
the  ruling  tribe,  though  more  especially  distin- 
guished by  giving  birth  to  Christ,  the  Lord  of  all 
I  and  the  King  of  glory. — Indeed,  the  power  and 
I  reputation  of  the  Jews  after  the  captivity,  never 
equalled   their   preceding    eminence:     yet   the 
stand  which  they  made  against  the  Syrian  kings, 
especially  the  successes  of  the  Maccabees,  (who, 
though  Levites,  were  closely  united  with  Judah,) 
against   Antiochus  Epiphanes,   and   afterwards 
against  the  Roman  generals,   especially  before 
the  last  destruction  of  Jerusalem,   proves  that 
thej^  were  very  powerful  and  formidable.  Many 
of  the  other  tribes  joined  with  them,   and  fre- 
quently possessed   authority,  and    headed  their 
armies;  but  the  body  of  tlie  people  descended 
from  Judah,   and   the  whole   was  called  by  his 
name.     And  though  Jerusalem  was  situated  in 
the  lot  of  Benjamin,  yet  the  tribe  of  Judah  in- 
habited part  of  that  citj':  the  throne  of  David 
and  his  descendants  was  placed  in  Jerusalem; 
j  there  the  family  of  Judah  ruled  over  their  brcth- 
i  ren;  and  thither  the  other  tribes  resorted  to  the 
i courts  of  justice,  as  well  as  for  tiie  ^vorship  of 
iGod.     It  is   therefore   undeniable    that  events, 
even  to  this  day,  during  more  than  3,000  years, 
have,  with  astonishing  exactness,  corresponded 
to  this  ancient  prediction,  in  a  manner  which  no 
human  sagacity  could  have  foreseen  or  conjec- 
tured. 


V.  10.  The  word  here  translated  "sceptre,"' 
properly  signifies  a  rod  of  staff";  though  some- 
times it  is  rendered  a  tribe:  and  it  simply  de- 
notes the  exercise  of  dominion  or  authority,  of 
which  the  rod  or  sceptre  was  the  badge.  Judah 
was  at  this  time  merely  the  head  of  a  family; 

[177 


B.  C.  1688. 


GENESIS. 


B.  C.  1688. 


11   Binding  *^  his  Ibal   unto    tHe   vine,ji  he  washed  his  garments  in  wine,  and  his 
and  his  ass's  colt  unto   the  choice  vine;  i  clothes  in  the  blood  of  grapes. 

c  1  Kings  4:20,25.  2  Kings  18;32.  Joel  3:18.  Mic.  4:4.  Rev.  7:14.  I| 


for   Israel,    properly    speaking,   was  no   more 
divided  into  tribes,  than  governed  by  kings:  but 
it  was  thus  prophetically  intimated  that  Judah 
would   shortly   acquire   authority,   not   only  as  i 
a  distinct  tribe,  but  likewise  over  his  brethren,  j 
— The  word   rendered  "lawgiver,"  in  general ' 
signifies  a  ruler  or  judge;  and  implies,  that  ru-! 
lers  and  magistrates,  descended  from  Judah,  orj 
called  by  his  name,  would   succeed  each  other 
for  a  length  of  time.     This  authority  in  Judah,  | 
however   assailed,   or  changed  as  to   external : 
form,  should  not  finally  depart  till  Shiloh  came,  I 
on  whom   the  legislative  and  judicial  authority  I 
would  devolve;  and  in  this,  compared  with  the  j 
preceding  part   of  the   prophecy,  it  is  implied,  j 
that  the  regal  dominion  would  be  exercised  by  j 
Shiloh  however  previously  interrupted:  for  as  | 
Shiloh,  to  whom  "the  gathering  of  the  people  I 
would   be,"  was   to  descend   from   Judah;    the' 
meaning  evidently  is,  that  the  authority  would : 
remain  with  Judah,  till  he  came,  whose  right  it ! 
was,  and  with  him  it  would  thenceforth  remain  > 
forever.     'As  to  the   time  of  his  coming,  itisj 
'foretold  clearly,  that  it  should  be  before  the  i 
'sceptre  and  lawtriver   should  depart  from  Ju-' 
'dah,  or  about  th;:  t  time.     And  it  is  at  least  hint- 
'ed  that  it  would  not   be  long  before  that  de-j 
'parting  of  civil  policy  from  Judah;  and  that  it  I 
'would  be  after  its   departure  from  the   other  I 
'tribes:  for  if  it  was  to  continue  with  them,  as' 
'well  as  with  Judah,  till  Shiloh  came,  the  patri- 
'arch's  words  would  not  be  suitable  to  the  obvi- 
'ous  design   of  them.'     Maclaurin.     We   have 
seen  how  th';  sceptre  and  the  authority  remain- 
ed with  Judaii  till  the  captivity. — Even  in  Baby- 
lon the  Jews  seem  to  have  been  under  some  in- 
ternal government,  exercised  by  the  family  of 
David.     After  their  return  from  Babylon,  "Ze- 
rubbabel,  of  David's  race,  was  their  leader;  and 
the  tribe  of  Judah,  and  those  who  incorporated 
with  them,  had  regular  magistrates  and  rulers 
from  among  themselves,  under  the  kings  of  Per- 
sia and  Syria,  and   afterwards  under   the  Ro- 
mans.— The   Sanhedrim,    constituted    in   great 
measure  of  the  tribe   of  Judah,  and  the  other 
courts  dependent  on  it,  possessed  great  author- 
ity till  the  coming  of  Christ,  according  to  the 
concurrent  testimony  of  ancient  writers.     The 
tribe  of  Judah  likewise  was  preserved  distinct, 
and  could  trace   back   its  genealogies  without 
diflBculty.     In  all   respects,  the  sceptre,  though 
.gradually  enfeebled,  did  not  depart;  nor  was  the 
exercise  of  legislative   and  judicial   authority, 
though  interrupted,  finally  suspended,  till  after 
that  event. — The  word  Shiloh  may  mean.  He 
who  is  sent,  or   The  Seed,  or  the  Peaceable,  or 
Prosperous  One;  but  all  allow  that  the  Messiah 
was  intended,  who  was  sent  into  the  world,  as 
the  promised  Seed,  to  be  "the  Prince  of  Peace." 
Till  his  coming,  Judah  possessed  considerable 
authority:  but  shortly  after  his  crucifixion,  this 
authority  was  vastly  abridged;  and  within  that 
generation,  according  to  his  express  predictions, 
Jerusalem  was   destroyed,  the  whole  civil  and 
ecclesiastical  state  was  subverted,   and  all  dis- 
tinctions   among   the    poor   harassed   remnant 
were  confounded;  they   were  scattered  abroad 
over  the  face  of  the  earth;  and  to  this  day,  after 
almost  1800  years,  they  have  been  more  desti- 
tute of  sceptre  and  lawgiver,  than  even  during 
the  Babylonish   captivity.     This   consideration 
so  perplexed   a  learned  Jew,  above  700  years 
ago,  that  he  wrote  thus  to  his  fi-iend:  'I  would 
'fain  learn  from  thee,  out  of  the  testimonies  of 
178] 


'the  law,  and  the  prophets,  and  other  Scriptures, 
'why  the  Jews  are  thus  smitten  in  this  captivity 
'wherein  we  are;  which  may  be  properly  called, 
•the  PERPETUAL  ANGER  OF  GoD,  bccause  it  hath 
'no  end.  For  it  is  now  above  1000  years  since  • 
'we  were  carried  captive  by  Titus;  and  yet  our 
'fathers  who  worshipped  idols,  killed  the  proph- 
'ets,  and  cast  the  law  behind  their  back,  were 
'only  punished  with  a  seventy  years'  captivity, 
'and  then  brought  home  again;  but  now  there  is 
'no  end  of  our  calamities,  nor  do  the  prophets 
'promise  any.'  S.  Moraccanus,  in  Bp.  Patrick. 
— This  inquiry  must  press  the  Jews,  if  they  duly 
consider  it,  more  and  more  every  century.  Com- 
pared with  the  astonishing  prophecy  before  us, 
it  undeniably  shews  that  Shiloh  is  come;  that 
Jesus  the  Son  of  Mary  was  he;  and  that  the 
Jews  filled  up  the  measure  of  their  national 
guilt  by  crucifying  Him,  and  have  ever  since 
been  left,  as  wretched  outcasts  dispersed  through 
the  nations,  to  be  a  living  demonstration,  that 
"the  Scriptures  cannot  be  broken." — The  in- 
spired Patriarch  added,  "To  him  shall  the  gath- 
ering of  the  people  be." — If  we  understand 
this  of  Judah,  its  exact  accomplishment  has  been 
already  shewn.  The  other  tribes  gathered  to 
that  of  Judah,  during  their  encampments  in  the 
wilderness;  they  collected  themselves  as  one 
body  to  make  David  king;  and  afterward  they 
came  from  all  the  other  tribes,  to  attend  his 
courts,  and  form  his  armies,  and  those  of  his  son 
Solomon.  After  the  revolt  of  Jeroboam  and  Is- 
rael, vast  multitudes  from  other  tribes  left  their 
possessions  to  join  themselves  to  Judah.  The 
people  gathered  to  Judah,  both  in  serving  under 
the  kings  of  David's  race,  attending  on  the 
courts  of  justice,  and  even  in  celebrating  their 
solemn  feasts.  After  the  captivity,  many  out  of 
the  other  tribes  joined  the  Jews,  and  were  grad- 
ually incorporated  among  them;  and  the  whole 
nation  has  ever  since  been  called  after  Judah.— 
But  the  clause  seems  more  immediately  to  refer 
to  Shiloh.  After  his  coming,  when  the  sceptre 
departed  from  Judah,  the  gathering  both  of  Jews 
and  Gentiles  was  to  Him,  as  their  Prince  and 
Savior.  It  has  continued  to  be  so  even  to  this 
present  time;  and  we  are  taught  to  expect  that 
this  will  be  the  case,  more  and  more,  till  "the 
earth  shall  be  filled  with  his  glorj;"  and  that  the 
verj'  Jews,  now  without  prince  or  sceptre,  will 
ere  long  be  gathered  to  him  as  his  willing  peo- 
ple. (JVoie,  Hos.  3:4,5.)  But,  "when  the  Son  of 
Man  shall  come  in  his  glory,  and  all  his  holy  an- 
gels with  him,  then  shall  he  sit  on  the  throne  of 
his  glory;  and  before  him  shall  be  gathered  all 
nations.  And,  finally,  the  unnumbered  millions 
of  the  redeemed  shall  be  gathered  to  him  into 
his  heavenly  kingdom,  to  behold  his  glory,  and 
to  rejoice  in  his  love  for  ever. — Some  render  the 
clause,  "To  him  shall  the  obedience  of  the  peo- 
ple be:"  and  if  this  translation  should  be  prefer- 
red, it  may  easily  be  seen,  that  the  accomplish- 
ment in  all  respects  has  answered  the  predic- 
tion in  this  sense,  as  well  as  in  the  other.  In- 
deed, for  what  purpose  did  the  people  gather 
either  to  Judah,  to  David  and  his  royal  race,  or 
to  Jesus  Christ,  but  in  order  to  submit  to  them, 
and  render  them  willing,  loyal,  and  cordial  obe- 
dience?— Before  the  coming  of  Christ,  the  Jews, 
under  their  greatest  difficulties,  had  a  govern- 
ment of  their  own:  but  since  that  time,  they  have 
had  none;  except  as  Christ,  of  the  tribe  of  Ju- 
dah, is  the  Prince  of  Peace  and  the  King  of 
Glory,  to  whom  both  Jews  and  Gentiles  are  re- 


B.  C.   1688. 


CHAPTER  XLIX. 


B.  C.  1G38. 


12  ''His  eyes  shall  be  red  with  wine, 
and  his  teeth  white  with  milk. 

13  IT  ^Zebulun  shall  dwell  at  the  ha- 
ven of  the  sea:  and  he  shall  be  for  an  ha- 
ven of  ships;  and  his  border  shall  be  unto 
Zidon. 

14  IF  '  Issachar  is  a  strong  ass,  couch- 
ing down  between  two  burdens. 

1 5  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. 


rf  Prov.  23;29. 

«  30:20.    Deut.  33:18,19.    Josh. 

13:10—16. 
1  30:18.  Deut. 33:18.    Josh.  19: 

17—23.     Juds.   6:18.    10:1.     1 


Chr.  12:32. 
kJosh.  14:15.      Judg.   3:11.     2 

Sam.  7:1. 
IPs.  81:6.  Ez.  29:18.  Matt.  23: 

4. 


quired  to  yield  obedience.  The  actual  success 
of  the  Gospel,  and  the  vast  multitudes  who  have, 
through  many  revolving-  centuries,  bowed  in 
willing  subjection  to  the  Savior's  authority,  is  as 
striking  an  accomplishment  of  this  part  of  the 
prophecy,  as  the  present  state  of  the  Jews  is  of 
'.he  other. 

V.  11,  12.  These  verses  relate  to  the  lot  of 
Jtidah  in  Canaan,  and  the  advantages  which 
they  would  enjoy,  along  with  the  other  tribes, 
until  the  coming  of  Shiloh.  It  was  foretold, 
that  Judah's  inheritance  should  abound  in  vines 
60  strong,  that  they  would  tie  their  young  asses 
to  them,  and  so  fruitful,  that  their  garments 
would  be  stained  with  the  juice  of  the  grape. — 
They  would  have  plenty  of  wine  for  exhilara- 
tion, which  would  sometimes  be  abused  in  in- 
temperance, so  that  their  eyes  would  be  "red 
with  wine;"  and  "their  teeth  white  with  milk," 
with  which  also  their  lot  should  abound,  the  pas- 
ture-ground being  very  fertile  and  luxuriant. — 
We  have  seen  much  of  the  preceding  prophecy 
applied  to  Christ,  the  "Lion  of  the  tribe  of  Ju- 
dah,"  terrible  to  his  obstinate  foes,  but  merciful 
to  those  who  submit:  and  we  may  also  observe 
that  he  is  "the  true  Vine;"  that  wine  is  the  ap- 
pointed symbol  of  "his  blood,  which  is  drink  in- 
deed," as  shed  for  sinners  and  applied  in  faith; 
and  that  all  the  blessings  of  his  gospel,  are  "wine 
and  milk,  without  money  and  without  price," 
to  which  every  thirsty  soul  is  welcome. 

V.  13.  According  to  this  prediction,  the  tribe 
o(  Zebulun  had  a  portion  assigned  to  it,  which 
extended  nearly,  if  not  entirely,  from  the  sea 
of  Galilee  to  the  Mediterranean  sea,  on  which 
some  think,  it  had  sea-ports.  The  maritime 
.situation  in  which  this  tribe  was  placed,  tended 
greatly  to  enrich  it,  both  by  fisheries  and  com- 
merce; {jYote,  Deut.  33:18,19.)  and  its  inherit- 
ance reached  to  the  borders  of  that  country,  of 
which  Zidon  was  the  capital. — As  the  land  of 
Canaan  was  long  after  this  divided  by  lot,  it  was 
the  more  surprising,  that  Jacob  should  thus  ex- 
actly describe  the  situation  of  the  tribes.  Zeb- 
uluti  was  younger  than  Issachar,  yet  Jacob 
ipentions  him  first;  and  accordingly  his  inherit- 
ance was  first  allotted  to  him.  [Josh.  19:10—17.) 

V.  14,  l.|).  Issachar  is  described  under  the 
emblem  of  a  strong  ass,  as  Judah  had  been  un- 
der that  of  a  fierce  liou.  This  implied  that  the 
tribe  of  Issachar  would  be  industrious  and  un- 
ambitious; bearing  labor  or  tribute  peaceably, 
of  which  burdens  others  grievously  complained. 
The  expression,  "couching  down  between  two 
burdens,"  is  variously  interpreted;  but  it  cer- 
tainly denotes  a  quiet,  persevering  industry. 
He  was  sensible  that  rest,  not  from  labor,  but 
from  war  and  contention,  was  profitable;  and, 


1 6  IF  Dan  "  shall  judge  his  people,  as 
one  of  the  tribes  of  Israel. 

1 7  Dan  "  shall  be  a  serpent  by  the  way, 
*  an  adder  in  the  path;  that  biteth  the 
horse-heels,  so  that  his  rider  shall  fall 
backward. 

1 8  1  have  °  waited  for  thy  salvation, 
O  Lord. 

19  IF  P  Gad,  a  troop  shall  overcome 
him:  but  he  shall  overcome  at  the  last. 


m  30:6.  Num.  10:25.  Deut.  33: 
22.  Judg.  13:2,24,25.  16:20. 
18:1,2. 

n  Judg.  14:  16:  16:22—30.  18: 
22—31.   1  Chr.  12.36. 

*  Heb.  an  arroxe-snake. 


0  Ps.  119:166,174.  130:5.  Is.  25: 
9.  26:8.  Luke  2:25,30.  Rom.  3: 
25.  Gal.  5:5.  1  Thes.  1:10. 

p  30:11.  Deut.  33:20,21.  1  Chr. 
5:11—22,26. 


being  satisfied  with  the  pleasantness  of  a  re- 
mote  part  of  the  country,  he  little  intermed- 
dled with  the  affairs  of  the  state,  or  of  war;  or 
with  maritime  affairs  as  Zebulun  did. — Accord- 
ingly, this  tribe  is  seldom  mentioned  in  the  sub- 
sequent histor3\  There  is,  however,  one  re- 
markable  exception.     (1  Ckr.  12:32.) 

V.  16,  17.  Dan  signifies  judgment:  and  Ja- 
cob foretold  that,  though  he  was  the  son  of  one 
of  his  concubines,  and  the  first  of  them  whom 
he  mentions,  he  should  be  the  head  of  a  sepa- 
rate tribe,  and  have  a  share  in  public  affairs; 
even  as  if  he  had  been  descended  from  Leah  or 
Rachel — What  follows  is  a  sketch  of  the  char- 
acter of  the  Danites,  as  subtle  and  mischievous, 
like  serpents  and  vipers;  and  of  their  success 
in  stratagems:  and  the  propriety  of  these  em- 
blems would  probably  appear  to  us  far  more 
striking,  if  we  knew  their  history. — Samson 
was  of  this  tribe,  who  unexpectedly  buried  the 
Philistines  in  the  ruins  of  the  temple  of  Dagon; 
as  the  viper,  which  lies  on  the  sandy  road, 
causes  the  horse  to  throw  his  rider:  and  indeed 
all  his  previous  successes  had  been  obtained  in 
the  same  unexpected  and  extraordinary  man- 
ner. The  tribe  of  Dan,  in  general,  seems  to 
have  excelled  more  in  stratagems  than  in  open 
war. 

V.  18.  Many  expositors  imagine,  that  .Jacob 
here  meant  to  offer  up  his  prayers,  with  ref- 
erence to  the  conflicts  and  victories  which  he 
had  predicted:  but  it  is  far  more  natural  to  sup- 
pose, that  being  exhausted  with  speaking  to  his 
sons,  he  here  paused,  and  spake  unto  the  Lord, 
by  way  of  refreshing  his  spirits  in  the  recollec- 
tion of  the  near  approach  of  that  complete  sal- 
vation, for  which  he  had  so  long  waited.  [J\''ote, 
48:16.)  Mr.  Henry  on  the  passage  observes, 
'That  the  pious  ejaculations  of  lively  devotion 
'may  sometimes  appear  incoherent,  but  ought 
'never  to  be  censured  as  impertinent.' — 'Old 
'age  is  the  time  for  "the  patience  of  hope"  to 
'bear  its  richest  fruits:  and  a  pleasant  thing  it 
'is  to  see  this  and  other  graces  in  full  bloonj, 
'while  the  powers  of  nature  are  falling  into  de- 
'cay.'  Fuller. 

V.  19.  Gad  signifies  a  troop;  and  both  the 
character  and  situation  of  this  tribe  are  here 
described.  The  Gadites  were  renowned  for 
valor:  (1  Chron.  12:8.)  and,  having  their  inher- 
itance beyond  Jordan  eastward,  they  lay  open 
to  incursions  from  troops  of  Ammonites," Moab- 
ites,  Syrians,  and  others,  by  whom  doubtless 
they  were  frequently  annoyed:  but  they  main- 
tained their  ground,  gained  decisive  victories, 
and  under  David  and  his  posterity  they  subju- 
gated their  enemies.— This  blessing  aptly  de- 
scribes a  Christian's  conflict:  he  ia  overcome  in 

[179 


B.  C.  168S. 


GENESIS. 


B.  C.  1688. 


20  IT  Out  of  1  Asher  his  bread  shall  he 
fat,  and  he  shall  yield  royal  dainties. 

211''  Naphtali  is  a  hind  let  loose:  he 
giveth  goodly  words. 

22  IF  Joseph  is  ^  a  fruitful  bough,  even 
a  fruitful  bough  by  a  well;  whose  *  branch- 
es 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:) 


q  30:13.  Deut.  33:24,25. 
r30;8.   Deut.  33:23.   Judg.  4:6, 

10.  6:18.  Matt.  4:16,16.  JS'eph- 

thalim. 
s  30:24.  41:62.  48:16.  Deut.  33: 

n.  Josh.  17:14—17. 
*  Heb.  davghlers, 
t37:    39:   42:21.    Ps.  64:3.  118: 

13. 
uNeh.  6:9.   Ps.  27:14.  Col.  1: 


11.  2  Tim.  4:17. 
X  Job  29:20.  Ps.  37:IS. 
y  35:10,11.  Ex.  3:6.  Ps.   132:2, 

5. 
z  45:7.  47:12.  60:21.    Num.  27: 

16—18.  Deut.  34:9.  Josh.  1:1 

—9.  Ps.  80:1. 
a  Ps.  118:22.  Is.  28:16.  7.ech.3: 

9.  iPet.  2:4— 3. 


many  combats,  but  is  more  thaa  conqueror  in 
the  final  event  of  the  war. 

V.  20.  Asher  sig-nifies  blessed;  and  Jacob,  by 
the  Spirit  of  prophecy,  assigned  him  a  plentiful 
country,  yielding  abundance  for  himself  and 
others;  even  royal  dainties,  to  supply  the  table 
of  kings,  at  home  and  abroad.  His  inheritance 
bordered  on  Carmel,  which  was  fruitful  to  a 
proverb.     [Josh.  19:24—26.  Is.  35:2.) 

V".  21.  This  may  be  considered  as  a  sketch  of 
the  character  of  this  tribe.  Unlike  the  labori- 
ous ox  and  ass;  affecting  ease  and  liberty;  in- 
sinuating and  affectionate;  active  but  volatile; 
more  noted  for  despatch,  than  for  steady  labor 
and  perseverance;  and  more  disposed  to  exult 
in  national  blessings,  than  to  fight  io  defence 
of  them;  like  the  hind  wViich  flees  from  the  ene- 


my, 


not  like  the  lion  who  faces  and  overcomes 


him;  like  the  suppliant,  who  with  goodly  words 
craves  mercy,  not  like  the  warrior  who  dis- 
dains to  ask  or  even  accept  of  quarter;  yet  in 
this  way  maintaining  his  ground,  as  the  hind 
stands  firm  even  on  the  craggy  and  steep  rocks. 
— Barak  and  many  of  his  soldiers  were  of  this 
tribe,  and,  though  at  last  they  fought  success- 
fully, at  first  they  were  very  timorous.  I  rec- 
ollect no  other  warriors  of  this  tribe.  [J^otcs, 
Judg.  4:  5:) 

V.  22 — 26.  Part  of  what  Jacob  says  concern- 
ing his  beloved  Joseph  is  historical,  and  relates 
to  his  past  life:  much  however  is  prophetical. — 
He  is  here  called  "a  fruitful  bough,"  or  young 
tree  planted  by  the  water-side:  he  had  no  more 
than  two  sons,  yet  from  them  sprang  two  very 
numerous  tribes;  but  his  prosperit}'  was  preced- 
ed by  base  injuries  and  heavy  afiBictions.  "The 
archers,"  or  such  as  were  most  skilful  in  the 
use  of  the  bow,  "had  sorely  grieved  him,  shot  at 
him,  and  hated  him."  His  brethren  pursued 
him  with  unrelenting  envy  and  enmity,  and 
spared  his  life  only  to  sell  him  for  a  slave.  Pot- 
iphar's  wife  tempted  and  then  slandered  him; 
Potiphar  condemned  and  imprisoned  him;  and 
though  we  do  not  read  of  it,  it  is  a  singular  case 
indeed,  if  some  of  the  Egyptians  did  not  revile 
and  envy  him.  This  part  may  likewise  be  con- 
sidered as  prophetical  of  the  terrible  wars, 
which  his  descendants  waged,  especially  with 
the  kingdom  of  Judah. — His  weapons,  however, 
in  this  warfare  failed  him  not,  as  a  broken  or 
weakened  bow  would  have  done:  and  his  hands 
and  arms,  notwithstanding  the  most  fatiguing 

leo"! 


25  Even  by  "  the  God  of  thy  father, 
who  shall  help  thee,  and  by  •=  the  Al- 
mighty, who  shall  bless  thee,  with  ^  bles.s- 
ings  of  heaven  above,  blessings  of  the  deep 
that  lieth  under,  blessings  of  the  breasts 
and  of  the  womb. 

26  The  blessings  of  thy  father  ®  have 
prevailed  above  the  blessings  of  my  pro- 
genitors, unto  the  utmost  bound  of  the 
^  everlasting  hills:  they  shall  be  on  the 
head  of  Joseph,  and  on  the  crown  of  the 
head  of  him  that  s  was  separate  from  his 
brethren. 

27  f  "^  Benjamin  shall  » raven  as  ^3i 
wolf:  in    the    morning  he    shall  devour 


b  23:13.43:23.  Deut.  33:13,17. 

c  17:1. 

d   Deut.  28:2—12.   Ps.    84:11. 

Eph.  1:3.  I  Tim.  4:8. 
e  27:27—29,39,40.  28:3,4. 
f  Deut.  33:16.  Jon.  2:6.   Hab. 

3:6. 
g  37:28.  Ps.  105:17—22. 


h  36:18.  Deut.  33:12. 
iJudg.3:1&— 29.  20:  1  Sam.  II: 

4—11     14:    16:    AcU   8:3.    9:1. 

Phil.  3:6. 
k  Jer.  5:6.  Ez.  22:25,27.  Zeph. 

3:3.  Matt.     7:16.    10:16.   Act» 

20:29. 


exertions,  were  strengthened  to  use  them  by 
the  power  of  the  God  of  Jacob;  who  in  provi- 
dence outwardly  protected  and  prospered  him, 
and  by  his  Spirit  endued  him  inwardly  with 
such  strength  of  faith  and  of  grace,  as  produc- 
ed invincible  courage,  resolution,  and  persever- 
ance: and  thus  he  was  enabled  to  stand  his 
ground,  and  to  repel  every  attack  of  his  ene- 
mies. His  life  was  preserved,  his  reputation 
was  cleared,  his  integrity  remained  unimpeach- 
ed:  when  he  rose  superior  to  all  opposition,  his 
brethren  sued  to  him,  and  became  dependent 
on  him;  and  all  his  enemies  bowed  before  him 
and  sought  his  favor.  By  the  divine  assistance 
and  blessing,  and  through  all  these  trials  and 
troubles,  he  at  length  became  "the  shepherd  of 
Israel,"  to  sustain  his  father  and  family,  and  to 
take  care  of  them  with  all  their  flocks  and 
herds;  and  "the  stone  of  Israel,"  the  founda- 
tion and  strong  support  of  their  interests.  In 
these  respects,  as  in  many  other  things,  he  was 
a  remarkable  type  of  the  good  Shepherd,  and 
tried  Corner-Stone,  of  the  whole  church  of  God. 
— Indeed,  though  the  royal  dignity,  and  the 
honor  of  being  the  progenitor  of  Christ,  were 
conferred  on  Judah,  yet  Joseph  was  the  es- 
pecial type  of  the  Savior  among  Jacob's  sons; 
and  all  that  is  here  spoken  of  him  ought  to  be 
considered  as  descriptive  of  the  great  Antitype. 
He  too  was  greatly  grieved,  shot  at,  and  hated; 
but  his  bow  abode  in  strength:  and  by  the  pow- 
er of  the  Holy  Spirit,  he  will  not  fail  nor  be  dis- 
couraged, till  his  enemies  are  put  under  his 
footstool,  and  his  brethren  are  brought  to  be 
with  him  where  he  is,  to  behold  and  share  his 
glory. — Thus  Joseph,  being  helped  by  the  God 
of  his  father  Jacob,  was  personally,  and  in  his 
posterity,  triumphant  over  all  his  enemies. — It 
was  also  predicted,  that  God  would  bless  his 
posterity  with  a  temperate  climate,  a  fruitful 
soil,  the  treasures  that  are  dug  from  the  bowels 
of  the  earth,  a  numerous  and  healthful  progeny, 
and  extensive  and  durable  blessings  of  every 
kind;  being  like  the  mountains,  which  shall  en- 
dure as  long  as  the  earth  itself,  and  as  precious 
as  their  most  desirable  productions.  All  these 
benefits  were  typical  of  the  vast  and  everlast- 
ing blessings,  that  are  conferred  upon  the  spir- 
itual seed  of  Christ. — Thus  Jacob  blessed  alt  hit 
sons,  more  particularly,  copiously,  and  clearly, 
than  Abraham  and  Isaac  had  done:  the  prom- 
ises also  drew  nearer  to  their  accomplishment. 


a  C.    1688. 


CHAPTER  XLIX. 


B.  C.   1688. 


the  prey,  and  '  at  night  he  shall  divide 
the  spoil. 

28  II  All  these  are  ""  the  twelve  tribes 
of  Israel:  and  this  is  it  that  their  father 
spake  unto  them,  and  blessed  them;  eve- 
ry one  according  to  his  blessing  he  bless- 
ed them. 

29  And  he  charged  thcni,  and  said 
unto  them,  1  am  to  be  "  gathered  unto  my 
people;   °  bury  me  with  my  fathers,  in 


INiim.  23;24.    Esth.  8:11.   Ez. 

39:10.  Zech.  14:1  -7. 
m   Ex.  28:21.    1   Kinjs   18:31. 

Acts  26:7.  Jam.  1:1.  Rev.  7:4. 


n     15:16.    25:8,17.  36:29. 

12:23. 
o  47:30.  2  Sam.  19:37. 


Heb. 


and  his  Seed  were  multiplying-  very  fast.  But 
especially  he  blessed  Joseph,  "who  was  separat- 
ed from  his  brethren,"  not  onlj'^  as  sold  by  them 
into  Egypt,  but  as  possessing  eminent  dignity, 
and  as  far  more  excellent  than  they.  The 
words  may  be  rendered,  "a  Nazarite  from 
among  his  "brethren,"  one  devoted  unto  God; 
and  the  expression,  "on  the  crown  of  the.  head,'''' 
may  refer  to  the  Nazarite's  vow,  which  seems 
to  have  subsisted  before  the  giving  of  the  law, 
and  only  to  have  been  regulated  by  it.  {^J>fotes, 
Jfum.  6:)  In  this  also,  he  was  a  type  of  Him, 
who  "was  hoh',  iindefiled,  and  separate  from 
sinners." — If  we  compare  this  prophecy  with 
that  contained  in  the  preceding  chapter,  we 
shall  readily  perceive,  that,  according  to  the 
words  of  the  dying  patriarch,  Ephraim  and 
Manasseh  would  be  the  heads  of  two  distinct 
tribes  in  Israel,  and  that  the  descendants  of 
Ephraim  would  be  more  numerous,  powerful, 
and  renowned,  than  those  of  Manasseh.  This 
accordingly  took  place  in  after  ages.  No  one 
of  Jacob's  other  sons  was  the  progenitor  of  two 
distinct  tribes;  yet  each  of  these  was  as  numer- 
ous and  illustrious  as  any  of  the  other  tribes  of 
Israel,  Judah  excepted. — When  the  Israelites 
were  first  numbered  in  the  wilderness,  the  de- 
scendants of  Joseph  amounted  to  72,200,  and 
those  of  Jiidah  to  74,600,  which  was  a  vast  pro- 
portion out  of  600,000. — At  the  second  number- 
ing, they  amounted  to  85,900,  or  9,400  more 
than  Judah.  At  this  period,  Ephraim  was  so  de- 
creased, as  to  be  above  20,000  less  than  Manas- 
seh: yet,  when  Moses  blessed  them  just  after- 
wards, he  contirmed  Jacob's  prophecy,  saying, 
"They  are  the  ten  thousands  of  Ephraim,  and 
they  are  the  thousands  of  Manasseh;''  and  it  is 
evident  from  the  whole  history,  that  the 
Ephraimites  were  shortly  increased  to  an  im- 
mense multitude,  and  in  all  respects  exceeded 
the  Manassites.  For  while  the  two  divisions  of 
Manasseh,  on  each  side  Jordan,  belonged  to 
the  kingdom  of  Israel,  the  political  influence  of 
Ephraim  so  vastly  preponderated,  that  the 
whole  kingdom  was  called  Ephraim,  as  distin- 
guished from  Judah,  during  the  whole  term 
of  its  continuance. — It  is  well  known,  that 
Joshua,  the  conqueror  of  Canaan,  was  an 
Ephraimite;  but,  instead  of  taking  measures  to 
advance  his  own  tribe,  he  rejected  the  ap- 
plication of  both  Ephraim  and  Manasseh,  when 
they  requested  a  larger  inheritance,  because 
they  "were  a  great  people,  and  the  Lord  had 
blessed  them  hitherto."  {Josh.  17:14—18.)  In 
the  days  of  Jephthah,  the  Gileadites  slew  42,000 
Ephraimites  at  once,  which  might  have  been 
supposed  sufficient  to  annihilate  their  political 
importance;  yet  they  were  so  increased,  that 
it  seems  to  have  had  no  etfect  in  that  respect; 
and  the  prophecy  was  evidently  and  unde- 
niably fulfilled.  In  short,  through  revolving 
centuries  to  this  day,  the  names  of  Judah  and 


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  i  they  buried  Abraham  and 
Sarah  his  wife;  there  they  buried  Isaac 
and  Rebekah  his  wife:  and  there  I  buri- 
ed Leah. 


p23:16— 20.  50:13.  Acts  7:16. 


q  23:19.25:9.  35:29. 


Joseph  have  been  far  more  celebrated,  than 
those  of  Jacob's  other  sons;  which  in  the  histoi-y, 
as  well  as  in  this  prophecy,  are  comparatively 
obscure.  The  tribes  of  Judah  and  Ephraim  have 
eclipsed  all  the  other  tribes,  by  giving  names 
to  the  two  grand  divisions  of  the  nation;  and 
Ephraim  has  been  far  more  illustrious  than 
Manasseh.  This  is  precisely  what  might  have 
been  supposed,  even  on  a  cursory  reading  of 
these  chapters  as  prophecy:  and  how  can  it  be 
accounted  for,  that  events,  through  remote  fu- 
turity, should  so  accord  to  this  ancient  book,  if 
it  had  not  been  divinely  inspired?  Let  those 
who  deny  or  doubt  its  divine  inspiration  solve 
this  difficulty  if  they  are  able. 

V.  27.  According  to  the  emblem  here  used, 
the  character  of  this  tribe  would  be  fierceness 
and  cruelty;  which  especially  appears  in  the 
history  of  the  Levite's  concubine;  when  after 
the  wickedness  was  committed,  the  Benjamites 
singly  withstood  all  the  other  tribes,  and  had 
the  advantage  in  two  battles;  nor  did  they  yield 
till  almost  entirely  destroyed.  (JVoie.v,  Judg, 
19:20:)  Ehud,  the  second  judge,  and  Saul  the 
first  king,  were  of  this  tribe. — In  the  former- 
part  of  the  history,  we  read  frequently  of  the 
Benjamites  as  a  warlike  people;  and  in  the  lat^ 
ter  times  they  joined  themselves  to  the  tribe  of 
Judah,  aud  thus  divided  the  spoil,  and  shared* 
with  them  in  their  privileges — Paul  was  of  thi.s 
tribe,  who,  as  it  were,  in  the  morning  of  his  life, 
ravened  as  a  wolf,  and  devoured  the  prey  in 
persecuting  the  Christians;  but  in  the  evening  of 
his  days,  as  a  preacher  of  the  gospel,  he  shared 
the  blessings  with  Judah's  Lion,  assisted  in  his 
victories,  and  thus  divided  the  spoil. — Benjamin 
was  peculiarly  dear  to  Jacob,  yet  little  is  spoken 
of  him  in  this  blessing;  and  there  is  nothing  of 
the  tender  and  fervent  affection,  which  marks 
the  blessing  pronounced  on  Joseph:  for  Jacob 
spake  by  the  Spirit  of  prophecy. — The  tribe  of 
Benjamin  did  not  join  itself  to  the  descendants 
of  his  brother  Joseph;  but  to  those  of  Judah. 

V.  28.  Every  one,  &c.]  That  is,  according  to 
the  blessing,  which  God  intended  in  after  times 
to  bestow  upon  them. — Though  some  of  Jacob's 
sons  were  reproved  and  disgraced,  yet  none  of 
them  were  excluded  (as  Ishmael  and  Esau  had 
been)  from  the  promised  land,  and  the  peculiar 
privileges  of  Abraham's  seed;  and  when  we  com- 
pare their  situation  with  the  Gentile  nations,  it 
clearly  appears  that  they  were  all  Indeed  bless- 
ed with  most  invaluable  blessings. 

V.  29,  30.  Jacob  charged  all  his  sons  in  this 
matter,  as  he  had  done  Joseph  before.  One  de- 
sign seems  to  have  been,  to  draw  off  their 
thoughts  from  Egypt,  to  weaken  their  attach- 
ment to  that  country,  and  to  lead  them  to  fix 
their  hearts  upon  Canaan,  a.s  their  promised  io- 
hcritance. 

V.  31.  By  burying  Leah,  and  wishing  to  be 
buried  himself,  not  where  his  beloved  Rachel 

[181 


A.  I).  1688. 


GENESIS. 


A.  D.  1608. 


32  The  purchase  of  the  field,  and  of 
the  cave  that  is  therein,  zvas  from  the 
children  of  Heth. 

33  And  when  Jacob  had  ^  made  an 
end  of  commanding  his  sons,  he  gather- 
ed up  his  feet  into  the  bed,  ^  and  yielded 
up  the  ghost,  and  was  gathered  unto  his 
people. 

CHAP.  L. 

Jacob  moiirnecl  for,  and  embalmed,  1 — 3.  Joseph  requests  Pha- 
raoh that  he  may  go  and  bury  liis  father,  and  obtains  leave,  4 
— 6.  Jacob  is  buried  in  Machpelah,  1 — 13.  Joseph  and  his 
brethren  return  to  Egypt;  their  suspicious  fears  of  him;  and  his 


r  50:24—26.   Josh.   24;27— 29. 

Heb.  11:22. 
S  25:8,17.  35:29.    Job    5:26.  30: 


23. 
16. 


Luke   2:29.  Heb.   IMS- 


kindness  to  them,  14 — 21.      Joseph's  age,  posterity,  prophecy, 
and  charge  concerning  his  bones;  his  death,  and  interment,  22 

—26. 

AND  Joseph  *  fell  upon  his  father's 
face,  and    ''  wept   upon  him,   and 
kissed  him. 

2  And  Joseph  commanded  his  servants 
the  physicians  to  embalm  his  father:  and 
the  physicians  *=  embalmed  Israel. 

3  And  forty  days  were  fulfilled  for 
him,  (for  so  are  fulfilled  the  days  of  those 
which  are  embalmed;)  and  the  Egyptians 


lay,  but  where  Abraham  and  Isaac  lay,  Jacob 
expressed  his  faith  in  the  God  of  Abraham  and 
Isaac,  and  his  desire  of  having-  his  portion  with 
them  beyond  the  grave.  (JVb<e*,  23:)  Of  Lefih's 
death  and  burial,  nothing  further  is  recorded. 

V.  33.  Thus  Jacob,  having  been  enabled  to 
finish  ail  for  which  he  wished  to  live,  lay  down 
and  died  with  the  utmost  serenity  and  compo- 
sure. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 

The  gracious  consolations  and  aids  of  the 
Holy  Spirit  can  make  men  forget  pain,  raise 
them  above  the  feeling  of  an  exhausted  frame, 
and  enable  them  to  speak  on  a  death-bed,  with 
pleasure  to  themselves  and  profit  to  others.  But 
views  into  futurity,  except  as  they  respect  the 
felicity  of  heaven,  would  afford  us  little  satis- 
faction. Had  not  Jacob  looked  forward  to  the 
coming  of  Shiloh,  and  "waited  for  his  sal- 
vation," he  could  have  rejoiced  but  little  in 
these  prophetical  benedictions  of  his  family, 
with  respect  merely  to  this  present  world:  so 
vain  is  the  best  state  of  earthly  bliss! — What- 
ever therefore  tends  to  draw  off  our  affections 
from  things  below,  and  raise  them  to  things 
above;  whatever  tends  to  cement  our  union 
with  the  people  of  God,  and  to  disunite  us  from 
the  world;  must  be  good  for  us.  And  such  in 
general  is  the  tendency  of  the  admonitions,  and 
even  rebukes,  of  pious  parents,  especially  at 
the  close  of  life,  and  when  mixed  with  prayers 
for  their  children's  welfare. — Sins  long  since 
committed,  if  not  washed  away  in  the  blood  of 
Christ,  will  at  last  rise  up  against  us  to  our  con- 
demnation: and,  even  when  repented  of  and 
pardoned,  we  may  be  reminded  of  them,  by  the 
correction  of  our  merciful  Father,  the  rebukes 
of  kind  friends,  and  the  upbraidings  of  unkind 
enemies;  and  in  manj'  ways  be  made  to  bear 
the  reproach,  and  to  "possess  the  iniquities  of 
our  youth,"  in  our  circumstances,  constitutions, 
and  reputations.  We  should  therefore  remem- 
ber them  for  our  humiliation,  and  that  we  may 
bear  such  rebukes  with  patience  and  meekness: 
for  if  our  violations  of  the  divine  law  do  not  ex- 
clude us  from  heaven,  we  shall  have  great 
cause  for  thankfulness;  and  if  we  be  truly  pen- 
itent, our  very  sufferings  will  be  converted 
into  blessings  to  ourselves  and  others — Those 
who  are  of  eminence  in  the  profession  of  reli- 
gion, should  be  peculiarly  stedfast  in  protest- 
ing against  the  wickedness  of  other  professors; 
and  in  wiping  away  every  suspicion  of  conniv- 
ing at  their  sins,  though  it  should  leave  infamy 
upon  their  nearest  relations:  for  it  is  far  better 
that  they  should  bear  the  reproach,  than  that  it 
should  rest  upon  the  gospel. — ^Revenge  or  sen- 
sual pleasure  may  be  sweet  at  the  time,  but 
will  leave  a  lasting  sting  behind:  such  men  as 


a  46:4. 

b  23:2.   2  Kings  13:14.  Mark  5: 
38,39.  John  11:35,38.  Acts  8:2. 


iThes.  4:13. 
c26.  2Chr.   16:14.  Matt.  26:12. 
Luke  24:1.     John  19:39,40. 


are  unstable,  insolent,  and  arrogant,  will  nev- 
er be  eminent  either  in  the  world,  or  in  the 
church:  and  they  who  are  self-willed,  common- 
ly make  themselves  and  others  miserable. 
V.  8—33. 
In  severely  animadverting  on  the  sins  of  atro- 
cious criminals,  we  must  take  care  neither  to 
condemn  whole  families  or  collective  bodies 
indiscriminately,  nor  to  magnify  every  offence 
into  a  crime  of  deep  malignity.  Notwithstand- 
ing defects,  some  persons  merit  our  commen- 
dation: and  though  all  are  not  of  the  same  dis- 
position or  alike  prosperous,  God  dispensing  to 
men  variously  as  he  pleases;  yet  he  blesses  all 
with  many  unmerited  mercies,  and  especially 
those  who  live  under  his  ordinances,  and  enjoy 
the  means  of  grace. — But  praise  is  chiefly  due 
to  him  who  sprang  from  Jiidah,  in  whom  the 
most  opposite  excellencies  harmonize.  As  "the 
Lion  of  the  tribe  of  Judah,"  he  will  terribly 
avenge  upon  his  enemies  his  slighted  love;  and, 
as  "the  Lamb  of  God,"  "by  the  sacrifice  of  him- 
self "he  taketh  away  the  sin  of  the  world." 
He  stretches  forth  his  sceptre  of  grace  from 
the  merc)-seat,  and  invites  us  perishing  sinners 
to  draw  near,  and  accept  of  his  salvation,  that 
we  may  not  feel  the  stroke  of  his  iron  rod:  and 
"if  his  wrath  be  kindled,  yea,  but  a  little,  bless- 
ed are  all  they  who  trust  in  him."  Assuredly, 
the  Messenger  of  Peace  is  come,  and  unbeliev- 
ing Jews  without  sceptre  or  governor  are  his 
unwilling  witnesses. — But  may  they  and  the  ful- 
ness of  the  Gentiles  be  gathered  unto  him,  and 
with  us  enjoy  blessings,  incomparably  better 
than  the  richest  fruit  of  the  vine  and  the  corn- 
field, and  all  royal  dainties;  than  treasures  dug 
from  mines,  gained  by  commerce,  or  seized  by 
conquest;  blessings  more  firmly  secured,  than 
the  foundations  of  the  hills,  and  more  durable 
than  creation  itself;  even  everlasting  felicity. 
With  the  earnests  of  this  happiness  comforting 
our  hearts,  "his  yoke  will  be  easy,  and  his  bur- 
den light;"  nor  will  the  hardest  service,  or  the 
heaviest  tribute,  which  he  imposes,  prevent  our 
finding  rest  for  our  souls;  his  grace  will  be  suf- 
ficient for  us;  so  that  we  shall  conquer  our 
most  powerful,  and  supplant  our  most  subtle 
foes.  We  may  indeed  be  grieved  and  galled 
by  the  arrows  of  temptation  and  slander,  but 
"no  weapon  formed  against  us  shall  prosper, 
and  every  tongue  that  ariseth  against  us  in  judg- 
ment, we  shall  condemn;"  because  Jacob's  God 
will  be  on  our  side. — Under  the  care  of  the 
Shepherd  of  Israel,  we  .shall  lack  nothing:  built 
upon  the  Rock  of  salvation,  we  shall  abide  im- 
moveable, until  our  work  be  finished;  and  then, 
breathing  out  our  souls  into  his  hands,  for 
whose  salvation  we  have  waited,  we  shall  de- 
part in  peace,  and  leave  a  blessing  on  our  chil- 
dren after  us. 


182] 


B.  C.  1633. 


CHAPTER  L. 


B.  C.  1688. 


®  the  days  of  his  moiirn- 
*■  Joseph  spake  unto  the 


*  mourned  for  hiai  **  threescore  and  ten 
days. 

4  And  when 
ing  were  past, 

house  of  Pharaoh,  saying.  If  now  I  have 
found  grace  in  your  eyes,  speak,  I  pray 
you,  in  the  ears  of  Pharaoh,  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  there- 
fore '  let  me  go  up,  1  pray  thee,  and  bury 
my  father,  and  I  will  come  again. 

6  And  Pharaoh  said.  Go  up,  and  bury 
thy  father,  according  as  he  made  thee 
swear. 

7  And  Joseph  went  up  to  bury  his  fa- 
ther: °*  and  with  him  went  up  all  the  ser- 
vants 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  one  s,  and  their  flocks,  and 
their  herds,  they  left  in  the  land  of  Go- 
shen. 


*  Heb.  viept. 
d  Num.  20:29.  Deut.  34:8. 
e  10. 

f  Est.  4:2. 
g  47:29— 31. 

h  24.  48:21.  Deut.  4:22.    1  Sara. 
14.43. 


I  i2Chr.  16:14.  Is.22;l6.   Matt. 
I    27:60. 

k  3:19.  Job  30:23.  Ec.  12:7. 
'  1  Matt.  8:21,22.  Luke  9:69,60. 
I  m  14:16. 

I  n  Ex.  10:8,9.  Num.  32:24—27. 
I 


NOTES. 
Chap.  L.  V.  2,  3.  The  Eg-yptians  were  emi- 
nent for  the  art  of  preserving  dead  bodies  from 
putrefaction,  by  the  skilful  use  of  spices  and 
drug's.  Several  of  these  bodies  remain  to  this 
day,  and  are  called  Egyptian  Mummies,  being 

i)reserved  as  great  curiosities;  and  some  of  them 
lave  probably  continued  in  this  state  above 
2000  years. — The  same  persons,  who  were  con- 
sulted as  physicians  for  the  living,  embalmed 
the  dead  bodies;  and  at  least  forty  days  were 
requisite  to  complete  the  process.  These  phy- 
sicians were  generally  retained  as  servants,  in 
the  courts  of  princes,  and  in  the  families  of 
great  men;  and  Joseph,  in  his  high  station,  had 
several  of  them  in  his  household.  As  therefore 
the  custom  was  not  sinful,  and  as  in  the  case  of 
Jacob's  body,  which  was  to  be  buried  at  a  dis- 
tance, it  was  very  expedient;  Joseph  complied 
with  it  on  this  occasion:  and  for  similar  rea- 
sons the  survivors  afterwards  embalmed  kis 
body  (26). 

V.  4.  The  days  of  public  mourning,  or,  as  we 
should  say,  court-mourning,  were  past;  but  the 
mourning  of  Joseph  and  his  brethren  could  not 
be  supposed  to  terminate  till  after  the  funeral 
(10). — Perhaps  it  was  not  allowed  to  come  into 
tlie  presence  of  the  king  in  mourning;  [J^oie, 
Esth.  4:2.)  or  Joseph  wished  to  make  his  re- 
quest to  Pharaoh  with  all  the  modesty  and  de- 
corum possible;  and,  in  sending  his  message  by 
the  courtiers,  he  at  once  shewed  his  respect  to 
him  and  to  them. 

V.  5.  Joseph  did  not  choose  to  appear  weary 
of  application  to  business,  or  negligent  of  the 
interests  of  Egypt  and  of  Pharaoh,  in  thus  re- 
questing leave  of  absence:  he  was  therefore 
careful  to  represent  the  matter,  not  so  much 
as  his  own  inclination,  as  the  dying  request 
of  his  father,  who  was  so  earnest  in  it,  that 


9  And  there  went  up  with  him  both 
"chariots  and  horsemen:  and  it  was  a 
very  great  company. 

10  And  they  came  to  the  threshing- 
floor  of  Atad,  which  is  beyond  Jordan, 
and  there  they  mourned  with  a  great  and 
very  sore  lamentation:  and  he  made  a 
mourning  for  his  father  p  seven  days. 

1 1  And  when  the  inhabitants  of  the 
land,  1  the  Canaanites,  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  Jordan. 

1 2  And  his  sons  did  unto  him  ^  accord- 
ing 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  pos- 
session of  a  burying-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  hail 

buried  his    father.       IPracHcal  Oh>ervation>.-\ 

the  Egyptians. 
r  Deut.  3:25,27.   11.30. 
s  47:29— 31.  49:29—32.  Acts  "»: 

16. 
123:16-18.  2  Kings  21:18. 


o  41:43.  46:29.    Ex.  14:7,17,28. 
2  Kings  18:24.  Cant.  1:9. 
p4.  1  Sam.  31:13.  Job  2:13. 
q  10:15—19.  13:7.  24:5.S4:30. 
*  That  is.    The  mourning    of 


he  laid  him  under  the  solemn  obligation  of 
an  oath,  to  bury  him  in  Canaan. — The  cave  at 
Machpelah  seems  to  have  been  large,  with 
many  separate  burying  places  in  it;  so  that  Ja-  ■ 
cob,  in  addition  to  those  before  prepared,  had 
previously  formed  one  for  the  reception  of  his 
body  at  his  decease. 

V.  6.  The  king  would  not  have  Joseph  vio- 
late an  oath  for  his  sake. — 'Such  heathen  kings 
'will  rise  up  in  judgment  against  those  Chris- 
'tian  princes,  who  make  a  jest  of  their  oaths.' 
Bp.  Patrick. 

V.  7 — 9.  Perhaps  it  would  be  difficult  to  find 
any  funeral,  either  in  ancient  or  modern  times, 
more  distinguished  by  the  numerous  attend- 
ance of  great  and  eminent  persons  than  this  of 
Jacob:  yet  he  was  neither  monarch,  nor  con- 
queror,  nor  lawgiver;  but  a  plain  shepherd  to 
the  end  of  his  days! — As  this  distinguished  hon- 
or was  conferred  on  Jacob,  principally  for  the 
sake  of  his  son,  it  shews  in  what  esteem  Jo» 
seph  was  held  in  Egypt:  and  serves  to  prove 
that,  whatever  modern  adversaries  may  say 
of  his  conduct,  he  was  considered  at  the  time, 
as  the  great  benefactor  and  deliverer  of  the 
country. 

V.  10,11.  Moses  wrote  or  revised  his  history 
on  the  ea^t  side  of  Jordan;  and  therefore  in  his 
five  books,  beyond  Jordan  means  west-ward  of 
Jordan:  in  other  parts  of  Scripture  it  generally 
means  east-ward. — During  seven  days  Jacob  s 
sons  performed  solemn  funeral  obsequies,  as  it 
seems,  before  they  came  to  the  cave  of  Mach- 
pelah; perhaps  because  the  place  which  they 
chose  was  more  convenient  for  the  encampment 
of  so  large  a  company.  The  inhabitants  of  Ca- 
naan naturally  called  them  all  Egyptians,  as 
coming  out  of  Egypt;  though  some  of  them  must 
know  to  whom  the  sepulchre  belonged. 

V.  14.     Various  motives  concurred  to  induce 

[183 


B.  C.  1688. 


GENESIS. 


B.  C.  1634. 


1 5  TT  And  when  Joseph's  brethren  saw 
that  "  their  father  was  dead,  they  said, 
''  Joseph  will  peradventure  hate  us,  and 
will  certainly  requite  us  all  the  evil  which 
we  did  unto  him. 

16  And  they  *sent  a  messenger  unto 
Joseph,  saying.  Thy  father  did  command 
before  he  died,  saying, 

1 7  So  shall  ye  say  unto  Joseph,  *'  For- 
give, I  pray  thee  now,  the  trespass  of  thy 
brethren,  and  their  sin;  for  ^  they  did  un- 
to thee  evil:  and  now  we  pray  thee  for- 
give the  trespass  of  the  *  servants  of  the 
God  of  thy  father.  And  Joseph  ^wept 
when  they  spake  unto  him. 

1 8  And  his  brethren  also  went  and  "^  fell 
down  before  his  face:  and  they  said,  Be- 
hold, we  be  thy  servants. 

1 9  And  Joseph  said  unto  them,  ^  Fear 
not:  ®  for  am  I  in  the  place  of  God? 

20  But  as  for  you,  '  ye  thought  evil 
against  me;  but  s  God  meant  it  unto  good, 
to  bring  to  pass,  as  it  is  this  day,  to  save 
much  people  alive. 


1127:41,42. 

X  42:n.  Lev.  26:36. 

*  Heb.  charged, 

y  Man.  6:12,14,16.  18:35.  Luke 

17:3,4.    Eph.  4:32.    Col.    3:13. 
z  20.  Job  33:27,28.  Prov.  28:13. 

Jam.   6:16. 
a.   31:42.    49:25.    Matt.    26:40. 

Philem.  8—20. 


b  42:21—24.  45:4,5,8. 

c  37:7-11. 

dMatt.   14:27.  Luke  24:37,38. 

e  30:2.   Deut.  32:35.   Job  34:29. 

Horn.   12:19.  Heb.  10:30. 
f  37:4,18— 20. 
g  46:5—3.  Ps.  76:10.  106:16,17. 

Is.  10:7.   Acts  2:23.  3:13 — 16, 

26.  Rom.  8:28. 


the  descendants  of  Jacob  to  continue  in  Egypt, 
notwithstanding'   Abraham's   prophetical  vision 
of  their  bondage  there.     Some  might  forget  it, 
or  disregard  it  if  remembered;  others  might  sub- 
mit, and   not  deem  themselves  allowed  to  move 
without  command  from  God;  while  fear,  interest, 
love  of  ease  and  plenty,  and  similar  inducements, 
•would  concur  in  detaining  them,  and  effecting 
the  purpose  of  God.     At  this  time,  however,  Jo- 
seph had  engaged  to  return;  he  could  not  have 
4one  otherwise  without  the  greatest  improprietj' 
and  ingratitude;  and   both   he  and  his  brethren 
had  left  their  families  and  possessions  in  Eg3'pt, 
to  which  they   must  return.   {Ex.  10:9 — 11,24.) 
V.  ,15 — 18.     Joseph's   brethren  perhaps  sup- 
posed, that  tenderness  to  Jacob  had    hitherto 
restrained   him   from   inflicting  punishment  oni 
them,  which  they  were  conscious  they  had  mer-j 
ited:  and  judging  of  him  from  the  general  tem-j 
per  of  human  nature,  they  apprehended,  that  he  | 
would  now  avenge  himself  on  them;  and,  notj 
being  able  to  resist  or  flee  away,  they  attempted  I 
to  soften  him  by  entreaties.     A  deep  conviction! 
of  their  criminality,   in  their  conduct  to  him,  | 
rendered    them    unreasonably    suspicious;    but| 
their  fears  and  submissions  were  calculated  still ; 
more  to  humble  and  soften  them,  as  well  as  to  | 
accomplish  the  purposes  of  God. — They  first  sent 
messengers  to  Joseph;  but  afterwards  they  were 
encouraged  to  go  in  person.     Thej'  did  not  say, 
"ofo-  father,"  but  more  pathetically,  '■'■thy  father." 
They   urged   the  dying   words   of  Jacob,  who 
doubtless  had  given   them   some  injunction  toj 
this  purpose,  that  he  might  render  them  more  I 
deeply  sensible  of  their  guilt;  and  they  pleaded  I 
with  Joseph  for  pardon,  in  the  character  of  thej 
servants    of   Jacob's    God.      This   shews   with] 
what  care  and  prudence  they  had  concerted  the  j 
business;  and  we  need   not  wonder  that  Joseph  I 
184] 


i  21  Now  therefore  fear  ye  not:  "^  I  will 
nourish  you,  and  your  little  ones.  And  he 
comforted  them,  and  spake  +  kindly  unto 
them. 

22  IF  And  Joseph  dwelt  in  Egypt,  he, 
and  his  father's  house:  and  Joseph  lived 
an  hundred  and  ten  years. 

23  And  Joseph  saw  Ephraim's  chil- 
dren, of  the  third  generation:  '  the  chil- 
dren also  of  Machir,  the  son  of  Manas- 
seh,  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  land 
which  he  sware  to  Abraham,  to  Isaac,  and 
to  Jacob. 

25  And  Joseph  °  took  an  oath  of  the 
children  of  Israel,  saying,  God  will  surely 
visit  you,  "and  ye  shall  carry  up  my 
bones  from  hence. 

26  So  Joseph  died,  p  beiiig  an  hundred 
and  ten  years  old:  and  "^  they  embalmed 
him,  and  he  was  put  in  a  coffin  in  Egypt. 


h  45:10,11.    47:12.    Matt.    5:44. 

Rom.  12:20,21. 
^  Heb.  to  their  hearts.  34:3.  Is. 

40:2.  inarg. 
i  Num.  32:33.    Josh.    17:1.   Job 

42:16.  Ps.  128:6. 
%  Heb.  born. 
k  30:3. 


I  21:1.  Ex.  4:31. 

m  15:14 — 16.  26:3.35:12.   46:4. 

Ex.  3:16,17. 
n  47:29—31. 
o  Kx.   13:19.  Josh.  24:32.  Acts 

7:16.  Heb.  11:22. 
p  22.  47:9,28.  Josfa.  24:29.      ■ 
q3. 


was  greatly  affected,  at  witnessing  this  most  ex- 
act accomplishment  of  his  dreams. 

V.  19.  It  belongs  to  God  to  execute  ven- 
geance, and  Joseph  did  not  intend  to  usurp  bis 
prerogative.  Thus  he  instructed  his  brethren, 
not  to  fear  him,  but  to  fear  God;  to  humble 
I  themselves  before  God,  and  to  seek  his  forgive- 
ness. 

V.  20.     Joseph's  brethren,   in  selling  him  to 
the  Ishmaelites,  had  acted  with  extreme  malice 
and    wickedness;    and    they    intended    that  he 
should  live  and  die  a  destitute  slave.     But  God, 
in  permitting  it,  "meant  it  unto  good''''  lo  Joseph, 
to  Jacob,  to  his  brethren,   to   their  families,  to 
Egypt,    to  Canaan,  and  to  the  neighboring  na- 
tions; nor  can  we  number  up  all  the  important 
I  purposes  answered  by  it,    to  the   church  and  to 
I  the  world;    or  calculate  hew   many  important 
[events  depended  on  it,   through  all  succeeding 
I  generations. — The  same  is  observable  in  many 
j  other   instances   in  Scripture;    and   we  cannot 
;  possibly  account  for  the  dispensations  of  Prov- 
!  idence,  without  admitting,   that  God  leaves  evil 
I  men  and  evil  spirits  to  themselves  to  commit 
I  wickedness,  as  far  as  he  intends  to  over-rule  it 
:  for  good,  but  no  further.     Thej'  are  influenced 
'  only  by  a  desire  of  gratify  ing  their  own  wicked 
land  hateful  passions,   and   are  therefore  justly 
1  condemned;  but  He,  in  omniscience  and  infinite 
'  wisdom,    purposing  most  extensive  and  durable 
good,  is  on  that  very  account  worthy  of  all  ado- 
ration and  praise. 

V.  22.  An  hundred  and  ten  years.]  Joseph 
survived  Jacob  about  fifty-four  years,  and  prob- 
ably continued  in  authority  to  the  last. 

V.  23.  Upon  Joseph?s  knees.}  Thus  he  ex- 
pressed his  affection,  and  the  pleasure  which  he 
took  in  them. 

V.  24—26.     "By  faith  Joseph,  when  he  died 


B.  C.  1634. 


CHAPTER  L. 


B.  C.  1634. 


made  mention  of  the  departing  of  the  children 
of  Israel;  and  g-ave  commandment  concerning 
bis  bones."  He  fully  expected  that  the  promise 
of  God  would  be  verified,  and  desired  to  have 
his  lot  beyond  the  grave  with  the  Israelites,  and 
not  with  the  Egyptians.  It  is  probable,  that  he 
required,  not  only  his  brethren,  but  the  chief 
persons  in  their  several  families,  to  take  this 
oath:  yet  he  did  not  order  his  body  to  be  carried 
directly  to  Canaan  for  burial,  but  to  remain  in 
Egypt  until  God  should  visit  them.  It  was  there- 
fore embalmed,  and  kept  in  a  coffin  in  Egypt, 
most  likely  by  the  Israelites;  and  this  circum- 
stance would  keep  alive  the  expectation  of  a 
speedy  departure  from  Egypt,  and  preserve  Ca- 
naan continually  in  their  mind.  It  would  also 
tend  to  attach  Joseph's  posterity  to  their  breth- 
ren, and  to  prevent  them  from  incorporating 
with  the  Egyptians. — It  is  not  expressly  said,  how 
long  each  of  the  other  sons  of  Jacob  lived,  or 
where  they  were  buried;  but  it  is  generall}' 
thought  that  their  bones  likewise  were  carried 
to  Canaan  by  the  Israelites.  (J^ote,  Acts  7:15, 
16.) 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 
Though  our  pious  friends  have  lived  to  a  good 
old  age,  and  we  are  confident  that  they  are  gone 
to  glory,  we  may  well  regret  our  own  loss,  and 
should  pay  respect  to  their  memory  by  lamenting 
for  them:  forgrace  does  not  destroy  natural  afiec- 
tion;  but  purifies,  moderates,  and  regulates,  all 
our  passions. — Others,  besides  relatives,  have 
cause  to  mourn  the  death  of  eminent  believers: 
for  as  their  pra^^ers,  example,  and  influence 
were  a  public  benefit,  so  is  their  death  a  public 
loss.  But  alas!  such  mournings  in  general  are 
a  mere  compliment;  and  men  are  scarcely  in 
earnest  about  any  thing,  but  the  pursuits  of  am- 
bition, wealth,  or  pleasure. — The  attention  paid 
to  the  dead,  though  commonly  the  effect  of  cus- 
tom or  superstition,  should  result  from  faith  in 
the  doctrine  of  the  immortality  of  the  soul,  and 
the  resurrection  of  the  body.  Our  deceased 
friends  still  live,  and  we  shall  meet  again;  though 
separated  from  the  body,  a  re-union  shall  cer- 
tainly take  place.    Therefore  we  commit  the 


body,  with  decent  respect,  unto  the  ground,  'in 
'■sure  and  certain  hope  of  the  resurrection  to 
'eternal  life'  of  all  true  believers;  and  whateveF 
our  hopes  or  fears  may  be,  God  is  the  only  infal- 
lible Judge  who  are,  and  who  are  not,  true  be- 
lievers.— We  ought  scrupulously  to  observe  the 
last  will  and  dying  requests  of  our  deceased 
friends;  and  much  more  should  we  most  reli- 
giously reverence  the  oath  of  God.  But,  in  the 
most  exact  attention  to  necessary  affairs,  we 
should  consult  in  what  manner  to  do  them;  that 
we  may  give  as  little  umbrage  as  possible,  and 
interfere  with  other  duties  no  more  than  cannot 
be  avoided. 

V.  15—26. 
"There  are  many  devices  in  the  heart  of  man, 
but  the  counsel  of  the  Lord,  that  shall  stand:" 
and  while  men  are  often  influenced  by  the  worst 
of  motives,  God,  by  means  of  them,  effects  his 
own  most  righteous  purposes. — How  guilt  dis- 
mays the  heart  in  times  of  danger!  It  would 
however,  be  well,  if  it  excited  us  to  as  diligent 
and  humble  endeavors  to  obtain  forgiveness  from 
God,  as  it  often  does  to  appease  the  displeasure 
of  man,  and  to  avert  temporal  calamities. — True 
religion  will  teach  us,  not  only  to  forgive  those 
who  are  conscious  of  having  injured  us,  and 
whom  we  have  in  our  power;  but  effectuall)^,  by 
kind  actions  as  well  as  words,  to  obviate  their 
fears,  assure  them  of  our  forgiveness,  and  exhort 
them  to  seek  pardon  from  him  to  whom  ven- 
geance belongs. — But  the  kindest  friends,  and 
the  most  durable  of  our  eartlily  comforts  must 
die:  let  us  then  look  off  even  from  Joseph,  that 
we  may  look  unto  Jesus,  who  ever  liveth  to  bless 
those  who  trust  in  him.  Notwithstanding  for- 
mer crimes,  and  pi'esent  unbelieving  injurious 
suspicions,  he  acknowledges  for  his  brother  every 
humble  sinner,  who  supplicates  his  mercy;  and 
as  such  he  will  comfort  his  heart,  provide  for  his 
Avants,  and  receive  him  to  glory.  Let  us  then, 
seek  his  favor,  rely  on  his  mercy,  and  submit  to 
his  will;  and  when  we  come  to  die,  give  him 
charge  of  both  soul  and  body:  so  shall  we  find 
him  faithful  and  "able  to  keep  that  which  we ' 
have  committed  to  him,"  until  the  great  decisive 
day,  so  that  "when  Christ,  who  is  our  Life,  shall 
appear,  we  shall  also  appear  with  him  in  glory." 


THE  SECOND  BOOK  OF  MOSES, 


CALLED 


EXODUS. 


In  the  Hebrew  Bible  this  book  is  called  Shemoth,  or,  JVames,  from  the  clause  /'niDB'  rhti^\  with 

which  it  begins:  but  the  Translators  of  the  Old  Testament,  into  that  Greek  Version  called  the 
Septuagint,  entitled  it  Exodus,  or  The  Departure:  because  the  departure  of  Israel  out  of  Egypt 
is  the  grand  subject  recorded  in  it.  A  general  view  is  indeed  given  of  the  circumstances  of 
the  Israelites  in  Egypt,  from  the  death  of  Joseph  to  that  event,  which  took  place  about  a  hun- 
dred and  forty -four  years  after;  but  the  sacred  historian  dwells  very  fully  on  all  the  particu- 
lars, which  made  way  for  this  grand  catastrophe,  and  which  attended  or  immediately  followed 
it.  The  subject  is  introduced  by  Moses  with  an  account  of  his  own  parentage,  birth,  perilous 
exposure,  marvellous  preservation,  education  in  Pharaoh's  court,  espousing  the  cause  of  his 
enslaved  brethren,  fleeing  into  Midian,  living  there  as  a  shepherd,  and  at  length  being  ex- 
pressly commissioned  and  instructed  by  Jkhovah,  to  lead  Israel  out  of  Egypt,  He  then  re- 
Vor,.  I.  24  ■  [185 


B.  C.  1634. 


EXODUS. 


B.  C.  1634. 


cords  the  miraculous  plagues,  by  which  proud  Pharaoh  was  compelled  to  liberate  the  enslaved 
Israelites,  and  the  manner  in  which  the  Red  Sea  was  divided,  and  they  were  led  through  it  as 
on  dry  land;  while  Pharaoh  and  his  army  were  overwhelmed  by  its  waters,  and  perished.  We 
are  next  informed,  how  Jehovah  miraculously  conducted  his  people  in  the  wilderness,  not- 
withstanding their  murmurings  and  rebellions;  and  how  he  spake  the  moral  law  to  them  from 
the  fiery  summit  of  Sinai,  and  delivered  many  parts  of  the  judicial  and  ceremonial  law  to  Mo- 
ses; entered  into  covenant  with  the  nation,  appointed  the  Aaronic  priesthood,  commanded 
the  erection  of  a  Tabernacle,  and  instituted  his  worship  among  them;  notwithstanding  the  in- 
terruption of  these  gracious  plans,  by  the  idolatry  of  the  golden  calf. — It  is  worthy  of  peculiar 
notice,  that  the  events  recorded  in  this  book,  are  constantly  referred  to  both  in  the  Old  and 
New  Testament,  as  matters  of  undoubted  certainty  and  notoriety,  and  with  many  express 
quotations  from  it,  both  by  the  sacred  historians,  in  the  Psalms,  by  the  prophets,  and  by  our 
Lord  and  his  apostles:  and  this,  in  such  language,  as  implies  most  evidently,  not  only  that  they 
regarded  this  narrative  as  the  genuine  work  of  "Moses,  the  servant  of  the  Lord,"  but  as  di- 
vinely inspired;  so  that  the  miracles  recorded  are  constantly  referred  to,  as  actually  wrought 
by  a  divine  power,  to  prove  the  laws  promulgated  and  the  doctrines  established,  to  be  the  ora- 
cles of  God  himself.  The  Reader,  by  consulting  the  marginal  references,  may  easily  satisfy 
himself  that  this  remark  is  well  grounded. — This  book  likewise  contains  some  prophecies, 
which  were  fulfilled  before  or  soon  after  the  death  of  Moses,  and  also  others  which  were  veri- 
fied in  after  ages:  especially  that  which  is  given  in  these  words,  "Neither  shall  any  man  de- 
sire thy  land,  when  thou  shaltgo  up  to  appear  before  the  LORD  thy  God,  thrice  every  year;" 
which  the  whole  history  shews  to  have  been  exactly  accomplished.  [J^ote,  34:24.)  Indeed  the 
Types,  with  which  it  abounds  more  than  any  book  in  Scripture,  were  real  prophecies;  the  ex- 
act accomplishment  of  which  after  1490  years,  in  the  great  Antitype,  is  a  divine  attestation 
that  this  book  was  written  under  the  inspiration  of  the  Holy  Spirit. — Learned  men  have  also 
sufficiently  shewn,  that  many  of  those  fables,  with  which  ancient  profane  history  uniformly 
begins,  were  nothing  more  than  distorted  traditions  of  those  events  which  Moses  plainly  re- 
lates, blended  with  various  imaginations  suited  to  the  corrupt  taste  of  mankind;  and  that  pa- 
gan writers  had  heard  some  reports  of  the  transactions,  of  which  we  have  here  an  authentic 
history. — Having  therefore  so  firm  ground  for  our  confidence,  that  the  narrative  before  us  is 
the  infallible  word  of  God;  let  us  read  it  with  reverence  and  attention,  and  we  shall  find  it  re- 
plete with  most  important  instruction,  as  to  the  real  nature  and  effect  of  true  religion. 


CHAP.  I. 

The  names  of  Jacob's  sons,  ^ — 5.  The  death  of  that  genera- 
tion, and  the  vast  increase  of  their  posterity,  6,  7.  The  poli- 
tic, but  vain  attempts  of  the  king  of  Egypt  to  check  their  in- 
crease, 8^ — 14.  His  cruel  orders  to  the  niidwives,  and  their 
pious  disobedience  accepted  by  the  Lord,  16 — 21.  Pharaoh 
commands  his  subjects  to  destroy  the  male  infants,  22. 

NOW  ^  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  Benjamin, 

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, 

*  Heb.  thigh.  Gen.  46:26.  Judg. 

8:30.  Marg. 
b  Gen.  46:26,27.  Deut.  10:22. 


a6:14— 16.  Gen.  29:32—35.  30:  1 
1— -21.  35:18,23— 26.46:8— 26. 
49:3-27.   1   Chr.  2:1,2.  Rev. 
7:4—8. 


NOTES. 

Chap.  L  V.  5.     J^'oles,  Gen.  46:27.  Acts  7:14. 

V.  7.  The  energetic  expressions  of  this  verse, 
being  varied  and  accumulated,  and  some  of 
them  taken  from  the  immensely  rapid  increase 
of  insects,  and  of  fishes,  or  other  aquatic  ani- 
mals, are  admirably  suited  to  excite  the  read- 
er's attention,  to  the  unparalleled  multiplica- 
tion of  the  Israelites  in  Egypt,  according  to  the 
repeated  promises  of  God  to  their  ancestors; 
and  also  to  shew  that  they  were  as  remarkably 
strong  and  healthy.  It  is  computed,  that  the 
number  of  the  Israelites  was  doubled  every 
fourteen  years,  from  the  going  down  of  Jacob 
and  his  family  into  Egypt,  until  the  Exodus. 
186] 


6  And  •=  Joseph  died,  and  all  his  breth- 
ren, 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. 

[Practical  Observations.] 

8  IT  Now  there  arose  up  ®  a  new  king 
over  Egypt,  which  knew  not  Joseph. 

9  And  he  said  unto  his  people.  Behold, 
•"  the  people  of  the  children  of  Israel  arc 
more  and  mightier  than  we. 

10  e  Come  on,  let  us  deal  ''  wisely 
with  them:  lest  they  multiply,  and  it  come 
to  pass,  that  when  there  falleth  out  any 

"  f  Ps.  106.24,25.  Prov         " 


c  Gen.  50:26.  Acts  7:14— 16 
d  Gen.   1:20,23.    9:1.    12:2.    13: 
16.  )5:5.  17:16.  22:17.  26:4.28: 
14.  35:11.46:3.   Deut.  26:5. 
e  Ec.  2:18,19.  9:15.  Acts  7:18. 


14:23. 

g  Ps.  10:2.  83:3,4.  Prov.  1:11. 
h  Job  5:13.  Prov.   16:25.21:30. 

Acts  7:19.      iCor.   3:18—20. 

Jam.  3:16—18. 


Thus  their  multitude  and  power  became  so 
great,  that  they  became  very  formidable  to 
the  Egyptians. 

V.  8.  This  must  have  been  some  years  after 
Joseph's  death,  perhaps  not  less  than  sixty. 
Whether  this  king  sprang  from  another  fami- 
ly, or  was  a  descendant  of  Joseph's  patron,  is 
not  certain;  but  having  no  personal  knowledge 
of  Joseph,  he  had  no  regard  to  his  memory,  es- 
teem for  his  excellency,  or  sense  of  the  bene- 
fits which  Egypt  had  received  from  him:  and 
therefore  he  preferred  his  own  supposed  po- 
litical interests  to  the  claims  of  honor  and 
gratitude,  after  the  too  general  maxims  of 
kings  and  rulers. 


B.  C.   1588. 


CHAPTER  I. 


B.  C.  1576. 


war,  they  join  also  unto  our  enemies  and 
fight  against  us,  and  so  get  them  up  out  of 
the  land. 

1 1  Therefore  they  did  set  over  them 
task-masters,  '  to  afflict  them  with  their 
^  burdens.  And  they  built  for  Phara- 
oh treasure-cities,  Pithom  and    *  Raam- 

ses. 

1 2  *  But  the  more  they  afflicted  them, 
the  more  they  multiplied  and  grew.  And 
they  were  ™  grieved  because  of  the  chil- 
dren of  Israel. 

13  And  the  Egyptians  made  the  chil- 
dren of  Israel  to  serve  with  rigor. 

14  And  they  made  °  their  lives  bitter 
with  hard  bondage,  °  in  mortar,  and  in  i 
brick,  and  in  all  manner  of  service  in  the! 


i  3:7.  Gen.  15:13.  Deut.  26:6. 
k2:ll.  5:4,5.  Ps.  81:6. 
r  Grd.  it-.W. 

*  Heb.  And   as  they  afflicted 
ihetn,  so  they  -multiplied. 


m  .Job  6:2.  Prov.  27:4.  John  12. 

19.  Acts  4.2—4.  5:23—33. 
n  2:23.  6:9.  Num.  20:15.  Deut. 

4.20.     Ruth  1  ;20. 
0  Ps.  68:13.     Nah.  3:14. 


V.  9,  10.  Pharaoh  took  occasion,  from  the 
great  increase  of  the  Israelites,  compared  with 
that  of  the  Egyptians,  to  excite  suspicions  of 
them  in  his  subjects,  and  thus  to  cover  his  in- 
tentions of  enslaving  them.  As  if  he  had  said, 
'In  order  to  keep  them  under,  let  us  begin  with- 
'out  delay,  or  they  will  become  too  powerful.' — 
For  when  he  afterwards  expressed  his  appre- 
liension,  lest  they  should  "get  them  up  out  of  the 
land,"  he  discovered,  that  he  feared  nothing 
but  missing  his  opportunity  of  subjugating 
them,  and  of  enriching  himself  by  their  labors. 
— He  had  probably  heard,  that  the  Israelites 
.sometimes  spoke  of  an  approaching  season, 
when  they  should  leave  Egypt,  to  take  posses- 
sion of  their  promised  inheritance;  and  this 
would  the  more  excite  his  fear  of  losing 
such  a  number  of  useful  subjects. — There  are 
several  intimations  in  Scripture,  that  the  Is- 
raelites generally  conformed  to  the  idolatry 
of  the  Egyptians,  for  which  thej'  were  thus 
chastised  by  them.  {Josh.  24:14.  Ez.  20:7,8. 
23:a.) 

V.  11.  Various  labors  seem  to  have  been  ex- 
acted of  the  Israelites,  as  a  kind  of  tax,  but  in 
a  degree  which  reduced  them  to  slavery;  and 
tJie  lask-masters  were  Egyptians,  appointed  over 
tliem  b}'  public  authority,  to  enforce  these  in- 
iquitous exactions. — By  this  policy  the  Egyp- 
tians seem  to  have  intended  not  only  to  enrich 
themselves,  but  to  break  the  spirits  of  the  Ls- 
raelites,  that  they  might  not  affect  liberty,  or 
aspire  after  dominion;  and  also  to  prevent  their 
loo  rapid  increase,  by  imbittering  domestic  life. 
— The  cities  which  they  builded,  were  either 
intended  (after  the  pattern  which  Joseph  had 
set  them)  for  granaries  to  la}"^  up  corn  in 
store  against  a  year  of  scarcity;  or  they  were 
fortified  places.  They  were  however  useful 
works,  and  as  Israel's  toil  saved  both  the  labor 
and  the  purses  of  the  Egyptians,  we  may  be 
sure  these  would  favor  the  oppression. 

V.  12.  It  exceedingly  chagrined  the  Egyp- 
tians to  find  their  schemes  prove  abortive;  and 
excited  alarms  in  their  minds,  lest  in  process 
of  time  the  Israelites  should  resent  and  revenge 
the  inhuman  treatment  which  they  had  re- 
ceived. Thus  Egypt's  persecution  could  not 
prevent  Israel's  increase,  but  Israel's  increase 
could  disturb  Egypt's  comfort;  for  such  is  the 


field;  all  their  service  wherein  they  made 
them  serve,  p  was  with  rigor. 

15  H  And  the  king  of  Egypt  spake  to 
the  Hebrew  midwives,  (of  which  the 
name  of  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  stools;  if  it  be  a  son, 
1  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  king  of  Egypt  commanded 
them,  but  saved  the  men-children  alive. 

18  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? 


p  13.  5:7—21.  Lev.  25:43,46, 
63.  [s.  14:6.  51:23.  52:5.58:6. 
Jer.  50:33,34.   Mic.  3:3. 

q  22.     Rev.   12:4. 

r  Gen.  20:11.  42:18.     Neh.  5; 


15.  Prov.  16:6.     Dan.  3:16— 
18.  6:13.     Ho3.  6:11.     Mic.  6; 

16.  Matt.   10:28.     Acts  4:19. 
5:29. 

s  Ec.  8:4. 


warfare  betwixt  the  Seed  of  the  woman,  and 
the  seed  of  the  serpent. 

V.  14.  In  thejiehl]  That  is,  in  cultivating 
the  ground,  digging  trenches  to  convey  the 
waters  of  the  Nile,  carrying  out  the  dung  to 
manure  the  land,  and  other  mean  and  laborious 
services. — The  Egyptians  treated  the  Israelites 
with  rigor,  both  in  the  excess  of  their  labors, 
and  the  severity  of  their  punishments. — Many 
have  supposed,  that,  besides  the  useful  works 
hevre  mentioned,  the  Israelites  were  emplo}red 
in  building  those  enormous  piles  called  the  pyr- 
amids, which  remain  to  this  day,  and  probably 
will  continue  till  the  end  of  the  world;  monu- 
ments, not  so  much  of  the  greatness  and  wis- 
dom, as  of  the  folly,  caprice,  exorbitant  power, 
and  cruel  tyranny,  of  the  monarchs  who  pro- 
jected them.  It  cannot  indeed  be  denied,  that 
the  skill,  by  which  they  were  planned,  equals 
the  vastness  of  the  labor  with  which  they  were 
completed:  but  then,  it  is  evident  that  they 
never  could  be  useful,  in  any  degree  adequate 
to  the  toil  and  expense  with  which  they  were 
erected.  The  supposition,  however,  is  entirely 
groundless:  for  the  Israelites  were  employed  in 
making  bricks,  while  it  is  well  known  that  the 
pyramids  were  built  of  hewn  stone. — But  what- 
ever were  the  works,  in  which  the  Israelites 
were  compelled  to  serve;  the  Egyptians  could 
give  as  good  reasons  for  thus  cruelly  oppressing 
them,  as  any  at  this  day  can  urge  in  favor  of  the 
detestable  slave-trade:  for  all  the  arguments  ad- 
duced on  the  subject,  when  fairly  weighed,  mean 
nothing  more,  than  that  without  this  oppression, 
men  could  not  amass  so  large  estates,  nor  grat- 
ify their  sensual  appetites  with  such  refined  ex- 

CGSS 

V.  15—17.  These  midwives,  who  feared  God, 
seem  to  have  been  Hebrew  women,  and  not 
Egyptians,  appointed  to  this  office,  as  some  have 
conjectured.— Pharaoh  might  think  that  lie 
could  awe  or  bribe  them  into  compliance,  even 
to  so  inhuman  and  treacherous  a  conduct  towards 
their  own  nation:  for  princes  are  not  often  re- 
fused in  such  cases.  We  may  consider  these 
two  as  the  chief  of  the  midwives,  whose  conduct 
would  influence  that  of  the  others;  for  there 
must  have  been  many  more. — Pliaraoh  and  his 
servants  did  not  fear  female  slaves,  however 
numerous,  but  accounted  them  their  riches. 

[187 


B.  C.  1573. 


EXODUS. 


B.  C.  1573. 


19  And  the  midwives  'said  unto  Pha- 
raoh, Because  the  Hebrew  women  are  not 
as  the  Egyptian  women:  for  thej  are 
lively,  and  are  delivered  ere  the  mid- 
wives  come  in  unto  them. 

20  Therefore  "  God  dealt  well  with  the 
midwives:  and  the  people  multiplied  and 
waxed  very  mighty. 


•tJosh.  2;4.    2  Sam.  17:19,20. 
u  Ps.  41:1,2.     Ftov.  11:18.  Ec. 


8:12.      Is.  3:10.     Heb.  6:10. 


V.  19.  Through  the  peculiar  blessing- of  God, 
we  may  suppose,  that  this  was  g-enerally  the 
case;  yet  not  so  but  that  the  midwives  might 
have  had  many  opportunities  of  murdering  the 
infants,  had  they  been  so  disposed. — Provided 
we  do  not  speak  falsehood,  the  strictest  veraci- 
ty does  not  at  all  times  require  us  to  speak  all 
that  we  know,  though  our  silence  should  lead 
men  into  error;  provided  such  error  be  no  injury 
to  them,  or  to  others:  and  silence  must  still  more 
evidently  be  allowable,  when  it  prevents  the 
commission  of  sin. — When,  however,  a  measure 
of  infirmity  or  error  undesignedly  attends  the 
conduct  of  those,  who  uprightly  fear  God,  and 
aim  to  do  his  will;  he  graciously  pardons  what  is 
defective,  and  recompenses  what  is  good:  for  in 
this  case-,  there  is  no  intention  of  "doing  evil 
that  good  may  come." 

V.  21.  God  rewarded  the  midwives,  for  their 
concurrence  in  the  increase  and  prosperity  of 
Israel,  by  the  increase  and  prosperity  of  tlieir 
own  families. 

V.  22.  Probably  Pharaoh  proposed  consider- 
able rewards  for  these  services. — Thus  the  land 
would  be  filled  with  mercenary  informers  and 
murderers:  numbers  of  infants  would  doubtless 
be  slain  in  the  arms,  and  before  the  eyes,  of 
their  distressed  and  almost  distracted  mothers; 
and  had  not  he,  who  says  to  the  swelling  ocean, 
"Hitherto  shalt  thou  go  and  no  further,"  under- 
taken for  the  increase  of  Israel,  they  must  have 
been  desolated. — Pharaoh  at  this  time,  (as  Herod 
did  long  after,)  proved  his  relation  to  that  great 
dragon,  who  sought  to  destroy  the  man-child  as 
soon  as  it  was  born.     {Rev.  12:4.) 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
The  very  titles  of  these  first  two  books  in  the 
Bible  remind  us,  that  the  history  of  man  is  little 
more  than  a  narrative  of  his  beginning,  and  of 
his  departure.  Thus  one  generation  is  swept 
away  after  another,  and  nothing  remains  except 
the  names  of  a  very  few,  and  some  of  them  cov- 
ered with  infamy!  Happy  they,  whose  names 
are  written  in  the  book  of  life;  and  enrolled 
there  as  true  Israelites,  and  heirs  of  Heaven! — 
How  soon  may  the  sun  of  prosperity  be  darken- 
ed, by  the  deepest  cloud  of  adversity;  and  the 
place  of  our  refuge  become  the  scene  of  our 
misery!  our  best  friends  succeeded  by  enemies, 
and  our  best  services  repaid  with  ingratitude! 
We  should  therefore  trust  the  Lord  alone:  for  as 
nothing  can  hasten  the  accomplishment  of  his 
purpose,  before  the  appointed  time;  so  nothing 
can  retard  it,  when  that  season  arrives. — For  the 
space  of  above  two  hundred  years,  while  Abra- 
ham, Isaac,  Jacob,  and  their  families,  lived  at 
liberty,  in  peace,  and  in  prosperity  and  afflu- 
ence, they  only  increased  to  seventy  persons: 
but  afterwards  in  about  the  same  number  of 
years,  under  galling  oppression  and  cruel  bon- 
dage, they  multiplied  into  a  large  nation!  Nor 
188] 


21  And  it  came  to  pass,  because  the 
midwives  feared  God,  that  he  ^  made  them 
houses. 

22  And  Pharaoh  charged  all  his  peo- 
ple, saying,  ^  Every  son  that  ^s  born  ye 
shall  cast  into  the  river,  and  every  daugh- 
ter ye  shall  save  alive. 

X  1  Sam.  2:35.    2  Sam.  IM—  I  y  '7:19—21.  ActsTiig.  Key.  16: 
13,27—29.      1   Kings  2:24.  11:       4—6. 
38.     Ps.  127:1. 


did  their  most  rapid  increase  commence,  till 
after  the  death  of  Joseph,  their  chief  friend;  for 
God  will  secure  to  himself  the  glory  of  fulfilling 
his  own  promises.  Thus  was  the  Christian 
church  more  especially  increased  after  the  death 
of  Jesus;  and  thus  hath  vital  religion,  in  all 
ages,  most  prospered  under  the  pressure  of  se- 
vere persecutions.  By  this  the  Lord  covers  his 
enemies  with  confusion,  and  teaches  his  people 
"not  to  fear  them  who  kill  the  body,  and  after 
that  have  no  more  that  they  can  do." 

V.  8—22. 
It  is  an  old  practice  of  "the  accuser  of  tlie 
brethren"  and  his  servants,  to  vindicate  their 
cruel  treatment  of  God's  people,  by  aspersing 
their  characters,  pretending  to  suspect  them  of 
bad  designs,  or  averring  that  their  increase 
would  be  dangerous  to  the  state:  the)'  therefore 
should  endeavor,  by  well-doing  and  patient  suf- 
fering, to  confute  such  calumnies,  and  prove 
themselves  quiet  and  useful  members  of  society. 
But  though  we  may  sutTer  unjustlj'  from  men, 
God  is  just  in  all  that  he  inflicts  upon  us  by  their 
hands:  and  it  is  a  singular  favor  to  be  kept  from 
sinful  compliances,  or  conformity  to  the  world, 
even  by  severe  corrections. — The  word  of  God 
frequently  calls  that  deceit,  injustice,  cruelty, 
yea  folly,  which  men  account  acting  "wisely;" 
for  such  "wisdom  is  earthly,  sensual,  devilish," 
and  such  politicians  are  eventually  "taken  in 
their  own  craftiness." — There  is  no  degree  of 
treachery  and  inhumanity,  to  which  the  spirit  of 
persecution  will  not  prompt;  and  they  who  are 
actuated  by  it,  seldom  fail  of  finding  instru- 
ments as  destitute  of  honor  and  conscience  as 
themselves.  But  if  they  meet  wi-th  those  who 
truly  year  God,  neither  bribes  nor  terrors  will 
prevail  upon  them  to  sin  against  him;  and  he 
will  plead  their  cause,  and  recompense  their 
conscientious  disobedience  to  the  unlawful  com- 
mands of  men. — But  as  we  see,  in  this  history, 
the  church  of  God  groaning  under  persecution; 
so  we  may,  by  viewing  the  object  in  another 
light,  see  the  miserable  condition  of  Satan's 
wretched  bond-slaves,  who  are  so  enslaved  to 
their  lusts  that  they  never  can  deliver  them- 
selves, however  miserable  or  affrighted,  until  the 
Lord  sends  them  redemption  by  his  word  and 
powerful  grace.  Nor  should  we  here  forget, 
that  this  enemy,  who  by  Pharaoh  aimed  to  de- 
stroy the  church  in  its  very  infancy,  is  equally 
busy  to  stifle  the  first  risings  of  serious  reflec- 
tions in  the  heart  of  man;  and  thence  to  "take 
away  the  seed  of  the  word,  lest  we  should  be- 
lieve and  be  saved;"  and  lest  these  feeble  begin- 
nings should  increase,  and  we  grow  strong 
enough  to  renounce  his  service.  Let  them 
therefore  who  would  escape,  "take  more  ear- 
nest heed  to  the  things  which  they  hear;"  be 
afraid  of  sinning  against  the  testimony  of  their 
consciences;  and  without  delay  cry  fervently  to 
the  Lord  for  deliverance,  and  continue  to  pray 
with  persevering  constancy. 


B.  C.  1573. 


CHAPTER  II. 


B.  C.  1573. 


CHAP.  II. 

Moses  is  born,  and  exposed  in  an  ark  among  the  fla»;s,  1 — 4.  He 
is  found  by  Pharaoh's  daughter,  5,  6;  who  employs  his  own 
mother  to  nurse  him,  and  brings  him  up  as  her  son,  1 — 10.  He 
visits  his  brethren,  slays  an  Egyptian  who  had  injured  one  of 
them,  and  flees  into  Midian,  11 — 15.  The  priest  of  Midian  en- 
tertains him,  and  gives  him  his  daughter,  of  whom  Gershom  is 

born,  16 22.     The  king  of  Kgypt  dies,  and  the  Lord  regards 

the  cry  of  the  Israelites,  23 — 25. 

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 
was  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. 

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  s  when  she  saw  the  ark 
1 


a    6:111 — 20.      Num.  26;59. 

Chr.  6:1—3.  23:12—14. 
b  ActsT:20.     Heb.  11:23. 
c  1:22.  Matt.  2:13,16.  Acts 7:19 
d  Is.  13:2. 


aiTiong 

e  Gen.  6:14.  11:3.   14:10. 

f  15:20.     Num.  12:1—15.  20:1. 

26:59.     Mic.  6:4. 
g  1  Kings  n:6.  Ps.  46:1.  16:10. 

Prov.  21:1.    Jon.  1:17.  2:10. 


NOTES. 

Chap.  II.  V.  2.  Miriam,  Moses's  sister, 
must  have  been  at  least  ten  years  older  than  he, 
as  it  is  evident  from  the  history  in  this  chapter: 
and  Aaron  was  three  years  older  than  Moses: 
but  it  does  not  appear  that  his  preservation  was 
attended  with  any  peculiar  difficulty;  and  from 
this  wc  may  infer,  with  some  deg'ree  of  proba- 
bilit)'  at  least,  that  the  last  bloody  edict  was  not 
then  enacted.  Aaron  was  born  eighty-three  I 
3'ears  before  the  Exodus,  and  Joseph  died  about 
a  hundred  and  fortj'-five  years  before  that  event: 
the  edict  therefore  could  not  be  passed  less  than 
sixty-two  years  after  the  death  of  Joseph.  But 
it  is  not  known,  how  long^  that  prince,  "who 
knew  not  Joseph,"  had  reigned  before  the  edict 
%vas  made. — Moses  when  born  appeared  to  be 
a  goodly  child;  and  the  notice  taken  of  this  in 
several  places,  indicates  that  something  extra- 
ordinary was  observed  in  him,  which  was  con- 
sidered as  an  intimation  of  his  future  greatness. 
His  mother  therefore  hid  him  three  months, 
which  the  apostle  informs  us  was  done  in  faith. 
[Heb.  11:23.)  Either  she  had  some  peculiar  as- 
surance given  her  of  his  preservation,  or  believ- 
ing in  general  the  promises  of  deliverance  to 
Israel,  she  was  encouraged  to  conceal  her  in- 
fant, in  dependence  on  God,  though  perhaps  at 
the  hazard  of  her  own  life. 

V.  3,  4.  It  -is  probable,  that  the  mother  of 
Moses  had  received  some  intimation,  that  she 
was  discovered,  and  expected  that  the  execu- 
tioners would  come  and  murder  the  child  in  the 
house  before  her  eyes.  She  therefore  took  for  him 
an  ark,  or  a  small  basket,  formed  of  rushes,  and 
made  water-proof,  by  being  coated  with  a  kind 
of  bitumen  and  pitch  within  and  without.  (JVofe, 
Is.  18:2.)  Expecting  some  providential  inter- 
position in  his  behalf,  and  under  the  secret 
guidance  of  the  Lord,  she  placed  Moses  in  this 
ark,  concealed  it  among  the  flags  on  the  side 
of  the  river,  and  set  his  sister  to  watch  it.  This 
expedient  did  not  seem  likely  to  answer  for 
any  time;  as  the  infant  must  at  length  have 


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  compassion  on  him,  and 
said,  This  is  one  of  the  Hebrews'  chil- 
dren. 

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  Pharaoh's  daughter    said  unto- 
her,  '  Go.     And  the  maid  went  and  call- 
ed the  child's  mother. 

9  And  Pharaoh's  daughter  said  unto 
her,  Take  this  child  away  and  nurse  it 
for  me,  and  I  will  give  thee  thy  wages. 
And  the  woman  took  the  child,  and  nurs- 
ed it. 

10  And  the  child  grew,  and  she 
brought  him  unto  Pharaoh's  daughter, 
^  and  he  became  her  son.  And  she  call- 
ed his  name  *  Moses:  and  she  said,  '  Be- 
cause I  drew  him  out  of  the  water. 

^Practical  Obtervations.^ 


h  1  Kings  8:50.  Neh.  1:11.  Ps. 

106:46.  Acts  7:21. 
i  Ps.  27:10.  Is.  46:3,4.  Ez.  16:8. 
kOen.  48:5.  Acts  7:21,22.  Gal. 


4:5.  1  John  3:1. 
*  That  is.  Drawn  out. 
1  Gen.  4:25.  16:11.  1  Sara.  1:20. 

Matt.  1:21. 


perished,  or  been  devoured  by  the  crocodiles 
with  which  the  Nile  abounds,  if  Pharaoh's  ser- 
vants had  not  found  him.  But  she  acted  in 
faith,  and  the  Lord  answered  her  expectation. 
— Perhaps  she  intended  to  take  him  home  in 
the  evening,  if  nothing  had  intervened;  and  to 
carry  him  out  again  in  the  morning,  so  that  if 
sought  after  he  might  not  be  found. 

V.  5 — 9.-  Had  any  other  persons  found  the 
exposed  infant,  they  would  scarcely  have  dar- 
ed to  preserve  its  life,  even  if  they  had  been 
disposed  to  do  so:  but  Pharaoh's  daughter,  with 
her  attendants,  passing  near  that  part  of  the 
river,  in  going  to  some  convenient  place  for 
bathing,  (which  was  customary,  not  only  for 
refreshment,  but  as  a  religious  observance,) 
she  discovered  the  ark,  and  sent  for  it.  The 
beautiful  babe  weeping  excited  her  compas- 
sion, so  that  she  determined  to  bring  him  up: 
and  when  his  sister,  (probably  after  some  delay, 
and  observing  that  the  company  was  at  a  loss 
how  to  proceed,)  offered  to  fetch  a  Hebrew  wo- 
man to  nurse  the  child,  she  was  sent  for  one: 
thus  his  own  mother  was  employed  to  nurse 
him,  and  well  rewarded  for  her  pains! — The 
manner  in  which  the  great  Ruler  of  the  world 
accomplishes  his  secret  purposes,  without  at 
all  interfering  with  the  free  agency  of  his  ra- 
tional creatures,  by  imperceptibly  leading 
them,  in  following  their  own  inclinations  and 
judgments,  to  such  measures  as  coincide  with 
his  plans,  is  very  observable  in  all  these  cir- 
cumstances.— With  what  admiring  joy  and 
gratitude  must  Moses's  mother  have  engaged 
in  her  delightful  office!  And  how  must  she  have 
adored  the  hand  of  God,  in  so  marvellously  an- 
swering, and  far  exceeding,  her  believing  ex- 
pectations!—A  great  variety  of  traditions  are 
handed  down  to  us  concerning  these  events: 
but  as  there  is  no  certainty  in  any  of  them,  and 
they  are  neither  interesting  nor  edifying,  they 
may  very  properly  be  omitted.  The  narration 
as  we  have  it  is  beautifully  simple  and  concise. 

V.  10.  After  Moses  had  continued  a  proper 

[189 


B.  C.  1333. 


EXODUS. 


B.  C.  1533. 


B.C. 

1633 


'.  -1      1 1    H  And   it   came   to  pass 
•  J  fhosp   flavs.   when    ™  Moses 


m 


those  days,  wnen  "*  Moses  was 
grown,  that  he  Avent  out  unto  his  breth- 
ren, and  looked  on  their  "  burdens:  and 
he  spied  an  Egyptian  smiting  an  Hebrew, 
one  of  his  brethren. 

12  And  °  he  looked  this  way  and  that 


way, 


and  when  he  saw  that  there  was  no 


man,  he  slew  the  Egyptian,  and  hid  him  in 
the  sand. 

13  And  when  he  went  out  the  second 
day,  behold,  two  men  of  the  Hebrews 
strove  together:  p  and  he  said  to  him  that 
did  the  wrong,  Wherefore  smitest  thou 
thy  fellow? 

14  And  he  said,  i  Who  made  thee  *a 
prince  and  a  judge  over  us?  Intendest 
thou  to  kill  me,  as  thou  killedst  the  Egyp- 
tian? And  "■  Moses  feared,  and  said.  Sure- 
ly this  thing  is  known. 

15    Now  when    Pharaoh    heard    this 
thing,  he  sought  to  slay  Moses.     But  Mo- 


rn acu  7:23.  Heb.  11:24—26. 
n    1:11.    3:7.    5:9—14.   Is.  53:6. 

Matt.  11:28.  Luke  4:18. 
o  Acts  7:24—26. 
p  1  Cor.  6:7,8. 
q   Gen.     19:9.    37:8—11,19,20 


Num.  16:3,13.  Ps.  2:2—6. 
Matt.  21.23.  LuVe  12:14.  19: 
14,27.  Acts  7:26—23,35. 

*  Heb.  a  man,  a  prince. 

rProv.  19:12.  29.25. 


time  with  his  mother,  (from  whom  he  no  doubt 
learnt  whose  son  he  was,  and  received  the  g'en- 
eral  principles  of  true  relig-ion,)  he  was  edu- 
cated and  provided  for,  as  tlie  adopted  son  of 
Pharaoh's  daughter.  Tradition  reports  that 
she  was  Pharaoh's  only  child,  and  had  no  off- 
spring- of  her  own,  and  that  Moses  was  looked 
upon  as  presumptive  heir  to  the  crown;  but  all 
this  is  ver}'  doubtful. — We  know,  however 
from  better  authority,  that  "he  was  learned  in 
all  the  wisdom  of  the  Egyptians,  and  was  migh- 
ty in  words  and  in  deeds."  He  was  certainly 
much  trusted  and  employed;  and  in  Egypt  he 
acquired  those  accomplishments,  which  were 
afterwards  requisite  for  him,  in  tlie  important 
services  of  standing  before  Pharaoh,  and  gov- 
erning Israel. 

V.  11,  12.  {J^ote,  Heb.  11:24—26.)  During 
forty  years  Moses  seems  to  have  lived  as  an 
Egyptian,  and  as  men  of  high  rank  generall)' 
do,  and  not  particularly  to  have  regarded  his  op- 
pressed brethren;  but  at  this  time  "it  came  into 
his  heart  to  visit  them,"  under  a  firm  persua- 
sion that  "God  by  his  hand  would  deliver  them," 
and  supposing  they  would  thus  understand  it. 
He  likewise  deliberately  purposed  to  renounce 
the  honors,  wealth,  and  pleasures  of  his  rank 
among  the  Egyptians;  to  cast  his  lot  among 
Abraham's  seed,  and  to  participate  in  their 
privileges,  especially  their  relation  to  the 
promised  Savior;  for  the  sake  of  which  he  was 
willing  to  share  in  the  reproach  and  affliction 
which  they  endured  as  the  people  of  God. 
We  suppose  that  his  mother  had  informed  him 
of  his  real  descent,  and  he  would  naturally  feel 
an  attachment  to  his  people:  but  he  was  now 
made  a  partaker  of  that  "faith  which  over- 
comes the  world;"  and,  supremely  valuing  the 
blessings  of  the  new  covenant  through  the  Re- 
deemer, he  was  willing,  not  only  to  risk,  but  to 
renounce  and  suffer  all  for  his  sake;  assured 
that  Israel  was  the  people  of  God,  and  that  the 
promises  made  to  them  would  certainly  be  ac- 
complished. He  therefore  went  out  to  seek  an 
190] 


ses  '  fled  from  the  face  of  Pharaoh;  and 
dwelt  in  the  land  of  ^  Midian;  and  "  sat 
down  by  a  well. 

16  Now  the  +  priest  of  Midian  had 
seven  daughters:  and  *  they  came  and 
drew  zvater,  and  filled  the  troughs  to 
water  their  father's  flock. 

17  And  ^  the  shepherds  came  and 
drove  them  away:  but  Moses  stood  up 
and  helped  them,  and  watered  their 
flock. 

18  And  when  they  came  to  ^  Reuel 
their  father  he  said,  How  is  it  that  you  are 
come  so  soon  to-day? 

19  And  they  said,  *  An  Egyptian  de- 
livered us  out  of  the  hand  of  the  shep- 
herds, ^  and  also  drew  zoater  enough  for 
us,  and  watered  the  flock. 

20  And  he  said  unto  his  daughters. 
And  where  is  he?  Why  is  it  that  ye  have 
left  the  man?  •=  Call  him  that  he  may  cat 
bread. 


s   4:19.  1    Kin?s    19:1—3,13,14. 

Jer.   26:21—23.   Matt.    10:23. 

Acts  7:29. 
tGen.  25:2,4. 

u  Gen.  24:11.  29:2.  John  4:6. 
f  Or,  prince.  Gen.  14:18.  41:45. 

Marg. 
xGen.  24:14—20.   29:6—10.   I 


Sam.  9:11. 
y  Gen.  21:25.26:15— 22. 
z    3:1.   4:18.    IZ:1— 12.  Jethro. 

Num.  10:29.  Jtaguel. 
a  Gen.  50:11. 
b  Gen.  29:10. 
c  Gen.  24:31—33.  29:13.  31:54. 

43:25. 


jopportunity  of  delivering  Israel:  perhaps  hein- 
j  tended  openly  to  join  their  interests,  expecting 
I  that  they  would  cordially  welcome  him,  and 
[concur  with   him  in   suitable  measures;  and, 
I  considering  himself  as  acting  under  a  divine 
commission,   in   defence  of  the   oppressed,  he 
took  an  opportunity  of  executing  just  punish- 
ment on  one  cruel  oppressor.     In  this  he  seems 
to  have  acted  rather  prematnrel}';  for  the  spir- 
its of  the  Israelites  were  sunk,  their  disposi- 
tions become  servile,  and  faith  and  hope  were 
almost  extinguished  among  them. 

V.  13 — 15.  When  Moses  had  entered  on  the 
execution  of  his  design,  he  seems  to  have  in- 
tended daily  to  proceed  in  it:  but  he  was  dis- 
couraged by  finding  that  his  brethren,  in  their 
quarrels  with  each  other,  were  no  more  dispos- 
ed to  submit  to  his  authority  or  award,  than  the 
Egyptians  were;  and  discovering  that  his  con- 
duct, in  slaying  the  Egyptian,  was  known,  he 
was  aware  that  the  Egyptians  would  deeply  re- 
sent it.  Perceiving  also  that  the  Israelites 
would  not  stand  by  him,  and  learning  soon  af- 
ter that  the  king  sought  to  sla)-  him,  his  faith 
and  courage  failed  him,  and  he  too  hastily  con- 
cluded, that  his  only  safety  lay  in  leaving  the 
countr3\ — Thus  the  deliverance  of  Israel  was 
delayed  fortj'  years,  because  they  rejected 
their  deliverer.  In  the  mean  time  Egypt  filled 
up,  and  Canaan  was  filling  up,  the  measure  of 
their  iniquities;  the  Israelites  were  rapidl)'  in- 
creasing; and  Moses  was  learning  to  endure 
hardship,  to  exercise  faith,  patience,  and  meek- 
ness; and  to  walk  with  God  in  the  lowly  and  re- 
tired life  of  a  shepherd. 

V.  16.  Priest.]  Or  prince.  [Marg.)  Probably 
Reuel  (18)  was  prince  of  a  small  district  upon 
the  eastern  shore  of  the  Red  Sea;  and,  still  re- 
taining among  his  people  some  knowledge  of 
the  true  God,  and  regard  to  his  worship,  he 
acted  also  as  a  priest  over  them.  The  Midian- 
ites  were  the  descendants  of  Abraham  by  Ke- 
turah.  {Gen.  25:2.) 
V.   17.    Perhaps  these  shepherds    were  the 


B.  C.  1533. 


CHAPTER  II. 


B.  C.  1533. 


21  And  Moses  was  "^content  to  dwell 
with  the  man:  and  he  gave  Moses  "  Zip- 
porah  his  daughter. 

22  And  she  bare  him  a  son,  and  he 
called  his  name  Gershom:  ^  for  he  said,  1 
have  been  a  stranger  in  a  strange  land. 

23  And  it  came  to  pass  ^  in  process  of 
time,  that  ''  the  king  of  Egypt  died;  and 
the  children  of  Israel  '  sighed  by  reason 


d  10.  Gen.  31:38—40.  Phil.  4: 
11,12.  1  Tim.  6;6.  Heb.  11;26. 
13:5.  Jam.  1:10. 

e  4:20—25. 18:2-6.  Num.  12:1. 

flO.  18:3.  Acts  7:29.  Heb.ll: 
13. 


g7:7.  Acts  7:30. 

h  4:19.   Matt.  2:19,20.  Acts  12; 

23,24. 
i   Gen.    16:11.       Num.    20:16. 

Deut.  26:7.  Ps.  12:5. 


servants  of  some  other  neighboring'  person,  who 
was  rich  in  flocks  and  herds. — The  scarcity  of 
water,  in  those  hot  and  sandy  regions,  gave  oc- 
casion to  these  contentions. 

V.  21.  Content.]  This  was  a  singular  exam- 
ple of  one,  brought  up  as  Moses  had  been,  sub- 
mitting cheerfully  to  so  laborious  a  business, 
and  to  be  a  servant  also  in  that  employment. 
Yet  without  doubt  these  forty  years  were  the 
happiest  of  his  life. — The  events  of  a  long  peri- 
od are  here  very  briefly  touched  on, — Probably 
Moses  had  lived  a  considerable  time  with  Reuel, 
before  he  gave  him  his  daughter;  or  else  he  was 
long  married  before  Zipporah  had  any  chil- 
dren; for  after  forty  years  one  of  his  sons  seems 
to  have  been  very  young.  (4:25.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
We  should  take  occasion  from  reading  of  the 
cruel  scenes,  which  these  Hebrew  parents  wit- 
nessed, and  the  bitter  sorrows  which  they  felt, 
to  be  thankful  that  we  can  bring  up  our  chil- 
dren with  security  and  comfort.  Still  howev- 
er they  are  exposed  to  so  many  perils,  that  the 
heart  of  a  tender  parent  must  often  heave  with 
anxious  sighs  about  them:  except  as  enabled, 
by  the  prayer  of  faith,  to  commit  them  to  the 
care  of  the  Almighty;  and  to  use  all  means 
for  their  welfare,  temporal  and  spiritual,  in 
dependence  upon  his  providence  and  grace. 
Then,  indeed,  we  are  prepared  for  every  event: 
for  if  the  Lord  have  any  service  for  them  to 
perform,  he  will  preserve  their  lives,  though  in 
tiie  midst  of  dangers;  and  surely  every  Chris- 
tian parent  would  rather  resign  the  dearest  in- 
fant to  death,  than  wish  it  to  live  wicked,  mis- 
chievous, and  miserable.  And  methinks  our 
gracious  God  says  to  the  believer,  when  pre- 
senting his  infant-offspring  to  him  in  baptism, 
or  pouring  out  his  prayers  in  its  behalf:  "Take 
home  this  child,  and  bring  it  up  for  me,  and  I 
will  pay  thee  thy  wages."  In  obedience  then 
to  his  command  and  in  expectation  of  his  bless- 
ing, let  us  bring  up  our  children  "in  the  nurture 
and  admonition  of  the  Lord,''  and  cheerfully 
leave  the  event  with  him. — Even  among  the 
blood-thirsty  Egyptians,  we  meet  with  a  beauti- 
ful example  of  humanity,  which  will  rise  up  in 
judgment  against  numbers,  who  live  under  the 
light  of  revelation,  and  are  called  Christians; 
but  who  are  so  far  from  compassionating  the 
children  of  others,  that  they  are  indolently  and 
negligently  cruel  to  their  own  offspring!— They 
who  carefully  watch  the  conduct  of  God's  prov- 
idence, experience  many  .signal  interpositions 
in  their  favor,  which  excite  their  admiration 
and  gratitude,  strengthen  their  faith,  and  en*- 
courage  their  hope  for  the  future,  and  thus  well 
recompense  their  attention.  They  frequently 
find  their  wants  supplied,   perhaps  even  from 


of  the  bondage,  and  they  cried;  and  their 
^  cry  came  up  unto  God,  by  reason  of  the 
bondage. 

24  And 
God 
Abraham,  with  Isaac,  and  with  Jacob. 

25  And  God  °  looked  upon  the  chil- 
dren of  Israel,  and  God  *  had  respect 
unto  them. 


'  God  heard  their  groaning,  and 
remembered    his  covenant   with 


k  3:7— 9.22:22— 27.  Gen.  4:10. 

18:20,21.  Deut.   24:15.  Is.  5:7. 

Jam.  5:4. 
16:5.  Judg.2:18.Ps.  79:11.102: 

20. 
m  Gen.  15:14—18.  26:3.  46:4. 


Neh.   9:8,9.  Ps.  105:8—11,42. 

106:45.  Luke  1:72,73. 
n4:31.  iSam.  1:11.    2  Sam.  16: 

12.  Job  33:27.  Luke  1:25. 
*  Heb.  knev).  3:7.  Ps.  1:6.  Matt. 

7:23. 


their  very  enemies,  and  their  sharpest  trials  end 
most  comfortabl}':  and  God  takes  care  in  his 
providence  to  qualify  both  them,  and  theirs, 
for  whatever  service  or  situation  he  intends  for 
them.  For  he  very  often  furnishes  the  minds 
*of  those  whom  he  means  to  employ,  even  while 
inattentive  to  religion,  with  those  acquisitions 
of  knowledge,  which  afterwards  prove  very  use- 
ful in  fitting  them  for  the  services  to  which  they 
are  appointed;  but  which  they  would  neither 
have  had  leisure  nor  inclination  to  attain,  had 
they  previously  minded  "the  one  thing  need- 
ful." 

V.  11—25. 
How  powerful  a  principle  is  true  faith!  How 
it  overcomes  the  love  of  the  world  and  the  fear 
of  the  cross,  even  when  thej-^  oppose  it  with  their 
utmost  force!  The  favor  of  God,  an  interest  in 
Christ,  and  an  inheritance  among  his  people, 
are  the  pre-eminent  objects  of  every  believer's 
desire:  this,  joined  to  the  love  of  Christ  and  at- 
tachment to  his  cause,  prepares  him  for  making 
every  requisite  sacrifice;  and  that  faith  which 
refuses  to  do  this  is  not  genuine. — But  they, 
who  boldly  enter  upon  services  for  God,  must 
not  only  expect  fierce  opposition  from  his  avow- 
ed enemies;  but  great  discouragement  from  the 
lukewarinness,  contempt,  cowardice,  and  in- 
gratitude of  his  professed  servants.  And  while 
contentions  among  brethren,  disgrace,  and 
weaken  the  common  cause  of  religion;  he  that 
would  "set  them  at  one  again,"  however  gently, 
must  expect  to  be  reproached,  as  taking  too 
much  upon  him:  and  this  perhaps  b}'  both  par- 
ties, but  assuredly  by  the  party  which  is  most 
in  the  wrong,  and  which  is  always  the  most  im- 
patient of  control.  These  disappointments, 
iiowever,  help  to  correct  the  forwardness  and 
self-sufficiency  of  hasty  zeal,  and  to  prepare 
men  for  their  work  in  its  due  season. — But  our 
impatience  is  apt  to  interpret  delays,  as  denials; 
to  yield  to  discouragement,  when  we  should 
only  be  humbled;  and  from  rash  impetuosity  to 
sink  into  unbelieving  negligence:  and  perhaps 
it  requires  stronger  faith,  to  be  contented  in 
obscurity  and  neglect,  cheerfully  to  labor  with- 
out any  prospect  of  applause,  and  patiently  to 
prepare  and  wait  for  future  opportunities  of 
service,  without  despondency;  than  to  face 
danger,  out-brave  reproach,  and  suffer  perse- 
cution in  some  eminent  sphere  of  usefulness. — 
The  providence  of  God  will  find  a  refuge,  and 
raise  up  friends,  for  his  people;  communion  with 
him  sweetens  every  solitude  and  trial;  and  it  is 
our  wisdom  to  inure  ourselves  to  self-denial, 
that  we  may  be  fit  for  whatever  is  before  us. — 
To  assist  the  weak,  and  vindicate  the  oppress- 
ed, to  shew  kindness  and  use  hospitality,  and 
requite  those  who  have  been  serviceable  to  us, 
are  always  becoming;  nor  is  modest  diligence, 
in  any  business  useful  or  lawful,  a  disgrace  to 

[191 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  III. 

Moses  feeds  the  flock  of  Jethro,  1.  God  appears  to  him  in  a 
flame  of  lire  iu  a  bush;  and  sends  him  to  deliver  Israel,  2 — 12. 
Moses  inquires,  and  is  told,  the  name  of  God,  13,  14.  He  is  in- 
structed what  to  speak  to  Israel,  and  to  Pharaoh,  whose  decid- 
ed opposition  is  foretold,  15 — 19;  and  is  assured  that  at  last  the 
people  shall  leave  Egypt  greatly  enriched,  20 — 22. 

'OW  Moses  --^  kept  the  flock  of 
Jethro  ^  his  father-in-law,  the  priest 
of  Midian:  and  he  led  the  flock  to  the 
backside  of  the  desert,  and  came  to 
•^  the  mountain  of  God,  even  to  ''  Horcb. 

2  And  the  ®  Angel  of  the  Lord  ap- 
peared unto  him  in  a  flame  of  fire  out  of 
the  midst  of  a  bush:  and  he  looked,  and 
behold,  the  bush  *"  burned  with  fire,  and 
the  bush  zms  not  consumed. 

e  4,6.  Gen.  16;7— 13.  22;15,16. 

43:16.    Deut.  33:16.     Is.   63:9. 

IIos.  12:4,5.  Mai.  3:1.  Acts  7: 

30—35. 
f  Gen.  15:13—17.     Peut.   4;20. 

Ps.  66:12.  Is.  43:2.  Dan.  3:27. 

2  Cor.  1:3—10. 


aPs.  78:70—72.  Am.  1:1.  7: 
14.  Matt.  4:18,19.   Luke  2:8. 

b  2:16.  13:1—6.  Num.  10:29. 
.Judgf.  4:11. 

c3.  f8:5.  19:3,11.  1  Kin-js  19:8. 

d  17:0.  Deut.  1;6.  4:10.  Ps.  106: 
19.  Mai.  4:4. 


the  daug-hters  either  of  a  prince  or  a  priest. — 
When  assistance  appears  to  us  most  distant, 
and  deliverance  most  improbable,  they  are 
often  near  at  hand.  To  God  all  tliing-s  are  easy, 
and  his  whole  plan  lies  before  him:  he  remem- 
bers his  holy  covenant;  and,  for  the  purposes  of 
his  own  glorj',  he  will  appear  for  his  people, 
notwithstanding  their  sins.  Even  their  groans, 
extorted  by  oppression,  have  a  share  of  his 
compassionate  attention;  and  in  the  darkest 
night  of  afHiction,  when  they  begin  to  cry  to 
him,  the  day  of  deliverance  will  speedily  dawn. 
— Finally,  if  Satan's  work  ceases  not,  for  want 
of  a  succession  of  instruments;  the  Lord  in  an- 
swer to  our  prayers,  will  certainly  furnish  la- 
borers for  his  harvest,  in  all  ages,  unto  the  end 
of  the  world. 

NOTES. 

Chap.  III.  V.  1.  Some  expositors  are  of  opin- 
ion, that  Reiiel,  or  Raguel,  was  grandfather  to 
Zipporah,  that  Jethro  was  her  father,  and  that 
Ilobab,  afterwards  mentioned,  was  her  brother: 
■others  suppose  that  Reuel  was  her  father,  and 
tiiat  Jethro  was  her  brother,  and  broth cr-in-laio 
to  Moses,  which  the  word  may  signify:  but  the 
Septuagint  use  the  names  Reuel  and  jethro,  in- 
discriminately, for  the  father-in-law  of  Moses. 
(2:18.  JVi/?rt.  10:29.J— Horeb  was  called  "the 
mountain  of  God"  by  way  of  anticipation;  as 
Moses  wrote  for  those,  who  knew  it  by  that  title 
after  the  law  had  there  been  given. — Sinai  and 
Koreb  are  supposed  to  be  two  summits  of  a 
mountain,  which  had  the  same  base.  It  was 
situated  in  the  interior  partx  of  the  desert,  at 
some  considerable  distance  from  Jethro's  habi- 
tation; and  probably  Moses  led  the  flock  thither 
for  better  pasturage.  'Moses  was  taken  from 
'the  sheep-fold,  (as  David  in  after  times,)  to  be 
'ruler  of  God's  people:  'for  as  hunting  of  wild 
'  'beasts,'  sa3's  Philo,  'is  proper  to  men  of  a  mar- 
'  'tial  genius,  and  fits  men  to  be  captains  and 
'  'generals  of  armies:  so  the  feeding  of  sheep  is 
'  'the  best  exercise  and  preparation  for  a  king- 
'  'dom,  and  the  gentle  government  of  man- 
'  'kind.' '  Bj).  Patrick. — These  governors  were 
also  types  of  the  "Good  Shepherd  who  laid  down 
his  life  for  the  sheep." 

V.  2.  This  Angel  is  afterwards  called  Jeho- 
vah, and  God  (4,  6).— "God  called  to  him  out  of 
<he  midst  of  the  bush;"  and  he  said,  "I  am  that 
1  AM."  With  what  propriety  can  this  language 
he  used,  in  a  revelation  expressly  intended  to 
192] 


3  And  Moses  said,  I  will  now  turn 
aside,  ^  and  see  this  great  sight,  why  the 
bush  is  not  burnt. 

4  And  when  the  Lord  saw  that  he 
turned  aside  to  see,  God  called  unto  him 
out  of  the  midst  of  the  bush,  and  said, 
^  Moses,  Moses.  And  he  said,  Here 
am  J. 

5  And  he  said,  '  Draw  not  nigh 
hither:  ^  put  ofl"  thy  shoes  from  oflf  thy 
feet,  for  the  place  whereon  thou  stand- 
est  is  holy  ground. 

6  Moreover  he  said,  '  I  am  the  God 
of  thy  father,  the  God  of  Abraham,  the 
God   of  Isaac,   and  the  God   of  Jacob. 


gPs.  111:2—4.  Acts  7:31. 

h  Geu.  22:1,11.  46:2.    lSaoi.3: 

10.   Acts  9:4.  10:3,13. 
i  19:12,21.  Lev.  10:3.  Heb.  12: 

2a. 


k  Gen.    28:16,17.     Josh.     6:15. 

Ec.  5:1.  Acts  7:33. 
I    15.       Gen.    17:7,8.     28:13.    1 

Kings     18:36.       Matt.     22:32. 

Acts  7:32. 


instruct  men  in  the  knowledge  and  worship  of 
the  true  God,  and  to  withdraw  them  from  idol- 
atry of  every  kind;  if  we  do  not  allow  the  doc- 
trine of  the  coequality  and  deity  of  the  Son  of 
God,  and  that  he  is  the  Speaker  in  this  place? — 
Fire  is  a  scriptural  emblem  of  the  divine  holi- 
ness and  justice;  of  that  vengeance  which,  in 
his  righteous  indignation,  God  inflicts  on  sin- 
ners; of  the  afflictions  and  trials  by  which  he 
proves  and  purifies  his  people,  whether  immedi- 
ate!}', or  by  instruments;  and  even  of  that  bap- 
tism of  the  Holy  Ghost,  by  which  the  dross  of 
sinful  afibctions  is  consumed,  and  the  soul  trans- 
formed into  its  own  nature  and  image.  [J^otc, 
Mail.  3:11,12.) — ^This  fire  was  seen  in  a  bush, 
not  in  a  cedar.  A  bramble  or  thorn  bush  is 
prickly,  and  of  little,  use  except  for  fuel,  but 
easily  and  speedily  burnt;  yet  the  bush  was  not 
consumed.  The  emblem  was  primarily  intend- 
ed to  describe  the  state  of  Israel  in  Egypt;  their 
meanness  and  unworthiness,  their  extreme  dis- 
tress, and  their  marvellous  preservation  by  the 
power  and  presence  of  God:  but  Israel  was  in 
this  a  tj'pe  of  the  Church,  exposed  to  persecu- 
tion; and  of  a  believer,  grievously  harassed  by 
temptations  and  afflictions.  It  has  also  been 
thought,  that  the  fire  in  the  busli  represented 
the  manner  in  which  the  law  would  be  given 
from  the  adjacent  mountain;  the  nature  of  that 
law  as  given  to  sinners;  and  the  deliverance  of 
the  people  from  the  destruction  to  which  thej' 
were  thus  exposed. — The  name  Sinai  seems  de- 
rived from   the  word  (j^Jp)  rendered  a  6m.?/«, 

either  with   reference  to  tHis  bush,  or   to  the 
bushes  which  grew  upon  it. 

V.  4,  5.  No  appearance  of  the  Lord  is  record- 
ed since  Jacob's  descent  into  Egypt,  above  two 
hundred  years  before;  and  Moses,  when  ad- 
dressed by  name,  must  have  been  as  much  sur- 
prised by  what  he  heard,  as  by  what  he  saw.— 
He  might  reverently  at  a  distance  contemplate 
the  object  before  him,  for  his  instruction  and 
encouragement;  but  he  must  not  presume  to 
gratify  his  curiosity,  by  a  nearer  approach,  or 
by  particular  examination.  He  was  also  direct- 
ed to  put  off  his  shoes,  as  an  external  token  of 
humble  reverence;  for  the  spot  became  holy 
ground  by  this  vision  of  the  Almighty,  and 
should  thus  be  regarded  by  him.  Probably,  this 
was.  at  that  time  and  in  those  countries,  a  ru.s 
tomary  expression  of  reverence  and  veneration. 
[.Yoff,  Josh.  5:1f? — 1.^.) — It  is  supposed  by  many 
learned  men,  that  the  priests  officiated  barefoot 


B.  C.  1491. 


CHAPTER  III. 


B.  C.  1491. 


And  Moses  ""  hid  his  face;  for   he  was 
afraid  to  look  upon  God. 

[^Practicdl  Observations,'] 

7  And  the  Lord  said,  "  I  have  surely 
seen  the  aiBiction  of  my  people  which 
are  in  Egypt,  and  have  heard  their  cry, 
by  reason  of  their  task-masters:  for  I 
know  their  sorrows. 

8  And  "  I  am  come  down  to  p  deliv- 
er them  out  of  the  hand  of  the  Egyp- 
tians, and  to  bring  them  up  out  of  that 
land,  "^  unto  a  good  land,  and  a  large, 
unto  a  land  flowing  with  milk  and  honey; 
imto  the  place  of  the  ■"  Canaanites,  and 
the  Hittites,  and  the  Amorites,  and  the 
Perizzites,  and  the  Hivites,  and  the  Jeb- 
usites. 

9  Now  therefore  behold,  the  cry  of 
the  children  of  Israel  is  come  unto  me: 
*  and  I  have  also  seen  the  oppression 
wherewith  the  Egyptians  oppress  them. 


m  Oen.    M:3.      1  Kinjs    19;13. 

Job  42:5,6.    Is.  6:1—5.    Dan. 

1(>:7,».    Matt.    17;6.    lleb.  12; 

21.   Uev.  1;17. 
nJ:25.     Gen. -29:32.     1  Sam.  9: 

16.   Ps.  106:44.  Is.  63:9.    Heb. 

4:16. 
o  Gen.    11:5.     13:21.    Ps.    18:9. 

Is.  64.1.  .lohn  3:13.  6:38. 
J.  6:6— a.  Gen.  15:14.  50:24. 


q     13:5.     33.2,3.     Gen.     15:18. 

Num.  13:27.   14:7,8.  Dent.  1 :7, 

25.    8:7—9.     11:9.    26:9—15. 

Neh.  9:25.    Jer.  11:5.    32:22. 

F.z.  20:6. 
rGen.    15:13-21.    Deut.    7:1. 

Josh.  9:1.  Neh.  9:8. 
s  7.  Prov.  22:22,23.  Kc-  4:1.    5: 

8.  Jer.  50:33,34.  Am.  4:1.  Mic, 

2:1—3. 


in  the  tabernacle  and  temple:  but  we  meet 
with  no  express  command  enjoining  it. 

V.  6.  .Iehovah  was  the  God  of  Abraham, 
Isaac,  and  Jacob,  being-  the  Object  of  their 
worship,  confidence,  love,  and  obedience;  and 
their  Salvation,  Portion,  and  everlasting  Fe- 
licity in  body  and  soul.  But  this  declaration 
was  intended,  to  remind  the  Israelites  of  the 
promises  made  to  their  fathers,  especialljr  with 
reference  to  the  land  of  Canaan:  for  Jehovah 
w.ns  the  God  of  Israel,  as  a  nation;  and  not  the 
God  of  the  Ishmaelites  and  Midianites,  though 
descended  from  Abraham,  or  of  the  Edomites, 
though  descended  from  Isaac.  Amram,  Moses's 
father,  is  also  supposed  to  be  personally  includ- 
ed, as  a  believing  descendant  of  Abraham. 

V.  7.  "1  have  surely  seen,"  or,  "Seeing  I  have 
seen,"  (that  is,  with  attention  and  compassion,) 
"the  afflictions  of  my  people." — Notwithstand- 
ing" the  ignorance,  idolatry,  and  wickedness  of 
the  Israelites,  the  Lord  acknowledged  them  as 
his  people,  because  of  their  relation  to  Abra- 
ham, because  they  constituted  the  visible 
Church,  and  because  there  was  a  remnant  of 
true  believers  among  them. — The  severity  of 
the  task-masters  extorted  their  bitter  cries, 
which  in  most  of  them  were  merely  the  expres- 
sion of  distress,  not  of  faith;  the  prayer  of  na- 
ture, not  of  grace:  yet  the  Lord  noticed  and 
pitied  their  sorrows.  Perhaps  they  almost  uni- 
versally despaired  of  deliverance;  and  Moses, 
having  been  forty  years  a  shepherd,  probably 
expected  and  desired  nothing  more,  than  to 
live  and  die  in  that  situation,  and  had  given  up 
all  thoughts  of  delivering  Israel:  yet  then  the 
very  time  was  come, 

V.  8.  Come  down.]  This  was  spoken  after  the 
manner  of  men,  and  expressed  with  energy  the 
intent  of  Jehovah's  appearance  to  Moses. 
{Marg.  Ref.  o.) 

V.  11.  Moses  had  before  deemed  him.self  in  a 

measure  competent  to  this  service,  which  he 

had  some  intimations  that  he  was  to  perform; 

and  he  set  about  it  prohahlv  with  undue  haste, 

Vol.  I.  '  25  • 


10  Come  now  therefore,  *  and  I  will 
send  thee  unto  Pharaoh,  that  thou 
mayest  bring  forth  my  people  the  chil- 
dren of  Israel  out  of  Egypt. 

1 1  And  Moses  said  unto  God,  "  Who 
am  I,  that  I  should  go  unto  Pharaoh,  and 
that  I  should  bring  forth  the  children  of 
Israel  out  of  Egypt? 

1 2  And  he  said,  "  Certainly  I  will  be 
with  thee;  and  this  shall  be  a  ^  token 
unto  thee,  that  I  have  sent  thee;  when 
thou  hast  brought  forth  the  people  out  of 
Egypt,   y  ye  shall  serve  God  upon  this 

mountain.  IPracHcal  observations.^ 

13  IF  And  Moses  said  unto  God,  Be- 
hold, whe7i  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  to  me,  ^  What  is 
his  name?  what  shall  I  say  unto  them? 

14  And  God  said  unto  Moses,  I  AM 


t  Ps.  103:6,7.  105:26.    Mic.  6:4. 

Acts  7:35. 
u  4:13.  6:12.    1  Sam.  18:18.    Is. 

6:5—8.  Jer.  1:6.     Acts  7:23— 

25. 
V  4:12,15.  Deut.31:23.  Josh.  1: 

5.  Is.  41:10.    43:2.  Matt.    28: 

20.    Mark  16:20.     Acts  11:21. 


Rom.  8;31. 
X  Is.  7:14.    37:3.0.   Jer.  43:9,10. 

51:63,64. 
y  I9:l,&,c. 
z  14.  15:3.    Gen.  32:29.    Judff. 

13:6,17.     Prov.  30:4.    Is.  7:14. 

9:6.  Jer.  23:6.   Matt.  1:21,23. 


and  not  without  some  improper  dependence  on 
his  rank,  influence,  and  reputation  among  the 
Egyptians:  but  now,  when  he  was  unspeakably 
better  qualified  with  heavenly  wisdom,  expe- 
rience, patience,  meekness,  stedfastness,  humil- 
ity, and  piety;  and  was,  without  competition,  the 
most  proper  person  on  earth  for  it;  he  was  also 
become  conscious  of  his  insufficiency!  This  was 
in  a  great  measure  the  effect  of  increasing 
knowledge  of  God  and  of  himself:  but  there  was 
also  a  deep  sense  of  the  vast  difficulty  of  the 
business,  not  without  some  culpable  fear  of  Pha- 
raoh and  the  Egyptians,  and  of  contempt  and 
opposition  from  Israel.  Before,  self-confidence 
mingled  with,  and  assumed  the  appearance  of, 
strong  faith  and  great  zeal:  but  now,  some  de- 
gree of  sinful  distrust  of  God  was  associated 
with  deep  humility;  and  induced  him  timidly  to 
shift,  as  well  as  humbly  to  decline,  the  important 
service. — So  very  defective  are  the  strongest 
graces,  and  the  best  duties,  of  the  most  eminent 
saints! 

V.  12.  Certainly  /,  &c.]  All  objections,  ex- 
pressed or  implied,  were  thus  answered  at  once: 
'As  I  send  thee,  I  will  certain!)'  go  with  thee; 
'and  then  all  thy  insufficiencj'^,  and  all  possible 
'difficulties,  can  form  no  hindrance  at  all.'  [J^''of.e, 
Matt.  28:19,20.) — The  token  annexed  was  made 
not  to  sense.,  but  to  faith;  and  therefore  the  sign 
was  consequent  to  the  event  confirmed  by  it:  as 
if  God  had  said,  'I  promise  to  meet  thee  and  Is- 
'rael  at  this  mountain:  this  promise  is  thy  assur- 
'ance  of  success:  depend  on  my  power  and  faith- 
'fulness,  and  go  fetch  them  forth  nothing  doubt- 
'ing.'  [Marg.  Ref.) — It  was  also  a  private  token 
to  Moses,  and  not  intended  as  a  sign  to  Israel  or 
to  Pharaoh. 

V.  13.  Moses  had  seen  enough  in  Egypt,  forty 
years  before,  to  convince  him  of  his  people's  ig- 
norance and  ungodliness;  and  he  was  not  san- 
guine in  his  expectations  of  finding  them  more 
favorably  disposed  towards  him,  than  they  liad 
been.  He  was  therefore  afraid,  that  Ihey 
would    .scarcely   understand   much  less  believe 

[193 


B.  C.  1491. 


EXODUS. 


B.  C.  1491 


THAT  I  AM:  And  he  said,  Thus  shalt 
thou  say  unto  the  children  of  Israel,  *  I 
AM  hath  sent  me  unto  you. 

15  And  God  said  moreover  unto 
Moses,  Thus  shalt  thou  say  unto  the 
children  of  Israel,  ''  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. 

16  Go  and  gather  the  ®  elders  of  Is- 
rael together,  and  say  mito  them,  The 
Lord  God  of  your  fathers,  the  God  of 
Abraham,  of  Isaac,  and  of  Jacob,  ap- 
peared unto  me,  saying,  I  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  Hit- 


a  6;3.  Ps.  68:4.    90:2.    Is.  44:6. 

Matt.  18:20.  23:20.  John  3:58. 

Heb.  13:8.  Rev.  1:4,8,17. 
b  6.  4:5.   Gen.  17:7,3.    Deut.  1: 

11,35.  4:1.    2  Chr.  28:9.  Matt. 

22:32.  Acts  7:32. 
cPs.  135:13. 
d  Ps.  102:12.  Hos.  12:5. 


e  4:29.  13:12.    24:11.  Gen.  50:7. 

Matt.  26:3.  Acts  11:30.  20:17. 

1  Pet.  5:1. 
f  4:31.  Gen.    21:1.  50:24.   Luke 

1:68.  19:44.  Acts  15:14.  1  Pet. 

2:12. 
g  Gen.  15:13—21.46:4. 
h  See  on  8. 


him,  when  he  spake  to  them  of  "the  God  of  their 
fathers."  He  had  before  been  scornfully  ask- 
ed, "Who  made  thee  a  ruler  and  a  judge  over  us?" 
and  he  was  not  prepared  to  answer  the  question: 
therefore  he  desired  at  this  time,  to  have  fuller 
instructions  and  better  authenticated  creden- 
tials. The  patriarchs  had  received  revelations 
from  God;  but  Moses  seems  to  have  been  the 
first,  after  the  deluge,  who  was  expressly  sent  to 
speak  to  others  in  his  name. 

V.   14.    I  AM  THAT  I  AM,  (or,  I  WILL  BE  THAT  I 

WILL  BE,)  signifies,  /  am  he  that  exists;  and  im- 
plies, self-existence,  independence,  unchange- 
ableness,  incomprehensibility,  eternitj^,  and 
consummate  perfection.  "I  am,  and  there  is 
none  else  beside  me."  All  else  have  their  being 
from  God,  and  are  entirely  dependent  on  him. 
— There  is  a  majestic  simplicity  and  an  expres- 
sive dignity  in  this  language,  which  disgraces  be- 
neath contempt  the  high-sounding,  pompous 
titles,  which  mortals  have  been  proud  to  arro- 
gate to  themselves. — Jehovah,  (a  name  of  simi- 
lar signification,)  thus  distinguished  himself  from 
the  idols  of  the  nations,  which  are  nothing  in 
the  world;  and  from  all  creatures,  which  have 
only  a  derived,  dependent,  mutable,  existence, 
in  him  and  from  him.  Thus  he  proposed  him- 
self as  the  only  Object  of  his  people's  worship, 
the  sure  Foundation  of  their  hopes,  and  the  all- 
sufficient  Fountain  of  their  felicity.  I  am  that 
I  AM.  Not  /  was,  but  /  am,  and  will  be.  With 
him  the  past,  the  present,  and  the  future  are  all 
one,  as  alike  open  to  the  view  of  his  omni- 
science.— Let  us  not  here  forget  him,  whom  the 
apostle  declares  to  be  "The  same  yesterday,  to- 
day, and  for  ever:"  whom  another  apostle  in- 
troduces saying,  "I  am  Alpha,  and  Omega,  the 
first,  and  the  last;"  and  who,  dwelling  in  human 
flesh,  said,  with  a  noble  disregard  to  the  rules  of 
human  language,  "Before  Abraham  was  I  am." 
This  evident  assumption  of  the  title,  I  am  that 
I  AM,  the  unbelieving  Jews  at  that  day  fully  un- 
derstood, and  for  it  attempted  to  stone  him; 
though  modern  unbelievers  cannot  or  will  not 
104] 


tites,  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  ye  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  wilder- 
ness, °  that  we  may  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  let  you  go. 

21  And  I  ^  Avill  give  this  people  favor 
in  the  sight  of  the  Egyptians:  and  it  shall 


i4:31.  2  Chr.  30:12.  Ps.  110:3. 

k  5:1—3. 

1  7:16.  9:1,13.   10:3. 

m  4:24.  5.3.  Num.  23:3,4,15,16. 

Is.  64:5. 
n  8:27. 

o  12.  7:16.  8:2S— 23.  10:24—26. 
*  Or,  but  by  a  strong  hand.  6: 

1.  Ps.  136:11,12.  Is.  63:12. 


p  6:6.  7:5.  9:15.   Ez.  20:33. 
q  7:3.    11:9.    Deut.    4:34.    6:22. 

JVeh.  9:10.  Ps.  105:27.  106:22. 

135:8,9.    Is.   19:22.   Jer.  32:20, 

21.  Acts  7:36. 
r  11:8.  12:31,39. 
s  11:3.  12:36.  Gen.  39:21.  Neh. 

1:11.   Ps.    106:46.    Prov.    16.7. 

Acts  7:10. 


perceive  it!  There  is  no  doubt,  however,  but 
the  Speaker  is  the  same  in  both  places;  for  "no 
man  hath  seen  God,  at  any  time;  the  only-be- 
gotten Son,  who  is  in  the  bosom  of  the  Father, 
he  hath  declared  him." — When  the  Lord  sub- 
joined  "I  AM,"   or  HE  THAT  EXISTS,    [i  D.V,  Sept.) 

"hath  sent  me  unto  you,"  it  was  intended  to 
give  authority  to  the  message,  and  to  ensure 
the  accomplishment  of  his  purpose,  bj-  his  in- 
comprehensible power  and  perfection. 

V.  1 5.  The  title  of  Jehovah,  the  God  of  Abra- 
ham, &c.  would  remind  the  Israelites  of  his  re- 
lations and  engagements  to  them,  as  the  de- 
scendants of  these  illustrious  patriarchs. — The 
Lord  had  before  declared  his  name,  as  sig-nify- 
ing  eternal  self-existence;  and  he  here  adds  Ai* 
covenant-relation  to  the  seed  of  Abraham,  as  the 
perpetual  memorial  of  his  former  mercies,  and 
security  of  future  blessings  to  his  Church.  The 
title  "The  God  and  Father  of  our  Lord  Jesus 
Christ,"  is  the  same  to  us,  under  the  Christian 
dispensation,  as  the  Name  here  expressed  was 
to  Israel. 

V.  18.  Such  a  willingness  to  be  delivered,  as 
would  induce  the  Israelites  to  use  the  means, 
encounter  the  difficulties,  and  face  the  dangers, 
requisite  for  that  purpose,  was  so  contrary  to 
their  dispirited  and  desponding  frame  of  mind, 
that  it  could  only  be  effected  by  the  powerful 
influence  of  God  upon  their  hearts:  but  he  here 
engaged  to  Moses,  that  he  would  thus  prepare 
them  in  due  time,  to  concur  decidedly  in  his  ef- 
forts for  their  deliverance. — The  Elders  seem  ' 
to  have  been  the  more  aged  and  distinguished 
persons  in  the  several  tribes  and  families;  but 
it  does  not  appear  that  they  were  invested  with 
any  autho^itJ^ 

V.  19,  20.  The  Lord,  when  he  engaged  for 
Israel's  willing-ness,  warned  Moses  of  Pharaoh's 
obstinate  and  final  unwillingness,  that  he  might 
know  what  to  expect. — Pharaoh  reluctantly 
consented,  when  under  the  terror  of  imminent 
destruction;  but  he  retracted  that  consent,  and 
perished  in  opposing  Israel's  departure. 


B.  C.  1491. 


CHAPTER  IV. 


B.C.  1491. 


come  to  pass,  that  when  ye  go,  ye  shall 
not  go  empty. 

22  But '  every  woman  shall  borrow  of 
her  neighbor,  and  of  her  that  sojom'neth 
in  her  house,  jewels  of  silver,  and  jewels 


t  11:2.  12:35.  Gen.  15:14. 


V.  21,  22.  The  circumstances,  in  which  the 
Egyptians  were  placed,  were  over-ruled  to  in- 
duce multitudes  of  them  to  favor  Israel;  while 
others  were  hardened  to  their  destruction. — 
The  Israelites  were  directed  to  borroio,  or  rath- 
er to  ask,  of  the  Egyptians,  their  richest  fur- 
niture and  ornaments:  and  he  who  is  the  great 
Proprietor  of  all  things,  and  giveth  to  all  men 
as  he  pleases,  seeing  the  Egyptians  enriched  by 
oppressing  the  Israelites,  thus  constrained  them 
to  refund,  and  to  pay  them  the  wages  which 
their  labor  justly  deserved.  (JVo^e*,  11:2,3.  12: 
35,36.  Gen.  31:10— 16.)— The  word  borrow  sug- 
gests the  idea  of  fraud  in  the  transaction; 
which  the  original  word  does  not  imply.  It 
means  to  ask,  whether  as  a  gift,  or  a  loan. — A 
great  part  of  this  gold  and  silver  was  afterwards 
used  in  building  and  furnishing  the  tabernacle. 

PRACTICAL  OBSERVATIONS. 
V.   1—6. 
When  the  Lord  exercises  the  faith  and  pa- 
tience of  his  servants,  they  should  rest  assured, 
that  he  acts  in  wisdom,  faithfulness,  and  mercy; 
and  that  when  the  best  time  is  come,  their  ex- 
pectation shall  be  abundantly  answered:   but 
such  is  the  human  heart,  that  the  best  of  men 
generally  need  preparing,  by  a  long  course  of 
humiliating    discipline,     for   behaving,    when 
greatly  prospered,   in  a  manner  honorable  to 
God  and  religion.     It  is  therefore  "good  that  a 
man  should  both  hope,  and  quietly  wait  for  the 
salvation  of  the  Lord."     But  quietness  and  pa- 
tience must  be  distinguished  from  indolence: 
for  the  Lord  always  requires  his  servants  to  be 
employed,    and  meets  them   at   their  employ- 
ments;   and   the  meanest  honest  labor  is  more 
reputable  to  the  greatest  characters,  than  inac- 
tivity.— The  discoveries  of  himself,  which  God 
vouchsafes  us,  in  his  holy  word  and  in  his  works, 
should  be  regarded  with  reverent  attention,  at 
an  equal  distance   from  contemptuous  indiffer- 
ence, and  bold  curiosity. — Whatever  stands  in 
relation  to  God  is  consecrated  and   made  holy; 
and  thouglv "bodily  exercise  profiteth  little,"  yet 
it  is  proper  to  express  our  inward  reverence  and 
adoration  by  such  external  tokens,  as  are  custom- 
ary and   significant.      A  decent    exterior  be- 
havior indeed  may  be  hypocritical;  but  the  neg- 
lect of  it  betraj's  a  heart,  not  properly  impress- 
ed with  awe  of  the  majesty  and  purity  of  God, 
nor  suitably  humbled  under  the  sense  of  its  own 
meanness    and  unworthiness:    and    the  conde- 
scending kindness  of  the  Lord  should  not  abate, 
but  increase,  this  holy  awe. — In  accommodation 
to   our  infirmities,   God  very  graciously  conde- 
scends to  address  our  senses,  as  well  as  under- 
standings: and  by  the  burning  bush  he  teaches 
us  many  useful  lessons.     We  need  not  tremble 
for   the    Church   of  God   in   its  lowest   estate, 
though  it  appear  contemptible  to  the  carnal  eye, 
and  seem  ready  to  be  consumed  by  the  flames  of 
persecution;  for  the  Lord  is  in  the  bush,  and  it 
cannot  be  injured.     Never  was  bush  so  honor- 
able as  that  in  which  Jehovah  dwelt,  though  it 
was  on  fire:  and  since  the  Son  of  God  dwelt  in 
frail  human  nature,  and  passed  through  the  hot- 
test fire  of  Satan's  temptations,  of  the  world's 
hatred,  and  of  the  wrath  of  God  for  our  sins;  we 
need  not  be  apprehensive  about  any  poor  burn- 


of  gold,  and  raiment:  and  ye  shall  put 
them  upon  your  sons,  and  upon  your 
daughters;  and  ye  shall  "  spoil  *  the 
Egyptians. 

u  Job  21:16,17.  Prov.  13:22.  Is.  j  *  Or,  Egypt. 
33:1.  Ez.  39:10.  I 


ing  bush,  in  which  Jehovah  dwells. — This  is  the 
privilege  and  security  of  every  true  Christian, 
with  whom,  when  afflicted  and  tempted,  we 
should  sympathize;  but  we  need  not  be  anxious 
about  the  event. — While  men  are  strengthened 
to  maintain  the  conflict,  and  to  persevere  in  the 
path  of  duty,  thej'^  are  not  deserted  by  God, 
whatever  their  fears  or  feelings  may  be;  nor  can 
the  fire,  however  hot,  consume  any  thing  but 
the  dross  of  remaining  sinful  inclinations. — But 
let  the  mere  professor  of  the  gospel  tremble, 
even  when  exempt  from  temptation,  opposition, 
or  conflict;  these  he  escapes  because  he  "walks 
according  to  the  course  of  this  world,"  with 
which  he  will  be  condemned.  And  let  the  care- 
less and  presumptuous  sinner  also  take  warning; 
for  he  is  proper  fuel  for  the  fire  of  God's  ven- 
geance, which  will  burn  for  ever,  but  never  con- 
sume those  who  finally  sink  under  it. 
V.  7—12. 

Oppressors  and  prosperous  tyrants  should  re- 
member, that  however  they  may  elude  or  out- 
brave human  justice,  and  however  God  may  de- 
fer to  take  vengeance,  yet  all  their  crimes  are 
noted  in  his  book;  that  their  measure  of  iniquity 
is  filling  up;  and  they  will  speedily  be  made  to 
disgorge  the  prey  which  they  have  ravenously 
devoured,  and  to  experience  the  vengeance  of 
the  Almighty;  unless  repentance  and  fruits  meet 
for  repentance  prevent  their  doom.  [Luke  19:8, 
9.)— And  let  the  oppressed  recollect,  that  God 
is  their  peculiar  Patron;  that  he  counts  their 
sighs  and  groans;  and  if  he  answers  the  mere 
cry  of  distress,  "shall  he  not  avenge  his  own 
elect,  who  cry  day  and  night  to  him,  though  he- 
bear  long  with  them.''  Yea,  he  will  avenge  them 
speedily."  But  when  he  comes  to  avenge  his 
people  on  their  oppressors,  "will  he  find  faith  on 
the  earth?"  Alas,  "hope  deferred  maketh  the 
heart  sick:"  and  though  true  faith  will  not  totally 
fail;  yet  at  such  times  it  will  often  be  very  feeble, 
and  expectations  even  of  promised  blessings  ex- 
tremely languid. 

V.  13—22. 

Let  us  be  careful  not  to  distrust  and  dishonor 
the  power,  faithfulness,  and  love  of  God.  He  is 
the  great  I  AM;  "a  thousand  years  with  him  are 
but  as  one  day:"  he  remembers  his  holy  cove- 
nant; he  deals  with  his  people  according  to  the 
abundance  of  his  mercies;  he  forgives  the  mul- 
titude of  their  transgressions;  and  he  sends  de- 
liverance in  its  appointed  season. — When  God 
employs  any  one  in  his  service,  he  will  certainly 
go  with  him:  but  "before  honor  is  huraility;"^ 
and  success  is  frequently  delayed  or  denied,  to 
instruments  otherwise  qualified,  because  they  do 
not  possess  a  humble  spirit.— Yet  nothing  good 
is  unalloyed  in  man,  and  the  most  unaffected  hu- 
mility may  prove  an  occasion  to  irresolution,  or 
reluctance  to  the  work  which  the  Lord  requires 
of  us.— They  who  would  be  useful,  must  depend 
upon  God  to  make  their  endeavors  acceptable 
to  their  brethren;  especially  where  such  benefits 
ar-e  intended,  as  require  men  to  exert  themselves, 
to  endure  hardship,  and  to  face  danger:  and,  if 
we  go  in  this  dependence,  he  will  secure  our 
success  with  some;  while  we  deliver  our  mes- 
sage to  all,  "whether  they  will  hear,  or  whether 
they  will  forbear." — But  in  Pharaoh's  tyranny, 
and  Israel's  oppression,  we  see  a  picture  of  the 

[195 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  IV. 

The  Lord  assures  Moses  of  his  effectual  assistance,  by  mirac- 
ulous signs  and  gracious  promises,  1  — 12;  and  is  angry  at  his 
backwardness  to  the  service;  yet  appoints  Aaron  to  assist  him, 
J3 — 17.  Moses  leaves  Jethro,  and  sets  out  on  his  journey;  and 
is  charged  with  a  message  to  Pharaoh,  18 — 23.  He  is  rebuked 
by  the  vfay;  Zipporah  circumcises  her  son:  Aaron  meets  Moses, 
and  they  are  welcomed  by  the  Israelites,  24 — 31. 

AND  Moses  answered,  and  said,  But 
tehold,  ^  they  will  not  believe  me, 
nor  hearken  unto  my  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  cast  it  on  the  ground,  and  ^  it  be- 
came a  serpent:  and  Moses  fled  from  be- 
fore 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  believe  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  fui^thermore  unto 
him.  Put  now  thy  hand  into  thy  bosom; 
and  he  put  his  hand  into  his  bosom;  and 
when  he  took  it  out,  behold,  his  hand  was 
^  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  behold, '  it  was  turned  again  a's 
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  shalt 
take  of  the  water  of  the  river,  and  pour 
it  upon  the  dry  land:  and  the  water  which 
thou  takest  out  of  the  river,  *  shall  become 
■"  blood  upon  the  dry  land. 

10  And  Moses  said  unto  the  Lord,  O 
my  Lord,  I  am  not  ^  eloquent,  neither 
4  heretofore,  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  makcth 
the  dumb,  or  deaf,  or  the  seeing,  or  the 
blind?  have  not  I  the  Lord? 

1 2  Now  therefore  go,  and  p  I  will  be 


a  31.  2;14.   3;18.   Acts  7;25. 
b  17,20.   Lev.    27:32.     Ps.    110: 

2.  Is.   11:4.   Mic.  7:14. 
c  7:10—15.  Am.  5:19. 
d  Ps.  91:13.  Mark  16:18.  Luke 

10:19.   Acts  28:3— 6. 


e  John  2:5. 

f8.  3:18.   19:9.  John    5:36.    11: 
15,42.  20:31. 
[g3:lS. 
h  Num.  12:10.  2  Kings  5:27. 


i  2  Kings  5:14.  Matt.  8:3. 

k  30,31.   Is.  28:10.  John   12:37. 

IDeut.  32.39.  2  Kings  6:7.  Job 

5:18. 
*  Heb.  shall  be,  and  shall  be. 
m   1:22.    7:19—25.    Matt.    7:2. 

John    2:8—11.  Rev.    16:3-6. 
f  Heb.  a  7tian.  of  viords.  1  Cor. 

2:1—4.2  Cor.  10:10.  11:6. 


X   Heb.   since    yesterday,    nor 

since  the  third  day. 
n6:l2.  Jer.  1:6.  Acts  7:22. 
o  Ps.  51:15.  94:9.  13.35:5,6.  Ez. 

3:26,27.33:22. 
pis.  49:2.   50:4.  Jer.  1:9.  Malt. 

10:19,20.  Mark  13:11.  Luke  12: 

11,12.  21:14,16.  Kph.  6:19. 


sinner's  miserable  and  abject  submission:  how- 
ever galled  with  the  yoke  of  Satan,  he  still 
drudg-es  on,  till  the  Lord  sends  redemption. 
With  the  invitations  of  his  gospel,  he  communi- 
cates the  life-giving,  drawing,  and  teaching  in- 
flaences  of  his  Spirit;  and  thus  men  are  made 
willing  to  seek  and  strive  for  deliverance:  then 
Satan  loses  his  power  to  retain  them;  they  come 
forth  with  all  they  have  and  are,  and  consecrate 
the  whole  to  the  glory  of  God  and  the  service  of 
his  Church. 

NOTES. 
Chap.  IV.  V.  1 — 5.  The  Lord  had  expressly 
assured  Moses,  that  the  people  should  hearken  to 
him,  (3:18.)  so  that  his  objection  was  unreason- 
able, and  a  proof  that  his  faith  was  wavering. 
Yet  it  was  proper  he  should  be  informed,  that 
the  Lord  would  authenticate  his  commission  by 
miracles,  both  to  Israel  and  to  Pharaoh. — The 
rod  in  his  hand  was  probably  a  common  staff,  or 
shepherd's  crook;  but  it  was  now  consecrated  to 
God,  to  be  the  token  of  his  presence  and  oper- 
ation, and  was  therefore  afterwards  called  "the 
rod  of  God."  When  waved  by  the  hand  of  Mo- 
ses or  Aaron,  it  was  a  token  to  Israel  of  guidance, 
encouragement,  and  protection;  but  to  Egypt,  it 
was  the  appointed  token  of  desolating  judgments, 
like  the  mortal  bite  of  the  most  poisonous  ser- 
pent.— In  tiiis  it  was  also  a  type  of  the  gospel, 
"<Ae  rod  of  the  Redeemer's  strength,"  [Ps.  110: 
2.)  which  is  a  savor  of  life  to  some  and  of  death  to 
others. — Though  Moses  was  greatly  affrighted 
at  the  serpent  thus  miraculously  produced,  which 
seems  to  have  been  very  formidable;  j'et  his 
faith  was  so  far  strengthened  by  the  sign,  that  he 
126] 


ventured  at  God's  command  to  seize  it  by  the 
tail,  and  it  again  became  a  harmless  rod.  This 
was  intended  to  shew  him,  that  the  performance 
of  a  similar  miracle  before  his  people,  would 
convince  them  that  the  Lord  had  sent  him. 

V.  6,  7.  This  sign  denoted,  that  God  could 
easily  remove  Israel's  sin,  though  they  were  un- 
clean as  the  leprous  hand;  that  he  could  employ 
Moses's  ministry,  though  feeble  and  unworth)' 
in  itself,  and  by  him  inflict  his  plague* on  Egypt, 
or  remove  Ihem  as  he  pleased;  and  that  he  could 
effect  the  deliverance  of  his  people  by  the  most 
unlikely  means,  notwithstanding  the  most  pow- 
erful opposition. — It  is  very  probable  that  the 
absurd  story,  mentioned  by  Josephus,  of  Moses 
and  the  Israelites  being  driven  out  of  Egypt,  be- 
cause infected  with  leprosy,  was  derived  from 
some  distorted  tradition  of  this  miraculous  sign. 

V.  10.  Moses  supposed  that  great  eloquence 
would  be  requisite,  both  to  persuade  Israel,  and 
to  plead  before  Pharaoh:  and  he  objected,  that 
in  the  Egyptian  court  he  had,  at  all  former 
times,  been  defective  in  the  gift  of  a  ready  and 
graceful  elocution;  and  that  even  since  the 
Lord  had  spoken  to  him,  he  had  experienced  no 
alteration  in  this  respect.  We  read,  howevei', 
that  he  "was  mighty  in  words"  as  well  as  deeds: 
and  so  was  St.  Paul,  though  he  affected  no  el- 
oquence, and  was  deemed  by  some  "in  speech 
I  contemptible."  They  both  could  speak  with  en- 
,  ergy  and  to  the  purpose,  though  not  with  the  en- 
ticing words  and  delusive  charms  of  human  or- 
atory. 

I  Slow  of  speech.']  Uxvoipwvoi.  Sept. — Of  a  slen- 
1  der  voice,  or  speaking  with  hesitation  and  inter- 
I  ruptions  of  voice. 


B.C.  1491. 


CHAPTER  IV. 


B.  C.  1491. 


with  thy  mouth,  and  teach  thee  what  thou 
shak  say. 

1 3  And  he  said,  O  my  Lord,  ^  send  I 
pray  thee,  by  the  hand  of  him  whom  thou 

*  wilt  send. 

1 4  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. 

15  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. 

16  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 


q  1  Kinjs   19:4.  Jer.  20:9.   Ez. 

3:14.16.  Jon.  1:3. 
*  Or,  skoiildst, 
T  Luke  9:59,ti0.  Acts  15:38.  Phil. 

2:21. 
s  27.   I  Sam.  10:1—7.  Mark  14: 

13—15.    2  Cor.  2:13.  7:6,7.     1 

Thes.  3:6,7. 


t  7:1,2.  2  Sam.  14:3.    Is.  51:16. 

59:21. 
u  Num.  22:38.  23:5,12,16.  Deut. 

18:18.   Matt.  28:20.  1  Cor.  11: 

23.   15:1. 
X  Deut.  5:31. 
y7:l,2.  John  10:34,35. 
z  7:9,19. 


V.  n,  12.  The  Lord  alone  originally  g-ave 
to  Adam  and  his  posterity  the  inexplicable  pow- 
er of  articulate  speech;  and  he  is  the  sole  Au- 
thor of  the  disparity,  which  subsists  among  men 
in  these  and  other  endowments:  could  he  not 
therefore  easily  remove  from  Moses  this  imped- 
iment, if  he  saw  that  a  more  fluent  and  graceful 
utterance  was  requisite  for  him.'' — It  may  be  use- 
ful to  compare  Jehovah's  promise  to  Moses, 
with  our  Lord's  words  to  his  disciples,  "1  will 
give  you  a  mouth  and  wisdom,  which  all  your 
adversaries  shall  not  be  able  to  gainsay,  or  re- 
sist." Can  any  but  God  "give  a  mouth  and  wis- 
dom.?"    (JVo<e,  Lwfce  21:12— 19.) 

V.  13.  'Send  by  any  one  else,  only  excuse 
'me  as  incompetent.'     [J^otes,  Is.  6:5 — 8.1 

V.  14.  Moses's  unbelief,  and  reluctance  to 
engage  in  this  arduous  and  dangerous  service, 
excited  the  divine  displeasure;  which  probably 
was  shewn  by  some  sensible  token,  perhaps  by 
the  fire  in  the  bush  becoming  more  vehement: 
yet  the  Lord  did  not  supersede  his  commission; 
but  in  condescension  to  his  weakness,  and  per- 
haps also  as  a  gentle  rebuke,  he  assigned  him 
an  assistant,  who  should  share  the  danger,  the 
burden,  and  the  honor.  Thus  Christ  sent  out 
his  disciples  by  two  and  two;  and  several  of 
them  were  brethren. — We  are  not  informed,  in 
what  station  Aaron  had  hitherto  lived:  but  he 
seems  to  have  enjoyed  many  advantages  of  edu- 
cation, probably  by  means  of  Moses;  and  he 
had  become  remarkable  for  eloquence.  Per- 
haps this  might  occasion  his  being  called  "Aaron 
the  Levitt,^''  as  a  person  of  eminence  among  the 
descendants  of  Levi. — The  Lord  had  revealed 
himself  to  Aaron,  at  the  same  time  as  he  did  to 
Moses,  and  had  dire-jted  him  to  meet  him  (27). 
I'his  remarkable  concurrence  would  encourage 
both  of  them. 

V.  15.  With  his  nioulh.']  Though  Aaron  was 
eloquent,  yet  he  could  not  speak  to  any  good 
purpose  without  the  teaching  and  assistance  of 
the  Lord. 

V.  16.  Moses,   though   the  younger   brother, 


thine   hand,    wherewith    thou    shalt    do 

signs.  [Practical  Observations.] 

1 8  IT  And  Moses  went  and  returned 
to  *  Jethro  his  father-in-law,  and  said 
unto  him,  *  Let  me  go,  I  pray  thee,  and 
return  unto  my  brethren,  which  are  in 
Egypt,  ^  and  see  whether  they  be  yet 
alive.  And  Jethro  said  to  Moses,  *=  Go  in 
peace. 

19  And  the  Lord  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  upon  an  ass,  and  he 
returned  to  the  land  of  Eg^^pt.  And 
Moses  took  ^  the  rod  of  God  in  his  hand. 

21  And  the  Lord  said  unto  Moses, 
When  thou  goest  to  return  into  Egypt, 
see  that  thou  do  all  those  wonders  before 
Pharaoh,  which  I  have  put  in  thine  hand: 
but  ''  I  will  harden  his  heart,  that  he  shall 
not  let  the  people  go. 


t  Heb.  Jether.  Seeon3:\. 

a  1  Tim.  6:1. 

b  Gen.  45:3.   Acts  15:36. 

c  1  Sam.  1:17.  Luke  7:50.  Acts 

16:36. 
d  2:15,23.  Mntt.  2:20. 
e  17:9.  Num.  20:8,9. 


f7:3,13.  9:12,35.  10:1,20.  14:8. 
Gen.  6:3.  Deut.  2:30—33,36. 
Josh.  11.20.  1  Kings  22:22.  Is. 
6:10.  63:17.  John  12:40.  Kom. 
1:28.  9:18.  11:8—10.  2  Cor. 
2:16.  2Thes.  2:10— 12.  1  Pet. 
2:3. 


was  the  superior  in  this  commission:  the  word 
of  God  came  first  to  him;  and  he  dictated  to 
Aaron  what  he  should  speak,  as  God  put  his 
words  into  the  mouth  of  his  prophets. 

V.  18.  Moses,  now  resolved  to  obey  the  heav- 
enly vision,  intimated  to  Jethro,  (who  !.,;d  be- 
haved with  great  kindness,)  that  he  was  about 
to  leave  him,  as  one  who  asked  his  permission- 
to  visit  his  afflicted  brethren:  [Gen.  31:30.)  but  it 
does  not  appear  that  he  informed  him  of  the  par- 
ticulars. Thus  he  parted  amicably  from  liim, 
and  the  mutual  affection  between  th*m  was  not 
interrupted. — The  intercourse  between  nations 
was  at  that  time  very  difficult;  and  the  peculiar 
circumstances  in  which  Moses  was  placed,  iiiiglit 
preclude  him  from  inquiring  after,  or  learning, 
the  condition  of  his  brethren. 

V.  19.  This  revelation  to  Moses  in  Mii^ian 
seems  to  have  been  distinct  from  that  at  Ho- 
reb. — A  secret  dread  of  Pharaoh  and  the  Egyp- 
tians, as  incensed  against  him  for  his  fornier 
conduct,  was  one  cause  of  his  reluctance:  and  it 
does  not  appear  that  the  Lord  informed  him  that 
his  enemies  were  dead,  till  he  had  first  set  about 
obeying  his  command. 

V.  21.  Harden.']  God  never  communicates 
"hardness,"  or  wickedness,  to  the  heart  of  man, 
by  a  positive  act;  "for  he  cannot  be  templed  of 
evil,  neither  tempteth  he  any  man."  But,  when 
provoked  by  atrocious  crimes,  he  gives  a  person 
up  to  his  own  heart's  lusts;  he  permits  Satan  to 
entice,  deceive,  and  blind  him;  and  he  takes  off 
those  providential  restraints,  by  which  many  are 
kept  from  wickedness,  because  they  have  not 
opportunity  or  power  to  commit  It,  or  dare  not 
through  fear  or  shame.  When  a  man  is  thus 
left,  commands,  warnings,  judgments,  and  deliv- 
erances, every  truth  in  Scripture  and  every  dis- 
pensation of  Providence,  prove  the  occasion  of 
increasing  obduracy  and  insensibility,  pride  and 
presumption. — By  this  general  declaration,  Mo- 
ses was  taught  to  expect  and  prepare  for  diffi- 
culty and  opposition;  and  the  subsequent  history 
will  give  an  abundant  opportunity  of  stating  the 

[197 


B,  C.   1491. 


EXODUS. 


B.  C.  1491. 


22  And  thou  shalt  say  unto  Pharaoh, 
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  me:  and  if  thou 
refuse  to  let  him  go,  behold,  ^  I  will  slay 
thy  son,  even  thy  first-born. 

24  TT  And  it  came  to  pass  by  the  way 
in  the  inn,  that '  the  Lord  met  him,  and 
^  sought  to  kill  him. 

25  Then  Zipporah  took  '  a  sharp 
*  stone,  and  cut  off  the  fore-skin  of  her 
son,  and  +  cast  it  at  his  feet,  and  said. 
Surely  a  bloody  husband  art  thou  to  me. 

26  So  he  let  him  go:  then  she  said, 
A  bloody  husband  thou  art,  because  of  the 
circumcision. 

27  IT  And   the   Lord   said   to  Aaron, 


g  19:5,6.  Dent.  14;t.  Jer.  31:9. 

Hos.  11:1.  Rom.  9:4.  Heb.  12: 

23. 
h  11:5.    12:29.    Ps.  78:51.   105: 

36.   135:8. 
i  3:18.    Num.  22:22,23.     1  Chr. 


21:16.  Hos.  13:8. 
k  Gen.   17:14.     Lev.   10:3.    1 

Kings  13:24. 
1  Josh.  5:2,3. 
*  Or,  knife. 
I  Heb.  made  it  touch. 


several  stag-es  by  which  Pharaoh's  obduracy  was 
induced,  and  the  import  of  the  several  words 
made  use  of,  in  this  remarkable  instance  and  il- 
lustration of  the  Lord's  dealing  with  obstinate 
sinners. 

V.  22,  23.  Israel  was  despised  by  the  Egyp- 
tians as  a  contemptible  people;  but  was  honored 
of  God,  being  near  and  dear  to  him  as  a  child  is 
to  his  father,  and  as  having  that  pre-eminence 
among  the  nations,  which  the  first-born  has 
among  the  brethren.  Pharaoh  therefore  might 
be  assured,  that  God  would  defend,  avenge,  de- 
liver, and  provide  for  Israel:  and  that  if  he  at- 
tempted to  retain  in  bondage  that  people,  who 
stood  related  to  Jehovah,  as  his  first-born  son, 
and  forbad  them  to  worship  and  serve  him;  he 
must  expect  to  feel  the  effects  of  omnipotent  in- 
dignation, which  would  at  length  slay  his  eldest 
son,  with  all  the  first-born  in  the  land  of  Egypt. 
— True  believers  are  "the  church  of  the  first- 
born, whose  names  are  written  in  heaven:"  and 
tliough  rulers  are  entitled  to  honor  and  civil 
obedience  from  them,  they  have  no  right  to  pro- 
hibit them  from  serving  God,  according  to  the 
dictate^  of  their  conscience;  and  they  may  ex- 
pect severe  rebukes  if  they  attempt  it. 

V.  24 — 26.  Either  the  Lord  appeared  to  bis 
servant,  by  some  external  token  of  his  presence, 
as  if  about  immediately  to  slay  him;  or,  as  some 
suppose,  he  inflicted  on  him  a  sudden  and  very 
dangerous  disease.  Moses  seems,  however,  to 
have  understood,  that  he  was  rebuked  for  neg- 
lecting to  circumcise  his  son;  probably  from 
regard  to  Zipporah  who  was  averse  to  it.  It  is 
supposed  that  circumcision  was  in  use  among  the 
Midianites,  as  descended  from  Abraham;  and 
that  Zipporah  had  merely  induced  Moses  to  de- 
fer the  performance  of  it  be)'ond  the  appointed 
time,  on  account  of  the  journey,  or  on  some  other 
pretence.  But  he  was  raised  up  for  ail  extraor- 
dinary service,  and  it  was  proper  he  should  set 
an  example  of  exact  obedience  in  his  own  con- 
duct, and  therefore  he  was  thus  sharply  rebuked. 
— As  he  was  either  under  great  perturbation  of 
mind,  or  dangerously  ill,  Zipporah  immediately 
circumcised  her  son,  with  a  knife  made  of  a  sharp 
flint,  such  knives  being  common  in  some  coun- 
tries: and  this  may  intimate  the  haste  in  which 
the  rite  was  performed. — The  words  which  she 
spake,  when  she  laid  the  fore-skin  of  her  son  at 
198] 


""  Go  into  the  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  command- 
ed him. 

29  And  Moses  and  Aaron  went,  and 
P  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  the  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. 


ml4— 16.  Acts  10:5,6,20. 
n3:].    19:3.    20:13.    24:15—17. 

1  Kings  19:8. 
o  Jon.  3:2.  Matt.  21:29. 
p3:l6.  24:1,11. 
q2— 9. 


1-3:18.    Ps.  106:12,13.     Luke  3: 

13. 
s  See  on  3:  IB. 
t2:2J.  3:7. 
u  12:27.    Gen.  17:3.    1  Chr.  29: 

20.  2  Chr.  20:18. 


the  feet  of  Moses,  are  differentl)^  understood: 
some  think  that  she  rashly  reproached  both  him 
and  his  religion,  which  required  this  bloody  or- 
dinance; but  others  are  of  opinion,  that  she 
spake  in  great  affection,  as  having  anew  espous- 
ed him,  by  circumcising  her  son;  seeing  the 
blood  shed  in  that  rite  had  been  the  means  of 
restoring  him  to  her  again.  For  when  it  had 
been  performed,  the  Lord  delivered  Moses  and 
allowed  him  to  prosecute  his  journey. — It  is 
probable  that  on  this  occasion  Zipporah  return- 
ed toJethro  for  a  time.  (JVoie,  18:1 — 5.)  Some 
render  the  clause,  "So  he  let  him  go,"  so  she 
left  him.,  as  referring  to  this:  but  the  translation 
cannot  be  supported,  as  the  Hebrew  text  now 
stands;  both  words  being  masculine. 

V.  27.  The  Lord  had  directed  Aaron  to  meet 
his  brother  in  the  wilderness. — Moses  seems  to 
have  been  retarded  by  his  family  concerns,  while 
Aaron  made  great  haste;  and  thus  he  met  Moses 
almost  as  soon  as  he  had  set  out  upon  his  jour- 
ney, which  would  be  a  great  encouragement  to 
him.  Probably,  they  had  not  seen  or  heard  of 
each  other  for  a  long  time  before. 

V.  30.  Signs.']  Moses  gave  the  people  this 
proof  of  his  divine  mission,  to  ensure  their  con- 
currence, before  he  applied  to  Pharaoh  in  their 
behalf. — It  is  supposed  that  Moses  performed  the 
miraculous  signs,  while  Aaron  delivered  the 
message  of  God  to  the  people  (15 — 17). — "And 
he  did  the  signs,  &c." 

V.  31.  Thus  the  Elders  of  Israel  acknowl- 
edged Jehovah  as  the  true  God,  and  the  God 
of  their  fathers,  and  Moses  as  his  messenger  for 
their  deliverance;  and  they  testified  their  grati- 
tude and  expectation,  in  an  act  of  solemn  worship. 
PRACTICAL  OBSERVATIONS. 
V.  1  —  17. 

How  indisposed  are  men  to  believe  the  testi- 
mony of  God!  Whether  he  denounce  ven- 
geance upon  obstinate  offenders,  or  promise  ac- 
ceptance, assistance,  and  salvation  to  the  return- 
ing sinner,  they  are  always  prone  to  question 
his  veracity;  and  to  act  as  if  his  word  could  not 
absolutely  "be  depended  on,  or  was  not  likely  to 
be  accomplished!  Thus  some  are  hardened  in 
presumption,  others  sink  into  despondency,  and 
others  are  discouraged  and  faint-hearted  in  all 
their  endeavors. — But  the  Lord  being  slow  to 
anger  and  of  great  mercy,  deals  not  with  us  ac- 


B.  C.   1491. 


CHAPTER  V. 


B.  C.  1491. 


CHAP.  V. 


Moses  ana  Aaron  deliver  their  message  to  Pharaoh,  who  dis- 
dainfully rejects  it,  1—5.  He  increases  the  task  of  the  Israel- 
ites, allows  them  no  straw,  and  silences  their  complaints,  6 — 
19.  They  despond  and  murmur,  and  Moses  complains  to  the 
Lord,  20—23. 

AND  afterwards   Moses    and   Aaron 
went  in,  *  and  told  Pharaoh,  Thus 
saith  the  Lord  God  of  Israel,   Let  my 


a  1  KinjfS  2 1 :20.  Ps.  1 1 9:46.  Ez 
2:6.  Jon.  3:3,4.  Matt.  10:18,28 


Acts  4:29. 


cording'  to  the  multitude  of  our  sins;  else  the 
strongest  believer  upon  earth,  instead  of  being 
saved  by  his  faith,  might  be  righteously  con- 
demned for  his  unbelief. — When  we  shrink  from 
trouble  and  self-denial,  or  the  reproach  or  dan- 
ger of  any  service;  self-love  soon  suggests  some 
excuse,  which  appears  sufficient  to  us,  however 
trivial  it  may  be  in  the  judgment  of  others:  and 
it  is  no  uncommon  case  for  those,  who  have 
been  rebuked  for  rashness  and  precipitation, 
afterwards  to  become  timidly  negligent  of  their 
evident  duty.  But  let  unbelief,  sloth,  and  cow- 
ardice, start  ever  so  many  objections,  against 
our  doing  the  duty  of  that  station  to  which  it 
hath  pleased  God  to  call  us;  his  word  furnishes 
us  with  answers  to  them  all:  and  the  assurance 
of  his  assistance  and  protection  should  in  every 
case  fully  satisfy  our  minds. — When  God  gives 
revelations  of  new  truths,  or  introduces  new 
dispensations,  materially  differing  from  all 
which  have  preceded,  he  alwa3's  sets  his  seal  to 
them,  and  enables  his  servants  to  authenticate 
tiieir  mission  by  some  conclusive  sign:  but  they, 
who  are  employed  to  enforce  the  old  authenti- 
cated revelation,  need  not  such  testimonials;  as 
both  their  character  and  doctrines  must  be 
tried  by  the  oracles  of  God,  to  which  they  ap- 
peal.— The  miracles,  which  he  enabled  his  ser- 
vants of  old  to  perform,  were  not  doubtful  and 
equivocal,  nor  merely  effects  of  power  to  excite 
wonder;  but  they  were  expressive  of  his  justice 
and  goodness,  and  instructive  tokens  of  his 
favor  to  his  people,  and  vengeance  on  his  ene- 
mies.— He  does  not  always  make  it  appear,  that 
he  hath  furnished  men  for  services,  till  they  are 
actually  called  to  engage  in  them;  but  we  may 
depend  on  him  to  qualify  us  for  whatever  he 
commands  us  to  do.  All  knowledge,  wisdom, 
and  utterance,  with  every  good  gift,  are  deriv- 
ed from  him:  but  many  endowments  are  sup- 
posed needful  or  useful  in  the  public  service  of 
God  and  his  church,  which  he  pours  contempt 
upon,  as  mere  tinsel;  worthless,  if  not  perni- 
cious. Such  are  all  the  studied  and  affected  arts 
of  human  oratory,  which  the  great  apostle 
would  not  condescend  to  employ,  "that  the 
faith"  of  the  people  "should  not  stand  in  the 
wisdom  of  men,  but  in  the  power  of  God."  Yet 
to  this  day  they  are  highly  valued  by  most  pro- 
fessed Christians  and  many  true  Christians;  and 
many  seem  to  think  that  little  or  nothing  can 
be  done  without  them.  [JVotes,  1  Cor.  2:1 — 5.) 
— Even  when  the  Lord  is  displeased  with  the 
sins  of  his  servants,  he  condescends  to  their  in- 
firmities: and  in  arduous  undertakings,  it  is  a 
great  favor  to  have  helpers,  who  cordially  unite 
with  us;  though  they  should  share,  or  even 
eclipse,  our  reputation.  But  while  we  censure 
Moses  for  shrinking  from  this  dangerous  ser- 
vice, let  us  ask  our  own  hearts,  whether  we  are 
not  neglecting  such  duties,  as  are  unspeakably 
more  easy  and  less  perilous. 
V.  18—31. 
In  obeying  the  commands  of  the  Lord  our 
God,  we  should  take  care  to  give  no  needless 
offence,  and  always  be  ready  to  give  up  our  own 
inclination«,  rather  than  prejudice  our  friends 


people  go,  that  they  may  hold  ^  a  feast 
unto  me  in  the  wilderness. 

2  And  Pharaoh  said,  *=  Who  w  the 
Lord  that  I  should  obey  his  voice  to  let 
Israel  go?  ^  I  know  not  the  Lord,  ^  neither 
will  I  let  Israel  go. 


b  10:9.  Is.  2S:6.  1  Cor.  6:8. 
c  3.19.  2  Chr.  32:15,19.  Job  21: 
15.  Ps.  10:4.  12:4.   14:1. 


d  1  Sam.  2:12.  John  16:3.  Rom. 

1:28.  2Thes.   1:8. 
e  3:19.  Jer.  44:16,17. 


and  relatives:  yet  after  all,  we  shall  frequently 
be  constrained  to  cross  the  humors,  endure  the 
reproaches,  and  forego  the  comforts,  of  our 
nearest  connexions,  if  we  determine  not  to  de- 
viate in  any  thing  from  our  known  duty. — Even 
sinful  omissions  will  draw  upon  us  severe  re- 
bukes: and  to  neglect  the  seals  and  pledges  of 
the  new  covenant  is  a  sin  of  no  small  aggrava- 
tion; being  more  replete  with  contempt  of  God, 
and  ingratitude  for  his  distinguished  mercies, 
than  professed  Christians  generally  suppose. — 
They,  who  are  employed  in  calling  others  to 
trust  and  obey  God,  should  be  careful  them- 
selves to  set  an  example  of  implicit  confidence 
and  obedience;  and  if  they,  in  any  remarkable 
instance,  fail  of  this,  they  will  surely  experi- 
ence some  very  painful  effects  from  their  mis- 
conduct. Yet  when  they  are  zealous  and  re- 
pent, and  attend  to  their  duty,  the  Lord  will  re- 
turn to  them  in  mercy. — The  reproaches  cast 
upon  religion  and  its  conscientious  professors, 
redound  to  the  lasting  disgrace  of  those  who 
vented  them:  none  can  provoke  God  more,  than 
those,  who  by  terrors  or  temptations  deter  or 
entice  his  children  from  his  service;  nor  are 
scarcely  any  more  in  danger  of  being  given  up 
to  judicial  hardness  of  heart,  than  cruel  tyrants 
and  persecuting  oppressors. — It  frequently  hap- 
pens that  less  difficulty  is  found,  than  was  ex- 
pected, in  such  undertakings  as  are  according- 
to  the  will  of  God,  and  for  his  glory;  and  that 
many  are  inclined  to  concur  in  them,  from  ■ 
whom  we  looked  for  opposition.  Let  us  then 
arise  and  attempt  our  proper  work,  and  tlie 
Lord  will  be  with  us  and  prosper  us. — But  if  Is- 
rael welcomed  the  tidings  of  temporal  deliver- 
ance, and  worshipped  the  Lord:  how  should  we 
welcome  the  glad  tidings  of  eternal  redemption, 
embrace  it  in  faith,  and  adore  the  Redeemer! 
and  "how  shall  we  escape,  if  we  neglect  so 
great  salvation?" 

NOTES. 

Chap.  V.  V.  1.  Moses  and  Aaron,  having 
obtained  the  concurrence  of  the  people,  re- 
quested an  audience  of  Pharaoh;  and  were  ad- 
mitted to  him  as  the  representatives  of  the  na- 
tion, probably  accompanied  by  some  of  the  el- 
ders. (3:18.)  But  when  introduced,  they  de- 
livered to  him  a  message  from  "Jehovah,  the 
God  of  Israel." — This  is  the  first  time  this  title 
is  given  to  the  Lord,  with  respect  to  Israel  as 
a  nation;  though  Jacob  erected  an  altar  to  El- 
Elohe-Israel,  to  God,  the  God  of  Israel,  refer- 
ring to  the  name  which  he  had  just  before  re- 
ceived. [.T^ote,  Gen.  33:20.)— In  the  name  of 
Jehovah,  who  thus  honored  Israel  in  his  low  en- 
slaved condition,  Moses  and  Aaron  demanded, 
that  the  people  should  be  allowed  to  hold  a  sa 
cred  feast,  according  to  the  observances  of 
their  religion:  and  as  they  could  not  perform 
this  solemn  service  in  Egypt,  surrounded  by 
those  who  held  their  sacrifices  in  abomination; 
they  required  permission  to  retire  to  a  distance 
into  the  wilderness,  where  their  worship  would 
not  be  liable  to  interruption,  and  could  give  no 
umbrage  to  the  Egyptians. 

V.  2.   Pharaoh  had  probably  heard  some  gen- 


[i: 


B.  C.  1491, 


EXODUS. 


B.  C.   1491. 


3  And  they  said,  The  God  of  the  He- 
brews hath  met  with  us:  let  us  go,  we 
pray  thee,  three  days'  journey  into  the 
desert,  and  sacrifice  unto  the  Lord  our 
God;  ^  lest  he  fall  upon  us  with  pestilence, 
or  with  the  sword. 

4  And  the  king  of  Egypt  said  unto 
them,  s  Wherefore  do  ye,  Moses  and 
Aaron,  let  the  people  from  their  works? 
get  you  unto  your  burdens. 

5  And  Pharaoh  said.  Behold,  the  peo- 
ple of  the  land  now  are  ^  many,  and  ye 
make  them  rest  from  their  burdens. 

6  And  Pharaoh  commanded  the  same 
day  *  the  task-masters  of  the  people,  and 
their  officers,  saying, 

7  Ye  shall  no  more  give  the  people 
straw  to  make  brick,  as  heretofore:  let 
them  go  and  gather  straw  for  themselves. 

8  And  th&.  tale  of  the  bricks  which 
they  did  make  heretofore,  ye  shall  lay 
upon  them;  ye  shall  not  diminish  ought 
thereof:  for  they  be  idle;  therefore  they 


f  2   Kings   17:25.    2  Chr.  30;8. 

Ezra  7;23.  Zech.  14;16— 19. 
g  Jer.  38:4.  Am.  7:10.  Luke  23: 


2.   Acts  16:20,21.  24:5. 
h  1:9— ll.Prov.  14:28. 
i  10,13,16,19.  Prov.  12:10. 


eral  report  of  Jehovah,  as  claiming  by  his  ser- 
vants to  be  the  only  "living-  and  true  God,"  the 
Creator  and  Governor  of  the  whole  earth:  but 
he  and  his  predecessors  had  long-  tyrannised 
over  his  professed  worshippers;  and  as  they 
seemed  to  have  derived  so  little  advantag-e  from 
his  favor.,  he  concluded  that  he  had  as  little  to 
fear  from  his  wrath.  He  therefore  treated  the 
messag-e  delivered  to  him  with  contemptuous  in- 
■difference,  ranking-  Jehovah  among,  or  rather 
beneath,  the  gods  of  the  nations,  and  especially 
the  gods  of  Egypt. — His  language  is  very  em 
phatical;  'Shall  I,  who  as  king  of  Egypt  lord  it 
'over  Israel,  obey  the  God  of  Israel?  No,  I  scorn 
"to  regard  him!'' — Pharaoh  had  no  knowledge  of 
the  Lord,  and  therefore  he  set  him  at  defiance. 
'Nor  did  he  desire  to  know  [him;]  being  so 
'transported  with  anger,  that  he  would  not  ex- 
'amine  their  commission,  but  only  resolved  he 
^would  not  obey  it.'  Bp.  Patrick.  Israel  was  a 
ntimerous  people,  by  whom  the  wealth  of  his 
subjects,  and  his  own  greatness,  were  exceed- 
ingly increased:  and  it  would  not  consist  with 
cither  his  honor  or  interest,  (to  speak  in  the 
language  of  politicians,)  thus  to  risk  the  depop- 
ulation of  his  kingdom.  He  had  been  aqcus- 
tomed  to  tyrannise  over  them:  and  shall  he  now 
vipanhjy  on  such  a  summons,  consent  to  liberate 
them?  But  if  he  determined  not  to  yield  to  this, 
he  must  crush  their  first  attempts,  and  not  al- 
low them  to  feel  their  own  strength,  or  at  all  to 
taste  the  sweets  of  liberty.  Thus  pride,  ambi- 
tion, covetousness,  and  worldly  poli^-y  engaged 
him  in  the  contest;  and  a  point  of  honor,  that 
is,  an  obstinate  determination  not  to  have  it 
said  he  was  overcome,  hardened  him  to  persist 
in  it  to  his  deetruction. 

V.  3.  It  may  be  supposed,  that  Moses  and 
.Aaron  declared  to  Pharaoh  some  of  the  grand 
distinguishing  particulars  of  their  religion,  and 
spake  in  general  terms  of  the  perfections  and 
works  of  Jehovah.  But  it  does  not  appear  that, 
on  this  occasion,  they  either  wrought  any  mir- 
acle, or  threatened  any  punishment;  but  only 
stated   thf  danger   to  which   they  themselves 


cry,  saying.  Let  us  go  and  sacrifice  to  our 
God. 

9  *  Let  there  more  work  be  laid  upon 
the  men,  that  they  may  labor  therein; 
and  let  them  not  regard  ^  vain  words. 

[^Practical  Observations'] 

10  IT  And  the  '  task-masters  of  the  peo- 
ple went  out,  and  their  officers,  and  they 
spake  to  the  people,  saying.  Thus  saith 
Pharaoh,  I  will  not  give  you  straw. 

1 1  Go  ye,  get  you  straw  where  ye  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  gath- 
er stubble  instead  of  straw. 

13  And  the  task-masters  hasted  them, 
saying.  Fulfil  your  works,  your  +  daily 
tasks,  as  when  there  was  straw. 

14  And  the  officers  of  the  children  of 
Israel,  which  Pharaoh's  task-masters  had 
set  over  them,  were  beaten,  and  demand- 
ed, Wherefore  have  ye  not  fulfilled  your 


*  Heb.  Ijet  the  worfe  be  heavy 

upon  the  men. 
k    2    Kings    18:20.     Job    16:3. 

Zech.  1:6.  Mai.  3:14.  Eph.  6:6. 


11:1 1.  ProT.  29:12. 
f  Heb.   a  matter  of  a   day  in 
his  day. 


200] 


should  be  exposed,  if  they  neglected  to  worship 
the  Lord  their  God.  This  gentle  and  submis- 
sive application  was  suited  to  illustrate  Ihe 
character  of  the  tyrannical  oppressor;  for  as  he 
disdained  such  a  message,  no  wonder  he  raged 
when  he  niore  fully  understood  the  commission, 
under  which  Moses  and  Aaron  acted. 

V.  4,  5.  Pharaoh  seems  entirely  to  have  dis- 
regarded all  that  had  been  said,  concerning  l!ie 
appearance  and  commandment  of  the  Lord  to 
Moses  and  Aaron;  supposing  the  whole  plan  to 
originate  from  ambitions,  interested  vieus,  and 
that  they  abused  the  people's  superstition  to 
promote  their  own  selfish  designs. — He  there- 
fore ordered  tkem  to  their  burdens,  as  well  as 
the  elders  who  attended  them;  and  it  must  ho 
ascribed  to  a  divine  interposition,  that  he  did 
not  send  them  to  a  dungeon,  or  to  execution; 
i  considering  his  character,  and  the  nature  of 
i  their  message. — He  also  represented  them  as 
doing  a  public  injury  to  Egypt,  and  endanger- 
ing the  peace  of  the  community,  by  taking  so 
large  a  multitude  off  from  their  work,  and  put- 
ting thoughts  of  another  kind  into  their  minds. 
V.  7.  Some  suppose  that  the  straw  was  cut 
short,  and  mingled  with  the  clay  in  making 
bricks;  the  nature  of  the  clay,  and  the  imperfec- 
tion of  their  skill,  requiring  it:  and  others  sup- 
pose that  they  burnt  the  bricks  with  it. — But  in 
many  places  straw  is  now  used  in  covering  the 
clay  before  the  bricks  are  formed,  and  covering 
the  bricks  before  they  are  burnt,  to  defend  them 
from  the  burning  sun  or  heavy  rains;  and  indeed 
something  of  this  kind  is  indispensably  neces- 
sary. 

V.  8,  9.  Though  the  fruits  of  Israel's  industry 
were  many  and  great,  Pharaoh  took  it  for  grant- 
ed,  without  examining,  that  the  people  were 
not  fully  employed:  and  too  many  of  the  rich 
and  powerful  imitate  his  example,  and  act  in 
such  matters  upon  report  or  conjecture,  without 
inquiry.  He  therefore  determined  to  fill  their 
hands  with  work,  that  they  might  have  somewhat 
else  to  think  on,  than  such  vain  or  lying  words, 
as  he  supposed  those  of  Moses  and  Aaron  to  be. 


B.  C.  1491. 


CHAPTER  V. 


B.  C.  1491. 


task  in  making  brick,  both  yesterday  and 
to-day,  as  heretofore? 

15  IF  Then  the  officers  of  the  chil- 
dren of  Israel  came  and  cried  unto  Pha- 
raoh, saying,  Wherefore  dealest  thou 
thus  with  thy  servants? 

1 6  There  is  no  straw  give'n  unto  thy 
servants,  and  they  say  to  us,  Make 
brick:  and  behold,  thy  servants  are  beat- 
en; but  the  fault  is  in  thine  own  people. 

1 7  But  he  said,  ™  Ye  are  idle,  ye.  are 
idle:  therefore  ye  say.  Let  us  go,  and 
do  sacrifice  to  the  Lord. 

18  Go  therefore  now,  and  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  that  they  mere  in  °-evil 
case^  after  it  was  said.  Ye  shall  not  min- 
ish  ought  from  your  bricks  of  your  daily 
task. 


m   Matt.  26;8.    John  6:27.     2  1  n  Ez.  18:18.  Dan.  2:9— 13. 
Thes.  3;10,U.  oDeut.  32;36.  Ec.  4:1.6:8. 


V.  12 — 14.  A  large  proportion  of  the  people 
being-  employed  in  gathering'  stubble,  part  of 
which  they  were  constrained  to  fetch  from  a 
great  distance;  it  was  impossible  that  the  rest 
could  furnish  the  usual  quantity  of  bricks.  Yet 
the  Egyptian  task-masters,  by  Pharaoh's  orders, 
insisted  on  this  being  done:  and  when  for  two 
days  a  deficiency  was  found,  the  Israelitish  of- 
ficers, whom  the  task-masters  had  placed  over 
their  brethren  to  superintend  their  labors,  were 
severely  beaten;  and  thus  an  attempt  was  made 
to  drive  them  in  their  own  defence,  to  join  in 
this  cruel  oppression! 

V.  15—23.  It  seems  that  the  Israelitish  of- 
ficers were  informed  of  Pharaoh's  decision,  by 
the  Egyptian  task-masters  (6);  and  they  miglit 
suspect  that  they  had  misrepresented  his  words: 
but  their  appeal  to  Pharaoh  was  answered  in 
that  cruel  and  sarcastical  manner,  which  was 
calculated  to  break  their  spirits,  or  drive  them 
to  desperate  measures;  as  well  as  to  make  them 
conclude,  that  all  their  hopes  of  deliverance 
from  the  Lord  were  groundless.  As  their  pros- 
pects were  very  gloomy,  and  there  is  no  reason 
to  suppose  that  many  of  them  were  partakers  of 
the  courage  and  patience  of  faith,  it  is  the  less 
wonderful  that  they  spoke  sharply  to  Moses  and 
Aaron;  who,  being  deeply  interested  in  the  con- 
cern.? of  their  brethren,  were  waiting  to  learn 
what  answer  they  had  received.  It  must  have 
been  a  severe  trial  to  them  to  find,  that  while 
Pharaoh  reproached  them  for  taking  off  the 
people  from  their  work,  the  officers  of  Israel 
complained  of  them,  as  if  they  had  intentionally 
set  Pharaoh  against  them,  and  given  him  a  pre- 
tence for  putting  them  to  death,  as  well  as  for 
increasing  the  burdens  of  Israel;  and  that  they 
even  called  on  God  to  plead  their  cause  against 
them.  Thus  while  the  king  of  Egypt  denied, 
that  the  Lord  had  sent  Moses  and  Aaron,  the  i 
Israelites  themselves  overlooked  the  proofs,  I 
which  they  had  witnessed  of  their  divine  com- ' 
mission! — Yet  we  may  the  less  wonder  at  this, 
as  even  Moses,  when  thus  tried,  was  led  to  mur- 1 
mnr  against  the  Lord,  for  honoring  him  with 
this  important  commission;  to  forget  that  he 
had  been  forewarned  of  Pharaoh's  opposition; 
and  almost  to  despair  of  success! 

Vol.  I.  26 


20  And  they  met  Moses  and  Aaron, 
who  stood  in  the  way,  as  they  came  forth 
from  Pharaoh: 

21  And  they  said  unto  them,  p  The 
Lord  look  upon  you,  and  judge;  because 
ye  have  made  i  our  savor  to  *  be  ab- 
horred in  the  eyes  of  Pharaoh,  and  in 
the  eyes  of  his  servants,  to  put  a  sword 
in  their  hand  to  slay  us. 

22  And  Moses  "■  returned  unto  the 
Lord,  and  said.  Lord,  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;  t  neither  hast  thou  deliv- 
ered thy  people  at  all. 


p  6:9.  Gen.  16:5. 

q  Ec.  10:1.   Joel  2:20.  2  Cor.  2: 

15,16. 
*  Heb.  to  slink.    Gen.  34:30.   1 

Sam.  13:4.  2T:12.  2  Sam.  10:6. 

1  Chr.  19:6. 
rilA.    1  Sam.  30:6.   Jer.  12:1. 


s  Num.  11:14,15.    1  Kings  19:4, 

10.  Jer.  20:7. 
t  Ps.    118:26.    Jer.  11:21.  John 

5:43. 
■f  Heb.  delivering,  thou  hast  not 

delivered.   Is.  26:17,13.  23:16. 

Heb.  10:36,37. 


PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  servants  of  God  may  be  called  into  very 
perilous  situations:    but  while   they  adhere    to 
their  instructions,  they  may  "set  their  faces  as 
a  flint;"  for  he  will  bear  them  out  against  their 
most    hatighty   and    imperious    enemies. — The 
reasonableness  of  the  divine  commands  always 
leaves  the  disobedient  without  excuse.     If  we 
decline   from  the  path  of  duty  when  compara- 
tively easy,  we  shall  never  confine  ourselves  to 
it  when  greater  self-denial  is  requisite;  and  if 
'  we  refuse  to  devote  a  portion  of  our  time  and 
I  substance   to  the  service  of  God,  how  shall  we 
obey,  should  he  call  us  to  leave  all,  to  take  up 
I  our  cross,  to   endure    persecution,   and   to   lay 
I  down  our  lives  for  his  sake!     Yet  unless  we  are 
I  prepared  for  this,  we  cannot  be  C^hrist's  disci- 
I  pies.    But  sinners  are  afraid  of  losing  the  pleas- 
pure  or  profit,  which  they  derive  or  expect  from 
i  transgression;  not  knowing  that  'the  service  of 
1 1 'God  is  perfect  freedom,'  a  continual  feast,  and 
||  an  enduring  inheritance. — Without  that  knowl- 
jedge  of  God,  which  is  derived  from  faith  and 
j  experience,  there  is  no  true  fear  or  love  of  him: 
and  therefore,  they  who  know  him  not,  habit- 
iually  disobey  him;  and  often   insolently  despise 
jhim,  and  presumptuously  set  him  at  defiance, 
when  his  precepts  and  denunciations  interfere 
I  with  their  ambitious  and  worldly  projects.     But 
i  this  ignorance  of  God  is  no  excuse;  as  it  arises 
not  so  much  from  want  of  information,  as  from 
men  "■not  liking  to  retain  God  in  their  knowl- 
edge."— It    is    common    for   the   irreligious   to 
treat  all  the  fears,  hopes,  conscientious  scruples, 
and  experiences  of  true  believers,  as  supersti- 
tion and  enthusiasm;  and  to  censure   them    as 
vain  words  and  foolish  fancies.     It  must  indeed 
be  allowed  that  there  is  much  superstition  and 
enthusiasm  in  the  world:  yet  true  religion  can- 
not but  be  experimental;  for  it  must  produce  its 
'effects   upon    the    judgment,  heart,   and   con- 
science, before  they  can  appear  in  the  life  and 
conversation.     We   should    therefore   learn    to 
distinguish  between  "the  precious  and  the  vile," 
according  to  the  standard  of  the  Holy  Scrip- 
tures.— It  is  very  common  for  worldly  people  to 
condemn  an  attention  to  the  ordinances  of  God, 

[201 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  VI. 

God  encourages  Moses,  by  his  name  JEHOVAH,  and  by  promises; 
1 — 8.  Moses  in  vain  attempts  to  encourage  the  Israelites,  9. 
He  and  Aaron  are  charged  to  go  again  unto  Pharaoh,  10 — 13. 
The  genealogy  of  Reuben  and  of  Simeon;  and  of  Levi  the 
ancestor  of  Moses  and  Aaron,  14 — 25,  The  history  is  resumed, 
26—30. 

THEN  the  Lord  said  unto  Moses, 
*  Now  shalt  thou  see  what  I  will  do 
to  Pharaoh:  for  ^  with  a  strong  hand 
shall  he  let  them  go,  and  with  a  strong 


a  14.13.  Num.  23:23.  Deut.  32: 
39.  2  Kings  7:2,19.  2  Chr.  20: 
17.  Ps.  12:5. 


b  3:19,20.  Deut.  4:34.  Ps.  89; 
13.  136:12.  Is.  63:12.  Ez.  20: 
33,34. 


as  idleness;  and  to  consider  all  the  time  or 
money,  wiiich  is  expended  in  religion,  as  wasted 
to  no  purpose.  To  this  day  we  find  numbers 
disposed  to  exclaim  against  some  of  their  neigh- 
bors, for  spending  a  few  hours,  spared  from  busi- 
ness, in  the  service  of  God;  crying  out,  "Ye 
are  idle,  ye  are  idle;"  and  yet  they  do  not  cen- 
Bure,  or  only  with  great  lenity,  those  who  allot 
twice  the  time  to  dissipation  and  intemperance! 
Thus  is  God  despised  among  men,  as  if  nothing 
could  be  so  misemployed,  as  that  which  is  de- 
voted to  him!  Nor  is  it  to  this  daj^  an  obsolete 
device  of  Satan,  to  fill  men's  hands  with  busi- 
ness, their  heads  with  projects,  and  their  hearts 
with  cares,  in  order  to  divert  them  from  the 
worship  of  God,  and  from  attention  to  "the  one 
thing  needful." 

V.  10—23. 
The  yoke  of  Satan  and  of  sin  is  in  itself  im- 
mensely more  dreadful,  than  that  of  cruel  Pha-  i 
raoh  and  his  task-masters:  and  when  sinners  be-  \ 
gin  to  feel  their  misery,  and  the  Lord  is  prepar- 
ing deliverance  for  them;  the  discoveries,  which 
they  continually  make,  of  the  strictness  and  j 
spirituality  of  the  divine  law,  the  evil  of  sin, ! 
and  the  strength  of  their  evil  propensities,  often 
concur  with  the  temptations  of  the  devil  in 
urging  them  to  conclude,  that  it  is  impossible  to 
overcome  their  corrupt  passions  and  evil  habits; 
for  these  seem  rather  irritated  than  subdued  by 
Convictions,  while  they  remain  ignorant  of  the 
gospel.  Then  indeed  they  suppose  themselves 
to  be  in  an  evil  and  a  hopeless  case;  and  are 
ready  to  wish,  they  had  never  attended  to  that 
doctrine  which  has  thus  disquieted  them;  nay, 
to  quarrel  with  the  instrument,  as  if  he  were 
the  cause  of  their  distress  and  misery!  On  this 
account,  as  well  as  others,  they  who  desire  to 
be  honored  by  God  in  any  public  sphere  of  use- 
fulness, should  well  count  their  cost;  and  not 
only  expect  to  meet  with  opposition  from  the 
%vorld,  but  to  experience  still  more  painful  trials 
from  the  impatience,  and  even  ingratitude  and 
reproaches,  of  the  very  persons  whose  good  they 
are  earnestly  seeking;  and  to  be  accused,  not 
only  of  those  crimes  of  which  they  are  inno- 
cent, but,  by  men  of  different  characters,  of 
things  directly  contrary  to  each  other.  Such  as 
seem  to  believe,  will  "in  time  of  temptation  fall 
away;"  and  they  who  really  believe,  under  the 
pressure  of  severe  trials,  often  forget  all  they 
knew,  and  distress  faithful  ministers  with  their 
distrust,  impatience,  and  peevish  complaints. 
But  indeed  the  ministers  themselves,  being  con- 
scious how  they  also  dishonor  and  offend  God, 
and  admiring  his  forbearance  and  compassion  to 
them,  should  learn  to  imitate  him  in  bearing 
with  th>;ir  brethren.  For  the  most  faithful,  on 
some  occasions,  not  at  first  perceiving  the  fruits 
of  their  labors,  or  not  duly  understanding  the 
Lord's  method  of  preparing  sinners  for  the  lib- 
erty and  consolations  of  the  gospel,  by  very  hu- 
miliating and  painful  experiences;  while  they 
202] 


hand  shall  he  "^  drive  them  out  of  his 
land. 

2  And  God  spake  unto  Moses,  and 
said  unto  him,  ^l  am  the  Lord: 

3  And  I  appeared  unto  Abraham, 
unto  Isaac,  and  unto  Jacob,  by  the  name 
of  ®  God  Almighty,  but  by  my  name 
^  JEHOVAH  was  I  not  known  to  them. 


c  11:1.    12.31— 33,.39. 

d  6,8.  14:18.  20:2.    Gen.    15:7. 

Is.  42:8.   43:11,15.    Jer.   9:24. 

Mai.  3:6. 
e  Geo.  17:1.  28:3.  35.11.  48:3. 


f3:14.  Gen.  12.7,8.  13:18.  22: 
14.  Ps.  68:4.  JAH.  83:18.  U. 
44:6.  52:5,6.  John  3:68.  Rev. 
1:4. 


return  to  spread  the  case  before  God,  are  apt  to 
discourage  themselves,  and  impatiently  to  com- 
plain, that  they  are  sent  to  no  purpose,  and  that 
he  doth  not  by  them  deliver  the  people  at  all: 
but  this  is  their  sin  and  their  folly,  of  which  at 
length  they  will  be  ashamed. — Let  us  not  how- 
ever close  this  chapter,  without  contrasting  our 
mild  and  benign  government,  and  the  civil  and 
religious  liberty  which  we  enjoy,  with  the  cruel 
tyranny  and  oppression  of  Pharaoh:  and,  unit- 
ing gratitude  to  God  and  man  for  such  blessings, 
let  us  pray  for  the  continuance  of  them  to  us 
and  to  our  posterity,  and  for  the  choicest  bless- 
ings upon  those,  who  are  the  instruments  of  God 
in  them:  and  let  us  remember  how  much  we  are 
bound  to  live,  (especially  under  such  rulers,)  in 
all  godliness  and  honesty,  and  in  quietness  and 
conscientious  submission. 

NOTES. 

Chap.  VI.  V.  1.  Moses  found,  that  his  inter- 
ference had  only  rendered  the  condition  of  Is- 
rael worse  than  before;  for  Pharaoh  set  Jeho- 
vah at  defiance,  and  the  people  were  sinking  in 
abject  despondency.  But  at  this  crisis,  the 
Lord  declared  that  he  would  display  his  own 
power,  and  effect  their  deliverance  himself, 
that  he  might  have  all  the  glory  of  it. — When 
Pharaoh  felt  the  power  of  God's  indignation,  he 
not  only  consented  to  Israel's  departure,  but  he 
and  his  people  urged  and  hastened  it:  yet  this 
consent  was  extorted  by  force,  and  was  entirely 
contrary  to  Pharaoh's  habitual  inclinations. — It 
is  not  said  in  what  way  the  Lord  spake  unto 
Moses  on  each  of  these  occasions;  but  we  have 
reason  to  believe,  that  there  was,  in  general, 
some  personal  appearance  and  an  audible  voice, 
like  that  with  which  the  patriarchs  had  been 
favored.  (33:11.  JV«m.  12:8.) 

V.  2,  3.  'I  am,'  saith  God,  'that  unchangeable, 
'and  all-perfect  Being,  who  am  known  by  the 
'name  Jehovah,  and  always  act  consistently 
'with  that  name.' — The  Lord  was  known  to  the 
patriarchs,  as  "God  Almighty,"  or  the  all-suffl- 
cient  God,  who  possesses  all  wisdom,  power,  and 
dominion,  to  contrive  and  effect  the  purposes  of 
his  love. — It  is  most  probable,  that  the  latter 
clause  should  be  read  with  an  interrogation: 
"And  was  I  not  known  to  them  by  my  name  Je- 
hovah?" For  Moses  had  constantly  used  the 
name  Jehovah  in  the  preceding  historj';  the 
patriarchs  built  their  altars,  and  "called  upon 
the  name  of  Jehovah;"  Abraham  called  the 
place,  where  he  was  about  to  sacrifice  Isaac, 
3%Ho-v kn-jireh;  and  God,  speaking  to  Jacob  in 
Bethel,  saith,  "I  am  Jehovah,  the  God  of  Abra- 
ham."— The  intention  of  these  words  seems  to 
have  been  this.  Moses  was  discouraged,  be- 
cause the  diflSculties  before  him  appeared  insur- 
mountable; but  this  was  unreasonable:  the  same 
glorious  God,  who  revealed  himself  to  Abra- 
ham, Isaac,  and  Jacob,  as  Almighty,  and  who 
pledged  the  honor  of  bis  name,  for  the  accom- 


B.  C  1491. 


CHAPTER  yi. 


B.  C.  1491. 


4  And  I  have  also  ^  established  my 
covenant  with  them,  to  give  them  the  land 
of  Canaan,  ^  the  land  of  their  pilgrimage, 
wherein  they  were  strangers. 
■  5  And  I  have  also  heard  the  '  groaning 
of  the  children  of  Israel,  whom  the  Egyp- 
tians keep  in  bondage:  and  ^  I  have  re- 
membered my  covenant. 

6  Wherefore  say  unto  the  children  of 
Israel,  '  I  am  the  Lord,  and  "*  I  will  bring 
you  out  from  under  the  burdens  of  the 
Eg3'ptians,  and  I  will  rid  you  out  of  their 
bondage:  and  I  will  "  redeem  you  with  a 
stretched-out  arm,  and  with  great  judg- 
ments. 

7  And  I  °  will  take  you  to  me  for  a 
people,  and  p  I  will  be  to  you  a  God:  and 
ye  shall  know  that  I  am  the  Lord  your 
God,  which  bringeth  you  out  i  from  under 
the  burdens  of  the  Egyptians. 

8  And  I  will  bring  you  in  unto  the  land 


gGen.  6:18.    15:18.  17:7,13.     2 

Sam.  23:5.  Is.  65:3. 
b  Gen.    15:13.  17:8.  23:4.26:3. 

Ps.  106:12.    Acts  7:5. 
i  2:24.  3.7.  le.  63:9. 
k2:24.  Gen.  8:1.  9:15.'  Ps.  105: 

8.   106:45.  Luke  1:54,72. 
I  See  on  2.  Ez.  20:7—9. 
m  3:17.  7:4.  Deut.  26:8.  Ps.  81: 

6. 
D  16:13.    Deut.   7:8.    15:15.    2 


Kings    17:36.    1    Chr.    17:21. 

Neb.  1:10. 
0  19:5,6.    Gen.  17:7,8.   Deut.  4: 

20.  7:6.   14:2.  26:18.  2  Sam.  7: 

23,24.  Jer.  31:33.  Hos.  1:10.   1 

Pet.  2:10. 
p29:45,46.    Deut.  29:13.   Zech. 

13:9.   Matt.  22:32.  Heb.  11:16. 

Rev.  21:7. 
q  Ps.  81:6. 


plishment  of  the  covenant  which  he  made  with 
them,  that  he  would  give  to  their  posterit}'  the 
land  in  which  "they  were  strangers;"  was  in- 
deed Jehovah,  the  self-existent,  eternal,  and 
unchangeable  God,  and  was  known  to  them  b}' 
that  name  also.  No  difficulty  therefore  had 
arisen,  or  could  arise,  but  what  he  foresaw  when 
he  made  the  promises;  nor  any,  which  his  pow- 
er was  not  able  to  remove.  As  if  he  had  said, 
'Remember,  Moses,  who  it  was  that  made  the 
'promises  to  the  fathers;  and  assure  thyself  he 
'is  well  able  to  fulfil  them.' — Thus  Jesus,  who  is 
"the  same  yesterday,  to-day,  and  for  ever," 
said  to  Martha  over  the  grave  of  Lazarus,  "Said 
I  not  unto  thee,  that  if  thou  wouldest  believe, 
thou  shouldest  see  the  glory  of  God.'"  referring 
to  what  he  had  said  before,  "I  am  the  Resurrec- 
tion and  the  Life."  [John  1 1:37— 40. J— Some 
however  think,  that  though  the  patriarchs  knew 
the  same  Jehovah,  they  *ere  not  instructed  in 
this  meaning  and  application  of  it;  and  that  this 
is  (he  purport  of  the  passage;  especially  as 
Moses  was  the  first,  as  far  as  we  know,  who  was 
sent  with  a  messag-e  to  others  in  the  name  of 
Jehovah,  and'enabled  to  confirm  that  message 
by  public  and  incontestable  miracles. 

V.  5 — 7.  Jehovah,  the  righteous  and  com- 
passionate Patron  of  the  oppressed,  and  the 
covenanted  Friend  of  Israel,  was  absolutely  en- 
gaged and  determined  to  put  forth  his  omnipo- 
tence, to  rescue  them  from  bondage;  as  a  man 
stretches  forth  his  arm  and  employs  liis  whole 
force,  to  effect  any  thing  about  which  he  is  in 
earnest.  And  as  this  had  respect  to  the  re- 
demption of  the  promised  Savior,  and  would  also 
be  accomplished  at  the  price  of  desolating 
Egypt;  the  deliverance  was  spoken  of  in  lan- 
j^uage  taken  from  the  ransoming  of  slaves  and 
captives.  [JVote,  Is.  43:3,4.)  He  therefore  en- 
gaged to  take  them  under  his  especial  care  and 
protection,  and  to  maintain  his  truth  and  wor- 


concerning  the  which  I  did  *  swear  ""  to 
give  it,  to  Abraham,  to  Isaac,  and  to 
Jacob;  and  1  will  give  it  you  for  an  heri- 
tage: ^  I  0771  the  Lord. 

[Practical  Observations .] 

9  And  Moses  spake  so  unto  the  chil- 
dren of  Israel:  but  they  *  hearkened  not 
unto  Moses,  for  +  anguish  of  spirit,  and 
for  cruel  bondage. 

10  And  the  Lord  spake  unto  Moses, 
saying, 

1 1  Go  in,  "  speak  unto  Pharaoh  king  of 
Egypt,  that  he  let  the  children  of  Israel 
go  out  of  his  land. 

1 2  And  Moses  spake  before  the  Lord, 
saying,  behold  ^  the  children  of  Israel 
have  not  hearkened  unto  me;  how  then 
shall  Pharaoh  hear  me,  who  am  of  ^  un- 
circumcised  lips? 

13  And  the  Lord  spake  unto  Moses, 
and  unto  Aaron,  and  ^  gave  them  a  charge 
unto   the   children   of  Israel,    and   unto 

*  Heb.  /i/i  up  my  hand.  Gen. 

14:22.   Deul.  32:40.    Ez.  20:5, 

6,15,23,28,42.  36:7.  47:14. 
r  32:13.     Gen.    15:18.    22:16,17. 


26:3.  28:13.  36:12. 
sSeeon2 — Num.  23:19.  iSam. 

16.29. 
t  6:21.   14:12. 
f  Heb.  shortness,  or,  straitwss. 

Num.  21:4. 


u29.  3:10.  5:1,23.  7:1. 
x3:I3.  4:29— 31.  5:19—21. 
y30.   4:10.     Lev.  26:41.    Deut. 

30:6.  Is.  6:5.  Jer.  1:6.6:10.  9: 

26.  Acts  7:51. 
z  Num.   27:19,23.    Deut.  31:14. 

Ps.  91:11.  Matt.  4:6.    1  Tim.  1: 

18.   6:21.6:13,17.    2  Tim.  2:2. 

4:1. 


ship  among  them,  while  other  nations  w.?re  suf- 
fered to  walk  in  their  own  ways. — "To  know 
the  Lord,"  is  often  used  in  Scripture,  for  that 
knowledge  of  the  being,  perfections,  and  om- 
nipotent dominion  of  God  over  all  his  works, 
which  is  the  effect  of  experience;  whether  of  his 
mercj'  and  love,  or  of  his  righteous  vengeance. 
But,  to  know  him  as  "the  Lord  our  God,"  im- 
plies either  a  spiritual  relation  to  him  as  our 
Friend  and  Father,  or  at  least  those  religious 
advantages  which  are  the  outward  signs  and 
means  of  so  great  a  blessing.  Israel  would 
know  (hat  he  was  the  liord,  in  the  experience 
of  his  powerful  and  faithful  loving  kindness; 
and  might  thus  discover  that  he  was  justly  en- 
titled to  all  that  love  and  service  which  his  law 
required. 

V.  9.  The  people  were  so  crushed  by  op- 
pression, and  so  filled  with  anguish  by  their 
late  distressing  disappointment;  that,  perceiv- 
ing no  sensible  tokens  of  approaching  deliver- 
ance, but  an  increase  of  their  oppressive  bur- 
dens, they  quite  desponded,  disregarded  the 
message  of  God,  and  refused  to  make  any  fur- 
ther attempts. 

For  anguish  of  spirit.'^    a™   rra  o\iyo\j,vxtaf, 
from  meanness,  or  dejection,  of  spirit.     Sept. —  1 
Thes.  5:14.  Gr. 

V.  12.  Even  Moses  himself  was  so  discourag- 
ed, that  his  faith  almost  entirely  failed,  and  he 
was  ready  to  give  up  the  service  as  hopeless. 
He  forgot  that  the  Lord  had  engaged  to  deliver 
the  people  by  a  strong  hand,  and  not  by  per- 
suasive words;  so  that  his  iincircumciscd  lips,  or 
want  of  eloquence,  could  not  prevent  h'''  suc- 
cess.—  Uncircumcised,  often  denotes  vn  utifnhh- 
ness  and  incapacity,  through  some  defect  or 
impediment;  as  the  carnal  heart  of  man  is 
entirely  unsuited  to  the  spiritual  service  of 
God,   and  the  ptirposes  of  his  glory.     [J^Iarg. 

R'f-  }■•) 

['^03 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


Pharaoh  king  of  Egypt,  to  bring  the  chil- 
dren of  Israel  out  of  the  land  of  Egypt. 

14  IT  These  be  *  the  heads  of  their 
father's  houses:  ^  The  sons  of  Reuben  the 
first-born  of  Israel;  Hanoch,  and  Pallu, 
Hezron,  and  Carmi:  •=  these  be  the  fam- 
ilies of  Reuben. 

1 5  And  the  ^  sons  of  Simeon;  Jemuel, 
and  Jamin,  and  Ohad,  and  Jachin,  and 
Zohar,  and  Shaul  the  son  of  a  Canaanitish 
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: 
B.  c.T  and  the  years  of  the  life  of  Levi  were 
J619.J  f  ^^  hundred  thirty  and  seven  years. 

1 7  The  s  sons  of  Gershon;  Libni,  and 
Shimi,  according  to  their  families. 

18  And  the  ^  sons  of  Kohath;  Amram, 
and  Izhar,  and  Hebron,  and  Uzziel:  '  and 
the  years  of  the  life  of  Kohath  tvere  an 
hundred  thirty  and  three  years. 

19  And  the  ^  sons  of  Merari;  Mahali, 
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 


a  25.  Josh.  14:1.  19:51.    1  Chr. 

5:24.  1:2,7.  8:6. 
b  Gen.  46:9.  49:3,4.  Num.  26:5, 

6.  1  Chr.  5:3. 
c  Num.  26:7.  .Tosh.   13:15,23. 
d  Gen.  46:10.  Num.  26:12,13.   1 

Chr.   4:24.     JYemuel.    Jarib. 

Zerah. 
e  Gen.  46:11.  Num.  3:17.  1  Chr. 

6:1,16. 


f  18,20.   Gen.    35:28.  47:28.  50: 

26. 
g  Gen.    46:11.    Num   3:18.  Shi- 

mei.  I  Clir.  6:17.   23:7.  Laad- 

an.   Shimei, 
h  Num.  3:19.  /zfAnr.  26:57.     1 

Chr.  6.2,18. 
i  Sf£  on  16. 

kNum.3:20.  1  Chr.  6:19.23:21. 
1  2:1.2.  Num.  26:59. 


V.  13.  The  Lord  here  absolutely  commanded 
Moses  and  Aaron,  without  further  objections 
or  delays,  to  deliver  his  message  to  Israel;  and 
also  to  Pharaoh,  to  whom  they  seem  to  have 
been  directed  to  speak  with  more  authority 
than'before;  and  to  denounce  the  veng'eance  of 
the  Lord  upon  him  if  he  proved  refractory. 
Indeed,  they  were  not  only  charged  to  atlempt 
bringing  Israel  out  of  Egypt,  but  absolutely  to 
effect  it;  and  this  charge  was  calculated  to  in- 
crease their  faith,  and  raise  their  expecta- 
tions. 

V.  14 — 20.  Before  the  historian  proceeded 
with  his  narrative,  he  digressed  from  the  sub- 
ject, to  give  some  account  of  the  persons  to 
whom  this  charge  was  given. — Reuben  was  the 
first-born,  and  accordingly  is  first  mentioned, 
to  mark  the  accomplishment  of  Jacob's  predic- 
tion; seeing  he  was  passed  by,  and  the  deliver- 
er did  not  spring  from  him. — For  the  same  rea- 
son Simeon  also  is  mentioned,  who  was  the  next 
in  seniority;  yet  the  deliverer  of  Israel  did  not 
descend  from  him,  but  from  Levi,  the  third  son, 
who,  though  he  had  been  disgraced,  began  now 
to  be  dignified.  [Xote.s,  Gen.  49:3— 7.)— Levi, 
though  older  than  Joseph,  survived  him  above 
twenty  years;  and  his  son  Kohath  attained 
nearlj',  and  his  grandson  Amram  fully,  to  the 
same  age.  It  is  not  recorded  how  long  the 
other  sons  of  Jacob  lived.  Moses  was  no  more 
than  a  hundred  and  tAventy  when  he  died:  yet 
his  age  was  deemed  extraordinary;  and  he  fixes 
the  term  of  man's  life  to  seventy  or  eighty 
years,  (P.?.  90:10.)  which  from  about  that  time 

204] 


him  Aaron  and  Moses:  ^  and  the  vears  of 
the  life  of  Amram  were  r.n  hundred  and 
thirty  and  seven  years. 

21  And  the  sons  of  Izhar;  °  Korah,  and 
Nepheg,  and  Zichri. 

22  And  the  °  sons  of  Uzziel;  Mi-rB.c. 


1530. 


shael,  and  Elzaphan,  and  Zithri. 

23  And  Aaron  took  him  p  Elisheba, 
daughter  of  1  Amminadab,  sister  of  Naash- 
on,  to  wife;  and  she  bare  him  "■  Nadab 
and  Abihu,  Eleazar  and  Ithamar. 

24  And  the  sons  of  ^  Korah;  Assir,  and 
'  Elkanah,  and  Abiasaph:  these  are  the 
families  of  the  Korhites. 

25  And  Eleazar  Aaron's  son  took  him 
one  of  the  daughters  of  Putiel  to  wife;  and 
she  bare  him  "  Phinehas:  these  are  ^  the 
heads  of  the  fathers  of  the  Levites,  ac- 
cording to  their  families. 

26  These  are  ^  that  Aaron  and  Moses, 
to  whom  the  Lord  said,  ^  Bring  out  the 
children  of  Israel  from  the  land  of  Egypt 
according  to  their  ^  armies. 

27  These  are  they  which  ^  spake  to 
Pharaoh  king  of  Egypt,  ^  to  bring  out  the 


m  Set  on  16. 

n  24.  Num.  16:1,32.  26:10,11.    1 

Chr.  6:37,38. 
>o  Lev.  10:4.   Num.  3:30. 
p  Luke  1:5. 
q  Num.  1:7.  2:3.    Kuth  4:19,20. 

1  Chr.  2:10,  Matt.  1:4. 
r24:l,9.   Lev.  10:1,2.  Num.  3:2 

—4.26:60,61.   1  Chr.  6:3.  24: 

1,2. 
s2I.    Num.  16:1,32.    26:9—1). 

1  Chr.  6:22,33,37,38.  Ts.  84:  85: 

title!:. 
t  I  Sam.  1:1.  1  Chr.  6:23,27,28. 


u  Num.   25:7—13.   31:6.   Jo.sh. 

22:13,31,32,    Judg.  20:28.    Ps. 

106:30,31. 
Y  14. 
X  13,20.    Josh.  24:5.     1  Sam. 

12:6,8.     1  Chr.  6:3.    Ps.  77:20. 

99:6.     Mic.  6:4. 
y  7.     3:10,11.    20:2.    32:1,7,11. 

Acts  7:36,36. 
z  7:4.     12:17,51.    13:18.     Num. 

33:1. 
a  6:1—3.  7:10. 
b  Steon  26.  33:1. 


have  in  general  been  its  appointed  bounds, — 
According  to  the  Septuagint  and  the  Jewish 
traditions,  Jochebed  was  cousin,  not  aunt  to 
Amram:  but  this  construction  was  probably  put 
on  the  original  word,  to  save  the  credit  of 
Moses  and  Aaron;  because  the  marriage  of  an 
aunt  is  afterwards  forbidden.  (^Lev.  18:12,14.) 
For  the  meaning  of  the  word  here  used  is  fixed 
by  another  passage,  in  which  it  is  said:  "The 
name  of  Amram's  wife  was  Jochebed,  the 
daughter  of  Levi,  whom  her  mother  bare  to 
Levi  in  Eg3'pt."  JVtitn.  26:59.  It  is  probable 
that  Jochebed  was  born  when  Levi  was  old,  and 
was  as  young  as  Amram. — The  impartiality  of 
the  historian  appears,  in  his  recording  that  lie 
was  born  of  a  marriage,  which  the  law  after- 
wards condemned  as  incestuous;  and  by  his  si- 
lence in  other  respects  concerning  his  parents, 
though  there  is  sufficient  ground  to  conclude 
that  they  were  pious  persons. 

V.  23 — 25.  Elisheba  is  the  same  as  EUsahefh. 
She  was  the  sister  of  Naashon,  or  J^J'ahshon,  who 
was  of  the  tribe  of  Judah,  and  an  ancestor  of 
Christ.  Thus  an  alliance  was  formed  betwixt 
the  family  of  the  priests  and  that  of  the  kings; 
which  might  shadow  forth  him,  who  was  both 
Priest  and  King  in  one  Person. — It  is  observable 
that  Moses  in  this  place  records  nothing  of  his 
own  descendants,  who  were  left  among  the  or- 
dinar)^  Levites;  though  he  mentions  such  of  the 
other  branches  of  his  familjs  as  were  after- 
wards in  any  way  distinguished,  and  especially 
the  descendants  of  Aaron,  the  priest  of  the 
Lord. 


B.  C.  1491. 


CHAPTER  VII. 


B.  C.  1491. 


children  of  Israel  from  Egypt:  these  are 
that  Moses  and  Aaron. 

28  T[  And  it  came  to  pass  on  the  day 
7vhen  the  Lord  spake  unto  Moses  in  the 
land  of  Egypt, 

29  That  the  Lord  spake  unto  Moses, 
saying,  "^  I  am  the  Lord:  **  speak  thou 
unto  Pharaoh  king  of  Egypt  all  that  I  say 
unto  thee. 

30  And  Moses  said  before  the  Lord, 
Behold,  I  am  of  ®  uncircumcised  lips,  and 
how  shall  Pharaoh  liearken  unto  me? 


c  See  on  6,8. 

d  Jer.    l:7,n— 19-   26:2. 


3:11.  Matt.  28:20.  Acts  20:27. 
Ez.  I  e  See  on  12.-4:10. 


V.  26,  27.  The  transactions,  which  Moses 
was  about  to  record,  were  exceedingly  impor- 
tant in  themselves,  and  in  their  consequences; 
and  there  could  be  no  doubt  that  other  nations 
and  ages  would  hear  the  report  of  them.  Ac- 
cordingly, some  traditions  concerning  them 
are  found  in  many  pagan  writers:  but  they  are 
greatly  mis-stated;  and  especially  the  parent- 
ages, and  even  the  tribe,  of  Moses  are  mistaken 
in  them.  It  was  therefore  of  great  importance, 
in  order  to  give  the  stamp  of  authenticity  to  his 
history,  that  a  very  particular  and  clear  ac- 
count should  be  given  of  the  principal  persons 
mentioned.  This  has  frequently  been  done  by 
other  historians,  who  have  on  such  occasions 
spoken  of  themselves  in  the  third  person;  as 
Ezra,  Daniel,  and  the  apostle  John:  so  that 
there  is  not  the  smallest  reason  for  any  objec- 
tion, on  this  account,  to  these  books  having  been 
written  by  Moses,  according  to  the  general 
testimony  of  all  antiquity,  sanctioned  by  the 
rxprcss  attestations  of  our  Lord  himself.  Ijohn 

Arrniex.  (26)  When  the  Israelites  left  Egypt, 
Ihcy  marched  in  good  order,  without  trepida- 
tion or  confusion:  and  when  the  several  tribes, 
were  regularly  encamped,  they  appeared  as  so 
many  armies  prepared  for  battle,  under  the  im- 
mediate conduct  of  the  Lord  of  armies  himself. 

V.  28 — 30.  Having  stated  the  above  par- 
ticulars, the  sacred  writer  resumes  his  narra- 
tive.    [Jlarg.  Ref.) 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
We  are  most  likely  to  prosper  in  our  en- 
deavors to  glorify  God  and  serve  our  genera- 
tion, when  we  are  convinced  by  experience, 
that  we  can  do  nothing  of  ourselves:  for  when 
■we  can  truly  say,  that  our  whole  dependence 
is  placed  on  the  Lord,  and  "our  expectation  is 
only  from  him;"  we  are  prepared  to  mark  and 
to  record  his  works  of  power  and  love,  and  to 
render  him  our  tribute  of  adoring,  thankful 
praise.  He  therefore  previously  proves  and 
humbles  those,  whom  he  loves  and  employs,  and 
brings  them  to  feel,  as  well  as  acknowledge, 
their  insufficiency:  but,  while  he  is  thus  morti- 
fying their  pride  and  ambition,  Satan  often 
takes  the  opportunity  of  tempting  them  to  dis- 
content, impatience,  and  discouragement;  that 
"their  hands  may  hang  down  and  their  knees 
wax  feeble,"  and  that  they  may  be  reluctant  to 
the  work  assigned  them.  In  such  circumstan- 
ces, they  are  apt  to  displease  the  Lord  by  un- 
believing objections  and  hesitations;  yet  he 
graciously  pities  and  pardons  them,  and  obvi- 
ates their  discouragements.  And  nothing  is 
more  effectual  for  this  purpose,  than  discover- 
ing  to    them   his   immutable    perfection,    his 


CHAP.  VII. 

The  Lord  encourages  Moses  and  Aaron  to  go  unto  Pharaoh,  1 — 
6.  Their  ages  are  noted,  7.  Aaron  casts  down  his  rod,  which 
becomes  a  serpent,  and  the  magicians  do  the  s;ime;  but  their 
rods  are  swallowed  up  by  Aaron's  rod:  yet  Pharaoh's  heart  is 
hardened,  8 — 13.  AnotFier  message  is  sent  to  Phnraoh,  and 
the  river  is  turned  into  blood,  14 — 23.  The  distress  of  lh<-. 
Egyptians,  24,  25. 

AND  the  Lord  said  unto  Moses,  ^  See, 
1  have  made  thee  ^  a  god  to  Phara- 
oh: and  Aaron  thy  brother  shall  be  thy 
prophet. 

2  Thou  shalt  speak  '^  all  that  I  coin- 

a  16.29.     Gen.  19:21.     1  Kings 

17:23.  2  Kings  6.32.  Ec.  1:10. 
b  4:15,16.    Ps.  82:6.   Jer.  1:10. 

John  10:35,36. 


c  6:29.  Deut.  4:3.  1  Kings  2i'; 
14.  Jer.  1:7,17.  Ez.. 3:10,17. 
Matt.  28:20.     Acts  20:27. 


incomprehensible  wisdom  and  power,  his  un- 
controllable dominion,  his  condescending  com- 
passion, love,  and  faithfulness;  and  his  oath 
and  covenant,  by  which  he  hath  engaged  to 
fulfil  his  largest  promises  to  his  church,  and  to 
every  living  member  of  it.  Calling  these  thing.s 
to  remembrance,  and  recollecting  his  wonders 
of  old,  the  drooping  heart  revives,  faith  recov- 
ers strength,  larger  expectations  are  formed; 
and  the  servant  of  God  rises  superior  to  de- 
spondency, and  patiently  proceeds  in  the  work 
assigned  him. 

V.  9—30. 
Our  compassionate  Lord  regards  our  groan- 
ings  under  temporal  calamities:  but  when  the 
guilt  and  power  of  sin  and  temptation  become 
our  chief  complaint,  and  extort  the  exclama- 
tion, "Oh,  wretched  man  that  I  am!  Who  shall 
deliver  ine?"  he  particularly  notes  it,  and  will 
certainly  perform  to  us  "tlie  oath,  which  he 
sware  unto  ...  Abraham, ...  that  we,  being  de- 
livered out  of  the  hand  of  our  enemies,  might 
serve  him  without  fear,  in  holiness  and  right- 
eousness before  him',  all  the  days  of  our  life." 
Luke  1:72 — 75.  When  we  find,  that  we  cannot 
deliver  ourselves,  he  will  shew  us  what  he  can 
do;  and,  redeeming  us  by  his  strong  hand  and 
stretched-out  arm,  from  the  power  of  our  ene- 
mies, he  will  take  us  ^o  be  his  people,  and  will 
be  our  God.  He  will  guard  us  safelj'  all  the 
wa}'  to  that  good  land,  where  tea,rs,  groans, 
sins,  and  enemies  are  known  no  more  for  ever; 
and  there  he  will  give  us  everlasting  felicity. 
But  even  these  glorious  and  joyful  assurances 
afford  no  consolation  to  the  soul  which  is  over- 
whelmed with  present  trouble,  finds  matters 
apparently  grow  worse,  and  has  no  sensible 
tokens  of  the  divine  favor. — For  we  are  very 
prone  to  expect  the  continuance  and  increase 
of  such  dispensations,  as  we  at  present  experi- 
ence. Even  universal  observation  of  the  mu- 
tability of  human  affairs  does  not  prevent  those 
in  prosperity  from  expecting  greater  prosper- 
ity, and  tliose  in  adversity  from  expecting 
deeper  scenes  of  affliction:  and  this  gives  Satan 
an  immense  advantage,  in  attempting  to  buoy 
up  some  men  in  careless  presumption,  and  to 
depress  others  in  heartless  despondency.  If 
then  we  would  be  safe,  and  walk  comfortably 
in  such  a  world  as  this,  "we  must  walk  by  faith, 
not  by  sight."  For  he,  and  he  only,  who  habit- 
ually believes  the  testimony  and  relies  on  the 
promise  of  God,  will  find  his  heart  prepared  for 
humble  watchfulness,  patient  hope,  and  cheer- 
ful submission:  while  frequent  reflections  on 
his  own  unworthiness,  connected  with  lively 
prospects  of  heavenly  felicity,  tend  to  silence 
jiis  complaints,  animate  his  admiring  love  and 
gratitude,  and  render  him  persevering  and 
active  in  the  duties  of  his  place  and  station. 

[205 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


mand  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  ®  multiply  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  judg- 
ments. 

5  And  the  Egyptians  '  shall  know  that 
I  am  the  Lord,  when  J  I  stretch  forth 
mine  hand  upon  Egypt,  and  bring  out  the 
children  of  Israel  from  among  them. 

6  And  Moses,  and  Aaron  did  ^  as  the 
Lord  commanded  them,  so  did  they. 

7  And    Moses  was  ^  fourscore  years 


a  See  on  4;21. 

e  9:16.  n;9.     Deut.  4:34.  "7:19. 

Neh.  9:10.  Ps.  78:43— 51.  106: 

27—36.136:9.     Is.  51:9.    Jer. 

32:20,21.      Mic.  7:15.    John  4: 

48.     Acts  2:22.  7:36. 
f  9:3.  10:1.  -  Judg.  2:15.  Lam. 

3:3. 
g  6:26.  12:51. 
h  6:6.     ProT.    19:29.     Is.  26:9. 


Ez.     14:21.     2S;11.    30:14,19. 

Rev.  16:4.   16:7.  19:2. 
i  8:10,22.     14:4,13.       Ps.    9:16. 

Ez.  26:17.  28:22.  36:23.  39:7. 

22. 

i  See  on  3:20. 
k  10.  12:28.  39:43.  40:16.  Gen. 

6:22.  22:18.     John  16:10,14. 
I  Gen.  41:46.    Deut.  29:5.  31:2. 

34:7.     Ps.  90:10.    Acts  7:23,30. 


old,  and  Aaron  fourscore  and  three  years 
old,  when  they  spake  unto  Pharaoh. 

IPractical  Obtervaiions.J 

8  IT  And  the  Lord  spake  unto  Moses, 
and  unto  Aaron,  saying, 

9  When  Pharaoh  shall  speak  unto  you, 
saying,  "  Shew  a  miracle  for  you:  then 
thou  shalt  say  unto  Aaron,  °  Take  thy 
rod  and  cast  it  before  Pharaoh,  and  it 
shall  become  a  serpent. 

10  And  Moses  and  Aaron  went  in  unto 
Pharaoh,  and  they  did  so  as  the  Lord 
had  commanded:  and  Aaron  cast  down 
his  rod  before  Pharaoh,  and  before  his 
servants,  and  °  it  became  a  serpent. 

1 1  Then  Pharaoh  also  called  the  p  wise 


men,  and  the  sorcerers:  now  the 


magi- 


cians of  E^ypt,  '^  they  also   did  in  like 
manner  with  their  enchantments. 

1 2  For  they  cast  down  every  man  his 
rod,  and  they  became  serpents:  '  but 
Aaron's  rod  swallowed  up  their  rods. 


m  Is.  7:11.  iohn  2:18.  6:30.  10: 

38. 
n  10—12.  4:2,17,20.  9:23.  10:13. 
0  4:3.     Am.  9:3.     Mark  16:18. 

Luke  10:19. 
p  Gen.  41:8,38,39.   Is.  19:11,12. 

47:12,13.    Dan.  2:2,27.  4:7— 9. 


6:7,11.    2   Tim.  3:8.   Rer.  l9: 

20. 
q  Dent.   13:1—3.   Matt.  24:24. 

2  Thes.  2:9.  Rer.  13:11—15. 
r8:18,19.    9:11.      Acts  8:9— 13. 

13.8—11.    19:19,20.  1  John  4: 

4. 


NOTES. 
Chap.  VII.  V.  1,  2.  Moses,  as  the  ambassa- 
dor of  Jehovah,  representing  him  and  speak- 
ing- in  his  name,  possessed  and  exercised  an  au- 
thority over  Pharaoh,  and  laid  injunctions,  de- 
nounced threatenings,  and  called  for  judgments 
on  him,  with  a  power  which  Pharaoh,  proud 
and  great  as  he  was,  could  not  resist,  and  was 
unable  to  despise,  or  to  endure.  Thus  Moses 
had  a  decided  superioritj'  over  Pharaoh,  and 
did  not  stand  in  awe  of  his  authority,  but  made 
him  tremble  before  him.  All  this  seems  to  be 
implied  in  this  strong-  expression,  "I  have  made 
thee  a  god  to  Pharaoh;''  and,  in  answer  to  Mo- 
ses's objection  that  he  was  "of  uncircumcised 
lips,"  he  was  assured  that  Aaron  should  deliver 
his  message  faithfully  and  properly  to  Pharaoh, 
and  thus  be  "his  prophet."— The  last  three 
verses  of  the  foregoing  chapter  might  be  more 
conveniently  placed  at  the  beginning  of  this. 

V.  3,  4.     J^otes,    13.  4:21.  6:26,27. 

V.  5.  Know.]  By  the  dreadful  judgments 
inflicted  on  them,  especially  the  destruction  of 
all  the  hrst-born,  the  Egyptians  had  a  full  dem- 
onstration, that  the  God  of  Israel  was  the  great 
Jehovah,  "the  Lord  of  the  whole  earth."  [jYote, 
6:5—7.) 

V.  6,  7.  At  length' Moses  was  delivered  from 
his  fears;  and  being  strengthened  in  faith,  he 
no  longer  objected,  but  went  about  his  arduous 
work  with  undaunted  courage,  and  proceeded 
in  it  with  indefatigable  perseverance;  Aaron 
also  heartily  assisting  him,  in  the  same  courage 
and  constancy  of  faith.— Being  matured  in 
years  and  experience,  and  venerable  on  that 
account,  they  were  more  proper  to  speak  in  the 
name  of  God,  before  Pharaoh  and  his  courtiers, 
than  younger  men  would  have  been. 

V.  9,  10.  It  is  here  supposed,  that  extraor- 
dinary divine  commissions  should  be  attested 
by  miracles:  and,  unless  brought  in  proof  of 
such  doctrines,  as  evidently  contradict  the  first 
grand  principles  of  all  religion,  or  of  revealed 
truth  in  particular,  they  may  be  considered  as 
the  seal  of  Heaven  affixed  to  the  prophet's  com- 

206] 


mission;  so  that  open,  undeniable,  and  repeated 
miracles  are  a  divine  attestation,  in  behalf  of 
the  person  by  whom  thej'  are  wrought.  [John 
3:2.  5:36.  6:27.  10:38.  14:11.  15:24.J  And  in- 
deed it  cannot  be  supposed  that  God  will  allow 
his  seal  to  be  so  counterfeited,  as  to  impose  on 
the  attentive,  humble,  and  impartial  inquirer- 
however  he  may  leave  the  proud  and  preju- 
diced to  be  deceived  by  delusive  appearances. 
There  is  likewise  a  vast  difference  between 
miracles  wrought  ptihlicly  before  enemies,  in 
proof  of  a  docirine,  which  has  got  no  establish- 
ment in  the  world,  and  which  by  its  very  nature, 
and  the  circumstances  of  those  who  promul- 
gate it,  is  never  likely  to  succeed,  unless  the 
miracles  are  undeniable,  so  that  the  whole 
cause  rests  upon  them;  and  miracles,  supposed 
to  have  been  performed  in  private,  or  among 
friends,  in  proof  of  a  system  already  establish- 
ed, and  supported  by  the  wealthy,  the  power- 
ful, and  the  learned,  to  whom  it  is  the  interest 
of  others  to  pay  court.  All  the  miracles 
wrought  by  Moses  and  Aaron  were  of  the  for- 
mer kind:  and  their  success  itself,  in  so  extra- 
ordinary an  undertaking,  demonstrates,  that 
they  were  wrought  b)'  the  power  of  God.— 
Moses  delivered  the  rod  to  Aaron,  who  in  gen- 
eral gave  the  token  for  the  performance  of  the 
miracles. — The  command  given  to  him  by  Mo- 
ses before  Pharaoh,  implied  a  prediction  of  the 
miracle,  which  tended  to  render  it  the  more 
undeniable. 

A  serpent.']  (p^n)  which  the  LXX  render  SpoKoiv, 
a  dragon,  as  also  the  plural  in  the  twelfth 
verse  SpaKovres-    The  word  frni\  is  used  before, 

(4:3.)  and  is  rendered  by  the  LXX  o^iy. 

V.  11,  12.  No  doubt  Pharaoh  and  his  ser- 
vants were  both  astonished  and  alarmed,  when 
they  saw  Aaron's  rod  become  a  terrible  ser- 
pent before  them.  But  as  magicians  and  sor- 
cerers were  in  high  repute  in  Egypt,  being 
called  wise  men,  and  supposed  capable  of  per- 
forming very  extraordinary  things  by  their 
skill  in  the  occult  sciences;  probably  Pharaoh 


B.  C.  1491. 


CHAPTER  VII. 


B.  C.  1491. 


13  And  '  he  hardened  Pharaoh's 
heart,  that  he  hearkened  not  unto  them; 
as  the  Lord  had  said. 

14  HAnd  the  Lord  said  unto  Moses, 
Pharaoh's  heart  is  hardened,  *  he  refus- 
eth  to  let  the  people  go. 

15  Get  thee  unto  Pharaoh  in  the 
morning;  lo,  "  he  goeth  out  unto  the  water, 
and  thou  shalt  stand  by  the  river's 
brink,  against  he  come:  and  '  the  rod 
which  was  turned  to  a  serpent  shalt  thou 
take  in  thine  hand. 

16  And  thou  shalt  say  unto  him,  ''The 
Lord  God  of  the  Hebrews  hath  sent  me 
unto  thee,  saying,  y  Let  my  people  go, 
that  they  may  ^  serve  me  in  the  wilder- 
ness: and  behold,  hitherto  thou  wouldest 
not  hear. 

1 7  Thus  saith  the  Lord,  In  this  '  thou 
shalt  know  that  I  am  the  Lord:  behold,  I 


>4:2).   8:15.    10:1,20,27.    14:17. 

Deut.    2:30.     Zech.    7:11,12, 

Rom.    1:28.  2:6.    Heb.    3.7,8, 

13. 
14:23.  8:2.  9:2.    10:4.    Is.  1:20. 

Jer.  »:6.  9:6.  Heb.  12:25. 
11  2:5.  8:20.  Ez.  29:3. 
vlO.  4:2— 4. 
X  3:18.  5:3.  9:1,13.  10:3. 1  Sam. 


4:6—9. 
y  8:1,20.  13:16.   14:5.    Is.  45:13. 

Jer.  60:33-.  Acts  4:21— 23. 
z3:12.  5:2,3.  9:1. 
a  5:2.  6:7.    1   Sam.   17:46,47.   1 

Kings  20:28.   2    Kings    19:19. 

Ps.    83:18.   Ez.    29:9.   30:8,19. 

32:15.  38:23.  39:28.  Dan.  4:17, 

32,37.  5:21,23. 


and  his  courtiers  endeavored  to  believe,  that 
Moses  and  Aaron  were  nothing  more  than  two 
great  magicians,  and  that  the  sorcerers  and  ma- 
gicians of  Egypt  were  able  to  contend  with 
them.  Accordingly,  some  of  the  most  renown- 
ed among  them  were  called  in,  of  whom  we 
find  Jannes  and  Jambres  were  the  principal: 
(2  Tim.  3:8.)  and  "they  also  did  in  like  man- 
ner with  their  enchantments;  for  they  cast 
down  every  man  his  rod,  and  they  became  ser- 
pents."— No  doubt  many  of  these  professors  of 
sorcery,  or  magic,  were  expert  in  legerdemain, 
and  imposed  on  the  spectators  by  various  arti- 
fices: yet  they  who  reverence  tJae  Scriptures, 
will  hardly  deny,  that  many  of  them  had  a  real 
intercourse  with  evil  spirits,  and  by  their  help 
actually  made  discoveries,  and  produced  ef- 
fects, beyond  the  reach  of  human  power  or  sa- 
gacity. It  remains  therefore  to  inquire  into 
the  fact  here  briefly  recorded,  what  it  was,  and 
how  performed.  Some  expositors  consider  it 
as  merely  an  illusion,  by  which  the  magicians 
made  the  spectators  think  that  they  saw  ser- 
pents when  they  did  not.  Others  imagine,  that 
the  magicians  had  contrived  to  convey  ser- 
pents thither,  concealing  their  rods,  to  make  it 
appear  as  if  they  were  changed  into  serpents. 
Others  think,  that  the  power  of  Satan  produc- 
ed appearances  like  serpents,  instead  of  the  rods 
which  were  conveyed  away.  But  some  expos- 
itors are  not  satisfied  with  any  of  these  inter- 
pretations, because  it  is  expressly  said,  "they 
became  serpents:"  and  "Aaron's  rod  swallowed 
up  their  rods.''^  They  therefore  conclude,  that 
the  rods  actually  became  real  living  serpents, 
and  in  that  form  were  swallowed  by  the  ser- 
pent, into  which  Aaron's  rod  was  changed. 
We  cannot  indeed  in  general  assign  exact 
bounds  to  the  power  of  evil  spirits,  who,  when 
permitted,  seem  capable  of  any  thing  which 
created  beings  can  do:  yet,  creation,  in  every 
instance,  is  commonly  supposed  to  be  exclu- 
sively the  work  of  Ood.  And  on  this  account, 
they  who  adhere  to  the  literal  interpretation 


will  smite  with  the  rod  that  is  in  mine 
hand,  upon  the  waters  which  are  in  the 
river,  *"  and  they  shall  be  turned  to 
blood. 

1 8  And  *=  the  fish  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  upon 
all  *  their  pools  of  water,  that  they  may 
become  blood:  and  thai  there  may  be 
blood  throughout  all  the  land  of  Egypt 
both  in  vessels  of  wood,  and  in  vessels  oj 
stone. 

20  And  Moses  and  Aaron  did  so,  as 
the  Lord  commanded:  and  ''  he  hfted  up 
the  rod  and  smote  the  waters  that  were  in 
the  river,  in  the  sight  of  Pharaoh,  and  in 
the  sight  of  his   servants:  and  s  all  the 


b  1:22.   4:9.   Ps.  78:44.   105:29. 

Rev.  8:8.  16:3—6. 
c2I. 

d24.  Num.  11:20.21:5. 
e  8:5,6,16.  9:22,23,33. 


*  Heb.  gathering  of  their  wa- 
ters. Gen.  1:10. 
f  17:5,6,9— 12.  Num.  20:8—12. 
g  See  on  b.  17.— John  2:9—11. 


conclude,  that  while  the  magicians  used  their 
enchantments,  expecting  the  interposition  of 
the  demons  to  whom  they  applied,  the  Lord  him- 
self was  pleased  to  interpose,  and  to  effect  a 
real  change  of  their  rods  into  serpents,  and,  as 
they  could  not  certainly  know  how  far  the 
power  of  their  demons  extended,  they  would 
naturally  suppose  that  this  was  the  effect  of 
their  enchantments. — Pharaoh  was  evidently 
seeking  some  pretence  for  disregarding  the 
miracle  which  he  had  witnessed,  and  proudly 
disobeying  the  divine  command;  and  it  was  the 
Lord's  design  to  give  him  up  to  final  obduracy. 
It  does  not  therefore  appear,  that  there  is  any 
thing,  on  this  supposition,  inconsistent  with  the 
divine  perfections,  or  materially  different  from 
his  dealings  with  other  haughty  and  obstinate 
rebels  in  similar  circumstances.  (J^otes,  1  Sam. 
28:11—19.  1  ^ing-s 22: 19— 23.  2  Thes.  2:5—12.) 
— But,  however  this  may  be  determined,  when 
"Aaron's  rod  swallowed  up  their  rods;"  that  is, 
when  the  serpent,  into  which  his  rod  had  been 
changed,  swallowed  the  serpents  into  which 
their  rods  had  been  changed;  and  when  it 
again  became  a  rod  in  Aaron's  hand,  but  their 
rods  were  vanished,  and  were  no  more  found; 
the  event  would  have  satisfied  any  impartial 
person,  on  which  side  the  truth  lay:  and,  had 
not  a  previous  bias  lain  upon  Pharaoh's  mind, 
this  must  have  convinced  him  that  Moses  and 
Aaron  spake  and  acted  by  divine  authority. 

V.  13.  He  hardened  Pharaoh's  heart.']  Or 
rather,  "Pharaoh's  heart  was  hardened;"  for 
nothing  is  here  said  concerning  any  interposi- 
tion of  God  in  the  case.  The  same  words  are 
afterwards  rendered,  "Pharaoh's  heart  was 
hardened"  (22),  and  this  accords  with  the  sub- 
sequent words  of  God,  "Pharaoh's  heart  is  har- 
dened-'' (14).  "The  heart  of  Pharaoh"  became 
strong,  presumptuous,  unfeeling.  {KaTioxucev-  Sept.) 
Probably,  he  had  been  at  first  alarmed  and 
ready  to  yield:  but  he  would  now  say,  that  the 
magicians  had  produced  serpents  also,  and  that 
Moses  and  Aaron  were  only  greater  adepts  in 

[207 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


waters  that  were  in  the  river  were  turned 
to  blood. 

21  And  ''  the  fish  that  was  in  the  river 
died;  and  the  river  stank,  and  the  Egyp- 
tians 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  Phara- 
oh's heart  was  hardened,  neither  did 
he  hearken  unto  them:  as  the  Lord  had 
said. 


b  See  on  18.  Rev.  8:9. 

i  ice  on  11 8;1,8.  Jer.  27:18. 


I  k  See  on  13. 


23  And  Pharaoh  turned  and  went  into 
his  house,  '  neither  did  he  set  his  heart 
to  this  also. 

24  And  all  the  Egyptians  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. 


magic  than  they;  that  Jehovah  had  no  concern 
in  it;  and  that  there  was  no  occasion  to  liberate 
the  Israelites.  Thus  the  effect  produced,  tend- 
ed to  embolden  him  in  rebellion,  and  to  fortifj' 
him  ag-ainst  conviction.  The  Lord  foresavr, 
and  foretold,  that  this  would  be  the  case,  and 
he  formed  his  whole  plan  accordingl}'. 

V.  15 — 20.  Moses  was  the  ambassador  of  Je- 
hovah to  Pharaoh,  and  Aaron  was  appointed  to 
be  his  assistant:  but  Pharaoh  haughtily  reject- 
ed the  embassy,  and  demanded  their  creden- 
tials; and  he  continued  obstinate,  after  having 
witnessed  a  menacing  but  harmless  miracle. 
Moses  was  therefore  sent  to  him  the  very  next 
morning,  with  his  rod  in  his  hand,  as  denoting 
the  authority  by  which  he  acted,  and  remind- 
ing Pharaoh  of  the  preceding  miracle. — Some 
suppose  that  Pharaoh  went  to  pay  his  devotions 
to  the  river  Nile,  or  to  its  supposed  tutelar  dei- 
ty, and  that  Moses  was  directed  to  take  that 
occasion  of  addressing  him:  for  perhaps  it  was 
not,  at  this  time,  easy  to  find  admittance  to  him 
in  his  palace. — Moses  was  commanded  solemn- 
ly to  renew  to  Pharaoh  the  demand,  which  he 
had  before  made  in  the  name  of  Jehovah;  and 
if  he  still  answered,  "I  know  not  the  Lord, 
neither  will  I  let  Israel  go,"  he  must  denounce 
the  dreadful  judgment  on  him  and  his  people, 
of  which  smiting  the  river  would  be  the  signal. 
And,  as  the  wai-ning  produced  no  effect,  Moses 
delivered  the  rod  to  Aaron,  who  smote  the  riv- 
er, and  stretched  out  the  rod  over  all  the  large 
collections  of  waters,  which  were  directly  con- 
verted into  blood. — The  vessels  of  wood  and  of 
stone,  it  is  probable,  were  the  cisterns,  in  which 
the  Egyptians  preserved  the  waters  of  the  riv- 
er: when  the  annual  inundation  took  place,  the 
water  was,  by  various  contrivances,  conveyed 
even  to  those  parts  of  the  countrj',  which  were 
most  distant  from  the  river,  and  there  kept  in 
large  reservoirs  for  use,  till  the  next  inunda- 
tion. But  this  water  also-  was  turned  into 
blood. 

V.  21.  The  very  sight  of  such  immense  quan- 
tities of  entire  blood  must  have  been  very  hor- 
rible; the  effects  of  such  a  change,  distressing 
and  calamitous  beyond  expression!  The  Egyp- 
tians gloried  in  the  river  Nile,  by  the  inunda- 
tions of  which  the  whole  country  was  enriched; 
and  probably  they  even  then  adored  it,  as  one 
of  their  principal  deities:  but  now  they  could 
not  look  at  it,  without  horror  and  dismay!  They 
had  cruelly  cast  the  children  of  Israel  into  the 
river;  and  now  the  river  itself  was  turned  into 
blood!  A  great  part  of  their  provisions  consist- 
ed of  fish;  but  now  this  was  generally  destroy- 
ed; their  waters  were  useless  or  noxious;  the 
most  tremendous  consequences  might  be  ap- 
]prehended  from  the  continuance  of  this  judg- 
ment, and  it  awfully  foreboded  all  the  desola- 
tions   which   followed — The   first    miracle  of 


1  9:21.  Deut.  32:46.  1  Sam.  4: 
20.  Marg.  Job  l-.H.  Ps.  62: 
10.    Pror.  24:32.   Marg.  29:1. 


40:4.  Am.  4:7—12.  Hag.    1:5. 
Marg.  Mai.  2:2. 
m  18,21. 


Is.  26:11.  Jer.  6:3.  36:24.  Ez.     n  8:9,10.  10:23.  2  Sam.  24:13< 


208] 


Christ  turned  water  into  wine,  the  first  plague 
upon  Egypt  turned  all  their  water  into  blood. 
{J\roies  and  P.  O.  John  2:1—11.) 

V.  22,  23.  The  magicians  should  have  at- 
tempted to  remove  the  plague,  and  to  remedy 
or  prevent  its  fatal  consequences,  in  order  to 
make  a  fair  trial  of  the  efficacy  of  their  art,  in 
opposition  to  the  miracles  wrought  bj'  Moses: 
but  they  only  amused  Pharaoh,  and  increased 
the  distress  of  Egypt,  (either  in  reality  or  in 
appearance,)  by  imitating,  or  rather  apeing, 
the  surprising  miracle  of  Moses;  and  by  pre- 
tending at  least  to  turn  into  blood  some  of  the 
little  water,  which  the  mercy  of  God  had  spared. 
Yet  this  sufficed  to  embolden  and  harden  Pha- 
raoh's heart,  and  to  prevent  him  from  acknowl- 
edging the  hand  of  God  even  in  this  judgment; 
which,  probably,  he  attributed  to  the  superior 
skill  in  magic,  that  Moses  and  Aaron  had  ac- 
quired: hoping  at  the  same  time,  that  by  fur- 
ther study  or  new  inchantments,  his  magicians 
would  yet  be  able  to  contend  with  them.  Be- 
ing therefore  indignant  against  Moses  and 
Aaron,  and  bidding  defiance  to  Jehovah,  be 
seemed  to  be  regardless  of  the  distress  of  his 
subjects,  and  careless  about  the  consequences! 

V.  25.  Seven  days,]  Thus  long  the  awful  ca- 
lamity continued,  and  was  then  it  seems  re- 
moved: for  the  Lord  would  give  respite  to  Egypt 
and  to  Pharaoh,  and  make  way  for  other 
plagues;  that  his  own  power  and  justice,  and 
the  obstinacy  of  Pharaoh  and  his  servants, 
might  be  more  fully  displayed. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
When  the  Lord  has  humbled  and  proved  Iiis 
servants,  and  qualified  them  for  their  work,  he 
will  put  honor  upon  them:  and  the  least  of  those, 
who  are  intrusted  with  his  message,  and  em- 
ployed to  speak  in  his  name,  are,  in  this  delegat- 
ed character,  and  while  faithfully  executing  their 
office,  superior  to  the  greatest  and  haughtiest  of 
those  to  whom  they  are  sent.  They  ought  there- 
fore to  speak  with  firmness  and  authority,  with- 
out fear  of  the  anger,  respect  of  the  persons,  or 
desire  of  the  favor,  of  those  who  are  living  in 
disobedience  to  God;  and  in  this  spirit  the  pris- 
oner Paul  may  expect  to  make  even  Felix  trem- 
ble.— But  to  deliver  the  message  of  God  to  proud 
persecuting  tyrants,  requires  that  strength  of 
faith,  that  intrepid  courage,  and  that  meekness 
of  wisdom,  with  which  very  few  are  endued: 
and  we  have  cause  to  be  not  only  satisfied,  but 
thankful,  that  we  are  not  called  to  such  arduous 
services. — Indeed  gravity,  wisdom,  experience, 
fortitude,  patience,  and  meekness,  are  requisite 
for  all  those  who,  in  any  circumstances,  speak 
in  the  name  of  God,  and  declare  his  truth  and 
will:  yet  they  who  do  not  rashly  intrude  fhem- 
!  selves,  but  are  "allowed  by   hira  to  be  put   in 


B.  C.  1491. 


CHAPTER  VIII. 


B.  C.  1491. 


CHAP.  VIII. 


I  plague  of  frogs  is  threatened  and  sent,    1—6;  is  imitated  by 
le  magicians,  7;  and  removed  in  answer  to  the  prayer  of  Mo- 


The_ 

the  magL .,  -  ... 

BBS,  made  at  Pharaoh's  request,  who   yet  hardened  his  heart, 

8 15.     The  plague  of  lice,   which    the   magicians  could    not 

imitate,  16 19.  "The  plague  of  flies,  20 — 24;   Pharaoh  relents, 

the  plague  is  removed,  and  his  heart  is  hardened,  25 — 32. 

AND  the  Lord  spake  unto  Moses,  *  Go 
unto  Pharaoh,  and  say  unto  him, 
Thus  saith  the  Lord,  ^  Let  my  people  go, 
that  they  may  serve  me. 

2  And  if  thou  ^  refuse  to  let  them  go, 
behold  I  will  smite  all  thy  borders  with 
^  frogs. 

3  And  the  rivers  shall  bring  forth  frogs 
abundantly,  which  shall  go  up  and  come 
into  thine  house,  and  into  thy  bed-cham- 
ber, and  upon  thy  bed,  and  into  the  house 
of  thy  servants,  and  upon  thy  people,  and 
into  thine  ovens,  and  into  thy  *  kneading 
troughs. 


a  Jer.  1:17—19.  15;19- 

2;ti,7. 
b  Hee  on  5:1.  7:16. 
C  ate  on  1:14.  9:2. 


-21.  Ez. 


d  Ps.  78:45.  105:30.  Rev.  16:13, 

14. 
*  Or,  dough.  12:34. 


trust  of  the  gospel,"  need  not  be  discouraged  by 
a  humble  consciousness  of  their  defects.  Let 
them  simply  trust  in  his  promised  teaching- 
and  assistance,  and  observe  his  directions;  and 
he  will  bear  them  out,  and  carry  them  through 
every  service  to  which  they  are  called. — If  sin- 
uers  will  not  attend  to  the  message  of  grace  and 
salvation,  and  so  learn  to  know  and  love  the 
Lord  our  God;  they  will  certainly  experience 
the  effects  of  his  wrath,  and  know  him  as  a  God 
of  righteous  vengeance.  How  careful  then 
should  men  be,  not  to  provoke  him  to  give  them 
up  to  hardness  and  impenitence!  If  they  would 
escape  that  awful  judgment,  they  must  neither 
continue  to  practise  presumptuous  sins,  nor  pro- 
crastinate in  the  .great  concerns  of  salvation: 
they  must  watch  against  heedless  and  proud  in- 
sensibility under  affliction,  and  insolence  in  pro.s- 
perity.  They  must  not  turn  away  their  ears 
from  instruction  and -reproof;  or  smother  con- 
victions of  conscience  by  dissipation,  business, 
or  company;  bj'  rushing  into  sin,  or  by  hating 
and  shunning  the  awakening  light  of  divine 
truth.  For  these  are  some  of  the  steps,  by 
which  multitudes  proceed  to  the  brink  of  that 
awful  precipice. 

V.  8—25. 
No  evidence  suffices  to  convince  men  while 
left  to  themselves,  that  those  doctrines  are  true 
and  divine,  which  affront  the  pride  of  their 
hearts,  and  condemn  their  beloved  iniquities: 
but  the  least  shadow  of  an  argument,  though 
counterbalanced  by  demonstration  itself,  induces 
the  belief  of  those  opiniops  which  tliej'  wish  to 
fiud  true.  Thus  all  tntnlal  errors  in  religion 
originate,  in  some  degree,  from  the  state  of  the 
heart,  and  from  the  contrariety  of  revealed  truths 
to  men's  prejudices,  interests,  or  inclinations. 
'■^Because  I  tell  you  the  truth,  ye  believe  me  not." 
John  8:45. — Our  merciful  God  always  accom- 
panies the  word  with  sufficient  evidence  of  its 
divine  authority,  were  we  but  suitably  disposed 
to  attend  to  it:  but,  when  men  are  bent  upon  dis- 
obedience, and  inclined  to  cavil  and  object,  he 
often  permits  a  snare  to  be  laid,  in  whicli  they 
are  entangled.  Nor  are  any  deceivers  more  in- 
strumental to  the  destruction  of  sinners,  than 
such  as  resist  the  truth,  in  the  same  manner  as 
the  magicians  withstood  Moses;  namely,  bj' 
Vol.  L  27 


4  And  the  frogs  shall  come  up  both 
®  on  thee,  and  upon  thy  people,  and  upon 
all  thy  servants. 

5  And  the  Lord  spake  unto  Moses,  Say 
unto  Aaron,  ^  Stretch  forth  thine  hand 
with  thy  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  Land 
over  the  waters  of  Egypt:  and  ^  the  frogs 
came  up  and  covered  the  land  of  Egypt. 

7  And  '  the  magicians  did  so  with  their 
enchantments,  and  brought  up  frogs  upon 
the  land  of  Egypt. 

8  Then  Pharaoh  called  for  Moses  and 
Aaron,  and  said,  "  Entreat  the  Lord,  that 
he  may  take  away  the  frogs  from  me,  and 
from  my  people;  "  and  1  will  let  the  peo- 


ePs.   107:40.  Is.   19:11,22.23:9. 

Dan.  4:37.  Acts  12:22,23. 
f  7:19. 

k  Ps.  73:45.  105:30. 
17:11,22.   Deut.  13:1— 3.    Matt. 

24.24.  2  Thcs.  2:9—11.  2  Tim. 

3:8.  Rev.  13:14. 


m  5:2.   9:28.   10:17.  Num.  21:7. 

1  Sam.    12:19.     1   Kings    13;6. 

Acts  8:24. 
n25— 28.  10:8— 11,24— 27.    12: 

31,32.    14:5.    Ps.   66:3.  J\/Jarg. 

78:34—36.  Jer.  34:8—16. 


amusing  men  with  some  resemblance  and  coun- 
terfeit of  it:  indeed  Satan  himself  is  most  to  be 
dreaded,  when  "transformed  into  an  angel  of 
light."^But  "madness  is  in  the  heart  of  man," 
or  he  would  never  dare  to  provoke  that  God,  who 
can  so  easily  turn  his  choicest  comforts  into  the 
most  dreadi'ul  plagues;  and   who  may  so  right- 
eously render  those  things,  which  have  been  the 
fuel  of  men's  pride,  or  the  instruments  of  their 
cruelty,  the  weapons  of  his  indignation:  and  tlien 
no  human  help  can  avail  to  alleviate  or  remove 
j  the  inflicted  misery. — In  the  mystery  of  Prov- 
!  idence,  subjects  often  suffer  throvgh  the  crimes 
i  of  their  princes;  yetybr  their  own  sins,  which 
I  provoke  God  to  send  them  wicked  rulers:  and 
I  they,  for  their  own  profit  or  pleasure,  join  their 
;  iniquity,  and  are  involved  in  the  punishment. — 
i  "The  righteous  Lord  so  delights  in  mercy,"  that 
he    proceeds   by  slow   degrees   to   extremities, 
even  with  the  most   atrocious  offenders:  but,  if 
neither  judgments  nor  mercies  bring  them  to 
repentance,  destruction  will  at  length  overtake 
them  without  remedy.— We  seldom  duly  value 
our  comforts,  till  we  are  deprived  of  them:  but 
let  us  remember,  that  as  the  anger  of  God  con- 
verts the  most  valued  advantages  into  scourges, 
or  curses,  to  his  enemies;  so  the  love  of  Christ 
renders  tlie  most  common  mercies  special  bless- 
ings to  his  disciples. 

NOTES. 
Chap.  VIII.  V.  1—6.  It  is  probable,  that 
this  message  was  sent  at  the  end  of  the  seven 
days,  and  just  about  the  time  when  the  former 
plague  was  removed.  The  preclirtion  of  eacli  judg- 
ment was  an  additional  proof,  that  it  was  wrought 
by  the  power  of  Jehovah,  and  was  not  the  mere 
effect  of  second  causes.  The  plague  of  frogs  must 
have  been  peculiai'ly  distressing;  as  the  immense 
multitudes  of  them  infested  every  place,  harass- 
ed all  ranks  of  the  Egyptians,  night  and  day, 
and  rendered  them  incapable  of  either  eating, 
drinking,  or  sleeping,  in  peace  and  comfort. 
As  it  was  limited  to  Pharaoh's  servants  and  peo- 
ple, we  may  infer,  that  in  this  as  well  as  in  the 
preceding  miracle,  the  Israelites  were  in  a  great 
measure,  if  not  entirely,  exempted. — Here  again 
Moses  issued  the  mandate;  and  Aaron,  who  bare 
the  rod,  the  token  of  the  divine  presence  and 
power,  gave  the  signal  for  the  miracle. 

[209 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


pie  go,  that  they  may  do  sacrifice  unto 
the  Lord. 

9  And  Moses  said  unto  Pharaoh,  *  Glo- 
ry over  me:  when  shall  I  entreat  for  thee 
and  for  thy  servants,  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,  J  to-morrow.  And  he 
said.  Be  it  according  to  thy  word:  that 
thou  maycst  know  that  "  there  is  none  like 
unto  the  Lord  our  God. 

1 1  And  P  the  frogs  shall  depart  from 
thee,  and  from  thy  houses,  and  from  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  according  to  the 
word  of  Moses:  and  the  frogs  died  out  of 


*  Or,   Have    this  honor  over 
Tne:  against  when.  I  Kings  18: 

25. 

t  Heb.  to  cut  off. 
%  Or,  .^gainst  io-morrovi.  Prov. 

21:1.  Jam.  4:14. 
o  9:14,29.     16:11.    Deut.  32.31. 


33:26.  2  Sam.  1:22.  1  Chr.  17: 

20.    Ps.    88:18.    86:8.    89:6—8. 

Is.  40:25.  46:9.  Jer.  10:6,7. 
p3,9. 
qSee   o>i  8,30.  9:33.   10:18.    32: 

11.1  Sam.  12:23.  Jam.  5:16— 

18. 


V.  7,  8.  The  mag-icians  succeeded  in  their 
attempt  to  imitate  this  miracle  also,  but  *they 
'should  rather  have  shewn  their  skill  in  removing 
'the  frogs,  ...  which,  one  would  think,  Pharaoh 
'expected  from  them.  ...  So  Aben  Ezra  observes, 
*  'He  called  for  Moses, because  he  saw  that  the  ma- 
'  'gicians  had  only  added  to  the  plague,  but  could 
"not  diminish  it.' '  Bp,  Patrick.  The  continu- 
ance of  the  plague  was  so  intolerable,  that  Pha- 
raoh, notwithstanding  his  haughtiness  and  im- 
piety, was  constrained  to  tremble  before  the 
power  of  Jehovah,  thus  exerted  against  him;  and 
even  to  honor  Moses  and  Aaron,  by  entreating 
them  to  intercede  for  him  and  his  servants.  Un- 
der the  anguish  of  this  most  humiliating  and  dis- 
gusting judgment,  he  seemed  inclined  to  dismiss 
Israel;  but  it  was  an  extorted,  reluctant  con- 
sent, and  therefore  it  was  not  durable,  but  was 
soon  retracted. 

V.  9 — 11.  In  order  the  more  fully  to  convince 
Pharaoh,  that  the  power  of  Jehovah  alone  had 
inflicted  the  judgment,  Moses  allowed  him  to 
"glory  over  him,"  or  to  have  the  honor  of  fixing 
the  time  when,  in  answer  to  his  prayer,  the  frogs 
should  be  destroyed,  whether  immediately  or  af- 
terwards: for  Moses  earnestly  desired,  that  Pha- 
raoh by  submitting  might  escape  destruction. 
•Appoint  (ra|ai)  to  me  when  I  shall  pray  for  thee.' 
Sept.  The  Lord  was  pleased  thus  to  influence 
his  servant,  that  all  cavils  and  objections  might 
be  the  more  effectually  obviated;  the  very  time 
of  the  removal  of  the  plague  having  been  ex- 
actly foretold. — But  why  did  not  Pharaoh  choose 
to  be  delivered  from  the  frogs  immediately?  He 
seems  to  have  still  indulged  some  hopes  that  they 
would  go  away  of  themselves;  and  then  he  should 
not  be  obliged  to  Moses,  or  under  the  necessity 
of  submitting  to  Jehovah,  and  letting  Israel  go; 
and  therefore  he  would  stand  out  till  the  next 
day,  that  if  possible  he  might  escape  this  most 
bitter  mortification.  Perhaps  he  had  learned 
from  the  magicians  to  count  some  days  more  for- 
tunate than  others:  and  Moses,  knowing  this,  al- 
210] 


I  the  houses,  out  of  the  villages,  and  out  of 
the  fields. 

14  And  they  gathered  them  together 
upon  heaps:  '  and  the  land  stank. 

1 5  But  when  Pharaoh  *  saw  that  there . 
was  respite,  *  he  hardened  his  heart,  and 
hearkened  not  unto  them;  as  the  Lord 

naCl   SaiCl.  [^PracHcal  Observaiiovs.J 

1 6  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  throughout  all  the  land  of 
Egypt. 

17  And  they  did  so;  for  Aaron  stretch- 
ed 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  became  lice  throughout  all 
the  land  of  Egypt. 

1 8  And  the  magicians  did  so  with  their 
enchantments  to  bring  forth  lice,  but 
y  they  could  not:  so  there  were  lice  upon 
man,  and  upon  beast. 


r24.  7:21.  Is.  34:3.  Ez.  39:11. 

Joel  2:20. 
s  14:6.  Ec.  8:11.   Is.  26:10.  Jer. 

34:7—11.  Hos.  6:4. 
tSee  on   4:21.    7:13,14.— Prov. 

29.1.  Zecb.  7:11,12.  Heb.  3:8, 

15.  Eev.  16:9. 


u  5. 

X  Ps.   105:31.     Is.  23:9.    Acts 

12:23. 
y  9:11.     Gen.  41.8.    Is.  19:12. 

47:12,13.     Dan.  2:10,11.    4:7. 

6:8. 


lowed  hi^^4o  fix  his  own  time,  that  the  power  of 
Jehovah  might  be  rendered  the  more  conspic- 
uous; and  he  preferred  the  next  day,  in  order  to 
try  whether  that  power  could  remove  the  frogs 
at  the  appointed  time. 

V.  14.  It  thus  appeared  that  they  were  real 
frogs,  which  God  in  his  judgment  at  first  created, 
and  afterwards  in  mercy  destroyed. 

V.  15.  Pharaoh  had  now  no  pretence  to 
question,  either  the  power  of  Jehovah,  or  the 
divine  mission  of  Moses.  While  the  plague 
pressed  upon  him,  he  was  inclined  to  submit,  for 
it  was  insupportable:  but  when  it  was  removed, 
and  he  had,  (as  the  word  denotes,)  time  to  take 
his  breath,  he  mistook  a  respite  for  a  deliverance. 
Ambition,  pride,  and  interest  again  influenced 
his  mind;  and  thus  he  was  induced  to  break  his 
promise,  and  persist  in  disobedience.  Having 
engaged  in  the  contest,  the  further  he  proceed- 
ed, the  more  he  was  infatuated:  that  which  at 
first  appeared  a  loss,  and  a  weakening  of  his  king- 
dom, was  now  considered  as  an  insufferable  deg- 
radation of  his  dignity;  and  he  thought  himself 
engaged  in  honor,  not  to  be  threatened  and 
forced  into  submission.  This  being  the  state  of 
his  mind,  judgments  and  mercies  alike  com- 
bined to  increase  his  obduracy. 

V.  16,  17.  Had  the  Lord 
ber  of  lions  and  tigers  to  devour  the  Egyptians, 
or  armies  of  victorious  enemies  to  desolate  the 
land;  Pharaoh,  though  crushed,  would  have  ap- 
peared, in  his  own  eyes  and  in  the  eyes  of  oth- 
ers, of  some  consequence:  but  it  was  incon- 
ceivably humiliating,  and  rendered  him  ex- 
tremely contemptible,  to  be  thus  vanquished  by 
creatures  so  insignificant  and  despicable,  as 
frogs,  lice,  and  flies,  which  however  he  could 
neither  escape,  nor  oppose,  nor  endure. — This 
judgment  seems  to  have  been  sent  without  any 
previous, warning;  as  an  awful  declaration,  how 
greatly  the  Lord  was  provoked  by  the  recent 
instance  of  Pharaoh's  prevarication  and  obsti- 
nacy. 


sent  a  great  num- 


B.  C.  1491. 


CHAPTER  VIII. 


B.  C.  1491. 


19  Then  the  magicians  said  unto  Pha- 
raoh, '^  This  is  the  finger  of  God:  *  and 
Pharaoh's  heart  was  hardened,  and  he 
hearkened  not  unto  them;  as  the  Lord 
had  said. 

20  IT  And  the  Lord  said  unto  Moses, 
Rise  up  early  in  the  morning,  and  stand 
before  Pharaoh,  ("  lo,  he  cometh  forth  to 
the  water,)  and  say  unto  him,  Thus  saith 
the  Lord,  Let  my  people  go,  that  they 
may  serve  me. 

21  Else  if  thou  wilt  not  let  my  people 
go,  behold,  I  will  send  *  swarms  of  files 
upon  thee,  and  upon  thy  servants,  and 
upon  thy  people,  and  into  thy  houses: 
and  the  houses  of  the  Egyptians  shall  be 
full  of  *^  swarms  of  files,  and  also  the 
ground  whereon  they  are. 

22  And  I  will  '^  sever  in  that  day  the 
land  of  Goshen,  in  which  my  people 
dwell,  that  no  swarms  of  files  shall  be 
there;  to  the  end  thou  mayest  know, 
*  that  I  am  the  Lord  in  the  ^  midst  of  the 
earth. 


z  1  Sam.  6:9.  Ps.  8:3.  Dan. 
2:10,11,19.  Matt.  12:28.  Lulte 
11:20.    John  11:41.  Acts  4:16. 

a  See  on  15. 

b  7:15. 

*  Or,  a  ■mixtv.re  of  noisome 


beasts,  &c. 
c  Ps.  78:46.  105,31.     Is.  7:18. 
d  9:4,6,26.   10:23.  11:6,7.  12:13. 

Mai.  3:18. 
e  .See  on  10.  7:17.     Ez.  30:19. 
f  Ps.  71:12.    110:2. 


V.  18,  19.  The  Lord  allowed  the  magicians 
to  proceed,  till  his  righteous  purposes  were  an- 
swered, and  then  they  could  do  nothing;  to 
convince  them  that  they  had  no  power  against 
Moses,  but  "what  was  given  them  from  above," 
or  exercised  by  the  permission  of  God.  Some 
suppose  from  the  concluding  part  of  the  verse, 
that  they  at  length  attempted  to  remove  the 
plague,  but  could  not.  Probably,  the  lice  ha- 
rassed the  magicians,  as  well  as  others;  and  this 
extorted  from  them  a  confession  that  it  was 
"the  finger  of  God."  They  might  also  intend  to 
vindicate  their  art  and  their  skill  in  it,  by  inti- 
mating that  no  power,  but  that  of  God  himself, 
could  thus  have  overcome  them.  (JVoie,  Dan. 
2:  JO — 13.)  Yet  this  declaration  produced  no 
effect  on  Pharaoh,  whom  their  enchantments 
had  helped  to  harden;  for  he  was  too  deeply  en- 
gaged in  the  contest,  and  had  too  often  done 
violence  to  his  convictions,  to  be  influenced  by 
their  opinion.  Probably  he  still  endeavored  to 
believe,  that  Moses  was  only  a  magician  of  su- 
perior attainments;  and  that  his  magicians  in- 
tended, b}'  this  concession,  to  conceal  their  own 
deficiency  in  professional  skill. 

V.  21.    Swarms  of  flies.]   3"-»pn"nN:  'a  mixlure 

»of  noisome  beasts.'     J\Iarg.      Der.  from    any 

wisceri,  confundi.  The  idea  of  mixture  is  sup- 
posed to  be  implied  in  the  different  modifica- 
tions of  words  from  this  root,  anjr  a  mixed  mul- 

tude,  or  mingled  people:  12:38.  JV*eA.  13:3. — In- 
sects, however,  of  different  kinds,  are  generally 
supposed   to  be   meant. — 'a-ij?,  a  mixture  of  in- 

•src's,  or  of  various  animals:  as  wasps,  hornets, 
♦locusts,  beetles.'  Robertson's  Thesaurus.  'Ku- 
*vofivta,  the  dog-fly.^  Sept.  The  same  word  is 
retained  in  the  Hebrew,  and  translated  in  the 

same  manner  by  the  LXX,  Ps.  78:45.  105:31 

Winged  insects,  most  noxious  and  harassing  to 
mankind,  seem  intended.  The  common  fly  is 
called  aiai:  whence  Baal-zebub.    Locusts  were 


23  And  I  will  put  +a  division  between 
my  people,  and  thy  people:  }  to-morrow 
shall  this  sign  be. 

24  And  the  Lord  did  so:  and  ^  there 
came  a  grievous  swarm  of  files  into  the 
house  of  Pharaoh,  and  into  his  servants' 
houses,  and  into  all  the  land  of  Egj^pt: 
''  the  land  was  }  corrupted  by  reason  of 
the  swarm  of  files. 

25  And  Pharaoh  •  called  for  Moses, 
and  for  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  abom- 
ination of  the  Egyptians  to  the  Lord  our 
God:  lo,  shall  we  sacrifice  "  the  abom- 
ination of  the  Egyptians  before  their 
eyes,  and  will  they  not  stone  us? 

27  We  will  go  °  three  days'  journey 
into  the  wilderness,  and  sacrifice  to  the 
Lord  our  God,  °  as  he  shall  command 
us. 


t  Heb.  a  redemption, 

X  Or,  by  to-morro'a. 

i  21. 

n  See  on  14. 

5  Or,  destroyed. 

i  See  on  8.     9:27 10:16. 

31.     Rer.  3:9. 
k  3:18.     2  Cor.  6:14—17. 


12: 


1  Gen.  43:32.  46:34.     Deut.  7: 

25,26.   12:31. 
m  1   Kings   11:6—7.    2  KiugfS 

23:13. 
n    3:18.  5:1. 
o    10:26.    34:11.       Lev.    10:1. 

Malt.  23:20. 


afterwards  sent  as  a  separate  plague;  and  they 
keep  together  in  a  compact  body:  we  may 
therefore  conclude  that  they  did  not  form  a 
part  of  this  mixlure;  and  the  effects  described 
do  not  comport  with  the  idea  of  the  larg-er  de- 
structive animals.  But  immense  swarms  o£ 
winged  insects  of  various  kinds,  such  as  have 
been  mentioned,  would  form  a  most  distressing 
and  mortifying  judgment,  on  this  proud  mon- 
arch and  his  haughty  nobles  and  people. 

V.  22,  23.  Perhaps  the  Israelites,  for  their 
correction,  had  in  some  small  measure  felt  the 
former  plagues.  At  least  the  distinction  be- 
tween them  and  the  Egyptians  had  not  been  so 
particularly  noticed,  as  it  would  be  rendered 
on  this  occasion;  when  the  express  prediction, 
and  exact  accomplishment,  would  so  mark  the 
difference,  that  it  could  not  be  overlooked. 
Thus  it  must  appear,  that  Jehovah,  the  God  of 
the  whole  earth,  protected  the  region  inhabited 
by  his  worshippers,  while  he  executed  judg- 
ment on  his  enemies  who  dwelt  close  by  them. 
— The  verj'  nature  of  the  plague  ofjiies,  which 
so  readily  move  from  place  to  place,  would 
render  the  exemption  of  Israel  the  more  re- 
markable.— 'I  will  greatly  honor  [vapaSo^aaca)  the 
'land  of  Gesem.'     Sept. 

V.  24.  This  plague  seems  to  have  been  sent, 
without  the  token  of  waving  the  rod  of  Moses, 
or  striking  the  ground  with  it;  perhaps  lest 
Pharaoh  should  ascribe  the  effects  to  some 
magical  virtue  in  the  rod  itself,  instead  of  con. 
sidering  it  as  a  token  of  the  divine  operation. — 
When  we  consider,  that  flies  in  general  propa- 
gate by  maggots  of  one  kind  or  another,  we 
shall  perceive  the  emphasis  of  the  expression, 
"the  land  was  corrupted  by  them:"  for  it  would 
not  only  be  desolated  by  the  flies  themselves, 
but  filled  with  stench  and  filthiness  by  their 
maggots;  as  no  doubt  the  insects  intended  were 
in  a  state  of  maturity,  however  produced. 

V.  25 — 27.  Pharaoh  was  aware,  that  if  the 
Israelites  went  into  the  wilderness   to  offer 

[211 


B.  C.  1491, 


EXODUS. 


B.  C.  1491. 


28  And  Pharaoh  said,  f  I  will  let  you 
go,  that  je  may  sacrifice  to  the  Lord 
your  God  in  the  wilderness;  only  ye  shall 
not  go  very  far  away:  ^  Entreat  for  me. 

29  And  Moses  said,  Behold,  I  go  out 
from  thee,  and  I  will  entreat  the  Lord, 
that  the  swarms  of  files  may  depart  from 
Pharaoh,  from  his  servants,  and  from  his 
people,  ■■  to-morrow:  but  let  not  Pharaoh 
^  deal  deceitfully  any  more,  in  not  letdng 

p  Hos.  10:2.  I  s  8,15.    Ps.  66:3.    Marg.  78:34 


See   on   8 
Kings  13:6. 
r  10. 


9:28.     10:17.- 
Ec.  6:10. 


—37.     Jer.  42:20,21. 
3,4.     Gal,  6:7. 


Acts  5: 


sacrifice,  they  would  not  readily  be  brought 
back  again;  and  he  intimated,  that  if  they  only 
meant  to  sacrifice  to  Jehovah,  they  might  do 
it  in  the  land,  and  he  would  make  no  farther 
opposition.  But  Moses  objected,  that  accord- 
ing to  the  rites  of  their  religion,  they  must 
sacrifice  to  Jehovah  "the  abomination  of  the 
Egyptians  before  their  eyes,"  who  would  thus 
be  provoked  to  stone  them.  It  is  well  known 
that  the  Egyptians  in  after  times  worshipped 
oxen  or  calves,  and  other  animals;  and  it  seems 
natural  to  conclude,  that  the  Israelites  had  in 
Egypt  imbibed  the  idea  of  making  an  image  of 
God  in  the  form  of  a  calf,  and  that  this  worship 
prevailed  there  at  that  time:  if  so,  to  offer  the 
very  animals  as  sacrifices,  which  the  Egyptians 
adored  as  deities,  would  be  an  abomination  in 
their  eyes,  even  as  their  idolatrj'^  was  an  abom- 
ination in  itself.  It  was  therefore  necessary  for 
the  Israelites  to  retire  to  a  great  distance  in 
the  wilderness. 

V.  29.  To-morrowJ]  In  the  former  instance, 
Pharaoh  had  chosen  to  wait  till  the  morrow  for 
the  removal  of  the  plague:  and  on  this  occasion 
be  was  left  to  suffer  under  the  rod  till  the  mor- 
*^ow,  perhaps  to  remind  him  of  his  folly  in  that 
instance;  and  to  warn  him  not  to  deal  deceit- 
fully any  more  by  breaking  his  promise,  as  he 
had  repeatedly  done.  (8,15.) 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
How  dangerous  is  it  to  provoke  that  God, 
who  hath  such  a  variety  of  ways,  in  which  he 
can  inflict  dreadful  punishment  on  his  rebellious 
creatures!  He  can  employ  the  most  despicable 
insects  as  formidable  executioners  of  his  ven- 
geance; he  can  turn  all  our  pleasures  into  loath- 
ing, our  comeliness  and  decorations  into  defor- 
mity and  corruption,  and  pour  contempt  on  all 
our  pride  and  self-importance!  Nor  is  there 
any  resistance,  or  escape,  from  his  tremendous 
indi;fnRtion.  Yet  he  still  continues  merciful; 
he  is  ready  to  forgive  every  sinner  who  sub- 
mits; and  he  pursues  with  vengeance  such 
alone  as  persist  in  their  rebellion.  But  let  us 
not  mistake  transient  relentings,  or  hasty  deter- 
minations of  amendment,  for  that  unreserved 
stibmission  which  the  word  of  God  requires. 
Under  the  weight  of  incumbent  affliction,  and 
the  dreadful  expectation  of  still  heavier  suffer- 
ings, the  proudest  and  hardest  heart  feels  some 
pangs  of  remorse:  the  despised  and  hated  ser- 
vants of  the  Lord  may  then  perhaps  be  called 
for;  their  prayers  requested,  and  amendment 
promised;  but  alas!  such  appearances  are  en- 
titled to  small  regard.  Even  the  evil  spirits 
once  besought  Christ  not  to  torment  them;  and 
experience  shews,  that  prayers  offered,  under 
severe  sufferings  and  urgent  terrors,  frequent- 
ly spring  from  no  higher  principle.  For  when 
there  is  a  respite,  men  again  harden  their 
2l2j 


the  people  go  to  sacrifice  to  the  Lord. 
30  And  Moses  went  out  from  Pharaoh, 

and  entreated  the  Lord. 
i      31   And  the  Lord  did  according  to  the 

word  of  Moses;  and  he  removed  the 
j  swarms  of  fixes  from  Pharaoh,  from  his 
;  servants,  and  from  his  people;  there  re- 
I  mained  not  one. 

j     32  And  *  Pharaoh  hardened  his  heart 
I  at  this  time  also,  neither  would  he  let  the 

people  go. 


t  See  on  4:21.  7:13,14 Is.  63: 

17.     Acts  28:26,27.     Jam.   1: 


13,14. 


hearts,  throw  off  their  assumied  and  constrain- 
\  ed  shews  of  pietA',  return  to  their  sins,  and 
commonlj'  proceed  to  more  daring  ungodliness. 
I  But  though  we  must  not  countenance  the  delu- 
!  sion  of  men  living  in  sin,  and  expecting  to  die 
]  penitent,  or  give  unscriptural  encouragement 
I  to  fallacious  appearances;  yet,  knowing  that 
!  "nothing  is  too  hard  for  the  Lord,"  we  should 
be  ready  to  assist,  with  our  counsel  and  prayers, 
even  those  persons  who  have  been  our  most  in- 
jurious enemies;  rendering  them  every  kind  of 
service,  and  shewing   them   every  species  of 
courteousness,  (except  that  of  flattering  them 
in  false  confidence,)  without  being  wearied  of 
well  doing  by  reiterated  disappointments. 
V.  16—32. 
It  is  peculiarly  necessary  to  remind  such  per- 
sons, as  repeatedly  shew   tokens  of  remorse, 
that  on  former  occasions  they  relapsed   into 
their  evil  courses;  and  to  warn  them,  no  long- 
er to  deal  deceitfully:  for  the  love  of  sin,  and  it3 
supposed  advantages  and  pleasures,  joined  with 
the  pride  of  the  human  heart,  if  not  effectually 
subdued    by  the  grace  of  God,   will   certainly 
prevail  against  all  convictions.  Hence,  "many 
[seek  to  enter  in,  and  are  not  able:"  they  seem 
[  in  earnest,  but  there  is  some  reserve,  some  He- 
j  rodias,  some  beloved  secret  sin,  of  which  they 
!  are  ready  to  say,  as  Lot  of  Zoar,  "Is  it  not  a  lit- 
i  tie  one?       They  are  unwilling  to  think  them- 
I  selves  exposed  to  everlasting  misery;  they  hope 
I  for  some  abatement,  or  some  allowance;  they 
!  prrfpose  to  make  some  compromise;  they  refrain 
from  other  sins;  they  do  many  things,  and  give 
liberally,    jea,    punish    themselves    severely: 
they  even    abstain    at   some    times,  and,  as  it 
were,  let  their  sin  depart  a  little  way,  provid- 
ed it  may  remain  within  call.      But  finally  to 
\  divorce  Herodias;  to  sell  all.  and  follow  Christ, 
bearing  the  cross;  alas!  if  this  be  the  case,  they 
'  must  have   longer  time  to  consider;  thej'  must 
postpone,  though  not  forego,   the  thoughts  of 
eternal  life;  they  are  sorrowful,  but  depart  from 
I  Christ,  determined  to  keep  the  world  at  pres- 
ent, and  hoping  for  some  future  season,  when 
salvation  ma)'  be  had  without  such  costly  sacri- 
fices.     Yet   the   word  of   God  is  peremptorj': 
"He  is  of  one  mind,  and  who  can  turn  him.''" 
;  The  expected  abatement,  the  favorable  season, 
,  is  waited  for  in  vain;  the  conviction  wears  off, 
the  heart  grows  hard;  and  at  length  the  poor 
;  sinner  is  "driven  away  in  his  wickedness,"  and 
:  left  without  hope  to  execrate  his  own  folly  and 
madness.     Would  we  escape  this  dreadful  end, 
we  must  earnestl)'  pray  for  grace  to  enable  us, 
"if  our  right  hand,  or  eye,  or  foot  offend  us," 
resolutely  to  part  with  it.     Without  reserve  or 
[  delay,  we  must  hearken  to  the  voice  of  Christ, 
I  which  bids  us  finally  to  break  off  every  sin,  and 
;  to  renounce  all  that  leads  to  evil;  and  we  must 
i  stand  prepared,  when  called  to  it  by  his  com- 
,  mand  and  in  Providence,  to  forsake  all  for  his 


B.  C.  1491. 


CHAPTER  IX. 


B.  C.  I49I. 


CHAP.  IX. 

The  plague  of  murrain  predicted,  and  sent  on  the  cattle  of  the 
Egyptians;  while  the  cattle  of  Israel  are  exempted,  1 — 7.  The 
plagueof  boils,  8 — 12.  Moses  expostulates  with  Pharaoh,  and 
predicts  the  plague  of  hail,  which  is  sent,  and  causes  immense 
devastation,  13 — 26.  Pharaoh  confesses  his  wickedness,  dep- 
recates further  judgments,  and  promises  to  let  Israel  go,  27,  28. 
Moses  intercedes,  the  hail  ceases,  and  Pharaoh  continues  har- 
dened, 29—35. 

r¥^HEN   the   Lord  said  unto   Moses, 

1  *Go  in  unto  Pharaoh,  and  tell  him, 
Thus  saith  the  Lord  God  of  the  Hebrews, 
Let  my  people  go,  that  they  may  serve 
me. 

2  For  ^  if  thou  refuse  to  let  them  go, 
and  wilt  hold  them  still, 

3  Behold,  'the  hand  of  the  Lord  is 
upon  thy  cattle  which  is  in  the  field, 
upon  the  horses,  upon  the  asses,  upon 
the  camels,  upon  the  oxen,  and  upon  the 
sheep;  there  shall  be  a  very  grievous  mur- 
rain. 

4  And  the  Lord  shall  ^  sever  between 
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  appointed  ®  a  set 
time,*  saying,  To-morrow  the  Lord  shall 
do  this  thing  in  the  land. 


a  13.  S;18.  4:22,23.  6.1.    8:1,20. 

10:3. 
t)  4:23.  8:2.  10:4.    I-ev.  26:14— 

16,23,24,27,28.  Ps.  7:11,12.  68: 

21.    Is.    1:20.  Rom.  2:8.  Rev. 

2:21,22.  16:9. 
c  7:4.  1  Sam.  5:6—11.  6:9.  Acts 


13:11. 

d  8.22.  10:23.    12:13.    Is.   65:13, 

14.  Mai.  3:18. 
e  18.   8:23.    10:4.   Num.    16:6. 
Job  24:1.  Ec;  3:1— 11.  Jer.  28: 

16,17.  Matt.  27:63,64. 


sake.  Nor  let  us  forget,  that  they  who  would 
serve  God  must  separate  from  the  society  of 
sinners,  whose  conduct  is  an  abomination  to 
the  true  Christian,  and  who  reciprocally  hold 
him  in  abhorrence. — We  may  also  observe  for 
our  comfort,  that  though  wicked  men  and  de- 
ceivers often  "practise  and  prosper,"  yet  their 
power  is  limited;  and  however  they  may  im- 
pose on  others,  they  cannot  hurt  the  servant 
of  God;  but  in  due  time  shall  be  constrained  to 
confess  that  the  Lord  is  with  him.  And  wheth- 
er God  do,  or  do  not,  exempt  his  people  from 
tlie  common  afflictions  of  the  world,  he  will 
make  all  at  last  to  "return  and  discern  between 
the  righteous  and  the  wicked;  between  him  that 
serveth  God,  and  him  that  serveth  him  not." 
Jlal.  3:18. 

JNOTES. 

Chap.  IX.  V.  6.  No  mention  is  made  in  the 
narrative  of  this  miracle  of  the  rod  of  Moses, 
probably  for  the  same  reason  as  before.  (JVo<e, 
8:24.)  The  subsequent  history  shews,  that 
fiome  of  the  cattle  were  preserved:  but  vast 
multitudes  of  every  kind  were  suddenly  de- 
stroyed throughout  the  whole  land  of  Egypt. — It 
is  supposed  lliat,  even  at  this  early  period,  the 
Egyptians  idolized  some  kinds  of  cattle,  and 
represented  their  deities  under  images  in  the 
shape  of  them;  and  this  terrible  calamity  was 
well  suited  to  expose  the  stupidity  of  this  prac- 
tice, as  well  as  to  shew  the  power  of  God,  both 
in  destroying  the  cattle  of  the  Egyptians,  and 
preserving  the  cattle  of  Israel. 

V.  7.  It  does  not  appear,  that  Pharaoh  had  in 
any  former  instance  sent  to  inquire,  whether 
the  Israelites  were  involved  in  the  calamities, 
or  not;  for  he  had  treated  the  nation  with  cou- 


6  And  the  Lord  did  that  thing  on  the 
morrow,  and  ^  all  the  cattle  of  Egypt 
died:  but  of  the  catde  of  the  children  of 
Israel  died  not  one. 

7  And  Pharaoh  sent,  and  behold,  there 
was  not  one  of  the  cattle  of  the  Israelites 
dead.  And  s  the  heart  of  Pharaoh  was 
hardened,  and  he  did  not  let  the  people 

go. 

8  IF  And  the  Lord  said  unto  Moses, 
and  unto  Aaron,  **  Take  to  you  handfuls 
of  ashes  of  the  furnace,  and  let  Moses 
sprinkle  it  towards  the  heaven  in  the. 
sight  of  Pharaoh. 

9  And  it  shall  become  small  dust  in  all 
the  land  of  Egypt,  and  shall  be  ^  a  boil 
breaking  forth  with  blains,  upon  man,  and 
upon  beast,  throughout  all  the  land  of 
Egypt. 

10  And  they  took  ashes  of  the  fur- 
nace, and  stood  before  Pharaoh,  and  Mo- 
ses sprinkfed  it  up  towards  heaven:  and  it 
became  a  boil  breaking  forth  7vilh  blains, 
upon  man,  and  upon  beast. 

1 1  And  the  magicians  ^  could  not 
stand  before  Moses,  because  of  the  boil: 
for  the  boil  was  upon  the  magicians,  and 
upon  all  the  Egyptians. 


f  19,25.  Ps.  78:48. 

g  12.  7:14.   Job  9:4.  Prov.  29:1. 

Is.  48:4.   Dan.  6:20.   Rom.  9: 

18. 
h8:16. 


i  Deut.  28:27,35.  Job  2:7.  Rev. 

16:2. 
k  8: 18,19.  13.47:12—14.  2  Tim. 
3:8,9. 


tempt:  yet  on  this  occasion  he  sent  to  inquire, 
and  he  learned  that  not  one  of  their  cattle  had 
died.  But  he  had  so  long  done  violence  to  his  - 
conscience,  that  it  was  become  callous,  as 
"seared  with  an  hot  iron:"  so  that  this  marked 
distinction  made  no  impression  on  him.  [JVole, 
12.) 

V.  8 — 10.  It  is  thought  that  these  ashes  were 
taken  from  the  furnaces,  or  fct7?is,  in  which  the 
Israelites  burnt  the  bricks;  and  that  this  was 
intended  to  shew  Pharaoh,  that  he  was  visited 
with  these  sore  judgments  for  his  cruel  oppres- 
sion of  the  people  of  Jehovah. — Instead  of  wav- 
ing (he  rod,  as  in  some  former  instances,  the 
sprinkling  of  the  ashes  by  Moses  and  Aaron  in 
the  sight  of  Egypt's  haughty  monarch,  was 
made  the  token  of  a  dire  disease,  which  arose 
from  the  state  of  the  air,  out  of  which  small 
dust  fell  on  the  people  throughout  the  land,  and 
most  dreadful  ulcers  followed. — The  former 
miracles  distressed  and  impoverished  the  Egyp- 
tians, yet  their  health  and  persons  had  not  been 
touched:  but  the  judgments  of  God  came  near- 
er and  nearer;  so  that  their  bodies,  as  well  as 
the  poor  remains  of  their  cattle,  were  now  visit- 
ed by  the  most  distressing  tokens  of  divine  in- 
dignation. 

V.  11.  The  magicians,  though  baffled,  had 
hitherto  it  seems  persisted  in  the  contest,  at 
least  so  far  as  to  encourage  Pharaoh  to  stand  out 
in  his  opposition,  as  expecting  that  they  would 
soon  be  able  to  overcome  Moses  and  Aaron;  but, 
being  visited  by  this  loathsome  and  painful  dis- 
order; they  were  rendered  contemptible,  and 
finally  driven  away:  "their  folly  appeared  unto 
all  men,"  and  we  hear  nothing  more  respecting 
them  in  the  sacred  records;  but  traditions,  both 
of  Jewish  Rabbies  and  of  Mohammedans,  con- 


[213 


B.C.  1491. 


EXODUS. 


B.  C.  1491. 


12  And  'the  Lord  hardened  the  heart 
of  Pharaoh,  and  he  hearkened  not  unto 
them;  as  the  Lord  had  spoken  unto  Mo- 
ses. IPractical  Observations.') 

13  IT  And  the  Lord  said  unto  Moses, 
"  Rise  up  early  in  the  morning,  and  stand 
before  Pharaoh,  and  say  unto  him,  Thus 
saith  the  Lord  God  of  the  Hebrews,  Let 
my  people  go,  that  they  may  serve  me. 

1 4  For  I  will  at  this  lime  send  "  all  my 
plagues  upon  thine  heart,  and  upon  thy 
servants,  and  upon  thy  people:  °  that 
thou  mayest  know  that  there  is  none  like 
me  in  all  the  earth. 

15  For  now  I  will  stretch  out  my 
hand,  p  that  I  may  smite  thee  and  thy 
people  with  pestilence;  and  thou  shall  be 
*i  cut  off  from  the  earl  i. 


ISee  on  4:21.  7:13,14.  Ps.  81: 
11,12.  Rev.  16:10,11. 

tn  1.  7:16.  8:20. 

n  Lev.  26:18,21,28.  Deut.  28: 
15—17,69—61.  29:20—22.  32: 
39 — 42.  1  Sam.  4:8.  Jer.  19:8. 


Mic.  6:13.  Rev.  18:8.  22:18. 
o  See  on  8:10. 
p  11.4—6.  12:29,30. 
q  14:28.  1  Kings  13:34.  Prov.  2: 

22. 


cerning  Ibem,  are  many,  sufficiently  contradic- 
tory, and  absurd. 

V.  12.  The  Lord  had  declared  twice,  that 
"he  would  harden  the  heart  of  Pharaoh;"  (4:21. 
7:3.)  but  this  is  the  first  time,  in  which  it  is  ex- 
pressly said  that  "the  Lord  hardened  Pharaoh's 
heart:"  yet  this  expression  is  afterwards  seve- 
ral times  repeated.  Hence  we  may  infer,  that 
as  God  had  before  permitted  and  appointed  a 
variety  of  events,  wliichhad  a  tendency  to  aug- 
ment Pharaoh's  obduracy;  so  now,  in  punish- 
ment of  his  presumptuous  rebellion,  he  totally 
gave  him  up  to  his  own  lusts,  and  to  the  power 
of  Satan:  nor  can  we  interpret  the  expression 
too  strongly,  if  we  only  remember  this  one 
thing,  that  God  did  not  by  his  own  power  cre- 
ate any  hardness  or  wickedness  in  his  heart; 
"for  God  is  not  tempted  of  evil,  neither  tempt- 
eth  he  any  man."  [J>rote,  Jam.  1:13 — 15.) — It 
was  his  settled  purpose  that  Pharaoh  should  be 
finally  hardened,  for  the  accomplishment  of 
which  he  effectually  provided,  and  in  which  he 
doubtless  was  perfectly  righteous.  'The  sen- 
'tence  of  destruction  was  irreversibly  denounc- 
'ed  against  him,  and  God  resolved  to  dispose 
'things  so  that  he  should  not  repent,  but  run 
'headlong  to  his  ruin.'  Bp.  Patrick.  Indeed, 
may  perceive    that  this   proud  tyrant  and 


toe 


cruel  oppressor  deserved  to  be  made  an  exam 
pie,  by  the  just  Judge  of  the  universe:  and  pro- 
vided none  are  punished  who  do  not  deserve  it, 
and  none  above  th,eir  deserts,  there  can  be  no 
reasonable  cause  of  complaint,  or  ground  of  ob- 
jection.— Hardness  of  heart  is  a  figurative  ex- 
pression, denoting  that  insensibility  of  mind, 
upon  which  neither  threatenings  nor  promises, 
judgments  nor  mercies,  make  any  abiding  im- 
pressions; but  the  conscience  being  stupified, 
and  the  heart  filled  with  insolent  pride  and 
presumption,  the  obdurate  rebel  persists  in 
determined  impenitence,  unbelief,  and  disobe- 
dience: not  from  a  natural  incapacity  of  obey- 
ing, or  as  deprived  of  his  understanding;  but 
from  enmity  of  heart,  and  a  determined  oppo- 
sition of  his  will  against  the  known  commands 
of  God.  The  tendency  of  our  nature  to  this 
state  of  mind  ia  also  called  the  stony  heart;  and 
to  it  is  opposed  "the  heart  of  flesh,"  the  broken, 
contrite,  and  tender  heart. — [J*fote,  Ez.  11:17 
— 20.) — Though  the  boil  was  upon  the  niagi- 
214] 


16  And  in  very  deed  '  for  this  cause 
have  I  *  raised  thee  up,  ^  for  to  shew  in 
thee  my  power;  and  ^  that  my  name  may 
be  declared  throughout  all  the  earth. 

17  As  yet  "  exaltest  thou  thyself 
against  my  people,  that  thou  wilt  not  let 
them  go? 

1 8  Behold,  ^  to-morrow  about  this  time, 
y  I  will  cause  it  to  rain  a  very  grievous 
hail,  such  as  hath  not  been  in  Egypt,  since 
the  foundation  thereof,  even  until  now. 

1 9  Send  therefore  now,  *  and  gather  thy 
caule,  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  down 
upon  them,  and  they  shall  die. 

"       83:17,18       "  --   .         «  


Ps.    83:17,18.      Prov.      16:4: 

Rom.  9:22.  1  Pet.  2:8.  Jude  4. 
*  Heb.  made  thee  stand. 
3  14:4.15:11—16.    18:11.  Josh. 

2: 10,1  J.  1   Sam.  4:8.  Ps.   136: 

10—15. 
tl  Chr.   16:24.  Ps.  64:9.83:18. 

Is.    63:12—14.    Mai.     1:11,14. 


Rom.   9:17. 
uJob  9:4.    15:25.    40:9.  Is.  10: 

16.    26:11.     37:23,24,29.    46:9. 

Acts  12.23.  1  Cor.  10:22. 
X  1  Kings  19:2.  20:6. 2  Kings  7: 

1,18. 
y  22—25. 
z  Hab.  3:2. 


cians,  yet  probably  Pharaoh  had  escaped  it, 
which  might  conduce  to  increase  his  obduracy. 

V.  13 — 16.  Pharaoh,  even  when  given  up  to 
judicial  obduracy,  was  not  at  all  exempted 
from  obligation  to  obey  God,  nor  excused  in 
his  wilful  and  insolent  disobedience  (34).  Ac- 
cordingly Moses  was  again  sent  to  him,  in 
the  name  of  the  Lord,  requiring  him  to  "let 
his  people  go  that  they  might  serve  hi-m;"  and 
enforcing  the  demand  with  still  more  awful 
denunciations  of  desolating  judgments  on  him, 
and  on  his  people,  who  concurred  in  his  rebellion; 
that  he  might  be  effectually  convinced  of  the 
unrivalled  power  and  majesty  of  Jehovah,  above 
all  the  imagined  gods  of  the  nations,  in  the  whole 
earth.  After  many  other  plagues,  the  Lord 
would  smite  him  and  his  people  with  the  pesti- 
lence, which  seems  to  denote  the  destruction  of 
the  first-born.  Yet  it  was  implied  that  Pharaoh 
himself,  while  he  felt  most  exquisitely  the  an- 
guish of  that  dreadful  judgment,  would  not  die 
by  it;  but  "be  cut  off  from  the  earth"  by  a  sub- 
sequent stroke.  For  indeed  "the  Lord  had  rais- 
ed him  up"  for  this  very  purpose.  He  "who 
worketh  all  things  after  the  counsel  of  his  own 
will,"  knowing  the  heart  of  Pharaoh,  had  placed 
him  on  the  throne,  and  established  him  in  great 
prosperity,  at  the  very  time  long  before  appoint- 
ed and  predicted  for  Israel's  deliverance.  {J^otes, 
Gen.  15:12 — 16.)  God  foresaw  that  Pharaoh's 
pride  and  presumption  would  induce  him  to  re- 
fuse obedience;  and  that  every  circumstance 
would  concur  in  determining  him  to  persist  in  the 
contest  with  desperate  obstinacy.  Accordingly, 
the  Lord  had  purposed  to  leave  Pharaoh  to  be 
hardened  to  his  destruction;  and,  in  the  example 
of  this  haughty  tyrant  and  cruel  oppressor,  to  dis- 
play his  almighty  power,  sovereign  authority,  and 
awful  justice;  that  all  the  nations  might  hear, 
and  know  that  the  God  of  Israel  was  indeed  the 
Lord  of  the  whole  earth,  for  the  glory  of  his 
name,  and  for  an  extensive  and  durable  advan- 
tage to  mankind.   {J^ote.^,  Rom.  9:15—18,22,23.) 

V.  17.  'Art  thou  so  infatuated  as  still  to  op- 
'pose  thy  feeble  arm  against  that  omnipotence, 
'the  effects  of  which  thou  hast  already  witnessed?* 
In  exalting  himself  against  Israel,  Pharaoh  ex- 
alted himself  against  God. 

V.  18,  19.  Rain  or  hail  was  very  rare  in 
Egypt;  but  such  a  tremendous  storm  of  rain  and 


491. 


CHAPTER  IX. 


B.  C.  149U 


20  He  that  *  feared  the  word  of  the 
Lord  among  the  servants  of  Pharaoh, 
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. 

22  And  the  Lord  said  unto  Moses, 
^  Stretch  forth  thine  hand  toward  heaven, 
that  there  may  be  hail  in  all  the  land  of 
Egypt;  upon  man,  and  upon  beast,  and 
upon  every  herb  of  the  field,  throughout 
the  land  of  Egypt. 

23  And  Moses  stretched  forth  his  rod 
toward  heaven,  and  "^  the  Lord  sent  thun- 
der and  ^  hail,  and  the  fire  ran  along  upon 
the  ground;  and  the  Lord  rained  hail 
upon  the  land  of  Egypt. 

24  So  there  was  hail,  and  fire  mingled 
with  the  hail,  very  grievous,  such  as  there 
was  *  none  like  it  in  all  the  land  of  Egypt, 
since  it  became  a  nation. 

25  And  the  hail  smote  throughout  all 
the  land  of  Egypt,  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  of  Israel  were,  was  there  no 
hail. 

27  IT  And  Pharaoh  sent,  and  called  for 
Moses  and  Aaron,  and  said  unto  them,  ^  I 


aProv.  2-2:3.  Jon.  3:5,6.  Mark 

13:14—16.  Heb.  11:1. 
*  Heb.  set  not  his  heart  unto. 

1:23.    1    Sam.    4:20.    Marg.   1 

Chr.    22:19.   Job  T:M.   34:14. 

Prov.  24.32.  Marg.  Ez.  40:4. 

Pan.  10:12. 
b1:l9.  8:6,16. 
c  19:16.  20:18.  1  Sam.    12:17. 

Job  37:1— 6.  Ps.  29:3.    77:18. 


Rev.  16:18,21. 
d  Josh.  10:11.  Job  38:22,23.  Ps. 

18:13.76:47,48.  105:32,33.148: 

8.   Is.  30:30.   Ez.  38:22.  Rev. 

8:7. 
elO.6.  Matt.  24:21. 
f8:22.   10:23.   11:7.15.32:18,19. 
g  10:16.    Num.    22:34.    1   Sam. 

16:24,30.  26:21.  Matt.  27:4. 


hail,  with  thunder  and  lightning,  as  Moses  de- 
nounced, would  be  entirely  unprecedented. — 
Warning  of  this  judgment  was  mercifully  given, 
that  individuals,  who  were  not  hardened  in  re- 
bellion, might  escape  the  more  ruinous  effects 
of  it. 

V.  20,  21.  When  Moses  had  delivered  the 
message  to  Pharaoh,  the  report  would  doubtless 
spread  swiftly  among  the  people;  and  some,  by 
what  they  had  seen  and  heard,  were  so  far  influ- 
enced as  to  provide  against  the  approaching 
storm.  But  a  great  part  of  the  people  remained 
almost  as  obdurate  as  Pharaoh  himself. — This  in- 
stance aptly  illustrates  the  inseparable  connex- 
ion between  believing  and  obeying.  Some  be- 
lieved that  the  judgment  would  come,  others  did 
not;  and  both  acted  accordingly,  obeying  or  dis- 
obeying. 

y.  23,  24.  This  plague  must  have  been  incon- 
ceivably tremendous,  as  well  as  destructive  in 
its  effects:  few  words  indeed  are  used  in  describ- 
ing it,  but  they  are  peculiarly  emphatical. 

V.  25.  Man.]  Hitherto  the  lives  of  the  Egyp- 
tians had  been  spared;  but  this  plague  first  began 
to  destroy  them. 

V.  30.  Moses  knew  that  Pharaoh  and  his 
servants  would  not  give  up  the  contest,  both  as 
he  was  made  acquainted  with  the  purpose  of  God, 


have  sinned  this  time;  ^  the  Lord  is  right- 
eous, and  I  and  my  people  are  wicked. 

28  '  Entreat  the  Lord  (for  it  is  enough) 
that  there  be  no  more  +  mighty  thunder- 
ings  and  hail;  and  I  will  let  you  go,  and 
^  ye  shall  stay  no  longer. 

29  And  Moses  said  unto  him',  As  soon 
as  I  am  gone  out  of  the  city,  I  will  ^  spread 
abroad  my  hands  unto  the  Lord:  and  the 
thunder  shall  cease,  neither  shall  there  be 
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  And  the  flax,  and  the  barley  was 
smitten:  for  °  the  barley  was  in  the  ear, 
and  the  flax  was  boiled. 

« 

32  But  the  wheat  and  the  rye  were  not 
smitten:  for  they  zvere  t  not  grown  up. 

33  And  Moses  went  out  of  the  city 
from  Pharaoh,  and  spread  abroad  his 
hands  unto  the  Lord:  p  and  the  thunders 
and  hail  ceased,  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  hard- 
ened his  heart,  he  and  his  servants. 

35  And  the  heart  of  Pharaoh  was 
hardened,  neither  would  he  let  the  chil- 
dren of  Israel  go,  ^  as  the  Lord  had 
spoken  ^  by  Moses. 


h  2  Chr.  12:6.  Ps.  145:17.  Lam. 

1:18.  Dan.   9:14.   Rom.  2:5.  3: 

19. 
5  8:8,28.  10:17.  Acts  8:24. 
t  Heb.  voices  of  Qod.  Ps.  29:3, 

4. 
k  11:1. 
1  1  Kings  8:22,38.   2  Chr.  6:12, 

13.  Ezra  9:5.  Job    11:13.   Ps. 

143:6.  Is.  1:15. 
m  Deut.  10:14.  Ps.  24:1,2.  60:12. 


95:4,5.  1  Cor.  10:26,28. 
n  Is.  26:10.  63:17. 
oRiith  1:22.2:23. 
J  Heb.  hidden,  or,  dark. 
p  10:18,19.  Jam.  5:17,18. 
q  8:J5.  Ec.  8:11. 
r  2  Chr.  28:22.  36:13.  Rom.  2:4. 

5. 
s  4:21.  7:3,4.  11:9,10. 
J  Heb.  by  the  hand  oj  Moses. 


and  as  he  knew  the  human  heart.  lie  was  sen- 
sible, that  Pharaoh's  confessions  and  promises 
were  not  the  effect  of  any  radical  change  of 
mind  and  heart  by  special  grace;  but  extorted 
merely  by  terror  and  anguish.  He  would  not, 
however,  leave  him  the  least  shadow  of  excuse 
for  his  conduct,  and  therefore  readily  complied 
with  his  request. 

V.  31.  Was  boiled.]  The  flax  was  grown  up 
into  stems  or  stalks;  and,  as  some  think,  had  be- 
gun to  form  pods  for  the  seed.  'The  flax  was 
'forming  seed.'    (t«  6c  Xtvov  aircpfian^ov.)  Sept. 

V.  32.  The  wheat  and  rye  were  not  destroy- 
ed, because  they  were  hidden.  [Jilarg.)  They 
were  tender  and  flexible;  and,  not  being  yet 
eared,  the  hail  did  not  much  injure  them. — It  can 
hardly  be  supposed  that  the  barley  was  in  ear, 
and  the  wheat  not  above  ground,  as  our  version 
seems  to  imply:  for  this  is  contrary  to  known 
fact,  as  to  the  different  kinds  of  grain  in  those 
countries. — The  LXX  read,  'They  were  late'  or 
'backward  (oxptfia  yap  j^v).' 

V.  33.  Moses,  assured  of  the  divine  protec- 
tion, expressed  this  confidence  before  Pharaoh 
and  his  servants,  by  fearlessly  going  forth  from 
the  city  in  the  midst  of  this  destructive  tempest: 
for  it  is  evident,  that  he  went  forth  before  there 
was  any  abatement  of  the  storm  (29). 

[215 


B.   C.    1491. 


EXODCS. 


B.  C.  1491. 


CHAP.  X. 

Moses  is  sent  to  (ienoiince  the  plague  of  locusts,  1 — G.  The 
servants  of  Pharaoh  persuade  him  to  let  Israel  go,  7;  he  sends 
for  Moses,  treats  with  him,  hut  drives  him  away,  8 — 11.  The 
plague  of  locusts,  12 — 15.  Moses  is  sent  for,  and  entreats  the 
Lord;  the  locusts  are  removed,  and  Pharaoh  is  hardened,  16 — 
20.  The  plague  of  darkness;  Pharaoh  again  treats  with  Mo- 
ses, but  is  again  hardened,  and  drives  him  away  with  men- 
aces, 21—29. 

AND  the  Lord  said  unto  Moses,  Go 
in  unto  Pharaoh:  for  ^  I  have  hard- 
ened his  heart,  and  the  heart  of  his  ser- 
vants; ^  that  I  might  shew  these  my  signs 
before  him: 

2  And  '^  that  thou  mayest  tell  in  the 
ears  of  thy  son,  and  of  thy  son's  son, 
what  things  1  have  wrought  in  Egypt, 
and  my  signs  which  I  have  done  among 
them;  '^  that  ye  may  know  how  that  1  am 
the  Lord. 

3  And  Moses  and  Aaron  came  in  unto 
Pharaoh,  and  said  unto  him,  Thus  saith 
the  Lord  God  of  the  Hebrews,  ®  How 


a  See  on  4:21.  ':;13,14.   9:34,35. 
b3;20.  7:4.  9:16.   14:17,18.    16: 

14,15.  .losh.  2:9,10.  4:23,24.    1 

Slim.  4:0.  Rom.  9:17. 
c  13:8,9,14.  Deut.  4:9.  6:20— 22. 

Ps.  44:1.    71:18.    73:5,6.    Joel 


1:3. 
d  See  on  7:17. 

20:26,38. 
e9:17.    16:23. 

Kings    18.21. 


Ps.   58:11.     Ez. 

Num.   14:27.    1 
Prov.    1:22,24. 


Jer.  13:10.  Ez.  5:6.  Heb.  12:26. 


PRACTICAL  OBSERVATIONS. 
V.   1—12. 

"Because  sentence  against  an  evil  work  is  not 
executed  speedily,  therefore  the  heart  of  the 
sons  of  men  is  fuUy  set  in  them  to  do  evil:"  and 
they  are  emboldened  in  sin,  because  God  is  long- 
suffering  and  slow  to  anger. — But,  "evil  pursueth 
sinners;"  and,  with  rapid  though  often  unnoticed 
steps,  approaches  nearer  and  nearer:  nor  is  there 
anjf  possible  escape  without  repentance,  and 
works  meet  for  repentance. — God  hath  various 
methods  of  impoverishing  those  who  have  grown 
rich  by  injustice,  and  depriving  men  of  the 
things  which  they  have  idolized:  and  if  they  will 
not  take  warning,  and  submit  to  him,  when  he 
bereaves  them  of  tlieir  substance,  he  can  fill 
tiieir  bodies  with  disease,  and  their  hearts  with 
terror,  and  at  length  cut  them  off  in  their  wick- 
edness.— Satan  encourages  his  servants  with 
hopes  of  great  advantages,  but  he  cannot  ensure 
even  tlieir  present  impunity:  and  they  who  wait 
patientl}',  shall  see  the  folly  of  all  seducers  and 
deceivers  made  as  manifest,  as  that  of  these  ma- 
gicians was.  They  who  perish  in  rebellion,  have 
none  to  blame  but  themselves;  as  nothing  but 
their  own  depraved  inclinations  renders  them 
obstinate  in  pride  and  ungodliness,  and  impels 
them  to  pervert  the  bounty  and  patience  of  God 
into  an  occasion  and  encouragement  to  sin:  and 
in  whatever  way  the  Lord  hardens  the  hearts  of 
men,  he  always  does  it  judicially,  as  a  punish- 
ment of  former  sins;  and  generally  of  the  sin  of 
hardening  their  own  hearts  under  solemn  warn- 
ings, deep  convictions,  severe  rebukes,  and  re- 
markable deliverances. 

V.  13—35. 

The  haughty  and  powerful  may  despise  the 
Lord,  and  set  him  at  defiance;  but  they  cannot 
defeat  his  purposes:  and  many  liave  been  ad- 
vanced to  thrones,  and  greatly  prospered  and 
exalted,  in  order  to  manifest  the  extreme  wick- 
edness of  their  hearts,  that  the  justice  and  power 
of  God  might  be  displayed  in  their  destruction, 
for  the  glory  of  liis  great  name. — Even  in  wick- 
ed nations,  which  are  ripe  for  vengeance,  some 
are  more  destitute  of  all  fear  of  God,  and  more 
daring  in  sin,  than  others.  But,  alas!  men  in 
216] 


long  wilt  thou  refuse  to  ^  humble  thyself 
beibre  me?  Let  my  people  go,  that  they 
may  serve  me. 

4  Else  if  thou  refuse  to  let  my  people 
go,  behold  s  to-morrow  will  I  bring  the 
^  locusts  into  thy  coast. 

3  And  they  shall  cover  the  *  face  of 
the  earth,  that  one  cannot  be  able  to  see 
the  earth:  and  they  shall  eat  '  the  resi- 
due of  that  which  is  escaped,  which  re- 
maineth  unto  you  from  the  hail,  and  shall 
eat  every  tree  which  groweth  for  you 
out  of  the  field.. 

6  And  they  shall  ^  fill  thy  houses,  and 
the  houses  of  all  thy  servants,  and  the 
houses  of  all  the  Egyptians:  ^  which  nei- 
ther thy  fathers,  nor  thy  fathers'  fathers 
have  seen,  since  the  day  that  they  were 
upon  the  earth,  unto  this  day.     ""  And 


f  1  Kings  21.29.  2  Chr.  7:14. 
33:12,19.  34:27.  Job  42:6. 
Prov.  18:12.  Is.  2:11.  Jer.  13: 
18.  Jam.  4:10.   1  Pet.  5:6. 

ff  3:10,23.  9:5,18.    11.4,5. 

h  Prov.  30.27.  Joel  1:4—7.  2:2 


—11,25.  Rev.  9:3. 
*  Heb.  eyt. 
i  9:32. 
k  8:3. 

1  14,15.  9:24.   11:6.  Joel2;2. 
m  11.  11:8.  Heb.  11:27. 


general  are  vastly  more  careful  of  their  cattle 
and  property,  than  of  their  immortal  souls! — 
Would  we  escape  the  threatened  vengeance  of 
God,  we  must  notice  his  warnings,  and  flee  for 
refuge  at  his  appointment;  for  they  who  disre- 
gard his  word,  will  be  convinced  of  its  truth 
when  it  is  too  late. — Under  the  prospect  of  im- 
pending destruction,  the  anguish  of  suffering, 
and  the  dismay  of  conscience,  the  proudest  sin- 
ner is  often  appalled,  and  the  most  humiliating 
confessions  are  extorted  from  him:  nay,  he  may 
even  use  the  language  of  piety;  not  because  he 
thoroughl}'  means  it,  but  because  he  feels  a  mo- 
mentary conviction  that  it  suits  his  case  and  sit- 
uation. These  reluctant  and  transient  convic- 
tions cannot  indeed  avail  those  who  remain  im- 
penitent; but  they  are  honorable  to  God,  and 
illustrate  his  justice  in  punishing  such  as,  having 
respite,  return  to  their  crimes,  and  are  hardened 
in  iniquity. — While  all  things  concur  in  hasten- 
ing the  obstinate  sinner's  condemnation,  the 
Lord  gives  his  people  safety,  amidst  storms  and 
tempests;  and  the  most  tremendous  scenes  some- 
times fail  of  disturbing,  even  at  the  moment,  the 
sweet  serenity  of  their  souls;  for  "the  work  of 
righteousness  shall  be  peace,  and  the  effect 
of  righteousness,  quietness  and  assurance  for 
ever." 

NOTES. 

Chap.  X.  V.  1,  2.  The  Lord  here  says,  "I 
have  hardened  his  heart,  and  the  heart  of  his 
servants:"  the  servants  of  Pharaoh  had  copied 
his  wickedness,  and  were  involved  in  his  punish- 
ment (7). — As  these  awful  judgments  were  in- 
flicted on  purpose,  that  Ihe  power  and  glory  of 
Jehovah  might  be  illustrated  for  the  instruction 
of  future  generations;  it  was  proper  that  Moses 
should  again  and  again  go  to  Pharaoh,  and  warn 
him  of  the  approaching  plagues,  that  his  obsti- 
nate defiance  of  God  might  more  fully  shew  the 
justice  of  his  condemnation. 

V.  3.  Refuse,  Sic]  The  point  in  contest  was, 
whether  Pharaoh  would  humble  himself  before 
God,  or  not.  Refusing  to  do  this  was  his  nun; 
and  the  case  is  the  same  with  all  impenitent 
sinners.  [Marg.  Ref.) 


B.  a  1491. 


CHAPTER  X. 


B.  C.  1491. 


he  turned    himself,  and   went  out  from 
Pliaraoh. 

7  And  Pharaoh's  servants  said  unto 
him,  "  How  long  shall  this  man  be  a 
*  snare  unto  us?  Let  the  men  go,  that 
they  may  serve  the  Lord  their  God: 
knowest  thou  not  yet,  p  that  Egypt  is 
destroyed? 

8  And  Moses  and  Aaron  were  ^  brought 
again  unto  Pharaoh:  and  he  said  unto 
them.  Go,  serve  the  Lord  your  God: 
but  *  who  are  they  that  shall  go? 

9  And  Moses  said,  '  We  will  go  with 
our  young,  and  with  our  old,  with  our 
sons,  and  with  our  daughters,  with  our 
Hocks,  and  Avith  our  herds  will  Ave  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  your  little  ones:  *  look  to  it,  for 
evil  is  before  you. 

1 1  Not  so:  go  now  ye  that  are  men, 
and  serve  the  Lord,  for  that  ye  did  de- 
sire. "  And  they  were  driven  out  from 
Piiaraoh's   presence. 

[Practical  Obstrvations.'^ 

1 2  IT  And  the  Lord  said  unto  Moses, 
^  Stretch  out  thine  hand  over  the  land  of 
Egypt  for  the  locusts,  that  they  may 
come  up  upon  the  land  of  Egypt,  and 
oat  every  herb  of  the  land,  even  all  that 
the  hail  hath  left. 

13  And  Moses  stretched  forth  his  rod 


n3. 

o  23:33.  Josli.  23:13.  )  Sam.  18: 

'21.   Pi-bv.  29:6.  Ec.  7:26. 
})  Is.  14:20.  51:9.    Jer.  48:4.  51: 

;;.  Zcpii.  1:18. 

<\  16,24.    12:31. 

*  Heb.  irhn  and  who,  Sec. 

r  'Gen.   50:8.     Beut.   31:12,13. 


Josh. 24:16.  Ps.  148:12,13.  Ec. 

12:1.   Eph.  6:4.       ' 
s  3:18.    5:1,3.      8.2S— 28.    13:6. 

Num.  29:2.    1  Cor.  5:7,8. 
t2Chr.  32:15.  Lam.  3:37. 
u28.  5:4. 
X  7:19. 


V.  6.  The  ravages  which  locusts  make  in  those 
eastern  countries  are  frequently  extremely  ter- 
rible. Tliey  even  darken  the  earth,  by  inter- 
cepting- with  their  inconceivable  multitudes  the 
light  of  the  oun;  they  turn  fruitful  countries 
into  desolate  deserts,  and  leave  the  wretched  in- 
habitants to  perish  with  famine;  nor  can  they 
by  any  means  be  resisted  or  escaped.  But  the 
locusts  sent  on  Egypt  were  dreadful  beyond  ex- 
ample and  comparison,  in  size  and  multitudes, 
and  in  the  desolations  which  they  occasioned: 
and  the  plague  was  thus  foretold,  that  the  hand 
of  the  Lord  in  sending  it  might  be  the  more 
evident.— Pharaoh  had  repeatedly  violated  his 
promises;  and  Moses  seems  to  have  left  his  pres- 
ence abruptly,  without  waiting  for  an  answer. 

V.  7.  Some  of  Pharaoii's  servants  were  less 
hardened  than  others  of  them,  and  embraced 
this  occasion  of  expostulating  with  him. 

V.  10,  11.  Let  the  LORD,  &c.]  This  was 
either  spoken  in  scorn  and  contempt,  as  if  Pha- 
raoh would  say,  'Let  the  Lord  be  with  you, 
*and  take  care  of  you  if  he  can;  but  I  will  not 
'let  you  go:'  or  by  way  of  imprecation;  'I  would, 
'that  the  Lord  may  as  certainly  cease  to  be 
'with  you  any  more,  as  1  shall  refuse  to  let  you 
'go  with  all  your  company,  for  to  this  I  never  will 
•consent.'    He  intended    to  keep  the  children, 


Vol.  [. 


over  the  land  of  Egypt,  and  the  Lord 
brought  an  ^  east  wind  upon  the  land 
all  that  day,  and  all  that  night:  and  when 
it  was  morning,  the  east  wind  brought 
the  locusts. 

14  And  ^  the  locusts  went  up  over  all 
the  land  of  Egypt,  and  rested  in  all  the 
coasts  of  Egypt:  very  grievous  joere  they; 
^  before  them  there  were  no  such  locusts 
as  they,  neither  after  them  shall  be  such. 

15  For  ^  they  covered  the  face  of  the 
whole  earth,  so  that  the  land  was  dark- 
ened; 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 
herbs  of  the  field,  through  all  the  land  of 

Egypt. 

16  Then  Pharaoh  +  called  for  Moses 
and  Aaron  in  haste;  and  he  said,  "^  I 
have  sinned  against  the  Lord  your  God, 
and  against  you. 

17  Now  therefore  ^  forgive,  I  pray 
thee,  my  sin  only  this  once,  ®  and  entreat 
the  Lord  your  God,  that  he  may  take 
away  from  me  '  this  death  only. 

18  And  he  went  out  from  Pharaoh, 
s  and  entreated  the  Lord. 

19  And  the  Lord  turned  ''  a  mighty 
strong  west  wind,  which  took  away  the 
locusts,  and  }  cast  them  into  '  the  Red 
Sea:  there  remained  not  one  locust  in  all 
the  coasts  of  Egypt 

y  14.21.  Ps.  78:26.   107:26—23. 


148:8.  Jon.  1:4.  4:8. 
z  Deut.  28:42.    1  Kings  8:37. 

Ps.  78:46.   106:34,35. 
a  6. 

b.foel  1:6,7.  2:1—11,25. 
f  Heb.  hastened  to  call. 
c  9:27.  Num.  22:34.  1  Sam.  15: 

24,30.  26:21.     2  Sam.     19:20. 

Job    34:31,32.      Prov.     28:13. 


Matt.  27:4 
d  iSam.  15:2.5. 
e  See  on  8:3.— Acts  3.24. 
f  2  Kings  4:40.  2  Cor.  1:10. 
g   See  on    8:9,29.     Matt.  5:44. 

Luke  6:23. 
h  13. 

t  Heh. fastened. 
i  13:18.   16:4.  Joel-2:20. 


28 


and  probably  the  women  also,  as  hostages  to  en- 
sure the  return  of  the  men.  Najs  he  threatened 
to  punish  Moses  and  Aaron,  if  they  continued  to 
trouble  him;  and  his  mad  presumption  was  sucli, 
that  he  certainly  would  have  attempted  it,  had 
not  God  dismayed  and  restrained  him. — Some 
suppose  that  he  charged  them  with  the  design  of 
stirring  up  the  people  to  a  revolt,  when  he  said, 
"evil  is  before  you." — As,  however,  they  were 
not  satisfied  with  his  proposal,  he  drove  them 
with  violence  from  his  presence. 
That  are  mm.  (11)  Qn^jn. -\3J  "wir,  ma?c«te5, 

quasi  validus.  Robertson's  Thes.  'Oi  avSpa. 
Sept. 

V.  13.  East  wind.]  'Being  lifted  up  by  the 
"wind,  they  fly  in  the  air  in  a  great  cloud;  ... 
'people  looking  on  them  in  great  fear,  lest  they 
'fall  down  and  cover  the  country.'     Pliny. 

V.  16,  17.  Pharaoh  now  had  nothing  before 
his  eyes,  but  inevitable  death  to  himself  and  his 
people  by  famine,  unless  some  respite  could  be 
obtained;  for  all  vegetation  was  totally  destroj'- 
ed.  He  therefore  confessed  his  sins  to  Moses, 
craved  forgiveness  of  him,  and  entreated  hiin  to 
pray  for  him;  hut  it  does  not  appear,  that  he  con- 
fessed his  sins  unto  the  Lord,  or  besouglit  liim  to 
forgive  him. 

V.   10.    Red  Sea.]     "The  sea  of  weeds."  or 

[■217 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


20  But  ^  the  LjOkd  hardened  Pha- 
raoh's heart,  so  that  he  would  not  let  the 
children  of  Israel  go. 

21  IT  And  the  Lord  said  unto  Moses, 
'  Stretch  out  thine  hand  toward  heaven, 
that  there  may  be  ™  darkness  over  the 
land  of  Egypt,  *  even  darkness  which 
may  be  felt. 

22  And  Moses  stretched  forth  his 
hand  toward  heaven:  and  there  was  a 
"  thick  darkness  in  all  the  land  of  Egypt 
three  days. 

23  They  saw  not  one  another,  nei- 
ther rose  any  from  his  place  for  three 
days:  °  but  all  the  children  of  Israel  had 
light  in  their  dwellings. 

24  And  Pharaoh  called  unto  Moses, 
and  said,  p  Go  ye,  serve  the  Lord:  only 
^  let  your  flocks  and  your  herds  be  stay 


k  See  0)1  4:21.  "7;13,14.  9:12.  11: 

10 Deut.   2:30.     Is.   6-.9,10. 

John  12:39,40.  Rom.  9:18.  2 
Thes.  2:11,12. 

)  9:22. 

m  Ps.  73:49.  105:28.  Prov.  4:19. 
Is.  8:21,22.  Matt.  27:45.  Mark 
15:33.  Luke  23:44.  2  Pet.  2:4, 
17.  Jude  6,13.   Rev.  16:10,11. 


*  Heb.  that  one  may  feel  dark- 

n  20:21.  Deut.  4:11.5:22,   Joel 

2.2,31.   Am.  4:13. 
0  8:22.  9:4,26.  14:20.  Josh.   24: 

7.   13.60:1—3.66:13,14.  Mai. 

3:18. 
p8,9.  8:28.  9:28. 
q  Gen.  34.23. 


flags.,  as  it  is  in  the  original. — The  Greek  trans- 
lators of  the  Bible  call  it  'the  Red  Sea,'  either 
from  the  color  of  the  waters,  the  soil,  or  the 
weeds,  or  flags;  or  from  the  neighborhood  of  the 
Edomites,  whose  name  signifies  red.  This  is  a 
large  arm  of  the  sea,  which  runs  up  between 
Arabia  and  Idumea  on  one  hand,  and  Egypt  on 
the  other,  and  separates  the  continents  of  Af- 
rica and  Asia;  except  as  they  communicate 
by  the  narrow  isthmus  of  Suez,  which  lies 
betwixt  the  end  of  the  ^ed  Sea  and  the  Medi- 
terranean.— The  Red  Sea  in  most  ancient  wri- 
ters means  what  is  now  called  the  Indian 
Ocean. 

V.  20.  J^oie,  9:12. 

V.  21.  Darkness.]  It  is  generallj'  supposed, 
that  some  extraordinary  fog,  which  combined  in 
occasioning  this  plague,  extinguished  all  the 
lamps  of  the  Egyptians,  and  left  them  in  total 
darkness;  and  that  this  wa.sfelt  in  the  pain  which 
it  excited.  Certainly  it  was  such  a  darkness  as 
we  have  no  conception  of;  and  not  wholly  un- 
like the  "blackness  of  darkness  for  ever." 

v.  S2.    Thick  darkness.']   rhDii":\^ri,  misty  and 

thick  darkness.,  full  of  obscurity.  (From  the  radi- 
cal noun  hsu  which  has  a  similar  signification.) — 

'ZKOTOi  yvo<poi,  SveWa  eiri,  k.  t.  \.  Darkness,  thick 
darkness,  a  tempest  upon,  &c.  Sept. — Vvoipu),  xat 
oKOTOf,  Kai  ^veWri,  "to  blackness  and  darkness  and 
tempest."  Heb.  12:18. 

V.  23.  It  is  a  tradition  of  the  Jews,  that  the 
Egyptians  were  affrighted  with  horrible  noises, 
occasioned  by  evil  spirits,  and  that  this  is  the 
meaning  of  the  expression  of  the  Psalmist,  "Pie 
sent  evil  angels  among  them."  (J^ote,.JPs.  78: 
46 — 49.)  Doubtless  their  consciences  were  filled 
with  horror,  and  inflicted  torment  upon  them, 
when  thus  enclosed  in  this  tremendous  darkness. 
— The  Israelites  might  now  have  marched  off 
unmolested;  but  it  was  the  Lord's  pleasure,  that 
they  should  go  fortli,  not  as  abject  fugitives,  but 
as  triumphant  conquerors. 

V.  24.  After  the  eud  o/  the  three  days,  when 
the    darkness  terminated,    Pharaoh  called  for 
Moses  to  treat  again  with  him. 
218] 


ed:    '  let  your  little  ones  also  go  with 
you. 

25  And  Moses  said,  Thou  must  give 
+  us  also  sacrifices,  and  burnt-offerings, 
that  we  may  sacrifice  unto  the  Lord  our 
God. 

26  Our  ^  cattle  also  shall  go  with  us; 
there  shall  not  an  hoof  be  left  behind: 
for  thereof  must  we  take  to  serve  the 
Lord  our  God;  *  and  we  know  not  with 
what  we  must  serve  the  Lord,  until  we 
come  thither. 

27  But  the  Lord  "  hardened  Phara- 
oh'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. 

20.  16:10,11. 
X  11. 


r  10. 

f  Heb.  into  our  7iands. 

s   12:32.    Is.     23:18.     60:S— 10. 

Hos.  5:6.  Acts  2:44,46.  2  Cor. 

8:5. 
tProv.  3:9.  Heb.  11:8. 
u  Hee  on  4:21 14:4,8.  Rev.  9: 


y  2  Chr.  16:10.  26:16.  Am.  7: 

13. 
z  11:4—8.    12:30,31.    Hob.    11: 

27. 


V.  27.  It  is  worthy  of  notice,  how  frequent- 
ly, in  the  concluding  part  of  the  narrative,  t!ie 
hardening  of  Pharaoh's  heart  is  unreservedly 
ascribed  to  God.  (1,20.  11:10.')  Different  lan- 
guage was  previously  used;  wnich  shews,  that 
God's  hardening  Pharaoh's  heart  was  the  pun- 
ishment of  his  hardening  his  own  heart. 

V.  29.  The  first  three  verses  of  the  next 
chapter  may  be  read  as  a  parenthesis:  for  Mo- 
ses seems  to  have  warned  Pharaoh  of  the  deatli 
of  all  the  first-born,  before  he  quitted  his  pres- 
ence at  this  time;  and  then  he  went  out  purpos- 
ing never  more  to  see  his  face. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 
The  manifestation  of  his  own  glory  is  the 
ultimate  end  of  all  the  Lord's  dispensations, 
whether  of  judgment  or  mercy;  and  though 
we  do  not  at  present  clearly  discern  it,  yet  we 
shall  hereafter  behold  it  in  full  splendor:  and 
all  his  servants  with  joyful  acclamations  pro- 
claim, that  he  is  "rightepus  in  all  his  ways  and 
holy  in  all  his  works."  Then  "the  wicked  shall 
be  silent  in  darkness;"  for  "every  mouth  shall 
be  stopped,  and  all  the  world  shall  become  guil- 
ty before  God." — Again  and  again  he  sends  to 
demand  of  his  rebellious  creatures,  "How  long 
will  ye  refuse  to  humble  yourselves  before 
me.'"'  But  the  haughtiness  and  stoutness  of  the 
human  heart  induce  men  to  defer  this  mortify- 
ing submission,  even  when  severely  suffering 
the  effects  of  their  obstinacy,  in  former  in- 
stances; when  expostulated  with  for  acting  in 
so  ruinous  a  manner  to  themselves  and  others; 
and  when  nothing  but  the  patience  of  God 
keeps  them  from  utter  destruction.  But  "hast 
thou,"  O  sinner,  "an  arm  like  God.''  and  canst 
thou  thunder  with  a  voice  like  his?" — The  ex- 
amples of  severity  and  gopdness,  recorded  in 
the  sacred  Scriptures,  were  written  for  our 
profit;  and  if  we  duly  regard  them,  our  own  ex- 
perience will  prove  their  extensive  and  lasting 

usefulness Whatever  we  learn  from  the  word 

and  works  of  God,  we  siiould  point  out,  and  in- 
terpret  to  our   children,   and   .show   them    hi.s 


B.  C.  1491. 


CHAPTER  XI. 


B.  C.  1491. 


CHAP.  XI. 

The  Lord  shews  Moses  that  one  more  plague  is  comin'  on  Egypt, 
and  directs  that  the  Israelites  should  ask  jewels  of  the  Egyp- 
tians, 1,  2.  Moses  is  honored  by  the  Egyptians,  3.  He  de- 
nounces the  death  of  the  first-born,  and  goes  out  from  Pharaoh, 
4 — 8.     The  Lord  hardens  Pharaoh's  heart,  9, 10. 

AND  the  Lord  said  unto  Moses,  *  Yet 
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  altogether. 

2  Speak  now  in  the  ears  of  the  people, 


a  9:14.  Lev.  26:21.  Deut.  4:34. 
1  Sam.  0:4.  Job  10:17.  Rev. 
16:9.22:18. 


b  3:20.  Gen.  15:14. 
C  12:31—33,39. 


power,  wisdom,  justice,  and  love,  as  displayed 
jn  them;  for  they  were  intended,  not  only  for 
our  g'ood,  but  for  that  of  our  children  also. — 
We  should  likewise  remember,  that  Satan  and 
his  instruments  are  extremely  averse  to  our 
serving  God  with  our  sons  and  our  daughters; 
and  that  they  employ  various  methods  of  keep- 
ing- them  from  joining  in  his  service.  We 
ought  therefore  to  be  very  peremptory  in  this 
concern,  and  be  careful  to  initiate  them,  even 
when  "little  ones,"  in  the  ways  and  worship  of 
God;  "for  of  such  is  the  kingdom  of  heaven." 
But  alas!  many  apjiareiitly  religions  parents 
act  as  if  they  v^ere  of  Pharaoh's  opinion,  and 
supposed  that  the  service  of  God  was  intended 
for  men  alone:  for  they  allow  their  children  to 
stay  behind'when  the}"^  go  to  worship,  and  per- 
mit them  to  spend  their  time  in  dissipation  and 
vanity;  as  if  they  would  leave  them  under  the 
yoke  of  Satan,  "the  god  of  this  world,"  as  hos- 
tages for  their  own  return  to  his  service. — But 
let  young  people  themselves  observe,  that  the 
Lord  himself  says,  "Remember  thy  Creator  in 
the  days  of  thy  youth;"  while  Satan  and  his 
servants  are  they,  who  counsel  them  to  put  off 
the  thoughts  of  God  and  religion  till  some  fu- 
ture period. 

V.  12—29. 
It  is  incumbent  on  us  to  serve  God,  not  only 
with  our  households,  but  likewise  with  all  our 
substance;  neither  avariciously  hoarding  an}' 
part  of  it,  nor  spending  it  upon  our  pride  and 
self-indulgence  of  any  kind,  but  considering 
the  whole  as  the  Lord's  property  committed  to 
our  stewardship.  And,  not  knowing  what  he 
iiiaj'  immediately  demand,  we  should  be  pre- 
pared to  expend,  or  part  with,  any  proportion 
which  may  be  required,  without  hesitation  and 
reluctance.  But  if  we  would  sincerely  and  de- 
cidedly serve  the  Lord,  we  must  learn  to  disre- 
gard the  contempt,  reproach,  and  even  mena- 
ces, of  wicked  men.  They  may  indeed  haugh- 
tily affirm  that  "evil  is  before  us;"  but  if  we 
simply  and  faithfully  trust  and  obey  God,  we 
need  not  "fear  what  flesh  can  do  unto  us."  For 
he  will  be  for  us;  and  perhaps  they  will  ere 
long  be  constrained  to  address  us  with  respect, 
and  entreat  our  prayers  or  assistance.  Assur- 
edly, in  the  days  of  adversity,  and  in  the  gloomy 
vale  of  death,  when  the  wicked  are  consumed 
with  terrors,  and  tormented  by  their  own  con- 
sciences, believers  will  walk  in  the  light  of 
God's  countenance,  and  rejoice  in  his  salvation: 
and  when  the  wicked  are  driven  into  the  black- 
ness of  eternal  darkness,  believers  will  have 
an  inheritance  amongst  the  saints  in  light  eter- 
nal. Let  us  then  "lift  up  our  heads,  for  our  re- 
demption draweth  near;"  "yet  looking  diligent- 
ly lest  any  man  fail  of  the  grace  of  God:"  for 
the  most  hardened  sinner  often  trembles,  the 


and  let  every  man  ^  borrow  of  his  neigh- 
bor, and  every  woman  of  her  neighbor, 
^jewels  of  silver,  and  jewels  of  gold. 

3  And  *"  the  Lord  gave  the  people  fa- 
vor in  the  sight  of  the  Egyptians.  More- 
over, the  man  ^  Moses  xuas  very  great  in 
the  land  of  Egypt,  in  the  sight  of  Phara- 
oh's servants,  and  in  the  sight  of  the  peo- 
ple. 

4  And  Moses    said,    Thus   saith  the 


d    3:22.    12:35,36.     Gen.    31:9. 

Job  27:16,17.   Ps.  24:1.  105:37. 

Prov.  13:22.    Hag.  2:8.  Malt. 

20:15. 
e  32:2— 4,24.  35:22.    Ez.   16:10 
-13.  Hos.  2:8. 


f  3:21.    12:36.    Gen.  39:21.  Ps. 

106:46.  Acts  7:10. 
g  Gen.  12:2.  2  Sam.  7:9.  Esth. 

9:4.  Is.  60:14.  Acts  7:22.  Rer. 

3:9. 


most  insensible  is  sometimes  self-condemned; 
nay,  many  that  are  finally  lost,  have  "been  al- 
most persuaded  to  be  Christians."  But  pride, 
the  love  of  sin,  and  aversion  to  the  immediate 
exercises  of  piety,  with  procrastination,  as  the 
result  of  it,  form  the  three-fold  cord  which 
men  cannot  break;  and  upon  persons  thus  en- 
slaved, all  counsel  is  thrown  away,  though  en- 
forced with  the  evidence  of  the  most  undeniable 
facts,  and  the  certain  prospects  of  destruction. 
They  would  treat  about  reconciliation;  but 
they  will  not  yield  unreservedly  to  part  with 
every  sin,  and  cast  themselves  wholly  on  the 
Lord's  mercy.  He  therefore  rejects  their  pro- 
posals with  disdain:  and  every  relenting  and 
respite  leaves  them  still  harder;  as  the  winter 
sun  thaws  the  snow,  which,  when  its  beams  are 
withdrawn,  congeals  into  ice.  Such  persons  of- 
ten use  good  words,  and  put  the  Lord's  ser- 
vants in  his  place,  as  if  they  were  gods  to 
them,  (7:1.)  and  seem  to  expect  salvation  from 
them:  but  they  do  not  pray  earnestly  and  con- 
stantly for  themselves;  and  therefore  sin  re- 
tains its  dominion,  and  Satan  hi's  possession, 
and  "their  last  state  is  worse  than  the  first." 
NOTES. 

Chap.  XI.  V.  1.  It  is  probable  this  was  a 
secret  revelation  to  Moses,  while  in  the  pres- 
ence of  Pharaoh;  in  order  that  he  might  de- 
nounce the  last  dreadful  judgment  on  Egypt, 
before  he  went  out  from  him.  Moses,  no  doubt, 
would  be  glad  to  hear  that  this  contest,  which 
desolated  Egypt  in  order  to  deliver  Israel, 
would  so  speedily  be  determined. — 'When  he 
'shall  send  you  away  with  every  thing,  he  will 
'cast  you  out  with  an  expulsion.''  {^cK^oXjt.  Acts 
21  :l8.Gr.)  Sept. 

V.  2,  3.  The  original  does  not  in  the  least 
imply,  that  the  Israelites  asked  the  Egyptians 
to  lend  them  the  jewels,  or  vessels,  of  gold  and 
silver,  as  promising  to  return  them;  but  rather 
that  they  requested,  or  even  required  them:  and 
the  Lord  engaged  to  dispose  the  Egyptians  to 
comply  with  their  requirement;  for  the  words 
may  be  rendered,  "And  the  Lord  will  give 
the  people  favor,  &c."  {J^ote,  3:21,22.)— The 
Egyptians  revered  Moses,  as  an  extraordinary 
person,  of  wonderful  courage,  wisdom,  and 
sanctity;  and  endued  with  powers  of  inflicting 
judgments,  or  removing  them,  at  pleasure: 
and  probably  many  of  them  were  persuaded, 
that  he  had  justice  on  his  side,  and  blamed  Pha- 
raoh, as  the  real  cause  of  their  calamities.  For 
while  oppressors  pursue  infatuated  counsels, 
and  are  flattered  by  hireling  courtiers,  it  often 
happens  that  their  subjects  secretly  favor  the 
cause  of  the  oppressed,  even  where  them- 
selves have  no  personal  ground  of  complaint; 
considering  a  measure  of  liberty  as  the  com- 
mon right  of  mankind. 

[219 


B.  C.  1491. 


EXODUS. 


B.  C.  1491, 


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, 
even  unto  the  first-born  of  the  maid-ser- 
vant that  is  ^  behind  the  mill;  and  all 
the  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 
any  more. 

7  But  against  any  of  the  children  of 
Israel  shall  not  a  "  dog  move  his  tongue, 
against  man  or  beast;  that  ye  may  know 
how  that  the  Lord  doth  put  °  a  ditference 
between  the  Egyptians  and  Israel. 

8  And  P  all  these  thy  servants  shall 
come  down    unto   me 
themselves    unto 


and    bow   down 

saying,   Get  thee 

out,  and  all  the  people  that  *  follow  thee: 


me. 


h  12:23,29.  Job  34;20.  Am.  4 

10.  6:17.  Matt.  26;6. 
i2  Sam.  6:24.  Ps.  60:10.  Is.  42: 

1.3.  Mic.  2:13.  Zech.  14:3. 
k4:23.  12:12.   13:16.    Fs.  •78:61. 

105:36.  13^:8.  136:10.  Heb.  11: 

28. 
IJudg.  16:21.  Is.  47:2.  Lam.  5: 

13.  Matt.  24:41. 
m  3:7.    12:30.  Prov.   21:13.  Is. 

15:4,5,8.  Jer.  31:15.  Lam.  3:8. 


Zeph.  1:10.    Liilce  13:28.  Rev. 

6:16,17.  18:18,19. 
n  Josh.  10:21. 
o  See  on   7:22.   10:23.— Mai.  3: 

18.1  Cor.  4:7. 
p  12:31—33.  Is.  49.23,26.  Rev. 

3:9. 
*  Heb.  il  at  thy  feet.    Judg.  4: 

10.  1  Kings  20:10.   2  Kings  3: 

9.    Marg. 


Borrow.   (2)   Ain/o-arui.   Sept. 

V.  4.  The  Lord  went  out,  on  this  awful  oc- 
casion, as  a  mighty  Conqueror,  to  trample 
down  and  triumph  over  his  enemies. 

V.  5.  {J^ote.^  12:29,30.)— Behind  the  mill.]  Wa- 
ter-mills and  wind-mills  were  not  known  till 
many  ages  after  this  time;  but  the  female 
slaves  ground  the  corn  for  use,  by  hand-inills. 
{JUarg.  Ref.  1.) 

V.  6.  'The  calamity,  being  in  every  house;  it 
'made  a  general  and  loud  lamentation:  men, 
'women,  children,  and  servants,  bewailing  the 
'loss  of  the  prime  person  in  the  family.'  Bf. 
Patrick. 

V.  7.  Move  his  tongue.']  'No  one  shall  dare  to 
'do  the  Israelites  harm,  or  to  speak  any  evil  of 
'them;  but  all  shall  stand  in  awe  of  them.' — The 
expression  seems  to  have  been  proverbial. 

V.  8.  Moses  thus  expressed  his  abhorrence 
of  Pharaoh's  obstinacy,  who  probably  treated 
this  last  message  with  contempt:  and  he  sol- 
emnly left  him  to  the  judgment  of  God,  as  an 
incurable  rebel. 

V.  9.  This  may  be  rendered,  "For  the  Lord 
had  said,  &c."  (7:3.— JVoie,  4:21.) 

PRACTICAL  OBSERVATIONS. 

When  the  Lord  has  inflicted  so  many  and  se- 
vere judgments,  that  man  can  conceive  of  noth- 
ing worse;  he  has  still  more  terrible  plagues  in 
reserve:  yet  he  generally  executes  those  last, 
which  he  denounced  first;  (4:23.)  for  "he  endures 
witii  much  long-suffering  the  vessels  of  wrath 
fitted  for  destruction,  that  he  may  shew  his 
wrath  and  made  bis  power  known."  [J^otes, 
Rom.  9:19—23.)  But  what  are  all  these  ten 
plagues  combined,  when  compared  with  "the 
wrath  to  come,"  that  one  plague  reserved  for 
all  obstinate  rebels  in  another  world! — The 
Lord  can  make  his  people  "a  burdensome  stone 
to  all,  who  burden  themselves  with  them;"  (ZecA. 
12:3.)  and  render  all  men  sensible  that  it  is  at 
their  peril  they  touch  them:  nay,  he  is  able 
220] 


and  after  that  I  will  go  out:  and  he  went 
out  from  Pharaoh  in  +  a  great  anger. 

9  And  the  Lord  said  unto  Moses, 
■J  Pharaoh  shall  not  hearken  unto  you: 
that  my  "■  wonders  may  be  multiplied  in 
the  land  of  Egypt. 

10  And  Moses  and  Aaron  did  all  these 
w^onders  before  Pharaoh:  and  ^  the  Lord 
hardened  Pharaoh's  heart,  so  that  he 
would  not  let  the  children  of  Israel  go 
out  of  his  land. 

CHAP.  XII. 

The  month  of  Israel's  deliverance  is  appointed  to  be  the  firjt  of 
their  year,  1,2.  The  institution  of  the  passover,  and  the  feast 
of  unleavened  bread,  3 — 28.  The  first-born  throughout  Egypt 
are  cut  ofl"  at  once,  29,  30;  the  Israelites  are  sent  away  in 
haste,  31 — 33;  they  spoil  the  Egyptians  and  march  out,  attend- 
ed by  a  mixed  multitude,  34 — 39.  The  term  of  their  sojowrn- 
ing,  and  the  fulfilment  of  God's  promise  to  Abraham,  40 — 42, 
Further  rules  respecting  the  passover,  43 — 51. 

AND  the  Lord  spake  unto  Moses  and 
Aaron  in  the  land  of  Egypt,  saying, 
2  *  This  month  shall  he  unto  you  the 
beginning  of  months:  it  shall  be  the  first 
month  of  the  year  to  you. 


t  Heb.  heat  of  anger.  Deut.  29: 
24.  32:24.  Ps.  6:1  Ez.  3:14. 
Dan.  3:19. 

q3:l9.   10:1.  Rom.  9:17,18. 

r  See  on  7:3. 

sSee  071  4:21.    7:13,14.-10:20, 


27.    Dent.   2:30.    1   Sam.  6.6. 
Job  9:4.  Rom.  2:4.5.  9;22. 
a  13:4.  23:15.  34:18.  Lev.  23:6. 
Num.  28:16.  Deut.  16:1.  Esth. 
3:7. 


to  give  them  favor  in  the  sight  of  those,  who 
have  been  their  enemies. — When  he  enables  his 
servants  to  maintain  a  consistency  of  character, 
he  will  put  such  honor  upon  them,  as  shall  si- 
lence and  confound  all  those,  who  slander  and 
despise  them;  and  constrain  men  in  general  to 
approve  of  their  conduct,  reverence  their  per- 
sons, and  even  to  bow  down  before  them:  and 
when  the  people  of  God  shall  triumph  in  liis  re- 
demption, and  their  enemies  cr)'  out  under  tlie 
anguish  of  his  indignation,  the  difl'erence  will 
be  too  evident  to  remain  any  longer  unnoticed. 
— They  who  are  employed  by  him  in  public  ser- 
vices, may,  consistently  with  the  deepest  humil- 
ity, "magnify  their  office;"  and,  without  devi- 
ating from  the  most  exemplary  Christian  meek- 
ness, they  may  and  ought  to  express  deep  indig- 
nation, as  well  as  sorrow,  at  the  wickedness  of 
mankind;  after  his  example,  who  looked  round 
with  "anger,  being  grieved  for  the  hardness  of 
their,  hearts."  Such  anger  against  the  sin  of 
those,  whose  good  they  have  perseveringly 
sought  in  vain,  and  for  whom  their  prayers  have 
again  and  again  prevailed,  is  a  terrible  indica- 
tion, and  usual  forerunner,  of  the  wrath  of  God. 
The  Lord,  however,  will  at  last  be  glorified  in 
all  his  dispensations;  and  as  he  hath  foretold 
that  his  gospel  would  be  slighted  and  abused, 
we  must  not  think  the  worse  of  it  on  that  ac- 
count. 

NOTES. 

Chap.  XII.  V.  1.  These  instructions  must 
have  been  given  to  Moses  and  Aaron,  some  days 
before  the  last  messag'e  was  delivered  to  Pha- 
raoh, and  perhaps  before  the  plague  of  darkness 
was  inflicted:  for  the  tenth  day  of  the  month 
was  not  come,  when  they  were  given  (3);  yet 
the  people  observed  the  passover  on  the  four- 
teenth, which  seems  to  have  been  the  very  dajj, 
on  which  Moses  went  out  from  Pharaoh.  (11:4.') 

V.  2.  The  month  called  Abib,  (which  signifies 
an   ear   of   corn,   because    the   corn   was   then 


B,  a  1491. 


CHAPTER  XII. 


B.  C.  1491. 


3  ^  Speak  ye  unto  all  the  congregation 
of  Israel,  say  ins;,  "  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  an 
house. 

4  And  if  the  household  be  too  little 
for  the  lamb,  let  him  and  his  neighbor 
next  unto  his  house  take  it,  according  to 
the  number  of  the  souls;  every  man,  ac- 
cording to  his  eating,  shall  make  your 
count  for  the  lamb. 

5  Your  lamb  shall  ^  be  without  blem- 
ish, a  male  +  of  the  first  year;  ye  shall 
take  it  out  from  the  sheep  or  from  the 
goats. 

6  And  ye  shall  keep  it  up  until  the 
^  fourteenth  day  of  the  same  month:  and 


b  4;30.  6:6.  14:15.  20:19.  Lev. 

1:2. 
c  6.  John  12:1,12. 
d  Gen.  4:4.    22:8.    1  S:im.  7:9. 

John  1:29,36.   1  Cor.  5.7.  Rev. 

5:t)_13.  7:9—14.    13:8. 
*  Or,  kid.  Lev.  6:6.  Num.  16: 

II.  2Cbr.  35:7. 


e  Lev.  1:3,10.  22:19—24.  Deut. 

17:1.    Mai.    1:7,8,14.  Heb.    7: 

26.   9:13,14.   1  Pet.  118,19. 
t  Heb.  son  of  a  year.  Lev.  23: 

12.   1  Sam.  13:1.  J\ilarg. 
f  Lev.  23:5.    Num.  9:3.    28:16, 

18.    Dent.  16:1— 6.  2  Chr.  30: 

15.  Ez.  45:21. 


eared,)  and  also  JSTisan,  answers  nearly  to  the 
latter  part  of  our  March,  and  the  beg-inning'  of 
April.  This  had  hitherto  been  reckoned  the 
seventh  month;  and  the  Israelites  continued  af- 
terwards to  compute  several  of  their  civil  con- 
cerns by  this  reckoning,  which  agreed  with 
that  of  the  surrounding  countries:  but  in  re- 
membrance of  their  deliverance  out  of  Egypt, 
when  they  were  formed  into  a  nation  and  a 
church,  and  received,  as  it  were,  a  new  kind  of 
existence;  it  was  appointed  to  be  the  first  month 
of  the  year  to  them,  and  their  sacred  institutions 
were  regulated  according  to  it.  This  new  stj'le 
began  the  year  with  the  spring,  when  the  face 
of  the  creation  was  renewed, 

V.  3 — 10.  It  may  be  supposed,  that  the  peo- 
ple had  been  ordered  to  prepare  for  leaving 
Egypt  at  the  shortest  notice,  and  had  a  variety 
of  engagements  to  occupy  their  time;  yet,  amidst 
them  all,  thej'  were  required  to  observe  a  sacred 
festival.  For  on  this  occasion  the  passover  was 
instituted,  to  be  then  celebrated  as  a  token,  or 
means,  of  their  deliverance,  and  afterwards  as  a 
sacramental  memorial  of  it,  and  a  prefiguration 
of  redemption  by  the  promised  Savior.  (JVo<e, 
11 — 14.) — The  Israelites,  though  not  guilty  of 
the  same  crimes  as  the  Egyptians,  were  in  many 
respects  deserving  of  the  wrath  of  God:  and 
this  institution  was  suited  to  shew  them,  that 
they  were  preserved  and  rescued,  not  for  their 
own  righteousness,  but  by  the  mercy  of  God 
tlirough  an  atoning  sacrifice.  [J^otes,  Ez.  20:5 
— 9.)  They  were  therefore  directed,  on  the 
tenth  day  from  the  new  moon,  to  select  a  lamb 
or  kid  for  every  one  of  those  households,  into 
which  the  families  of  their  tribes  were  subdivid- 
ed; unless  when  the  small  number  of  persons  in 
the  household  made  it  proper  to  join  with  some 
of  their  neighbors.  They  were  allowed  to  take 
either  a  lamb,  or  a  kid;  but,  as  Christ  is  com- 
monly represented  under  the  emblem  of  a  Lamb, 
and  never  under  that  of  a  kid,  it  is  supposed 
that  lambs  were  generally  preferred.  This 
lamb  must  be  "without  blemish,  a  male  of  the 
first  year,"  or  under  a  year  old;  as  typifying  the 
"Lamb  of  God,"  "without  spot  and  blemish,"  who 
was  "slain  from  the  foundation  of  the  world." — 
After  four  days  of  preparation,  which   would 


E  the  whole  assembly  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-posts,  and  on 
the  upper  door-post  of  the  houses,  where- 
in they  shall  eat  it. 

8  And  they  shall  ■  eat  the  flesh  in  that 
night;  "^  roasted  with  firc^  and  ^  unleavened 
bread,  and  ™  with  bitter  htrhs  they  shall 
eat  it. 

9  Eat  not  of  it  raw,  nor  sodden  at  all 
with  water,  "  but  roast  7oith  fire:  his  head 
with  his  legs,  and  with  the  purtenance 
thereof. 

10  And  ye  shall  let  °  nothing  of  it  re- 
main until  the  morning:  and  that  which 
remaineth  of  it  until  the  morning,  ye 
shall  burn  with  fire. 


S  Is.  53:6.  Matt.  27:20,25. 
Mark  15:1,8,11.  Luke  23:1,18. 
Acts  2:23.  3:14.  4.27. 

I  Heb.  betvieen  the  (too  even- 
ings. Matt.  27:46 — 60. 

h  22,23.  Eph.  1:7.  Heb.  9:13, 
14,22.  10:14,29.  11:28.  1  Pet. 
1:2. 

i  Matt.  26.26.   John  6:52—57. 


k  Deut.  16:7.  Ps.  22:14.  Is.  53:10. 
1    13:3,7.     34.25.      Deut.     J6:3. 

Am.  4:6.    Matt.  16:12.     1  Cor. 

5:6—8.  Gal.  6:9. 
mNum.  9:11.    Zech.    12:10.     J 

Thes.  1:6. 
n  8.  Lam.  1:13. 
0  23:18.  29:34.    34:25.     Lev.  7: 

15—17.  22:30.  Deut.  16:4,5. 


afford  time  leisurely  to  examine  the  intended 
victims,  they  were  slaughtered  on  the  fourteen  tl» 
by  the  whole  congregation;  the  head  of  each 
household  killing  the  lamb  selected  for  it,  as  it 
is  probably  concluded.  This  was  done,  between 
the  two  evenings;  [Marg.)  and  it  is  supposed,  that 
the  first  of  these  evenings  began  when  the  sun 
had  passed  the  meridian,  and  that  the  second 
ended  at  sun-set.  The  paschal-offerings,  there- 
fore, seem  to  have  been  slain  from  three  o'clock 
in  the  afternoon  till  sim-set;  and  afterwards  the 
people  ate  the  passover,  when  the  fifteenth  day 
of  the  month  had  begun;  for  they  reckoned  from 
sun-set  to  sun-set. — Learned  men  are  of  opinion, 
that  the  Lord  Jesus,  our  passover,  entered  Jeru- 
salem on  the  tenth  of  the  first  month,  at  the  very 
time  when  the  paschal  sacrifices  were  selected; 
and  the  language  of  the  Evangelist  may  be  thus 
interpreted:  for  if  the  three  days,  after  which 
Christ  should  rise  from  the  dead,  contained  only 
one  complete  day  and  part  of  two  others;  ac- 
cording to  the  custom  of  the  Jews  in  computing 
time;  five  days  before  the  passover  may  mean 
three  whole  days  and  part  of  two  others.  [John 
12:1,12.)  It  is  likewise  supposed,  by  many  ex- 
positors, that  Christ  was  crucified  on  the  four- 
teenth day  of  the  month,  and  expired  soon  after 
the  ninth  hour,  or  three  o'clock  in  the  after- 
noon, at  the  very  time  when  the  paschal  Iambs 
were  slain:  but  the  Evangelists  expressly  state, 
that  he  ate  the  passover  at  the  accustomed  time, 
on  the  evening  of  the  fourteenth  day;  and  if  so, 
it  is  certain  that  he  was  crucified  on  the  fif- 
teenth. {JIatL26:\l.  JJ/arfc  14:12.  J.w/ce  22:7.) 
He  was,  however,  put  to  death,  in  the  midst  of 
the  assembled  congregation  of  Israel,  and  at 
their  united  request;  and  he  expired,  just  before 
the  hour  when  the  paschal  lamb  began  to  be 
sacrificed,  though  not  on  the  same  day. — The 
blood  of  these  victims,  having  been  preserved 
for  that  purpose,  was  ordered  to  be  sprinkled, 
with  a  bunch  of  hyssop,  on  the  side-posts,  and  on 
the  upper  door-posts,  of  the  houses  in  which  the 
passover  was  eaten;  and  this  was  the  token  of 
the  Israelites  being  preserved  when  the  first- 
born of  Egypt  were  destroyed:  it  was  also  a 
type  of  our  avowed  dependence  on  the  atone- 
ment of  Christ,  while  'we  feed  on  him  in  our 

[■221 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


1 1  And  thus  shall  ye  eat  it;  with  p  your 
loins  girded,  your  "^  shoes  on  your  feet, 
and  your  staff  in  your  hand:  and  ye  shall 
eat  it  in  haste;  "■  it  is  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. 


p  Matt.  26:19,20.    Luke    12:35. 

Kph.  6:14.   iPet.   1:13. 
q  Luke -J-SS.  15.22.    Eph.  6:15. 
r  27.    Lev.    23:5.    Num.  28:16. 

Deut.   16:2—6.  1  Cor.  5:1. 
6  23.  11:4,5.  Am.  6:17. 
tHee  on  29,30.  11:4—6. 


u  Num.  33:4.  1  Sam.  5:3.  6:5.  1 
Chr.  14:12.  Is.  19:1.  Jer.  43:13. 
Zeph.  2:11. 

*  Or,  princes.  22:28.  Ps.  82:1,6. 
John  10:34,35. 

X  6:2.  Is.  43:11—15.  Ez.  12:16. 


13  And  y  the  blood  shall  be  to  you  for 
a  token  upon  the  houses  where  ye  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  ye  shall  keep  it  a  feast 
to  the  Lord  throughout  your  generations: 
ye  shall  keep  it  a  feast "  by  an  ordinance 
for  ever. 


J  23.  Gen.    17:11.  Josh.   2:12. 

Heb.  11:28. 
t  Heb.  for  a  destruction. 
z  13:9.   Num.   16:40.  Josh.  4:7. 

Ps.  111:4.  135:13.  Zech.  6:14. 


Matt.  26:13.  Lulte  22:19.  1  Cor. 
11:2  J— 26. 
a  17,24,43.  13:10.    Lev.  23:4,5. 
Num.  10:8.  18:8.  1  Sam.  30:25. 
2  Kings  23:21.  Ez.  46:14. 


'hearts  by  faith  with  thanksgiving.'      But  the 
blood  was  not  sprinkled  or  poured  on«the  thresh- 
old, which  would  have  implied   contempt;  and 
this  seems  to  have  been  intended  as  a  typical 
caution  against  apostacy  and  abuse  of  the  gos- 
pel. [Heb.  10:29.)— Z/cauen  is  the  known  emblem 
of  hypocrisy,  malice,  and  wickedness:  unleaven- 
ed bread   therefore  was  the  representation  of 
sincerity,   truth,  and   love.    (1  Cor.  5:8.) — The 
bitter  herbs  might  be  an  emblem  of  godly  sor- 
row, deep  repentance,  self-denial,  and  mortifica- 
tion of  depraved  passions;  and  of  those  outward 
tribulations  which  accompany  the  exercise  of 
living  faith  in  Christ:  and  the  roasting  of  the 
lamb  by  fire,   (the  emblem   of  divine  wrath,) 
might   prefigure  the   varied   and   excruciating 
sufferings  which  Christ  endured,  in  bearing  our  j 
sins,   and   preparing   our   blessedness. — It   was 
likewise  ordered  that   the  whole  of  the  lamb 
should  be  thus  prepared  and  eaten.     This  might  i 
imply  that  true  faith  receives  the  entire  salva-  • 
tion  of  Christ,  and  depends  upon  him  in  every ' 
part  of  his  mediatorial  character,  without  any ' 
exception:  while  the  annexed  order,  that  if  any  j 
part  of  the  lamb  was  left,  it  should,  before  the 
inoriiing,  be  burned  with  fire,  and  not  reserved 
either  for  food  or  any  superstitious  purposes,  im- 
plied that  it  was  a  solemn  propitiatory  sacrifice 
of  awful  import,  and  not  merely  a  cheerful  fes-  j 
tival. 

Eat  not  of  it  raw.  (9)  This  by  no  means] 
proves,  that  the  Israelites  were  accustomed  to 
cat  raw  flesh  at  their  meals,  as  some  have  con- 
cluded from  the  expression:  for  no  other  intima- 
tion of  the  kind  is  any  where  given  in  the  whole 
Scripture:  but  merely  that  they  were  not,  in 
this  .religious  service,  to  adopt  any  such  prac- 
tice. It  is  well  known,  that  idolaters  have  in 
many  instances  eaten  the  flesh  of  their  sacri- 
fices, or  part  of  it,  raw,  ind  even  drunk  the 
blood  of  theifl:  but  these  superstitions  must  have 
no  sanction  in'the  ordinances  of  the  people  of 
Jehovah. 

V.  11 — 14.  The  Israelites  were  directed  at 
this  time  to  eat  the  paschal  lamb,  in  the  attire 
and  •  posture  of  men,  who  were  setting  out  on 
a  journey,  and  in  haste  to  depart.  It  does  not 
appear,  however,  that  the  passover  was  after- 
wards celebrated  in  this  manner;  and  our  Lord 
and  his  apostles  seem  to  have  eaten  it,  in  the 
posture  commonly  used  at  their  meals.  Indeed 
several  things,  required  at  this  institution,  were 
not  afterwards  observed.  No.  intimation  is 
given,  that  the  lamb,  which  our  Lord  used  at  his 
last  passover,  was  selected  four  days  before;  and 
he  with  his  apostles  left  the  house  soon  after  the 
celebration  of  it.  But  the  circumstances  in 
which  the  Israelites  were  placed,  at  this  time, 
rendered  these  observances  significant  and  prop- 
222] 


er:  for  they  were  taught,  that  it  was  the  "Lord's 
passover:"  that  he  was  about  to  go  through  the 
whole  land  of  Egypt,  destroying  every  first-born 
of  man  and  beast  without  exception,  triumphing 
over  the  idols,  as  well  as  the  princes,  of  that 
country:  and  that  he  would  respect  the  sprinkled 
blood  on  the  doors  of  the  Israelites;  and  pass  by 
or  over  them,  nay  effectually  protect  them,  at 
the  time  of  this  general  desolation.  They  must 
therefore  be  ready  to  march,  on  the  shortest  no- 
tice within  the  course  of  that  night. — The  man- 
ner and  posture  in  which  the  passover  was  then 
eaten,  might  represent  the  Christian's  deliver- 
ance from  the  bondage  of  sin,  and  his  heavenl)- 
pilgrimage  by  faith  in  Christ. — It  is  probable, 
that  a  devastation  of  the  temples  and  idols  of 
Egypt  was  miraculously  effected  on  this  occasion; 
as  Dagon  afterwards  was  broken  before  the  ai-k 
of  God.— The  observance  of  the  passover,  by 
the  Israelites  in  Egypt,  was  an  open  avowal  of 
their  relation  to  Jehovah  as  his  people;  a  pro- 
fession of  their  faith  in  his  promises  to  Abraham, 
Isaac,  and  Jacob;  a  means  of  grace,  and  an  act 
of  solemn  worship  and  obedience.  Most  of  them, 
probably,  rested  in  the  outward  observance, 
which  was  connected  with  their  temporal  deliv- 
erance; but,  had  any  disobej'ed  the  command, 
thej' would  have  been  involved  in  the  judgments 
executed  on  the  Egyptians.  In  after  ages,  it 
was  a  memorial  of  the  power  and  love  of  God, 
in  delivering  Israel,  and  of  the  miracles  con- 
nected with  that  deliverance.  Had  not  these 
events  taken  place,  the  nation  could  not  possibly 
have  been  persuaded,  that  they  were  eye-%vit- 
nesses  of  them,  and  induced  to  adopt  such  a  me- 
morial of  them:  and  if  it  had  not  been  adopted 
at  the  time,  when  these  public  and  extraordinary 
events  were  said  to  have  occurred;  at  yvh&t  fu- 
ture time  could  the  nation  be  persuaded,  that  the)- 
had,  from  age  to  age,  believed  and  commemorat- 
ed them?  It  was  thus  a  demonstration  that  Moses 
spake  and  acted  by  divine  authorit)',  and  that 
the  religion  which  he  established  was  from  God; 
while  it  exceedingly  favored  the  instruction  of 
the  people,  and  of  .young  persons  especially,  in 
the  nature  and  obligation  of  that  religion.  (26, 
27.) — It  was  also  a  prefiguration  of  Christ  our 
Passover:  and  believers  would  discover,  from  the 
promises  and  prophecies,  under  the  teaching  of 
the  Holy  Spirit,  something  of  the  nature  of  re- 
demption through  him,  and  of  all  other  blessings; 
and  in  them  it  would  not  only  b6  a  joyful  tribute 
of  gratitude  for  former  temporal  mercies,  but  an 
act  of  humble  faith  and  dependence  on  the  prom- 
ised Savior,  even  until  liis  coming. — Learned 
men  have  indeed  pointed  out  many  customs 
among  the  pagans,  with  reference  to  which  they 
suppose  these  several  circumstances  were  ar- 
ranged; especially  in  order  to  keep  the  Israel- 


B.  C,  1491. 


CHAPTER  XII. 


B.  C.  1491. 


15  *"  Seven  days  shall  ye  eat  unleav- 
ened bread,  even  the  first  day  ye  shall 
put  away  leaven  out  of  your  houses:  for 
whosoever  eateth  leavened  bread,  from 
the  first  day  until  the  seventh  day,  <=  that 
soul  shall  be  cut  off  from  Israel. 

1 6  And  in  the  first  day,  there  shall  be 
^  an  holy  convocation,  and  in  the  seventh 
day  there  shall  be  an  holy  convocation  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. 

1 7  And  ye  shall  observe  the  feast  q/"  un- 
leavened bread;  for  ''  in  this  self-same  day 
have  I  brought  your  armies  out  of  the 
land  of  Egypt:  therefore  shall  ye  observe 
this  day  in  your  generations,  ^  by  an  or- 
dinance for  ever. 

1 8  ^  In  the  first  month,  on  the  fourteenth 
day  of  the  month  at  even,  ye  shall  eat  un- 
leavened bread,  until  the  one  and  twen- 
tieth day  of  the  month  at  even. 

1 9  Seven  days  shall  there  be  no  leaven 
found  in  your  houses:  for  whosoever  eat- 
eth that  which  is  leavened,  '  even  that 
soul  shall  be  cut  off  from  the  congrega- 
tion of  Israel,  J  whether  he  be  a  stranger 
or  born  in  the  land. 

20  Ye  shall  eat  nothing  leavened:  in  all 
3^our  habitations  shall  ye  eat  unleavened 
bread. 

2;  IF  Then  Moses  called  for  all  the  ^  e\- 


b  See  on  8.  13:6,7.  23:16.  34:18. 

Lev.  23:6.  Num.  28:17.  Deut. 

16:3, a.  Acts  12:3. 
c  19,20.31:14.  Gen.  17:14.  Lev. 

17:10,14.  Num.  9:13.   Mai.   2: 

12.  Gal.5:12. 
d  Lev.23.2,3,7,8,'24,26,27.Num. 

28:18,25.  29:1,12. 
e  16:23.  20:10.    35:2,3.  Jcr.  17: 


21,22. 
*  Heb.  soul. 
f  7:5.  13:3. 
g  .See  on  a.  14. 
h  See  ojt  15.— Lev.  23:5,6. 
t  .See  0(1  15. 
j  43,43. 
k3:l6.  17:5.  19:7.  Num.  11:16. 


ites  at  a  distance  from  tbe  idolatrous  worship  of 
their    neighbors:    but   it   may    be    questioned, 
whether  the  origin  of  those  customs  was  not  of 
niiich  later  date,  than  the  institution  of  the  pass 
over. 

I  will  pass  over  you.  (13)    ^KCKaau)  C/iOi-. — (/ 
loill  cover,  or,  shelter  you.)  Sept. 

V.  lij — 18.  From  the  evening'  of  the  four 
teenth  day  of  the  first  month,  till  the  evening  of 
the  twenty-first,  the  Israelites  were  forbidden  to 
eat  any  leaven:  and  every  person  who  violated 
Ihis  precept  was  sentenced  to  be  "cut  off  from 
Israel."  It  does  not  appear,  that  the  magis- 
trate was  required  to  put  the  offender  to  death, 
even  if  his  oifence  were  known;  but  the  Lord 
himself  threatened  to  inflict  punishment  on  him, 
however  secretly  he  violated  the  command. — 
It  is  not  agreed,  what  is  meant  by  this  expres- 
sion; {JIarg.  Ref.  c;)  but  something  beyond  ex- 
clusion from  the  religious  privilege  of  an  Israel- 
ite must  be  intended,  as  the  strangers  also  are 
included  in  it  (19). — During  all  the  seven  days, 
sacrifices  were  appointed  to  be  offered;  but,  on 
the  first,  and  on  the  last,  "a  holy  convocation" 
was  held,  cr  an  assembly  of  the  people  for  solemn 
worship.  These  days  were  accounted  holv,  like 
the  sabbaths,  and  no  manner  of  work  was  per- 
mitted to  be  done,  except  preparing  their  food. 
[Marg.  Rf.f.  n.) 


dcrs  of  Israel,  and  said  unto  them,  Draw 
out '  and  take  you  t  a  lamb  according  to 
your  families,  and  kill  the  passover. 

22  And  ye  shall  take  ■"  a  bunch  of  hys- 
sop, 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  of 
the  door  of  his  house  until  the  morning. 

23  For  the  Lord  "will  pass  through  to 
smite  the  Egyptians,  and  when  he  secth 
the  blood  upon  the  lintel,  and  on  the  two 
side-posts,  the  Lord  will  pass  over  the 
door,  P  and  will  not  suffer  the  destroyer 
to  come  in  unto  your  houses  to  smite  ym.i. 

24  And  ye  shall  observe  this  thing 
•i  for  an  ordinance  to  thee,  and  to  thy  sons 
for  ever. 

25  And  it  shall  come  to  pass,  ""  when 
ye  be  come  to  the  land,  which  the  Lord 
will  give  you  according  as  he  has  prom- 
ised, that  ye  shall  keep  this  service. 

26  And  it  shall  come  to  pass,  when 
'  your  children  shall  say  unto  you,  What 
mean  ye  by  this  service? 

27  That  ye  shall  say,  ^  It  is  the  sacri- 
fice of  the  Lord's  passover,  who  passed 
over  the  houses  of  the  children  of  Israel 
in  Egypt,  when,  he  smote  the  Egyptians, 
and  delivered  our  houses.  And  the  peo- 
ple "  bowed  the  head  and  worshipped. 


1  3,  Num.  9:2—5.   Josh.   5:10.  2 

Kings  23:21.  2  Chr.  30:16—17. 

35:5,6.  Matt.  26:17—19. 
t  Or,  A-irf.  3.  Marg. 
m  Lev.  14:6,7.  Num.  19:18.  Ps. 

51:7.   Heb.  9:1,14,19.    12:24.  1 

Pet.  1:2. 
n  Matt.  26:30. 
o  See  on  12. 
p  2  Sam.  24: 16.  Is.  37:36.  Ez.  9: 

6.   1  Cor.   10:lO.    Heb.    11:28. 

Rev.  7:3.  9:4. 


q See  071  14.— Gen.   17:8—10. 
r  Deut.     4:5.     12:8,9.     16:6-9. 

Josh.  5:10—12.  Ps.  ICS:  14,46. 
s  13:3,9,14,15.  Ltcut.  6:7.  11:13 

32:7.    Josh.   4:6,7,21—24.     Ps. 

78:3—6.  146:4.  Is.  33:19.  Kjih. 

6,4. 
t.SeeoKll,23.— 34.25.  Deut.  16: 

2,5.  iCor.  6:7. 
u  4:31.    34:3.    1    Chr.   29:20.    2 

Chr.  20:18.  29:30.  Neh.  8:6. 


V.  19,  20.  The  people  were  commanded  to 
put  away  all  leaven  from  their  houses,  that  none 
might  be  found  by  any  person,  to  tempt  him  to 
transgress.  Heathen  slaves,  therefore,  and 
strangers,  seem  to  have  been  included;  and  not 
merely  proselytes  who  had  been  circumcised. 
Indeed,  the  latter  alone  might  eat  the  passover; 
but  all  without  exception  were  required  to  ab- 
stain from  leaven. — This  was  a  shadow  of  the 
holy  life  of  the  true  believer,  who,  by  the  grace 
of  Christ,  through  faith  in  his  atonement,  puts 
awaj'-  the  old  leaven  of  sin  with  abhorrence,  r.nd 
walks  with  God  in  newness  of  life:  {Note  1  Cor. 
5:6 — 8.)  and  also,  of  that  pious  attention  to  iiis 
domestics,  as  to  their  external  conduct,  which  is 
required  of  him. 

V.  22,  23.  The  blood  of  tlie  paschal  lamb, 
sprinkled  on  the  lintel  and  door-posts,  was  tiie 
only  security  to  the  I.sraelites  from  the  destroyer 
who  smote  the  Egyptians;  and  under  that  pro- 
tection they  must  abide  during  the  whole  night, 
if  they  would  be  secured  from  destruction. — 
Thus  we  must  abide  in  Christ  by  faith  to  the  end 
of  our   days.  . 

V.  26.     JVo^Pi,  11*-14.  13:8— 10. 

V.  27.  f^acrijice.']  The  passover  was  a  "sac- 
rifice," as  offered  to  God  and  typical  of  Christ; 
hut  it  differed  from  all  the  other  sacrifices,  in 
that  no  part  of  it  was  consumed  upon  the  altar. 

[2^:3 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


28  And  the  children  of  Israel  went 
away,  and  did  as  the  Lord  had  command- 
ed Moses  and  Aaron,  so  did  they. 

{^Practical  Observations.'] 

.  29  IT  And  it  Came  to  pass  that  ^  at  mid- 
night y  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  Egyp- 
tians; and  there  was  a  ^  great  cry  in 
]*^gypt:  for  there  was  not  a  house  where 
there  zcas  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. 


X  See  en  V2.  11:4.  13:15.  Job  34; 

20.  1  Thes.  6:2. 
y  Num.  3:13.  8:17.  33:4.  Ps.  73: 

51.  105:36.  135:8    136:10.  Heb. 

11:28, 
p.   4:23.    11:5. 
*  Heb.  house  of  the  pit.  Is.  24: 

22.  51:14.    Jer.  38:6,13.  Zech. 


9:11. 
a.See  on  11:6.— Prov.  21:13.  Am. 

5:17.  Jam.  2:13. 
b  3:19,20.  6:1.11:1,3.  Ps.  105:38. 
c  .See  on   10:9. 
a  See  on  10:26. 
e3.28.  Gen.     27:34,38.     Ezra 

6:10. 


The  Jewish  writers  indeed  say,  that  the  fat  ivas 
burnt  on  the  altar;  but  the  Scripture  is  silent  on 
that  head.  .    . 

V.  29,  30.  The  hour  chosen,  for  this  most 
tremendous  execution,  was  suited  to  enhance 
the  consternation.  Probably,  the  persons  smit- 
ten expired  with  ag-onizing  cries,  which  awaken- 
ed every  family;  and  the  report  would  rapidly 
.spread  from  house  to  house.  The  Egyptians,  for 
three  days  and  nig-lits  just  before,  had  been  kept 
in  perpetual  solicitude  and  horror  by  the  dark- 
ness; and  now  their  rest  was  broken  by  a  still 
more  terrible  calamity.  By  the  deatli  of  the 
tirst-born,  they  were  rig-hteousl}"  punished  for 
ixiurdering-  the  children  of  the  Israelites;  as  well 
as  for  keeping-  that  nation  in  bondage,  which 
God  honored  by  calling  it  "his  son,  and  his  first- 
born.''— Words  can  never  express  the  terror  and 
bitterness  of  this  sudden  blow,  from  an  invisible 
hand,  destroying  the  pi-ide,  and  hope,  and  com- 
fort of  every  family  of  all  ranks,  throughout 
this  populous  kingdom;  the  whole  nation  at  once 
mourning  over  tlie  dead,  and  trembling  for 
themselves! 

V.  31,  32.  It  is  probable,  that  Pharaoh  only 
sent  a  message  to  Moses  and  Aaron,  allowing 
and  requiring  Israel  to  depart;  and  that  Moses 
never  saw  him  again  after  he  left  him  in  anger, 
as  before  related.  [JSTote,  11:8.)— The  first 
words  may  be  rendered,  "And  he  called  to  Mo- 
ses and  Aaron." 

V.  35,  36.  In  their  extreme  terror,  the 
Egyptians  were  willing  to  purchase  the  favor, 
and  the  speedy  departure,  of  Israel  at  any 
price:  and  thus  the  Lord  both  took  care  that 
their  hard-earned  wages  should  at  last  be  paid, 
and  that  the  people  should  be  well  provided  for 
their  journey.  They  therefore  left  the  coun- 
try laden  with  the  wealth  of  the  Egyptians,  as 
if  they  had  plundered  them  in  war.  (JVo<es,  3: 
21,22.   11:2,3.) 

Borroiecd.    (3.^)    'The  word  signifieth  also /o 

221] 


33  And  the  Egyptians  were  ^  urgent 
upon  the  people,  that  they  might  send 
them  out  of  the  land  in  haste:  for  they 
said,  s  We  he  all  dead  men. 

34  And  the  people  took  their  dough 
before  it  was  leavened,  their  +  kneading 
troughs  being  bound  up  in  their  clothes 
upon  their  shoulders. 

35  And  the  children  of  Israel  did  ac 
cording  to  the  word  of  Moses:  *■  and  they 
borrowed  of  the  Egyptians  jewels  of  sil- 
ver and  jewels  of  gold,  and  raiment. 

36  And  '  the  Lord  gave  the  people 
favor  in  the  sight  of  the  Egyptians,  so 
that  they  lent  unto  them  such  things  as 
they  required:  and  they  spoiled  the  Egyp- 
tians. 

37  And  the  children  of  Israel  journey- 
ed from  ^  Rameses  to  Succoth,  about '  six 
hundred  thousand  on  foot  that  were  men, 
besides  children. 

38  •"  And  }  a  mixed  muhitude  went  up 
also  with  them;  and  flocks,  and  herds, 
even  very  much  cattle.- 


f  11:1.     Ps.  "105:38 

S  Gen.  20:3.     Num.  17:12,13. 

.t  Or,  dough.  8:3. 

'h  3:22.  11:2,3.  Gen.  16:14.   Ps. 

105:37. 
i  3:21.  11:3.  Gen.  39:21.  Prov. 

16:7.      Dan.  1:9.      Acts  2:47. 


7:10. 

k   1:11.     Gen.  47:11. 
1  38:26.  Gen.  15:6.46:3.  Num. 

1:46.    11:21. 
m  Num.  11:4.     Zech.  8:23. 
I  Heb.  a  great  ■mixture. 


HLsk  or  require.  Junius  renders  it  petierunt. 
^Mont2in\K, 'postulatierunt.''  Leigh. — Jewels.]  iSd 

uKcvv  Sept.  Not  only  ornaments.,  but  also  ves- 
sels of  gold  and  silver;  plate  as.  well  as  jewels. 
— Lent.   (36.)      oiSnb's  expi<^av.     Sept. — ^'1  have 

lent  him  An^nSNi:',-!)  to  the  Lord."     1  Sam.  1:28. 

This  seems  to  be  the  only  other  place  in  which 
the  Hiphil  of  SvXiy  occurs:    and   the  word  lent 

—    T  , 

does  not  well  suit  the  transaction  there  record- 
ed.   [JSTote,  1  Sam.  1:28.) 

V.  37,  38.  It  seems  the  Israelites  made  a 
general  rendezvous  at  Rameses,  and  from 
thence  marched  to  some  distance,  where  they 
pitched  their  tents:  for  the  word  Suceolh  signi- 
fies ten.ts. — The  word  rendered  men'.,  literally 
denotes  strong  men:  and  it  is  generally  suppos- 
ed, that  not  only  the  minors  and  women,  but 
such  men  as  were  incapable  of  great  exertion 
by  reason  of  age,  were  excluded  in  this  com- 
putation; and  the  subsequent  numberings  of 
the  people  confirm  the  supposition.  So  that 
the  whole  company  could  not  be  much  less 
than  two  millions;  an  immense  increase  from 
seventy  persons,  in  little  more  tlian  two  hun- 
dred years! — Of  "the  mixed  multitude"  that 
followed  Israel,  it  is  probable,  that  some  left 
Egypt  because  it  was  desolated,  others  because 
they  were  distressed  or  discontented;  and  oth- 
ers out  of  curiosity  to  see  wliat  would  become 
of  Israel,  and  how  they  would  serve  the  l-ord: 
some  might  be  connected  with  the  Israelites 
by  marriage;  and  perhaps  a  few  accompanied 
them  from  love  to  them  and  their  religion.  But 
these  were  few  indeed:  for  the  bulk  of  this  mul- 
titude became  a  snare  to  them,  and  probably 
after  a  time  returned  into  Egypt.  (JV"«w.  11: 
4,)— Cattle  seem  to  have  been  almost  the  only 
property,  which  the  Israelites  possessed  \n 
Egypt;  "and  ihese  the  Lord  had  lately  caused 
exceedingly  to  increase. 


B.  C.  1491. 


CHAPTER  XII. 


B.C.  M91. 


39  And  ihey  baked  unleavened  cakes 
of  ihe  dough  which  ihey  brought  forth 
out  of  Egypt,  for  it  was  not  leavened: 
because  they  were  "  thrust  out  of  Egypt, 
and  could  not  tarry,  neither  had  they 
prepared  for  themselves  any  victual. 

40  IT  Now  the  °  sojourning  of  the  chil- 
dren of  Israel,  who  dwelt  in  Egypt,  was 
i'  four  hundred  and  thirty  years. 

41  And  it  came  to  pass,  at  the  end  of 
the  four  hundred  and  thirty  years,  even 
1  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  children  of  Israel,  in  their  genera- 
lions.  [Practical  Observations.] 

43  IT  And  the  Lord  said  unto  Moses 
and  Aaron,  This  is  the  ordinance  of  the 
passover:  *  there  shall  no  stranger  eat 
thereof. 

44  But  every  man's  servant,  that  is 
bought  for  money,  when  thou  hast  "  cir- 


ri 33.  6:1.   11;I. 
o  Acts  13:17. 
J)  Gen.  15:13.     Acts  7:6. 
3:17. 
I)   Ps.  102:13.    Dan.  9:24, 


Gal. 


2:3.     John  7:8. 


Hab. 
Acts  1.7. 


r  7:4.     Josh.  5:14. 

*  Heb.  a  night  of  observations. 

s   14.  Deut.  16:1—6. 

t  48.     Lev.  22:10.     Num.  9:14. 

£ph.  2:12. 
u  Gen.  17:12,13,23. 


cumcised  him,  then  shall  he  eat  thereof. 

45  A  foreigner,  and  an  hired  servant 
shall  not  eat  thereof. 

46  In  *  one  house  shall  it  be  eaten: 
thou  shalt  not  carry  forth  ought  of  the 
flesh  abroad  out  of  the  house:  ^'  neither 
shall  ye  break  a  bone  thereof. 

47  ^  All  the  congregation  of  Israel 
shall  +  keep  it. 

48  And  when  ^  a  stranger  shall  sojoiu'n 
with  thee,  and  will  keep  the  passover  to 
the  Lord,  ^  let  all  his  males  be  circum- 
cised, and  then  let  him  come  near  and 
keep  it;  and  he  ^  shall  be  as  one  that  is 
born  in  the  land:  for  no  uncircumciscd 
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. 

X    1  Cor.  12:12.   Eph.  2:19—22. 

y  Num.  9:12.    John  19:33,36. 

z   3,6.     Num.  9:13. 

t  Heb.  do  it. 

a  43.     Num.  9:14.   16:15,16. 

b  Gen.  17:12.    Ez.  44:9.  47:22. 

c  Gal.  3:28.     Col.  3:11. 


V.  39.  The  Israelites,  though  no  doubt  warn- 
ed to  prepare  for  a  speedy  departure,  were  at 
last  dri'ren  out  of  Egypt  so  suddenly,  that  they 
had  not  provided  themselves  with  victuals  for 
the  journey.  But  being-  constrained  to  set  off 
while  they  were  about  to  lay  in  a  stock  of 
bread,  when  the  dough  was  yet  unleavened, 
they  took  it  with  them  in  that  state:  and  when 
they  came  to  Succoth,  they  baked  cakes  of  it 
for  the  present  use.  Probably,  this  wa.:  their 
principal  supply  till  the  manna  was  sent.  Thus 
the  Lord  took  care,  that  they  should  keep  the 
feast  of  unleavened  bread,  which  otherwise 
they  would  perhaps  have  neglected. 

V.  40.  From  the  first  calling  of  Abraham,  to 
the  departure  out  of  Egypt,  exactly  four  hun- 
dred and  thirty  years  seem  to  have  passed. — 
The  Septuagint  read  it,  'the  sojourning  of 
'Israel ...  in  Egypt  and  the  land  of  Canaan.' 
But  this  is  merely  a  comment,  though  a  just 
one.     (JVoies,  Gen.  15:12—16.) 

v.  42.  To  be  observed,  &c.]  It  was  thus  ob- 
served, when  the  passover  was  duly  celebrated. 
(Hpo^uXaKij,  a  vigil,  or  a  watching.    Sept.) 

V.  43 — 45.  Every  person  in  each  household, 
including  women  and  children,  ate  this  first 
passover,  none  being  excepted  but  uncircum- 
cised  males.  The  law  was  not  yet  given;  and 
whatever  traditional  customs  prevailed,  no  re- 
striction is  mentioned  in  this  chapter  in  re- 
spect of  ceremonial  uncleanness.  Yet  after- 
wards, even  before  the  ceremonial  law  had 
been  explicitly  given,  we  read  of  those,  who 
"being  defiled  by  the  dead  body  of  a  man,  could 
not  keep  the  passover  on  that  day."  [J^ole, 
J<fum.  9:6 — 8.)  The  ceremonially  unclean 
therefore,  were  thenceforth  excluded.  The 
women  and  children  were  not  indeed  command- 
ed to  go  up  to  the  tabernacle,  where  alone  it 
Vol.  I.  '  29 


d  Lev. 

24:22. 

Num 

15:15,16 

29. 

e  Deut 

4:1,2. 

12:32. 

M.ntt 

7 

24,26. 

28:20. 

John  2:6.   13 

17 

15:14. 

Rev. 

22:14. 

f  41.  6:26.7:4 

was  celebrated;  but  when  they  did,  they  joined 
in  this  sacred  feast. — It  does  not  appear  that 
anj"^  servant  or  stranger  was  compelled  to  be 
circumcised;  but,  till  he  was  circumcised,  lie 
must  not  be  allowed  to  eat  the  passover. — This 
may  intimate,  that  without  regeaeration,  or 
"the  circumcision  of  the  heart,"  we  cannot 
share  the  benefits  of  redemption  by  the  death 
of  Christ;  and  by  parity  of  reason,  we  are  not 
meet  communicants  at  the  Lord's  table. 

V.  46.  When  two  households  joined  for  one 
lamb,  they  were  not  allowed  to  divide  it,  either 
before  or  after  it  was  roasted;  but  thej'  must 
meet  in  one  house,  and  eat  it  together.  This 
coincided  with  the  direction  before  given  (9); 
and  implied  that  all  believers  receive  the 
whole  of  Christ's  salvation  and  have  fellowship 
one  with  another,  while  they  live  on  his  ful- 
ness, and  share  the  blessings  derived  from  his 

cross The  injunction,  "neither  shall  ye  brake 

a  bone  thereof,"  may  be  considered  also  as  pro- 
phetical, to  be  literally  fulfilled  in  the  great 
Antitype,  and  which  the  apostle  thought  wor- 
thy of  special  notice.     [John  19:36.) 

Vi  48,  49.  A  stranger,  thoug'h  he  renounced 
idolatry,  and  by  cif  cumcision  professed  himself 
a  worshipper  of  the  God  of  Israel,  was  not 
allowed  to  eat  the  passover,  unless  all  the  males 
in  his  family  also  were  circumcised:  and,  as 
there  was  "one  law  to  him  that  was  home-born 
and  to  the  stranger,''  it  seems  that  even  an 
Israelite,  who  retained  uncircumciscd  persons 
in  his  household,  must  not  eat  the  pu^ssover.  It 
is  therefore  probable,  according  to  the  opinion 
of  Jewish  writers,  that  if  any  heathen  slave 
after  a  year's  trial,  persisted  in  refusing  to  be 
circumcised,  he  was  sold  to  some  of  the  hea- 
then neighbors.  As  to  other  persons,  who  re- 
fused to  embrace  the  religiou  of  Israel,  and  to 

[225 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


profess  it  by  circumcision;  they  were  allowed 
to  remain  with  them.  The  practice,  indeed,  of 
open  idolatry  must  not  be  tolerated;  but  such 
as  professed  to  worship  the  true  God,  thoug-h 
not  according-  to  the  ceremonies  of  the  law, 
might  live  in  the  country,  but  not  in  the 
households  of  the  Israelites. — A  great  part  of 
the  observations  of  learned  men  on  this  chap- 
ter, and  on  other  parts  of  the  ceremonial  law, 
consists  of  citations  from  Jewish  writers,  con- 
cerning the  manner  in  which  they  suppose  the 
several  rules  were  observed  by  their  ancestors: 
but  as  they  were  not  authorized  to  add  to  the 
divine  law,  or  to  take  from  it;  we  can  make  no 
other  use  of  their  information,  than  as  it  some- 
times helps  us  to  understand  more  clearly  the 
meaning  of  the  scriptural  expressions.  In  other 
respects,  their  traditions  form  a  kind  of  com- 
ment on  the  Mosaic  instit>itions,  not  much 
dissimilar  from  that  of  Popish  writers  on  the 
Christian  sacraments;  and  only  shew,  how  far 
they  have  ventured  to  deviate  from  the  sim- 
plicity of  their  written  rule. 

PRACTICAL  OBSERVATIONS. 

V.  1—28. 
The  Lord  makes  all  things  new,  to  those 
whom  he  delivers  from  the  bondage  of  Satan, 
and  takes  to  himself  as  his  peculiar  people; 
and  the  era  of  their  enlargement  is  the  com- 
mencement of  a  new  life,  of  new  hopes,  pleas- 
ures, and  employments.  They  who  in  early 
life  are  devoted  to  the  service  of  God,  are  pe- 
culiarly happy:  and  we  should  begin  every 
year,  and  month,  and  week,  and  day,  with  the 
great  duties  of  religion;  endeavoring  to  engage 
our  families  likewise.  For  nothing  is  more 
honorable  to  God,  or  more  profitable  to  men, 
than  harmonious  family  religion:  it  is  the  best 
bond  of  domestic  peace,  the  best  solace  of  do- 
mestic afflictions,  and  the  best  security  for  the 
continuance  and  increase  of  domestic  felicity; 
while  it  affords  an  important  advantage  for 
constant  "growth  in  grace,  and  in  the  knowl- 
edge of  Jesus  Christ." — In  order  to  attain  these 
advantages,  and  communicate  them  to  others, 
we  should  diligently  study  the  holy  Scriptures, 
that  we  may  understand  the  true  nature  and 
meaning  of  every  part  of  our  religion,  and  be 
enabled  to  explain  it  to  our  children;  who 
ought  to  be  encouraged  in  their  inquiries,  and 
informed  by  clear  and  satisfactory  answers, 
that,  in  the  most  easy  and  agreeable  manner, 
they  may  become  acquainted  with  the  word 
and  works  of  God,  and  join  with  us  in  celebrat- 
ing the  praises  of  his  truth  and  mercy,  and  the 
wonders  of  his  powerful  arm. — But,  in  attend- 
ing on  the  ordinances  of  God,  we  should  care- 
fully observe  the  stated  order  and  season:  and, 
while  we  must  not  neglect  or  despise  any  of  his 
appointments,  we  may  properly  take  time  for 
serious  inquiry  and  conscientious  preparation, 
that  we  may  at  length  attend  on  them  with 
more  solemnity,  and  to  better  purpose.  But,  if 
we  would  have  the  comfort  of  acceptance  in 
our  religious  services,  we  must  watch  against 
the  leaven  of  hypocrisy,  malice,  and  wicked- 
ness; which  in  numberless  instances  have  ren- 
dered, and  still  do  render,  attendance  on  the 
very  ordinances,  that  God  himself  has  appoint- 
ed, an  abomination  in  his  sight.  [Motes,  Is.  1: 
10 — 20.)  And  whatever  we  offer  to  the  Lord, 
should  be  the  best  which  we  possess. 

V,  29—42. 
"When  the  Lord's  time  comes  to  perform  his 
promises,  mountains  melt  and  flow  down  at  his 
presence,  and  nothing  creates  any  more  diffi- 
culty, than  is  proper  to  illustrate  his  powerful 
operation. — The  greatest  and  proudest  sinner 


226] 


is  not  exalted  out  of  the  reach  of  his  omnipo- 
tent vengeance,  and  the  least  are  not  beneath 
his  notice:  and  if  a  temporal  calamity  filled 
Egypt  with  universal,  inexpressible  terror  and 
lamentation;  what  words  can  describe,  or  im- 
agination conceive,  the  consternation  and  an- 
guish of  the  wicked,  at  the  approaching  judg- 
ment day! — For  fear  of  impending  death,  the 
Egyptians  were  willing  to  part,  not  only  with 
their  bond-slaves,  but  with  their  gold  and  sil- 
ver: and  "what  shall  a  man  be  profited,  if  he 
gain  the  whole  world,  and  lose  his  own  soul? 
Or  what  shall  a  man  give  in  exchange  for  his 
soul?"  Alas!  riches  will  not  profit  in  the  day  of 
wrath,  for  it  costs  more  to  redeem  souls  from 
destruction:  but  if  we  would  escape,  we  must 
moderate  our  worldly  attachments,  renounce 
our  sinful  projects,  and  hold  ourselves  in  con- 
tinual readiness  to  leave  all  and  follow  Christ; 
and  if  we  should  be  called  to  part  with,  not 
only  our  wealth,  but  every  temporal  comfort, 
the  perfect  freedom  of  his  service  will  give  a 
relish  to  our  meanest  provisions. — But,  alas!  a 
very  numerous  mixed  multitude  have  hitherto 
accompanied  the  camp  of  Israel;  who,  from  va- 
rious worldly  motives,  or  transient  convictions, 
seem  to  leave  Egypt,  and  to  set  out  for  the 
heavenly  Canaan.  While  they  retain  their 
profession,  they  often  prove  snares  and  tempters 
to  others;  and  at  length  in  "time  of  temptation 
they  fall  away,"  and  "their  last  state  is  worse 
than  the  first."  Let  us  then  "look  diligent- 
ly," that  we  maj'  not  prove  such  as  "draw  back 
to  perdition;"  but  be  found  among  "those  who 
believe  to  the  saving  of  their  souls." — While 
we  hear  even  hardened  Pharaoh,  under  the 
dread  of  immediate  destruction,  not  only  con- 
senting to  let  Israel  go,  according  to  the  utmost 
demand  of  Moses  and  Aaron,  but  even  entreat- 
ing them  to  "bless  him  also;"  we  may  know 
what  in  general  to  think  of  the  confessions  and 
pious  language,  which  are  extorted  from  many 
wicked  men,  when  death  affrights  them;  and 
which,  being  injudiciously  attested  as  genuine 
repentance,  by  some  Christians  and  ministers, 
often  give  encouragement  to  others  to  procras- 
tinate, in  hopes  of  being  saved  at  last  in  the 
same  manner. 

V.  43—51. 
"Christ  our  Passover  is  sacrificed  for  us;"  his 
blood  is  the  only  ransom  for  our  souls;  without 
the  shedding  of  it  there  could  have  been  no 
remission,  without  the  sprinkling  of  it  there 
can  be  no  salvation.  But  have  we,  by  faith, 
sheltered  our  souls,  from  the  deserved  ven- 
geance of  God,  under  the  protection  of  his 
atoning  blood?  Do  we  kee-p  close  to  him,  in 
habitual  dependence  on  his  merits,  and  access 
to  the  thi'one  of  grace  through  his  intercession? 
Do  we  so  profess  our  faitli  in  the  divine  Re- 
deemer, and  our  obligations  to  him,  that  all 
who  pass  by  may  know,  as  by  the  blood-be- 
sprinkled door,  to  whom  we  belong?  Are  we 
careful  not  to  pervert  or  disgrace  this  our  pro- 
fession, by  any  inconsistent  conduct,  lest  we 
should  trample  the  blood  of  the  covenant  under 
our  feet?  Is  Christ  indeed,  the  Food  and  Feast 
of  our  souls?  Do  we  'feed  on  him  in  our  hearts 
'by  faith  with  thanksgiving,'  deriving  all  our 
life,  strength,  hope,  and  consolation  from  his 
fulness  of  truth  and  grace?  Do  we  receive  him 
in  his  whole  character,  and  for  all  the  purposes 
of  salvation,  from  wrath,  from  sin,  from  this 
evil  world,  and  from  the  powers  of  darkness? 
Do  we  in  consequence  stand  prepared  for  his 
service,  and  prompt  to  walk  in  his  ways;  to  sep- 
arate ourselves  from  his  enemies,  and  assert 
that  liberty  with  which  he  makes  his  people 
free?    These  are  questions  of  vast  importance 


B.  C.  1491. 


CHAPTER  XIII. 


B.  C.  1491. 


CHAP.  XIII. 

The  first-born  of  man,  and  firstlings  of  cattle,  are  sanctified  to 
God,  1,  2.  The  feast  of  unleavened  bread  is  appointed  to  be 
kept  annually  as  a  memorial  of  Israel's  deliverance  from 
Egypt,  3 10.  Their  children  must  be  instructed  in  the  mean- 
ing of  these  observances,  11—16.  The  Lord  guides  forth  the 
people,  17,  18;  vrho  take  with  them  the  bones  of  Joseph,  19; 
and,  under  the  guidance  of  a  pillar  of  cloud  and  of  fire,  arrive 
at  Ktham,  20—22. 

AND  the  Lord   spake   unto   Moses, 
saying, 

2  *  Sanctify  unto  me  all  the  first-born, 
whatsoever  openeth  the  womb  among  the 
children  of  Israel,  both  of  man  and  of 
beast:  it  is  mine. 

3  IF  And  Moses  said  unto  the  people, 
^  Remember  this  day,  in  Avhich  ye  came 
out  from  Egypt,  '^  out  of   the  house  of 

*  bondage;  for  by  **  strength  of  hand  the 
Lord  brought  you  out  from  this  place: 

*  there  shall  no  leavened  bread  be  eaten. 

4  This  day  came  ye  out,  in  the  month 
f  Abib. 

5  And  it  shall  be  when  the  Lord 
'  .shall  bring  thee  into  the  land  of  the 
Canaanites,  and  the  Hittites,  and  the  Am- 
orites,  and  the  Hivites,   and  the  Jebu- 


a  12—15.  22:29.30.  23:19.  34: 
19,20.     Lev.  21:26.     Num.  3: 

13.  8:16,17.   I8:1S.     Deut.  15: 
19.     Luke  2:23.     Heb.   12:23. 

b  12:42.  20:8.  Deut.  5:15.  15: 
16.  16:3,12.  24:18,22.  1  Chr. 
16:12.  Ps.  105:5.  Luke  22: 
19.      1  Cor.  11:24. 

c   14.  20:2.     Deut.  5:6.  6:12.  8: 

14.  13:5,10.  Josh.  24:17.  Judg. 


6:8. 
*  Heb.  setvants. 
d6:l.   Deut.  4:34.  11:2,3.  Neh. 

9:10.     Eph.  1:19. 
e  See  on  12:3,15. 
f  23:15.  34:18.     Deut.  lb:l. 
g  3:8.  34:11.     Gen.  15:13—21. 

Dent.  7:1.    12:29.    19:1.    26:1. 

Josh.  24:11. 


to  our  souls:  the  Lord  direct  our  consciences  to 
g-ive  an  honest  answer  to  them!  Without  the 
daily  exercise  of  godly  sorrow  and  true  repent- 
ance, we  can  never  eat  of  this  true  Passover: 
and  though  we  must  also  bear  our  cross,  and 
have  our  feast  alloyed  by  the  bitter  herbs  of 
tribulation  and  temptation;  we  shall  find  the  life 
of  faith  and  grace  a  feast  indeed,  a  source  of 
joj-,  such  as  the  world  can  neither  give  nor  take 
away. — Finally,  the  Lord's  supper  is  our  un- 
bloody passover,  our  feast  upon  the  atoning  sacri- 
fice, our  'sacrifice  of  praise,  and  thanksgiving.' 
Having  previously  "examined  ourselves  wheth- 
er we  be  in  the  faith,"  and  seriously  as  sinners 
applied  to  the  Lord  Jesus  for  his  salvation,  and 
devoted  ourselves  to  his  service;  let  us  fre- 
quently and  constantly,  in  this  appointed  way, 
remember  our  Redeemer's  love  and  sufferings; 
let  us  make  this  confession  of  our  sins,  this  pro- 
fession of  our  faith,  this  declaration  of  our  grat- 
itude, and  this  surrender  of  ourselves  to  his 
service,  as  "bought  with  a  price  to  glorifj'  him, 
both  in  body  and  spirit,  which  are  his."  Thus 
uniting  ourselves  to  him,  and  having  fellowship 
with  him  and  his  people  here,  we  shall  receive 
from  his  fulness,  rejoice  in  his  ways  on  earth, 
and  at  length  sit  down  with  him  in  his  heavenly 
kingdom. 

NOTES. 
Chap.  XIII.  V.  2.  In  remembrance  of  the 
destruction  of  the  first-born  of  Egypt,  both  man 
and  beast;  and  of  the  preservation  of  Israel, 
and  their  deliverance  out  of  bondage  by  means 
of  that  judgment;  the  first-born  males  of  the 
Israelites  must  be  solemnly  presented  and  ded- 
icated to  the  Lord,  and  a  price  was  appointed  to 
be  paid  for  their  redemption. — This  represented 
to  them,  that  their  lives  were  preserved  through 


sites,  which  he  •"  sware  unto  thy  fathers 
to  give  thee,  '  a  land  flowing  with  milk 
and  honey,  that  J  thou  shalt  keep  this 
service  in  this  month. 

6  ^  Seven  days  shalt  thou  eat  unleav- 
ened bread,  and  in  the  seventh  day  shall 
be  a  feast  to  the  Lord. 

7  Unleavened  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  shew  thy  son  in 
that  day,  saying,  This  is  done  because 
of  that  zvhich  the  Lord  did  unto  me, 
when  I  came  forth  out  of  Egypt. 

9  And  it  shall  be  for  °  a  sign  unto  thee 
upon  thine  hand,  and  for  a  memorial  be- 
tween thine  eyes;  that  the  Lord's  law 
°  may  be  in  thy  mouth:  for  with  a  p  strong 
hand  hath  the  Lord  brought  thee  out  of 

Egypt. 

10  Thou  shalt  therefore  ^  keep  this 


h  6:3.    33:1.     Gen.  17:7,8.    22: 

16—18.    26:3.    60:24.      Num. 

14:16,30.  32:11. 
i  iSee  on  3:17. 
j  .See  on  12:25. 
k  See     on      12:15—20 34:18. 

Lev.  23:8. 
1   12:19.     Matt.  16:6,12. 
m  See  on    12:26,27.— Deut.    4: 

9,10.     Ps.  44:1.    78:3—8.     Is. 

38:19.     Eph.  6:4. 


n  16.     Num.  15:39.     Deut.  6; 

8.    11:18,19.    Prov.  1:9.  G:20— 

23.      Is.    49:16.     Jer.    22:24. 

Matt.  23:5. 
o  Deut.  30:14.     Josh.  1:8.     Is. 

59:21.   Rom.  10:8. 
p  3.  6:6.     Josh.   1:9.     Neh.   1: 

10.     Ps.  89:13.     Is.  27:1.    40: 

10.  51:9.  Joel2:II.  Rev.  18:8. 
q    12:14,24.  23:16.     Lev.    23:6. 

Deut.  16:3,4.     1  Cor.  11:26. 


the  ransom  of  the  atonement,  which  in  due  time 
was  to  be  made  for  sin;  and  that  they  ought  to 
consider  themselves,  thus  ransomed  from  death, 
as  consecrated  to  the  service  of  God. — The  fii'st- 
horn  may  mean  either  the  first  son  of  his  father, 
or  the  first  son  of  his  mother.  Reuben  was  the 
first  son  both  of  Jacob  and  Leah,  and  Joseph 
was  the  first-born  of  Rachel;  but  Jacob  ac- 
knowledges Reuben  only  as  his  first-born. 
(Gen.  49:3.  Deut.  21:15 — 17.) — In  many  cases 
the  eldest  son  of  the  father,  who  was  entitled  to 
some  peculiar  privileges,  might  not  be  the  first- 
born of  the  mother:  but  the  first-born  of  the 
mother,  exclusively,  was  dedicated  to  God  out 
of  Israel,  as  the  language  used  clearly  shews; 
and  it  may  be  supposed,  that  the  destruction  of 
the  first-born  in  Egypt  was  made  by  the  same 
rule. 

V.  3 — 7.  On  the  arrival  of  Israel  at  Succoth, 
Moses  seems  to  have  again  enforced  the  injunc- 
tions before  given  in  Egypt,  lest  the  people 
should  forget  them;  and  to  shew  that  these  in- 
stitutions were  to  be  considered  as  of  perpetual 
obligation,  especially  after  they  were  settled  in 
the  promised  land;  for  they  could  not  regularly 
observe  them  in  the  wilderness.  This  Mo.'^es 
did  with  varied  expressions,  concerning  tlie 
leaven.  Accordingly  we  are  told  that  the  Is- 
raelites were  very  careful  in  searching  every 
corner  of  their  houses,  that  no  leaven  might  re- 
main; and  what  they  found,  they  burnt,  buried, 
or  in  some  way  destroyed,  before  the  feast  of  the 
passover. — The  first  day  of  unleavened  bread 
was  particularly  observed,  in  remembrance  of 
Israel's  setting  out  from  Egypt  on  that  day;  and 
many  expositors  suppose,  that  they  passed  the 
Red  Sea  on  the  seventh  day,  and  that  it  was 
likewise  the  sabbath-day. 


[227 


B.  C.  1491. 


EXODUS. 


B.  C.  H9I. 


ordinance  in  his  season,  from   year   to 
jear. 

1 1  IT  And  it  shall  be  when  the  Lord 
shall  bring  thee  into  the  land  of  the  Ca- 
naanites,  ■■  as  he  sware  unto  thee  and  to 
thj  fathers,  and  shall  give  it  thee, 

1 2  That  ^  thou  shalt  *  set  apart  unto  the 
Lord  all  that  *  opcneth  the  matrix:  and 
every  firstling  that  cometh  of  a  beast, 
which  thou  hast,  the  males  shall  be  the 
Lord's. 

1 3  And  every  firstling  "  of  an  ass  thou 
shalt  redeem  with  t  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  ask- 
eth  thee  }  in  time  to  come,  saying.  What 
is  this?  that  thou  shalt  say  unto  him,  By 
strength  of  hand  the  Lord  brought  us 
out  from  Egypt,  from  the  house  of  bon- 
dage. 

1 5  And  it  came  to  pass,  when  Pharaoh 


r  Set  on  h.  5. 

s  See  on  2. 

*  Heb.  cause  to  pass  over. 

t'34:19.  Num.  3:12.  18:16. 

u  34:20.  Num.  18:15—17. 

tOr,  kid.  12:3,21.  Margins. 


vNum.    3:46—51.    Rey.    14:4. 
X  .See  on  12:26.   Deut.  6.20—24. 

Josh.  4:6,21—24.    Ps.  145:4. 
%  Heb.  to-morrow.  Gen.  30:33. 

Deut.   6:20.    JosU.   4:6.  22:24. 

J^argins. 


V.  8 — 10.  The  constant  observance  of  these 
institutions,  with  plain  and  easy  explications  of 
the  meaning  to  the  young  persons,  would  render 
the  deliverance  out  of  Egypt  familiar  to  the 
Israelites,  from  generation  to  generation;  and 
be  a  continual  memorial,  as  well  as  an  open 
profession,  of  their  oblig-ations  to  love  and  serve 
the  Lord:  as  those  who  wish  to  remember  and 
fear  to  forget  any  thing,  use  a  variety  of  meth- 
ods to  remind  them  of  it.  Inscribing  it  upon  the 
hand,  placing  it  before  their  eyes,  or  as  a  front- 
let upon  their  foreheads,  seem  to  have  been 
used  in  those  times  for  such  purposes. — "That 
the  Lord's  law  may  be  in  thy  mouth;"  'that 
'their  children  might  be  able  to  declare  to  their 
'posterity,  the  law  of  the  Lord  about  these  mat- 
'ters.'  Bp.  Patrick. — In  like  manner  Baptism 
and  the  Lord's  Supper,  if  clearly  explained  and 
duly  attended  on,  would  render  the  nature  of 
Christianity,  and  the  obligations  of  Christians, 
familiar  to  the  minds  of  one  generation  after 
another;  and  remind  them,  or  give  them  occa- 
sion to  remind  one  another,  of  their  obligations, 
their  duty,  and  the  vows  of  God  which  are  upon 
them. 

V.  11 — 16.  The  first-born  males  alone  were 
thus  set  apart  for  God:  if  a  female  preceded, 
the  first  succeeding  male  was  not  considered  as 
the  first-born.  The  firstling  males  of  such  an- 
imals as  were  appointed  for  sacrifice,  were  of- 
fered at  the  altar;  but  others  must  either  be  ex- 
changed, or  killed.  The  firstling  of  an  ass  is 
mentioned,  as  asses  were  common  among  the  Is- 
raelites; but  that  of  horses  or  camels  likewise, 
which  were  not  common,  seem  to  have  been  un- 
der the  same  regulation.  The  Levites  were  af- 
terwards taken  instead  of  the  first-born  children. 
{J\''otes,  Js"uin.  3:) — This  custom  likewise  would 
give  parents  an  important  opportunity  of  in- 
structing their  children,  in  respect  of  the  won- 
derful works  of  God  in  behalf  of  his  people. 

V.  17,  18.  The  nearest  road  from  Egypt  to 
Canaan  was  only  a  few  days'  march;  as  it  must 
228] 


would  hardly  let  us  go,  that  5"  the  Lord 
slew  all  the  first-born  in  the  land  of  Egypt, 
both  the  first-born  of  man,  and  the  first- 
born of  beast:  'therefore  I  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  Egypt. 

17  IT  And  it  came  to  pass  when  Pha- 
jraoh  had  let  the  people  go,  that  God  led 
jthem  not  through  the  way  of  the  land  of 

the  Philistines,  although  that  xvas  near: 
for  God  said.  Lest  peradventure  '^  the 
people  repent  when  they  see  war,  and 
they  ®  return  to  Egypt. 

18  But  God  '^  led  the  people  about, 
through  the  way  of  the  wilderness  of  the 
Red  Sea:  and  the  children  of  Israel  went 
up  5  harnessed  out  of  the  land  of  Egypt. 

19  And  Moses  took  the  bones  of  Joseph 


y  See  on  12:29. 
z  .See  on  12. 
a  9.  See  on  12:13. 
b  Deut.  6:7—9.    11:18. 
c  9,14. 

d  14:11,12.  Num.  14:1—4.  Deut. 
20:8.  Judg.  7:3.  Luke  14:27— 


32.  Acts    13:13.    15:38.  1  Cor. 

10:13. 
e  16:2,3.  Neh.  9:17.  Acts  7:39. 
f  14:2.  Num.  33:6—8.  Ps.  107:7. 
',  Or,  by  Jive  in  a  rank.    12.il 

jyiarg. 


be  evident  to  every  reader,  who  considers  the 
journeys  of  the  sons  of  Jacob  into  Egypt.     But 
the  Philistines  were  a  hardy  warlike  people;  and 
the  Israelites  were  unarmed,  dispirited  by  long 
bondage,  and  not  acquainted  with  war;  and  they 
might  have  been  greatly  discouraged,  had  they 
been  reduced  to  the   necessity  of  engaging  so 
soon  with  these  formidable  enemies.     This  was 
one  reason,  and    probably   the  avowed  reason, 
why  the  Lord  led  them  another  way:  so  that,  bj' 
his  express  command,  the  Israelites  took  their 
route,  much  more  to  the  south,  than  the  direct 
road  lay;  and  they  marched  towards  the  banks 
of  the  Red  Sea;  instead  of  going  directly  to  the 
isthmus  of  Suez,  which  communicates  betwixt 
Africa  and.  Asia.     It  is  probable,  that  at  this 
time,  the  Israelites  had  scarcely  any  weapons  of 
war:  though  they  seem  to  have  procured  some 
from  the  dead  bodies  of  the    Egyptians,  before 
the   Amalekites    attacked   them.    (17:8 — 13.) — 
■The  margin  intimates  that  the  word,  translated 
harnessed,  ma}'  signify,  by  Jive  in  a  rank;  but  the 
Iroom  such  a  multitude  must  have  taken  from  the 
Ivan  to  the  rear,  is  immense,  had   they  march- 
ed in  this  manner;  as  there  would   have  been 
i  120,000  lines  of  five  men  each,  besides  women 
i  and  children.    It  seems  rather  to  mean  that  they 
j  marched  in  five  distinct  squadrons;  or  in  general, 
I  that  though  unarmed,  they  journeyed  in  regular 
order,  and  not  as  a  disorderly  multitude.     The 
j  LXX  translate  it  in  (he  fifth  generation. — The 
I  Psalmist  informs  us,  that  "there   was  not  one 
feeble  person  amongst  their  tribes:"  Ps.  105:37. 
,  This  was  a  very  extraordinary  circumstance, 
[  which  the  history  of  the  world  cannot  parallel: 
yet  it  was  very  suitable  to  the  situation  of  those, 
who  had  sufficient  encumbrances  in  their  march, 
;  without  having  invalids  to  take  care  of.     It  also 
I  completed  their  triumph  over  Pharaoh  and  the 
Egyptians,  since  they  were  not  constrained  to 
leave  one  of  the  company  behind  them. 

Harnessed.    (18)  Q^jyj^n- 1*^°'^^'"®^  ^y  ^^® 


B.  C.  1491. 


CHAPTER  XIV. 


B.C.  1491. 


with  him:  ^  for  he  had  straitly  sworn  the 
children  of  Israel,  saying  ''  God  will  surely 
visit  you;  and  ye  shall  carry  up  my 
bones  away  hence  with  you. 

20  And  *  they  took  their  journey  from 
Succoth,  and  encamped  in  Etham,  in  the 
edge  of  the  wilderness. 

21  And  ^  the  Lord  went  before  them, 
by  day  in  a  pillar  of  a  cloud,  to  lead  them 
the  way;  and  by  night  in  a  pillar  of  fire, 
to  give  them  light;  to  go  by  day  and  night. 

22  He  '  took  not  away  the  pillar  of  the 
cloud  by  day,  nor  the  ™  pillar  of  fire  by 
night  from  before  the  people. 


gGen.   60:24,25.    Josh.  24:32. 

Acts  7:16. 
h  4:31.  Gen.  48:21.  Luke  1:68. 

7:16. 
i  Num.  33:5,6. 
k  14:19—24.    40:34—38.   Num. 


9:16—22. 10:34.  14:14.  Deilt.  1: 

33.    Neh.    9:12,19.    Ps.  78:14. 

99:7.    105:39.   Is.  4:6,6.   1  Cor. 

10:1,2. 
1  Ps.  121:5—8. 
mRev.   10:1. 


LXX  cvl^tovot,  Josh.  1:14.  and  SicaKcvatTiievot,  Josh. 
4:12. — It  occurs  also  Judg.  7:11. 

V.  19.  The  bones  of  Joseph  had  long  been  a 
pledge  of  Israel's  deliverance,  and  of  their  in- 
heriting Canaan.  Some  think  that  the  bones  of 
the  other  sons  of  Jacob  likewise  i  -ere  carried 
with  the  Israelites  to  Canaan,  though  i '  is  not  here 
expressly  mentioned.     {J^ote,  Gen.  50:24 — 26.) 

V.  21,  22.  The  Lord  manifested  his  gracious 
presence  with  Israel,  by  a  miraculous  appear- 
ance in  the  air,  in  form  like  a  pillar,  the  base  of 
wiiich  was  so  large  as  to  overshadow  the  camps 
of  Israel.  This  was  seen  by  day  as  a  cloud,  and 
by  night  it  gave  light  as  fire;  and  it  seems  to 
have  been  continued  with  them,  to  direct  their 
marches,  and  as  a  pledge  of  the  divine  protection, 
till  they  entered  Canaan. — This  pillar  repre- 
sented the  guidance,  comfort,  ftnd  securitj',  which 
the  Lord  affords  his  true  people;  from  the  time 
when  the}  renounce  the  service  of  sin  and  Satan, 
until  they  safely  arrive  in  heaven. 

PRACTICAL  OBSERVATIONS. 

V.  1—10. 

We  are  so  unteachable  in  divine  things,  that 
we  need  the  same  lessons  over  and  over,  in 
a  variety  of  ways,  before  we  make  any  toler- 
able proficiency:  repetitions  therefore  are  nei- 
ther impertinent  nor  useless. — The  instruc- 
tions of  the  holy  Scriptures  are  suited  to  render 
divine  truths  and  precepts  very  plain  and  famil- 
iar to  our  minds,  that  we  may  have  them 
continually  in  view,  frequently  converse  about 
them,  and  regulate  our  conduct  by  them. 
Ministers  when  teaching  their  congregations, 
and  parents  when  educating  their  children, 
should  keep  this  constantly  in  sight;  and  em- 
brace every  opportunity  of  deeply  impressing 
the  minds  of  those  committed  to  their  charge, 
with  a  sense  of  their  obligations  to  the  Lord 
for  all  his  benefits.  They  should  use  every 
means  of  rendering  them  well  acquainted  with 
his  wonderful  works,  especially  the  redemption 
of  the  world  by  Jesus  Christ,  and  his  harmoni- 
ous perfections,  displayed  in  that  grand  design; 
that  they  may  thus  be  led  to  know,  trust,  love, 
and  serve  the  God  of  their  salvation. — But  if  we 
sincerely  desire  to  devote  ourselves  to  God,  we 
must  be  as  careful  to  search  out,  and  put  away, 
all  remains  and  occasions  of  sin,  and  to  mortify 
and  subdue  every  carnal  and  corrupt  affection, 
as  the  Israelites  were  to  remove  the  leaven  from 
their  houses,  when  they  celebrated  the  passover. 


CHAP.  XIV. 

The  way  taken  by  Israel  proves  the  occasion  of  hardening  Pha- 
raoh's heart,  1 — 4.  He  pursues  them,  6— 9.  Beinif  afliighted, 
tlipy  murmur;  but  are  encourageil  l)y  Moses,  10 — 14.  God  in- 
structs Moses,  1.5 — 18.  The  cloud  removes  behind  the  camp; 
the  Red  Sea  is  divided;  the  Israelites  pass  through  it;  but  the 
Kgyptians  following  them  are  drowned,  19 — 30.  The  Israelites 
are  suitably  affected,  31. 

ND  the  Lord  spake  unto  Moses,  say- 
ing. 

2  Speak  unto   the  children  of  Israel, 

"  that  they  turn  and  encamp  before  Piha- 
hiroth,  between  ^  Migdol  and  the  sea,  over 
against  Baal-zephon:  before  it  shall  ye 
encamp  by  the  sea. 

3  For  ^  Pharaoh  will  say  of  the  chil- 
dren of  Israel,  '^  They  are  entangled  in 
the  land,  the  wilderness  hath  shut  them 
in. 


a  9.  13:17,18.  Num.  33:7. 
bJer.    44:1.   46:14.    Ez.  29:10. 

Heb. 
C  7:3,4.  Deut.  31:21.  Ps.  139:2, 


4.   Ez.  38:10,11.17.  Acts  4:28. 
d  .ludg.   1G:2.    1   Sam.   23:7,23. 
Ps.  71:11.  Jer.  20:10. 


V.    11—22. 

By  creation,  and  as  preserved  and  sustained 
by  him,  we  are  the  Lord's  property,  and  he  has 
a  right  to  dispose  of  us  as  he  pleases;  but  re- 
demption gives  him  a  new  and  more  endearing 
title  to  our  bodies,  souls,  and  services:  and  ex- 
emption from  the  desolations  which  come  on  the 
wicked,  and  deliverance  from  the  malice  of  our 
enemies,  flow  from  his  mercy,  through  the  ran- 
som of  the  Redeemer's  blood,  and  by  the  power 
of  his  mighty  arm.  If  we  are  really  made  par- 
takers of  these  benefits,  we  belong  to  "the 
church  of  the  first-born,  whose  names  are  writ- 
ten in  heaven;"  and  we  are  required  to  "present 
our  bodies  as  a  living  sacrifice,  holy  and  accept- 
able to  God,  which  is  our  reasonable  service." 
Nor  shall  we  ever  enjoy  so  much  liberty,  or  so 
much  comfort  in  our  children  and  substance,  as 
when  we  most  unreservedly  devote  ourselves  and 
them  to  him.  "The  strong  man,  armed"  with 
our  lusts  and  passions,  our  inveterate  habits  and 
intimate  evil  connexions,  vehemently  opposes 
our  conversion,  and  "will  hardly  let  us  go;"  but 
"when  a  Stronger  than  he  comes  upon  him,  he 
takes  from  him  his  armor  wherein  he  trusted, 
and  divides  the  spoil."  Then,  being  delivered 
from  bondage,  putting  ourselves  under  the 
Lord's  care  and  protection,  and  joining  ourselves 
to  his  people,  we  learn  to  walk  before  him  in  all 
his  ordinances  and  commandments:  and  thougl» 
the  way  in  which  he  leads  us  is  widely  different 
from  that  which  we  should  choose  for  ourselves; 
we  shall  find  that  he  in  every  particular  regards 
our  weakness,  and  that  he  orders  all  things  for 
our  good,  and  in  such  a  manner  as  may  most  ef- 
fectuall}'  keep  us  from  returning  back  to  sin  and 
the  world. — Through  all  the  intricacies  and  dan- 
gers of  the  way,  he  will  guide  and  guard  us  by 
his  word  and  Spirit;  he  will  enlighten  every  dark 
night  of  affliction  by  his  holy  consolations, 
and  shelter  us  from  the  burning  sun  of  tempt- 
ation, until  he  bring  us  to  his  heavenly  rest 
with  everlasting  songs  of  joy  and  praise. 

NOTES. 
Chap.  XIV.  V.  2.  The  Israelites  before  this 
had  marched,  not  in  the  direct  road  to  Canaan, 
but  more  to  the  south,  towards  the  Red  Sea;  un- 
til they  came  to  the  edge  of  the  wilderness, 
whither  the  Egyptians  expected  they  were  re- 
tiring to  offer  sacrifices  to  the  Lord.  (13:20.)  But 
now  they  received  orders  to  turn  still  further  out 
of  the  way,  into  some  impervious  straits,  or  nar- 
row defiles.    IMarg.  Ref.) 

[229 


B.  C.   1491. 


EXODUS. 


B.  C.   1491. 


4  And  *  I  will  harden  Pharaoh's  heart, 
that  he  shall  follow  after  them,  ^  and  I 
will  he  honored  upon  Pharaoh,  and  upon 
all  his  host;  s  that  the  Egyptians  may 
know  that  1  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  Is- 
rael go  from  serving  us? 

6  And  he  made  ready  his  chariot,  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  pur- 
sued after  the  children  of  Israel:  and  the 
children   of  Israel  went  out  "^  with 


high  hand. 

e  8,17.  Seeon  4:21.  ■J:3,13,14 

Rom.  11:8. 
f  18.  9:16.    15:10,11,14—16.   18: 

II.     Neh.   9:10.     Is.   2:11,12. 

Ez.20:9.  23:22.  39:13.  Dan.  4: 

30—37.         Rom.     9:17,22,23. 

Rev.  19:1—6. 
gSee  on  7:17. 
h  12:33.    Ps.  105:26. 


an 


i  Jer.  34:10— n.  Luke  11:24— 

26.   2  Pet.  2:20—22. 
k23.    15:4.     Josh.     17:16—18. 

Judg.  4:3,16.    Ps.  20:7.  68:17. 

Is.  37:24. 
1  See  on  e.4. 
m6:l.    13:9,16,18.    Num.  33:3. 

Deut.  32:27.    Ps.  89:13.    Acts 

13:17. 


9  But  "  the  Egyptians  pursued  after 
them,  (all  the  horses  and  chariots  of  Pha- 
raoh, and  his  horsemen  and  his  army,) 
and  overtook  them  "  encamping  by  the 
sea,    beside    Pi-hahiroth    before    Baal- 

ZephOn.  IPractUal  Ohstrvaiions.] 

10  IF  And  when  Pharaoh  drew  nigh, 
the  children  of  Israel  lifted  up  their 
eyes,  and  behold  the  Egyptians  marched 
after  them,  p  and  they  were  sore  afraid: 
and  the  children  of  Israel  i  cried  out  unto 
the  Lord. 

1 1  And  they  said  unto  Moses,  '  Be- 
cause there  were  no  graves  in  Egypt,  hast 
thou  taken  us  away  to  die  in  the  wilder- 
ness? ^  Wherefore  hast  thou  dealt  thus 
with  us,  to  carry  us  forth  out  of  Egypt? 

12*/?  not  this  the  word  that  we  did 
tell  thee  in  Egypt,  saying,  "  Let  us  alone, 
that  we  may  serve  the  Egyptians?  ^  For 
it   had  been  better  for   us  to  serve   the 


n  15:9.  Josh.  24:6. 

o  See  on  2. 

p  Ps.  53:5.   Is.  7:2.  8:12,13.   51: 

12,13.    Matt.  8:26.   14:30,31. 
q  Josh.  24:7.  2  Chr.  18:31.  Neh. 

9:9.    Ps.  34:17.   107:6,13,19,28. 

Is.  26:16.  Jer.  22:23.  Matt.  8: 

25. 
r  15:23,24.  16:2,3.  17:2,3.  Num. 


11:1.   14:1—4.   l6:41.    Ps.  106; 

7,8. 
so:22.     Gen.  43:6.     Num.  11: 

15. 
t5;21.  6:9. 
u  Hos.  4:17.  Mark  1:24.    6.7,17, 

18. 
X  Jon.  4:3,8. 


V.  3,  4.  It  was  the  avowed  design  of  God  to  ' 
harden  the  heart  of  Pharaoh;  and  he  knew  how 
to  effect  it,  without  being  in  any  sense  or  de- j 
gree  the  Author  of  sin.  It  would  suflBce  for  this  j 
purpose  to  remove  all  restraints  from  his  heart ; 
and  conscience;  to  leave  him  entirely  to  liis  own  i 
pride,  and  impetuous  lusts,  and  to  the  instiga- ! 
tions  of  Satan;  and  to  arrange  the  dispensations  of 
providence,  so  as  most  effectually  to  encourage 
his  hopes  of  yet  prevailing  in  the  contest.  The 
heart  of  Pharaoh  had  been  sorely  galled,  but  it 
was  not  in  the  least  humbled.  lie  had  been  re- 
peatedly baffled  and  frighted,  and  forced  to 
yield;  yet  his  daring  spirit  was  not  subdued,  but 
revolted  more  and  more  against  the  violence 
done  him,  so  that  he  was  fired  with  resentment 
and  thirsted  for  revenge.  His  covetousness  and 
ambition  had  been  severely  disappointed;  his 
kingdom  had  been  desolated  and  almost  depopu- 
lated, and  his  first-born  son  slain:  he  had  suf- 
fered an  ignominious  defeat;  and  nothing,  but 
despair  of  success,  and  the  urgent  terror  of 
death,  could  have  extorted  his  consent  to  Is- 
rael's enlargement. — While  under  the  immedi- 
ate pressure  of  the  last  dreadful  visitation,  every 
thing  except  the  preservation  of  his  life  was 
forgotten:  but  when  his  terror  and  anguish 
were  somewhat  subsided,  and  his  convictions 
abated,  then  his  stoutness  of  spirit  returned; 
and  the  thoughts  of  the  mortifications,  ignominy, 
and  loss  which  he  had  sustained,  with  all  their 
probable  and  possible  effects,  no  doubt  rushed 
into  his  mind.  Then  every  thought  or  counsel 
would  be  welcome,  which  could  point  out  the 
way,  or  revive  the  hope,  of  reducing  Israel,  or 
of  wreaking  his  vengeance  on  them. — Had  they 
inarched  directly  towards  Canaan,  they  would, 
probably,  have  been  out  of  his  dominions,  be- 
fore he  had  recovered  from  his  fright,  and  he 
might  have  given  them  up  in  despair:  but  as  they 
turned  another  way,  and  were,  as  he  supposed, 
entangled  in  the  wilderness,  and  shut  up  by  sur- 
rounding rocks,  mountains,  and  seas;  he  would 


230J 


conclude  that  they  were  not  under  an  infallible 
guidance,  and  thence  infer  that  they  had  not  an 
almighty  protection,  but  might  yet  be  subdued 
to  his  will:  and  what  he  ardently  wished,  feeble 
evidence  would  induce  him  to  believe. — This 
the  Lord  foresaw;  and  that  he  might  be  honored 
upon  the  Egyptians,  and  make  his  power  and 
justice  known,  he  gave  his  directions  to  Israel 
accordingly. — I  will  'shew  my  power  and  justice 
'in  their  destruction,  which  would  not  have 
'been  so  visible,  had  they  died  of  the  pestilence, 
'...  as  it  was  by  hardening  Pharaoh  so  far  as  to 
'follow  the  Israelites  into  the  Red  Sea,  where  he 
'and  his  whole  host  were  overthrown;  which 
'made  the  terror  of  the  Lord's  wrath  manifest 
'to  the  world.'    Bp.  Patrick. 

V.  5 — 9.  The  Egyptians  had  consented  to  the 
departure  of  the  Israelites,  and  even  urged 
them  to  be  gone;  and  when  they  liberally  be- 
stowed on  them  the  gold  and  silver  and  raiment 
which  they  asked,  they  seem  to  have  had  no  ex- 
pectation that  they  would  return.  But  as  the 
Israelites,  probably,  had  not  expressly  declared 
themselves  on  this  head;  when  the  Egjptians 
heard,  (perhaps  by  some  of  the  mixed  multitude 
who  came  back,)  that  they  neither  halted  in  the 
desert  to  offer  sacrifices,  nor  kept  the  direct 
road  to  Horeb,  (where  some  think  they  had 
said  that  they  intended  to  keep  a  feast  to  the 
Lord,)  but  turned  aside  into  intricate  paths; 
thej'  began  to  treat  them  as  fugitive  slaves. 
The  servants  of  Pharaoh,  while  terrified  by  the 
divine  judgments,  and  suffering  severely  the  ef- 
fects of  them,  had  counselled  him  to  dismiss  Is- 
rael: yet  considering  themselves  sharers  in  his 
loss  and  disgrace,  and  being  again  encouraged 
to  expect  better  success;  they  blamed  them- 
selves for  having  let  them  go,  and  gave  Pha- 
raoh more  agreeable  advice:  and  he  was  so  in- 
fatuated by  worldly  policy,  and  so  hardened  in 
obstinate  rebellion  against  the  Lord,  that,  for- 
getting his  late  terrors,  he  determined  to  take 
vengeance  on  Moses  and  on  Israel.  Accordingly 


B.  C.  1491. 


CHAPTER  XIV. 


B.  C.  1491. 


Egyptians,  than  that  we  should  die  in  the 
wilderness. 

13  And  Moses  said  unto  the  people, 
y  Fear  ye  not,  stand  still,  and  ^  see  the 
salvation  of  the  Lord,  which  he  will 
shew  to  you  to-day:  *  for  the  Egyptians 
whom  ye  have  seen  to-day  *  ye  shall  see 
them  again  no  more  for  ever. 

1 4  ''  The  Lord  shall  fight  for  you,  and 
ye  shall  hold  your  peace. 

15  And  the  Lord  said  unto  Moses, 
*=  Wherefore  criest  thou  unto  me?  Speak 
unto  the  children  of  Israel,  that  they  go 
forward. 

16  But  ^  lift  thou  up  thy  rod,  and 
stretch  out  thine  hand  over  the  sea,  and 
divide   it;  ®  and    the   children  of  Israel 


y  Num.  14:9.  Deut.  20:3.  2 
Kings  6:16.  2  Chr.  20:15,17. 
Ps.  2T:1,2.  46:1—3.  Is.  26:3. 
30:16.  35:4.  41:10,14.  Matt. 
28:5. 

z30.  J5:  1  Chr.  11:14.  Marg. 
13.43:11.  Jer.  3:23.  Lam.  3: 
26.   Hos.  13:4,9.  Hab.  3:8,13. 

*  Or,  for  iiihereas  ye  have  seen 


the  Egyptians  to-day,  &c. 
a  30.   15:4,5,10,19,21. 
b26.     15:3.     Deut.    1:30.    3:22. 

20:4.    Josh.   10:10,14,42.  23:3. 

Jadg.    5:20.    2  Chr.   20:17,29. 

Neh.  4:20.  Is.  31:4,5. 
c  Josh.  7:10.  Ezra  10:4,5. 
d  21,26.  4:2,17,20.  7:9,19. 
e  See  on  21,22. 


he  collected  all  his  forces  which  were  at  hand, 
especially  his  chariots  of  war  and  his  cavalry, 
which  was  the  chief  strength  of  his  army;  and 
without  delay  pursued  the  fugitives:  but  they, 
not  expecting  so  formidable  an  enemy,  had 
marched  on  with  great  alacrity,  and  in  good 
order,  not  at  all  like  slaves  who  were  fleeing 
from  their  masters;  and  were  at  that  time  en- 
camping by  the  sea.  It  is  generally  supposed, 
that  on  the  right  and  left  of  their  encampment 
there  were  impassable  mountains  or  fortifica- 
tions; while  the  Red  Sea  was  in  the  front,  and 
Pharaoh  and  his  army  pressed  upon  their  rear. 

V.  10 — 12.  It  is  evident,  that  all  the  wonders, 
wrought  for  Israel  in  Egypt,  had  excited  in  most 
of  them  nothing  beyond  transient  convictions, 
hopes,  and  joy;  and  that  in  general  they  were 
destitute  of  true  faith  and  confidence  in  God. 
They  had  therefore  been  in  high  spirits,  when  no 
danger  appeared:  but  when  they  saw  the  army 
of  Pharaoh  marching  up  to  them,  they  sunk  in- 
to terror  and  despondency;  and  their  cries  to 
the  Lord,  having  been  extorted  by  dismay,  were 
soon  succeeded  by  rebellious  murmurs.  Yet  it 
must  be  supposed  that  some  out  of  the  vast  mul- 
titude, in  this  emergency  sought  the  Lord  in 
fervent  prayer,  while  the  rest  vented  their  an- 
guish in  bitter  complaints  against  Moses.  All 
however  were  sensible,  that  such  an  unarmed 
multitude  could  not  withstand  Pharaoh's  disci- 
plined troops:  they  had  no  thoughts  therefore  of 
fighting,  no  prospect  of  escaping  by  flight,  no 
hope  in  submitting  to  so  enraged  a  tyrant;  and 
very  few  of  them  had  any  confidence  in  God,  or 
expectation  from  him,  so  that  death  seemed  in- 
evitable. They  therefore  expostulated  bitterly 
with  Moses  for  leading  them  out  of  Egypt;  as  if 
he  had  done  it  by  his  own  authority,  and  in  or- 
der to  expose  them  to  the  rage  of  Pharaoh,  that 
he  might  kill  them  in  the  wilderness! — Thus, 
while  Pharaoh,  hardened  in  desperate  presump- 
tion, forgat  the  wonderful  works  of  God,  which 
he  and  his  people  had  seen  and  severely  felt; 
the  Israelites  themselves,  in  unbelieving  despon- 
dency, were  equally  regardless  of  thein;  and 
looked  back  with  sad  regret  on  the  wretched 
slaver)',  under  which  they  had  before  groanedl 

V.  13,  14.    On  this  trying  occasion,  the  faith 


shall  go  on  dry  ground  through  the  midst 
of  the  sea. 

17  And  *■  I,  behold  s  I,  will  harden  the 
hearts  of  the  Egyptians,  and  they  shall 
follow  them:  *•  and  I  will  get  me  honor 
upon  Pharaoh,  and  upon  all  his  host, 
upon  his  chariots,  and  upon  his  horse- 
men. 

18  And  the  Egyptians  shall  '  know 
that  I  am  the  Lord,  when  I  have  gotten 
me  honor  upon  Pharaoh,  upon  his  char- 
iots, and  upon  his  horsemen. 

[Practical  Observations. '\ 

19  IF  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  between  the  camp 
of  the  Egyptians  and  the  camp  of  Israel; 


fGen.   6:17.  9:9.    Lev.  26:28. 

Deut.  32:39.    Is.  48:16.    61:12. 

Jer.  23:39.  F.z.  6:8.  6:3.  34:11, 

20.  Hos.  5:14. 
%  See  on  4:23.  7:3,13,14. 
h  18.  See  on  4. 


I  See  on  7:5,17. 

k24.    13:21.     23,20,21.     32:34. 

Num.  20:16.    Is.  63:9.  Acts  7: 

38. 
1  See  on  13:21,22. 


of  Moses  was  peculiarly  illustrious.  He  an- 
swered the  injurious  complaints  of  Israel  witli- 
out  the  least  resentment  and  with  great  sedate- 
ness,  meekness,  and  presence  of  mind.  He  ex- 
pressed no  fear  of  Pharaoh  and  his  army;  and 
only  required  the  people  to  be  still,  and  not  put 
themselves  into  disorder,  but  to  stand  prepared 
to  obey  his  word  of  direction;  being  assured 
that  the  Lord  would  deliver  them  by  his  own 
powerful  arm.  It  would  not  be  at  all  needful 
for  them  to  fight  against  the  Egyptians;  but 
merely  to  look  on  with  silent  astonishment,  and 
to  witness  their  destruction.  [Marg.  Ref.)  For 
this  would  be  the  last  time  they  would  ever  see 
them,  as  living  enemies,  either  to  injure  or  af- 
fright them.  They  afterwards  indeed  saw  the 
dead  bodies  of  some  of  them  on  the  sea-shore; 
(30.  15:5,12.)  but  it  is  very  remarkable,  that  the 
power  of  Egypt  was  so  crushed,  and  the  spirit 
of  the  rulers  so  broken,  by  this  last  stroke,  that 
the  Egyptians  never  attempted  to  pursue  or  mo- 
lest Israel,  even  when  shut  up  in  the  wilderness 
during  forty  years. 

V.  15,  16.  Moses  was  earnest  in  prayer  at 
this  trying  conjuncture;  and  it  cannot  be  sup- 
posed, that  the  Lord  was  displeased  with  him: 
but  he  thus  assured  him,  that  his  request  was 
granted,  and  that  he  was  about  to  effect  the  de- 
liverance of  Israel.  Moses  needed  only  to  ex- 
cite and  encourage  the  people  to  march  for- 
ward; and  God  would  make  way  for  them,  by 
dividing  the  sea,  that  they  might  go  through  it 
as  on  dry  land. 

V.  17.  /,  behold  /.]  This  speaks  the  certain- 
ty of  the  event,  as  the  Lord  himself  undertook, 
that  the  heart  of  Pharaoh  and  of  his  subjects 
should  be  hardened.  These  had  associated  them- 
selves with  their  king  in  rebellion,  and  were 
thus  with  him  doomed  to  the  same  deserved  pun- 
ishment. 

V.  18.  The  Egyptians.]  The  miserable  re- 
m.ains  of  this  once  nourishing  people. — The  ex- 
pression, again  and  again  repeated,  "I  will  be 
honored,  upon  Pharaoh,  &c."  as  marking  the 
grand  design  of  all  these  transactions,  should  be 
peculiarly  noticed. 

V.  19.  The  Angel.]  Either  a  created  angel, 
by  whose  ministry  this  pillar  was  produced,  and 

[231 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


and  it  was  ""  a  cloud  of  darkness  to  them, 
but  it  gave  light  by  night  to  these:  so  that 
the  one  came  not  near  the  other  all  the 
night. 

21  T[  And  Moses  stretched  out  his  hand 
over  the  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  children  of  Israel  went 
into  the  midst  of  the  sea  upon  the  dry 
ground:  and  the  waters  were  p  a  wall  unto 
them,  on  their  right  hand,  and  on  their 
left. 

23  And  "i  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 
troubfed  the  host  of  the  Egyptians, 


m  Ps.  IS-.ll.  Prov.  4:18,19.  Is. 

3:14.  2  Cor.  2:15,16. 
n    15:8.    Josh.    3:13—16.    4:23. 

Neh.  9:11.  Job26:12.P3.  66:6. 

74:13.    78:13.  106:7—10.    114:3 

— 5.   136:13.   Is.   51:10,15.  63: 

12. 
o  Num.  33:8.   1  Cor.  10:1.  Heb. 

11:29. 


p  15:8.  Hab.  3:8,9.  Zech.  2:6. 
q    17.    15:9,19.   1    Kin^  22:20. 

Ec.  9:3.  Is.  14:24—27. 
r  ISam.  11:11. 
sJob  40:12.  Ps.   18:13,14.    77:16 

—19.  104:32. 
t  19,20. 
u   25.   Job  22:13.  23:16,16.  34: 

20,29.  Ps.  48:5. 


moved;  or  rather  the  great  Angel  of  the  Cove- 
nant, the  eternal  Son  of  God.  (24.) 

V.  20.  Even  in  the  nig-ht,  the  cloud  caused  an  [ 
additional  gloom  to  the  Egyptians:  yet  it  was  a  j 
light  to  the  Israelites,  who  marched  as  by  day- 1 
light  to  the  sea-shore;  while  their  enemies  be- 1 
wildered  in  darkness  could  scarcely  discern  the  ' 
prey,  which  they  expected  at  once  to  seize  ' 
upon!  I 

V.  21—23.   At  the  stretching  forth  of  Moses's  ' 
hand,  and  the  waving  of  his  rod,  the  Lord  caus-  I 
ed  a  strong  east  wind  to  blow:  but  even  this  was  ■ 
only  the  signal  of  his  power,  by  which  he  divid-, 
ed  the  waters,  till  they  formed  two  mighty  walls, 
and  a  spacious  road   between,  through  which 
the  Israelites  marched  securely;  being  encour- ! 
aged,  outwardly  by  the  word  of  Moses,  but  in-  j 
wardly  by  the  power  of  God;  while  the   Egyp-  j 
tians,  given  up  to  desperate  hardness  of  heart,  ] 
presumptuously  followed  them.     Some  however! 
think,   that   bewildered   by   the  darkness,  and  j 
hearing  the  Israelites  before  them,  they  were 
not  aware  that  they  had  entered  the  sea,  till  it 
was  too  late  to  escape:  but  the  language  of  the 
apostle  seems  to  favor  the  former  interpretation. 
{Heb.  11:29.) 

v.  24,  25.  The  Israelites,  who  marched  fore- 
most, probably  entered  the  channel  of  the  sea 
while  it  was  yet  day;  and  a  very  spacious 
opening  being  made  for  them,  the  others  fol- 
lowed in  a  broad  column,  so  that  the  whole  mul- 
titude was  marching  on  the  bed  of  the  channel 
of  the  sea,  at  the  beginning  of  the  night,  the 
Egyptians  closely  pursuing  them. — The  watches, 
into  which  the  Israelites,  and  afterwards  the 
Romans,  and  probably  many  other  nations,  di- 
vided the  night,  %vere  so  called  from  the  term 
allotted  to  watchmen  or  soldiers  who  kept 
guard,  after  which  they  were  relieved.  The 
morning-watch  seems  to  have  begun  about  three 
hours  before  sun-rise:  so  that  the  whole  compa- 
232] 


25  And  ^  took  ofl' their  chariot-wheels, 

*  that  they  drave  them  heavily:  so  that 
the  Egyptians  said,  ^  Let  us  flee  from  the 
face  of  Israel;  ^  for  the  Lord  fighteth  for 
them,  against  the  Egyptians. 

26  And  the   Lord   said  unto   Moses, 

*  Stretch  out  thine  hand  over  the  sea, 
that  ^  the  waters  may  come  again  upon 
the  E;^yptians,  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  t  overthrew  the  Egyptians  in  the 
midst  of  the^a. 

28  And  ®  the  waters  returned  and  cov- 
ered 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  children  of  Israel  s  walked 


Ps.    46:9.  76:6. 
to  go 


X   Juig.  4:15. 

Jer.  51:21. 
*  Or,   and  made   them 

heavily. 
yjob   11:20.   20.24.  27:22.  Ps. 

68:12.  Am.  1:14.  5:19.  9:1. 
z  See  on  14.— Deut.3:22. 1  Sam. 

4:7,8. 
a  7: 19.  8:5.  Matt.  8:27. 
b    1:22.  Judg-.   1:6,7.   Matt.  7:2. 

Jam.  2:13.  Rev.  16:6. 


c  21,22.  15:10,19.  Josh.  4:13. 
d  15:1—7,21.  Judg.  6:20,21. 
t  Heb.  shook  off. 
e  Deut.  11.4.  Ps.  78:53.  Hab.  3: 

8—10.  Heb.  11:29. 
f  13.  2  Chr.  20:24.  Ps.    106.9— 

11.  136:15. 
gJob  38:8—11.   Ps.  66:6,7.   77: 

19,20.  Is.  43:2.  61:10,13.  63:12, 

13. 


ny,  both  of  Israel  and  of  Egypt,  had  probably 
been  many  hours  marching,  with  all  possible 
speed,  between  the  waters,  piled  up  as  Avails  on 
either  side  of  them:  and  they  must  have  gone 
several  miles  at  that  time.  The  channel  of  the 
Red  Sea  is  thought  by  some  to  have  been  ten  or 
twelve  miles  across,  by  others  twenty,  or  more: 
but,  taking  the  larger  dimensions,  even  the 
Egyptians  might  have  gone  far  more  than  half 
the  way  before  the  morning-watch. — The  Scrip- 
ture uniformly  states  that  the  Lord  led  Israel 
through  the  Red  Sea:  yet  the  Jewish  expositors, 
and  some  others,  who  pay  far  too  much  defer- 
ence to  their  comments,  are  of  opinion,  that 
after  Pharaoh  and  his  army  were  overwhelmed, 
the  Israelites  came  out  on  the  same  side  by 
which  they  had  entered.  This  they  ground 
chief!}-,  on  the  improbability  of  this  large  com- 
pany marching  so  far,  in  the  short  time  allotted 
them;  which  in  fact  amounts  to  nothing:  for  if 
the  path  through  the  channel  of  the  sea  was  as 
wide  as  the  ordinary  road  by  which  they  trav- 
elled; thpy  might  as  well  march  twelve,  or  even 
twenty  miles  during  the  night,  on  this  occasion, 
as  the  same  distance  during  the  same  time,  in 
any  other  part  of  their  journey;  and  they  were 
surely  as  likely  to  make  all  haste,  while  pursu- 
ed by  the  Egyptians,  and  environed  by  the  sea, 
as  on  an  ordinary  march. — It  is  also  said,  that 
they  encamped  in  the  wilderness  of  Etham,  the 
first  stage  after  they  came  out  of -the  sea;  and 
they  encamped  at  Etham  on  the  edge  of  the  wil- 
derness, after  they  left  Succoth.  (Comp.  13:20. 
JVum.  33:6 — 8.)  But  is  it  not  most  likely,  that 
the  wilderness  of  Etham  extended  on  each  side 
the  extremity  of  the  Red  Sea,  while  Etham  was 
a  town  or  village,  situated  near  the  place  where 
the  Israelites  first  entered  that  wilderness, 
whence  it  took  its  name.'  (JVoie,  JSTtim.  33:8.) 
Certain  it  is,  that  Horeb  lay  east  of  the  sch, 
and  they  appear  to  have  come  out  on  that  side 


B.  C.  1491. 


CHAPTER  XiV. 


B.  C.  1491, 


upon  dry  land  in  the  midst  of  the  sea: 
and  the  waters  were  ^  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. 

h  Josh.  3:16.  j    Is.  63;9.  Jude  5. 

i  13.  1  Sam.  14:23.  2Chr.  32:22:  \  k  Ps.  .S8:I0.  91:8.  92:9—11. 


nearest  Horeb. — In  the  morning-vyatch,  Jkho- 
VAH  looked  upon  the  Eg-yptians,  as  evidently 
frowning'  on  them,  throug'h  tlie  pillar  of  fire. 
(19.)  It  is  probable,  that  there  was  a  tremen- 
dous storm  of  thunder,  lightning,  and  hail,  and 
other  dreadful  appearances,  which  concurred 
with  an  inward  influence  on  their  minds  to 
trouble  and  dismay  them:  while  by  some  extra- 
ordinary interposition,  their  chariot  wheels 
were  broken  or  taken  off,  so  that  they  could  not 
get  forward;  and  thus  they  were  made  sensible, 
when  too  late,  that  Jehovah  fought  against 
them  in  behalf  of  his  people.  [JIarg.  Ref.) 

V.  26 — 30.  We  may  suppose,  that  the  Israel- 
ites were  nearly  arrived  on  the  opposite  shore, 
when  Moses  received  this  command,  which  was 
given  perhaps  by  a  voice  from  the  pillar  of  fire: 
but  there  is  no  improbability  in  the  opinion, 
that  the  waters  began  to  roll  back  with  irresist- 
ible violence  to  their  ancient  channel,  in  that 
part  of  the  sea  where  the  Egyptians  were, 
though  they  still  continued  a  wall  to  Israel 
whei'e  they  marched;  and  the  introduction  of 
verse  29  seems  to  favor  it.  It  is  however  sufii- 
cient  to  know,  that  Israel  was  completely  pre- 
served; and  Pharaoh,  with  the  Egyptians,  so  en- 
tirely overwhelmed  that  not  one  remained. 
The  returning  light  of  the  morning  would  shew 
them  their  dreadful  situation;  but  every  effort 
to  escape  was  fruitless. — The  Egyptians  had 
drowned  the  male  children  of  the  Israelites  in 
the  river;  and  now  the  righteous  Lord  took  ven- 
geance on  them  for  those  cruel  and  multiplied 
murders,  by  drowning  all  the  strength  and 
flower  of  the  nation  in  the  Red  Sea! — It  is  prob- 
able that  very  many  of  the  dead  bodies  were 
driven  on  shore,  near  the  place  where  tlje  Is- 
raelites went  up  out  of  the  sea,  the  Lord  thus 
ordering  it;  and  that  they  were  furnished  with 
arms,  as  well  as  enriched  with  other  spoils,  by 
that  means. — The  Egyptians  were  renowned  for 
their  ai*t  in  embalming  the  dead,  and  for  their 
attention  to  the  bodies  of  their  relatives,  and  es- 
pecially their  princes  and  grandees;  but  God 
now  poured  contempt  upon  all  the  great  ones  of 
the  nation,  and  caused  their  bodies  to  be  left 
unburied  on  the  sea-shore! 

V.  31.  When  the  Israelites  witnessed  this 
stupendous  scene;  they  were  for  the  time  great- 
ly affected,  both  with  reverence  of  the  majesty, 
power,  and  justice  of  the  Lord,  and  with  grati- 
tude for  their  surprising  deliverance;  and  they 
shewed  a  readiness  to  believe  his  word,  as  deliv- 
ered to  them  by  Moses,  and  to  trust  in  him  for 
the  future;  but,  alas!  this  proved  only  a  tempo- 
rary faithi  as  the  event  in  a  little  time  evinced. 
[jYote,  Ps.  106:12 — 14.) — Learned  men  have 
shewn,  by  various  citations,  that  a  traditionaiy 
mutilated  report  of  this  grand  transaction  pre- 
vailed among  the  surrounding  nations,  many 
centuries  afterwards. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  Lord,  by  all  his  commands  and  dispensa- 
tions, makes   trial  of  men's  spirits;  and  every 
thing  eventually  concurs  to  harden  the  hearts 
Vol.  I.  30 


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  servant  Mo- 


ses. 

*  Heb.  hand. 

1  1  Sam.  12:18.  Ps.  119:120. 

m  4:31.  19:9.    2  Chr.  20.20. 


Ps. 


106:12,13.  Luke  8:r3.  John  2: 
11,23—26.  8:30—32.  ll;4&. 
Acts  3:13. 


of  obstinate  rebels  to  their  destruction,  and  to 
exercise  and  increase  the  faith  of  his  people: 
that  by  making  known  the  glories  of  his  name, 
he  may  be  honored  by  the  one,  and  on  the  oth- 
er. Would  we  then  escape  the  awful  sentence 
of  being  judicially  hardened,  we  should  take  care 
not  to  harden  our  own  hearts  in  sin,  when  called 
upon  to  repent,  and  submit  ourselves  to  God; 
for  none  are  thus  punished,  who  have  not  right- 
eously deserved  it. — Genuine  faith  gives  the 
Lord  credit  for  his  wisdom,  faithfulness,  and 
love,  even  where  they  are  not  discernible;  and 
expects  the  accomplishment  of  his  promises  in 
the  way  of  unreserved  obedience  to  his  com- 
mandments, however  contrary  to  the  sugges- 
tions of  human  policy;  it  also  re-sts  satisfied,  that 
the  event  will  clear  up  every  difficulty;  and  in 
this  its  excellence  greatly  consists — Unless  the 
heart  be  truly  humbled,  sin  of  every  kind  ab- 
horred, and  love  to  God  and  holiness  implanted, 
no  religious  impressions  will  be  abiding.  Under 
remorse  of  conscience,  the  anguish  of  sufferings, 
and  the  terrors  of  impending  destruction,  and 
while  temptations  are  out  of  sight,  sinful  pro- 
pensities appear  to  be  slain:  but  they  soon  re- 
vive when  there  is  respite,  when  convictions 
wear  off,  terrors  subside,  and  temptations  re- 
turn; and  only  rage  with  redoubled  force,  for 
having  received  a  temporary  check.  Then,  the 
past  is  forgotten,  and  the  heart  grows  harder 
than  ever  in  bold  presumption;  till,  given  up  of 
God,  and  infatuated  by  Satan,  men  become 
even  ashamed  of  their  constrained  repentance, 
and  impetuously  rush  upon  their  own  destruc- 
tion! Such  is  the  progress  of  those  who  rebel 
against  the  light,  and  encourage  one  another  in 
wickedness,  till  they  are  involved  in  one  com- 
mon ruin.  "Let  us  therefore  fear  lest  we  also 
should  be  hardened  by  the  deceitfulness  of  sin." 
V.  10—18. 
Our  fallen  race  is  prone,  not  only  in  despe- 
rate presumption  to  lose  sight  of  the  power  and 
wonderful  works  of  God,  and  his  threatened  de- 
struction of  the  wicked;  but  also,  in  desponden- 
cy, to  forget  his  wonders  of  love  and  promises  of 
deliverance  to  his  people;  and  in  large  compa- 
nies even  of  professed  worshippers,  there  al- 
ways have  been  multitudes  destitute  of  faith  and 
grace.  These  in  times  of  trial,  when  others 
are  crying  to  the  Lord  for  help,  manifest  their 
impatience  and  rebellion  against  God,  by  quar- 
relling with  his  servants:  and  they  often  discour- 
age others,  and  lead  them  to  mingle  unbeliev- 
ing murmurs,  and  peevish  complaints,  with  their 
prayers  and  supplications.  Indeed,  it  is  too 
commonly  the  case,  that  when  men  meet  with 
unexpected  difiiculties  in  their  first  entrance  on 
a  religious  life,  or  on  any  particular  service, 
they  are  tempted  to  wish  they  had  never  gone 
about  it,  or  to  utter  expressions  equally  unrea- 
sonable and  sinful;  and  few  of  those  who  watch 
their  own  hearts,  can  fairly  plead  not  guilty  in 
this  respect.— But  the  Lord  still  pities  and  par- 
dons the  upright:  and  he  encourages  some  by 
the  faith,  and  boldness  of  others,  and  the  meek- 
ness with  which  they  bear  the  repro.^ches  that 
are  cast  upon  them.      For  the  wisest  and  best  ot 

[233 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  XV. 

The  song  of  Moses,  Miriam,  and  Israel  on  their  deliverance,  1  — 
21.  In  the  wilderness  they  want  water,  22;  the  waters  of  Ma- 
rah  are  bitter,  they  murmur,  Moses  prays,  and  the  waters  are 
made  sweet  by  means  which  God  appointed,  who  also  gives 
them  his  charge  and  promise,  23 — 26.  They  encamp  at 
Elim,  il. 

THEN  *  sang  Moses  and  the  children 
of  Israel  this  song  unto  the  Lord, 
and  Spake,  saying,  I  will  sing  unto  the 
Lord,  ^  for  he  hath  triumphed  glorious- 
ly; the  horse  and  his  rider  hath  he  thrown 
into  the  sea. 

a    Judg.    S:l,&c.   2   Sam.  22:1,  |     15:3. 
&c.  Ps.  106:12.  107:8,16,21,22.     b2l.  14:17,18,27.  18:11.  Col.  2: 
Is.     12:I,&c.    51:10,11.    Rev.  |     15. 


men  must  not  expect  to  escape  calumny,  even 
in  their  most  disinterested  endeavors  to  be  use- 
ful: so  that  we  should  especially  arm  ourselves 
with  the  mind  of  Christ,  in  "meekness  of  wis- 
dom," if  we  would  do  any  real  good  in  the  world. 
— The  more  we  observe  human  nature,  the  full- 
er will  be  our  conviction,  that  there  is  immense 
diflBculty  in  prevailing'  with  men  to  use  the 
means  of  salvation,  in  which  tlie  Lord  hath 
promised  to  meet  and  bless  us;  and  to  find  a  will- 
ing people  to  welcome  a  willing  Savior.  For 
this  also  we  should  trust  in  his  power,  and  lift 
up  our  prayers  to  him;  and  likewise  exhort,  ad- 
monish, and  persuade  those  to  whom  we  are 
sent,  with  all  earnestness  and  perseverance.  If 
the  Lord  answers  our  desires,  so  that  sinners 
are  excited  to  observe  his  directions,  whether 
to  patient  waiting',  or  to  go  forward  in  his  ways; 
we  need  not  fear  but  he  will  fight  for  them,  and 
open  them  a  way  through  difficulties  and  obsta- 
cles, as  insurmountable  as  mountains  and  seas; 
and  make  the  number  and  power  of  their  ene- 
mies subservient  to  his  glory,  and  their  final  and 
abundant  advantage.  But  he  sometimes  leads 
ub  into  circumstances,  in  which  we  can  see  no 
possible  way  of  escape  or  success;  that  we  may 
the  more  admire  his  power  and  love  in  our  de- 
liverance, and  be  more  encouraged  and  affected 
by  it. 

V.  19—31. 
How  dark  do  all  the  dispensations  of  Provi- 
dence, and  even  the  doctrines  of  the  gospel, 
(which  give  light  and  comfort  to  believers,)  ap- 
pear to  those  who  are  fighting  against  God! 
And  v;ho  can  stand  before  him,  who  has  all 
creatures  at  his  command?  All  men  will  at 
length  see,  that  Jehovah  fighteth  for  his  church 
against  all  her  enemies;  but,  alas!  multitudes 
harden  their  hearts  in  mad  rebellion,  till  they 
fall  into  destruction,  beyond  the  possibility  of 
escape!  And  how  tremendous  will  that  day  be, 
when  the  wicked  shall  sink  into  the  depths  of 
hell,  and  "all  the  people  that  forget  God!"  But 
happy  are  they,  who  at  his  command  march  for- 
ward under  his  banner,  enlightened  by  his 
word,  comforted  by  his  Spirit,  and  protected  by 
his  arm.  From  time  to  time,  evea  here,  they 
experience  such  interpositions  in  their  favor,  as 
silence  their  complaints,  make  them  ashamed  of 
their  despondings,  and  excite  them  to  animated 
praises  and  cheerful  obedience.  How  then  will 
their  hearts  exult,  in  adoring,  triumphant  love, 
joy,  and  gratitude,  when,  finally  delivered  from 
every  enemy,  they  shall  stand  on  the  heavenly 
shore,  and  celebrate  their  great  Deliverer  with 
everlasting  songs  of  praise! 

NOTES. 

Chap.  XV.  V  1.  The  capacity  of  the  human 
Boind  for  poetry  and  music,  and  for  taking  pleas- 
ure in  them,  has  been  common  to  every  age 
and  nation;  and  though  too  generally  perverted 
234] 


and 


my   *  Strength 
become    ^  mv  Salva- 


2  The  Lord  is 
**  Song,  and  he  is  become  "  my 
tion:  he  is  ^  my  God,  and  I  will  prepare 
him  2  an  habitation;  my  ^  father's  God, 
and  I  will  '  exalt  him. 


cPs.  18:1,2.  28:8.  59:17.  62:6, 
7.  118:14.  Hab.  3:17—19. 
Phil.  4:13. 

d  Deut.  10:21.  Ps.  22:3.  109:1. 
Rev.  16:3. 

e  14:13.  2  Sam.  22:51.  Ps.  68: 
20.  Is.  12:2.  45:17.  49:6.  Jer. 
3:23.  Luke  1:77.  2:30.  John 
4:22.  Acts  4:12.  Rev.  19:1. 

f  4:22.  Gen.    17:7.    Ps.   22:10. 


Jer.  31:33.  32:38.    Zech.  10:9. 
g  40:34.  Gen.  28:21,22.  2  Sam. 

7:5.   Ps.  132:5.  Is.  66:1.  2  Cor. 

6:19.  Eph.2:22.  Col.  2:9. 
hSee  0713:16,16. 
i  Ps.   18:46.   30:1.   34:3.  99:5,9. 

118:28.    145:1.   Is.   25:1.  John 

6:23.    Phil.   2:11.    Rev.    6:9— 

14. 


to  the  worst  of  purposes,  through  the  depravity 
of  our  fallen  nature,  (as  all  our  other  capacities 
have  been,)  it  was  doubtless  originally  implant- 
ed by  the  Creator  for  wise  and  holy  reasons, 
and  should  be  consecrated  to  his  service  and 
glory.  Accordingly,  hymns  or  songs  of  praise 
form  a  considerable  portion  of  the  sacred  Scrip- 
tures; some  of  which  were  composed  on  particu- 
lar occasions,  and  sung  as  a  part  of  solemn  wor- 
ship at  the  time,  or  afterwards  in  commemora- 
tion of  the  transactions  celebrated  in  them; 
while  others  seem  to  have  been  of  a  more  gen- 
eral nature,  as  suiting  the  experience,  and  ex- 
pressing the  varied  affections,  of  believers  in 
every  age.  The  poetry  of  these  sacred  hymns 
has  been  carefully  investigated;  and  much 
admired,  by  many  persons  of  eminent  attain- 
ments in  ancient  learning,  as  in  many  respects 
vastly  superior  to  all  other  remains  of  antiquity; 
especially  by  Dr.  Lowth,  the  late  Bishop  of 
London,  in  his  Prcelectiones. — This  song,  which 
Moses  prepared,  doubtless  by  divine  inspiration, 
in  order  to  instruct  Israel,  how  to  express  their 
admiring  gratitude  to  the  Lord  for  their  late 
surprising  deliverance,  is  the  most  ancient  com- 
position of  the  kind  now  extant  in  the  world. 
It  was  sung  by  Moses  and  the  congregation  of 
Israel;  while  Miriam  led  the  women,  to  accom- 
pany them,  not  only  with  singing,  but  also  with 
timbrels  and  dances.  [J^ote,  20,21.)  Mr.  Hen- 
ry observes,  that,  'this  proves  Psalm-singing  to 
'be  more  ancient  than  the  ceremonial  law,  and 
'therefore  no  part  of  it:'  and  it  proves  the  same 
also  concerning  the  use  of  instrumental  music 
in  the  worship  of  God,  and  even  of  religious 
dances.  Whether,  in  present  circumstances, 
either  the  one  or  the  other  tends  to  the  glory  of 
God  and  the  edification  of  men,  and  therefore 
whether  either  of  them  ought  to  be  retained,  or 
both  excluded  from  the  worship  of  the  ISew- 
Testament  Church,  is  another  question:  but  it 
seems  evident,  that  they  form  no  part  of  the  cer- 
emonial law,  and  are  neither  commanded  nor 
prohibited  in  the  Scripture;  though  we  have  ex- 
amples of  them  in  the  Old  Testament,  and  none 
in  the  New. — Pharaoh  and  the  Egyptians  had 
contended  with  pertinacious  obstinacy  against 
Jehovah  the  God  of  Israel;  but  Jehovah,  un- 
expectedly and  with  violence,  throwing  the 
"horse  and  his  rider  into  the  sea,"  had  obtained 
a  complete  victory,  and  triumphed  most  glori- 
ously: it  was  therefore  Israel's  bounden  duty  to 
sing  joyful  praises  to  their  great  Deliverer,  and 
to  celebrate  the  wonders  which  he  had  wrought 
in  their  behalf. 

V.  2.  The  original  word  here  translated,  "The 
Lord,"  is  Jah,  which  seems  to  have  the  same 
meaning  as  Jehovah,  and  to  be  derived  from 
the  same  root;  indeed,  some  think  it  is  merely  a 
contraction  of  it.  Both  names  are  supposed  to 
signify  nearly  the  same  as  the  words  rendered, 
I  am  that  I  am;  and  to  denote  Self-existence, 


B.  C.  1491. 


CHAPTER  XV. 


B.  C.  1491. 


3  The  Lord  is  i  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. 

6  Thy  P  right  hand,  O  Lord,  is  be- 
come glorious  in  power:  thy  right  hand,  O 
Lord,  hath  ^  dashed  in  pieces  the  enemy. 

7  And  in  "■  the  greatness  of  thine  ex- 
cellency thou  hast  overthrown  ^  them 
that  rose  up  against  thee:  thou  sentest 
forth  thy  wrath,  aj/w'c/i  *  consumed  them 
as  stubble. 


jPs.  24:8.  Rev.  19:11—21. 

k  See  on  3:13,16.  6:3,6.  Ps,  83: 

18.  Is.  42:8. 
1  14:13—28. 
ra  14:7. 
n  14:28.   Ez.  27:34.  Jon.  2:2. 

Mic.  7:19.  Matt.  18:6. 
o  Neh.  9: ll.Jer.  61:63,64.  Rev. 

18:21. 
p  11.  1  Chr.  29:11,12.    P>.  17  7. 

44:3.  60:6.  74:11.77:10.  89:8— 


13.  98:1.  118:15,16.  Is.  51:9. 
62:10.  Matt.  6:13. 

q  Ps.  2:9.  Is.  30:14.  Jer.  13:14. 

Rev.  2.27. 
r  9:16.  Deut.  33.26.  Ps.  148:13. 

Is.  6:16.  Jer.  10:6. 
I  Is.  37:17,23,29,36,38.  Mic.  4: 

11.    Nah.  1:9—12.    Zech.  2:8. 

14:3,8.  Acts  9:4. 
t  Ps.  59:13.  83:13.   Is.  5:24.    47: 

14.  Nah.  1:10.  Mai.  4:1. 


'That  character  from  which  the  acutest  reason- 
*er8  have  endeavored  demonstratively  to  de- 
'diic.*.,  as  from  their  source,  all  the  divine  attri- 
'butes,  is  Self-existence.  Is  it  not  then  highly 
'remarkable,  that  it  is  under  this  character,  the 
'Divinity  is  described,  on  his  first  manifestation 
'to  the  Jewish  Lawgiver.'' — The  Self-existence, 
'and  by  consequence  the  eternitj',  and  immuta- 
'biiity  of  the  one  Great  Jehovah.?'  Graves. — 
On  the  almighty  power,  and  sovereign  authori- 
ty of  the  Creator  of  the  world,  and  the  God  of 
their  fathers,  the  Israelites  had  been  taught  to 
depend  for  protection  and  deliverance;  and  he 
had,  in  the  crisis  of  extreme  danger,  answer- 
ed and  exceeded  their  expectations.  He  was 
tj;eir  "Strength,"  and  they  celebrated  his  prais- 
es in  joyful  songs,  because  "he  was  become 
their  Salvation."  [Is.  12:2.)  This  every  Israel- 
ite was  taught  to  profess  in  the  most  explicit 
manner:  and  Moses,  prophetically  intimating 
the  Lord's  design,  of  having  a  tabernacle  and 
afterwards  a  temple  among  them,  as  the  exter- 
nal token  of  his  gracious  presence,  the  centre 
of  their  worship,  and  the  type  of  the  human  na- 
ture of  Christ,  "in  whom  dwelleth  all  the  fulness 
of  the  godhead  bodily,"  led  them  also  to  avow 
their  purpose  of  preparing  him  a  habitation,  as 
the  God  whom  alone  they  would  worship.— The 
Lord  had  also  manifestly  shewn  himself  to  be 
the  God  of  their  "father"  Abraham,  and  of  Isaac, 
and  Jacob;  and  had  glorified  his  mercy  and 
truth  by  fulfilling  the  promises  which  he  had 
made  to  them:  and  on  this  account,  he  should  be 
exalted  by  their  loftiest  adorations  and  most 
grateful  acknowledgments. — It  is  obvious,  that 
all  this  is  a  shadow  of  the  true  Christian's  confi- 
dence, conflicts,  victories,  and  triumphs;  and  of 
the  praises  which  the  whole  ransomed  church 
shall  at  last  render  to  the  glorious  God  of  their 
salvation,  and  which  here  on  earth  they  in  a 
feeble  manner  anticipate.  [J^ote,  Rev.  15.-1 — 4, 
latter  part.) 

V.  3.  Jehovah  had  acted  as  a  renowned  war- 
rior and  conqueror,  whose  achievements  ought 
to  be  celebrated  in  sacred  songs  of  praise,  as 
those  of  the  heathen  conquerors  were  in  their 
profane  poems;  emphatically  so  called,  while 
they  ascribed  the  honors,  due  to  God,  to  some 
ambitious,  crnel  man. — Perhaps  the  Holy  Spir- 


8  And  with  ihe  "  blast  of  thy  nostrils 
the  waters  were  gathered  together:  ^  the 
floods  stood  upright  as  an  heap,  and  the 
depths  were  congealed  in  the  heart  of 
the  sea. 

9  The  enemy  said,  *  I  will  pursue,  I 
will  overtake,  I  will  divide  the  spoil:  my 
lust  shall  be  satisfied  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. 

1 1  Who  is  '^  like  unto  thee,  O  Lord, 
amongst   the    t  gods?    who  is  like  thee, 


u  14:21.  2  Sam.  22:16.    Job  4:9. 

Is.  11:4.  37:7.  2  Thes.  2:8. 
X  See  ore  14:22.  Ps.  78:13.  Hab. 

3:10. 
z  Judg.  5:30.    1  Kings   19:2.  20: 

10.  Is.   10:8—13.  36:20.    Hab. 

3:14.  Luke  11.22. 
*  Or,  repossest.  14:5,9. 
a  14:21.  Gen.  8:1.   Ps.  74:13,14. 

138:7.  147:18.   Is.    11:16.   Jer. 


10:13.  Am.  4:13.  Matt.  8:27. 
b  Dent.  11:4. 
c  See  on  8. 
d  Deut.  3:24.   33:26.    1  Sam.  2: 

2.  2  Sam.  7:22.    1  Kings   8:23. 

Ps.  35:10.  77:19.  86:8.  89:6—8. 

Is.  40:18,25.  Jer.    10:6,16.  49: 

19. 
t  Or,  mighty  ones. 


it  might  in  the  expression,  "A  Man  of  War," 
have  some  reference  to  the  incarnation  of  the 
divine  Savior:  for  every  deliverance  of  the 
church  was  granted,  in  consequence  of  his  en- 
gagement to  take  on  him  our  nature;  his  mtist 
glorious  victories  have  been,  and  will  be,  ob- 
tained by  him,  under  the  character  of  "the  Son 
of  Man;''  and  all  divine  perfections  are  display- 
ed in  the  sight  of  the  universe,  through  the  me- 
dium of  his  human  nature. 

V.  5.  The  Egyptians,  overwhelmed  by  the 
weight  of  the  waves  which  impetuously  rushed 
upon  them,  sank  to  the  bottom  as  a  stone;  and 
probably  multitudes  of  them  rose  no  more  (12); 
though  others  were  washed  up  again,  and  ariv- 
en  to  the  land.     (JVoie,  14:26— 30.) 

V.  6.  Or  "Thy  right  hand  is  glorified  in  pow- 
er."— ^All  men  would  admire  the  greatness  and 
power  of  God,  as  glorified  in  the  destruction  of 
Pharaoh;  and,  in  like  manner,  his  right  hand 
would  dash  in  pieces  every  other  enemy. 

V.  7.  Excellency.]  Not  only  excelling  in  pow- 
er, hut  excellent  in  justice,  wisdom,  truth,  and 
goodness. — This  verse,  and  the  latter  clause  of 
the  foregoing,  are  in  the  future  tense  in  the 
original;  and  may  be  considered,  as  a  solemn 
warning  to  all  men,  not  to  copy  the  persecuting, 
impious,  and  obstinate  conduct  of  Pharaoh  and 
the  Egyptians,  if  they  would  escape  the  dread- 
ful effects  of  Jehovah's  omnipotent  indigna- 
tion.—"Thou  wilt  dash,  &c." 

V.  8.  The  wind  may,  by  a  strong  metaphor, 
be  called  'Hhe  blast  of  the  Lord's  nostrils,"  or 
indignation,  having  been  excited  bv  his  power, 
as  the  token  of  his  dividing  the  Red  Sea.  The 
waters  piled  up  into  immense  heaps  on  each 
side  of  the  road,  on  which  Israel  marched, 
stood  as  if  petrified  into  solid  rocks. 

V.  9,  10.  The  former  of  these  verses,  in  the 
highest  style  of  genuine  sublimity,  describes 
the  rage,  pride,  and  presumption  of  Pharaoh 
and  the  Egyptians  confirming  what  was  spoken 
upon  that  subject  in  the  foregoing  chapter; 
while  the  latter,  with  inimitable  simplicity  and 
brevity,  describes  the  perfect  ease  with  which 
they  were  arrested  by  the  Lord,  and  overwhelm- 
ed in  the  sea;  so  that  they  sank  to  the  bot- 
tom suddenly,  as  lead  at  6nce  sinks  in  the 
water. 

[235 


B.  t  .   1491. 


EXODUS. 


B.  C.  1491. 


*  glonotis  in  holiness,  ^  fearful  in  praises, 
doing  wonders? 

12  Thou  s  stretchedst  out  thy  right 
hand,  the  earth  swallowed  them. 

13  Thou  ^  in  thy  mercy  hast  *  led 
forth  the  people  which  thou  hast  redeem- 
ed: thou  hast  ^  guided  them  in  thy 
strength  unto  thy  '  holy  habitation. 

14  The  people  shall  ™  hear  and  be 
afraid:  sorrow  shall  take  hold  on  the  in- 
habitants °  of  Palestina. 

1 5  Then  the  °  dukes  of  Edom  shall  be 
amazed,  the  mighty  men  p  of  Moab, 
trembling  shall  take  hold  upon  them: 
^  all  the  inhabitants  of  Canaan  shall 
'  melt  away. 

16  Fear  and  *  dread  shall  fall  upon 
them:  by  the  greatness  of  thine  arm  they 
shall  be  as  ^  still  as  a  stone;  till  thy  peo- 
ple pass  over,  O  Lord,  till  the  people 
pass  over  "  which  thou  hast  purchased. 


eLev.  l9:-2.  Ps.  89:18.  145:11. 

Is.  B:3.  30:11.  51:15.  1  Pet.  1: 

15,16.  Rev.  4:8. 
f  Ps.    66:5.    89:5,7.  90:11.    119: 

120.  Is.  64:2,3.  Jer.  10:7.  Luke 

12:.i.   Heb.  12:28,29.   Rev.  15: 

4.  19:1—6. 
g  Set  on  6. 

h  Gen.  19:16.  Eph.  2:4. 
iPs.  77:14,15.    78:52,53.   106:9. 

Is.  63:12,13.  Jer.  2:6. 
k  1  Pet.  1:5. 
1  Ps.  78:54. 
m  Num.  14:14.22:5.  Dent.  2:4, 

25.  Josh.  2:9,10.9:24.  Ps.  48:6. 


n  fs.  14:29,31. 

0  ften.  36:40.   Num.  20:14—21. 

1  Chr.  1:51—54. 
p  Num.  22:3—5.  Hab.  3:7. 
q  Josh.  2:11.  6:1. 
r  Deul.  20:8.— Josh.  2:9.  Alarg. 

14:8.  I  Sam.  14:16.  2  Sam.  17: 

10.    Ps.   68:2.   Is.     13:7.    19:1. 

Ee.  21:7.  Nah.  2:10. 
sDeut.  11:25. 
t  11:7.  1  Sam.  2.9.  25:37. 
u  19:5.6.   Deut.  32:6.  2  Sam.  7: 

23.    Ps.  74:2.    Is.  43:1—3.    61: 

10.  Jer.  31:11.  Acts  20:28.  Tit. 

2:14.  iPet.  2:9.  2Pet.  2:1. 


V.  11.  Not  only  the  mightiest  princes,  but 
also  all  the  objects  of  religious  worship  of  the 
Egyptians,  and  other  idolaters,  through  which 
Satan  proudly  affected  to  be  worshipped  as  "the 
god  of  this  world,"  were  thus  proved  wholly 
unworthy  to  be  in  any  respect  compared  to 
Jehovah.  His  righteousness,  faithfulness,  puri- 
ty, and  love,  (that  is,  his  holiness,)  form  his  es- 
sential glory  and  excellence;  and  reflect  glory 
upon  all  the  contrivances  of  his  consummate 
wisdom,  and  the  operations  of  his  almighty  pow- 
er, which,  if  not  devised  and  performed  in  holi- 
ness, would  be  tremendous,  but  not  glorious. 
Such  majesty  also,  and  excellency,  are  display- 
ed in  the  Lord's  works  of  love  and  mercy,  as 
cannot  be  suitably  admired  and  praised,  unless 
the  mind  be  filled  with  solemn  awe  and  reveren- 
tial fear. 

V.  12.  'They  who  were  drowned  in  the  sea, 
'are  ...  said  to  (be  swallowed  up  in  the  earth: 
'■[Jon.  2:6.)  because  the  sea  is  in  the  depths  of 
'the  earth.'    Bp.  Patrick. 

V.  13.  It  is  here  acknowledged,  that  the  deliv- 
erance of  Israel  was  a  display  oi  mercy,  even  as 
the  destruction  of  the  Egyptians  was  an  act  of 
justice.  This  miraculous  redemption  from  bon- 
dage was  an  earnest  of  their  being  put  in  posses- 
sion of  Canaan,  which  is  spoken  of  as  if  it  had 
been  already  accomplished. — Canaan  seems  to 
be  called  the  "holy  habitation"  of  JiIhovah,  and 
afterwards  "the  mountain  of  his  inheritance," 
and  "the  sanctuary;"  because  God  had  chosen 
it  for  the  place  of  his  future  special  residence, 
where  he  would  manifest  his  presence  and  love, 
establish  his  holy  ordinances,  and  publish  his 
holy  word.  (JVo<e  17.) — This  is  a  shadow  of  the 
believer's  merciful  redemption  from  iniquity 
and  the  powers  of  darkness^  and  of  his  being 
236] 


17  Thou  shall  bring  them  in,  and 
^  plant  them  in  the  ^  mountain  of  thine  in- 
heritance, in  the  place^  O  Lord,  rvhich 
thou  hast  made  for  thee  to  dwell  in:  in 
the  sanctuary,  O  Lord,  ichich  thy  hands 
have  established. 

1 8  The  ^  Lord  shall  reign  for  ever 
and  ever. 

1 9  For  the  *  horse  of  Pharaoh  went 
in  with  his  chariots,  and  with  his  horse* 
men  into  the  sea,  and  the  Lord  ''  brought 


again  the  waters  of  the  sea  ut 


them: 


g,c.»w  u..^   .,..>.v.xK,  v..  -wv,  OV.C.  upon 
but  the  children  of  Israel  went  on  dry 
land  in  the  midst  of  the  sea. 

20  IT  And  Miriam  the  •=  prophetess,  the 
**  sister  of  Aaron,  took  a  timbrel  in  her 
hand;  and  ®  all  the  women  went  out  after 
her,  with  timbrels  and  with  dances. 

21  And  Miriam  ^  answered  them, 
s  Sing  ye  to  the  Lord,  for  he  hath  tri- 
umphed gloriously;  the  horse  and  his  ri- 
der hath  he  thrown  into  the  sea. 

[^Practical  Obtervationt.'J 

22  H  So  Moses  brought  Israel  from  the 

a  2:4.   Num.  12:1.  20:1.  26:69. 

Mic.  6:4. 
e  Judg.   11:34.    1  Sam. 

Sam.   6:14.   Ps.  68:26, 

160:4. 

f  iSam.  18.7.  3  Chr.  6:13.  Pb 

24:7—10.  134: 
g  Ste  on  1.— Judg.  6:3. 

Rev.  7:10—12.  5:9.  14 

19:1—6. 


X  Ps.  4-1:2.  78:54,6S»  80:8.  Is.  5: 

1—4.  Jer.  2:2).  32:41. 
y  Ps.  78:54,68,69.  Jer.  31:23. 
z  Ps.   10:16.    146:10.   Is.  57:16. 

Dan.  2:44.    7:14.   Matt.  6:13. 

Rev.  11:15—17. 
a  14:2.1.  Prov. 21:31. 
b  14:28,29.  Heb.  11:29. 
c   Judg.   4:4.    1    Sam.    10:5.    2 

Kings  22:14.  Luke  2:36.    Acts 

21.9.  1  Cor.  11:5.  14:34. 


18:6.  2 
149:3. 


Is.  6:1. 
3. 16:3. 


powerfully  guided  to  the  holy  habitation  of  God 
in  heaven. 

V.  14 — 16.  The  Philistines  had  been  objects 
of  terror  to  Israel;  [jYote,  13:17,18.)  but  the 
people  now  suppose  these  formidable  enemies  to 
be  lilled  with  dismay  and  anguish,  at  the  report 
of  this  wonderful  deliverance:  and  no  doubt  it 
produced  very  great  effects  on  all  the  surround- 
ing nations,  for  a  long  time.  The  inhabitants 
of  Jericho,  forty  years  after,  had  not  got  over 
the  alarm  which  it  occasioned.  (JS'"o<e,  Josh.  2: 
8 — 11.)  Thus  the  nations  would  be  awed  into 
silence,  and  be  restrained  from  resistance,  as  if 
petrified,  and  become  stones,  by  the  glory  of  Je- 
hovah's power  and  indignation;  seeing  he  had 
ransomed  his  people  at  the  priceof  so  flourishing 
a  country  as  Egypt.     (JIarg.  Ref.) 

Pass  over.  (16)  J^ote,  Josh.  3:2.  end. 

V.  17.  [Note,  13.)  'Moses  seems  to  have  fore- 
'seen,  by  the  Spirit  of  prophecy,  that  God  would 
'place  his  habitation  upon  mount  Zion;  which  he 
'understood,  perhaps,  from  the  sacrifice  of  Isaac 
'on  mount  Moriah.'  Bp.  Patrick.  (JVofe,  Gen, 
22:2,  latter  part.) 

V.  18.  In  perfect  wisdom,  justice,  and  good- 
ness, "Jehovah  shall  reign  for  ever,"  as  the 
only  Lawgiver  and  Judge  over  his  willing  peo- 
ple; and  he  will  finally  and  eternally  crush  all 
his  enemies  with  irresistible  force, — Two  dis- 
tinct words  are  used  in  the  original  to  express 
what  is  rendered  "for  ever  and  ever,"  which 
mutually  confirm  each  other,  and  evidently  sig- 
nify eternity,  in  the  strictest  sense  of  the  word. 
— The  translation  in  the  LXX  is  remarkable: 

Kupiof  fiairiXtuuv  tov  atiova,  Kat  £ir     aiiava,  Kai  en.   '  I  he 

'Lord  reigning  over  eternity,  and  unto  eteroi- 
'ty,  and  beyond^  (or  evermore). 

V.  20,  41.    Miriam  is  joined,  by  Micah,  with 


B.  a  1491.' 


CHAPTER  XV. 


B.C.  1491. 


Red  Sea,  and  they  went  out  into  the 
''wilderness  of  Shur:  and  they  went 
'  three  days  in  the  wilderness,  and  found 

no  water. 

23  And  Avhen  they  came  to  ^  Marah, 
they  could  not  drink  of  the  waters  of  Ma- 
rah, for  they  were  bitter:  therefore  the 
name  of  it  was  called  *  Marah. 

24  And  the  people  '  murmured  against 
Moses,  saying,  "  What  shall  we  drink? 

25  And  he  °  cried  unto  the  Lord,  and 
the  Lord  shewed  him  °  a  tree,  whichwhen 
he  had  cast  it  into  the  waters,  the  waters 
were  made  sweet:  there  he  made  for  them 


k  Gen.  16:7.  25:18.  1  Sam.  16: 

7. 
i3:18. 

k  Num.  33:8. 
*  That  is,  Bitterness.    Kuth  1: 

2U. 
1  14:11.    16:2,8,9.   17:3,4.    Num. 

11:1  —  6.  14:1—4.  16:11,41.17: 


10.  20:2—6.  21:5. 1  Cor.  10:10. 

Phil.  2:14.  Jude  16. 
m    17:3.  Ps.  78:19,20.    Matt.  6: 

26. 
n.  14:10.  n:4.Ps.  30:16.  91:16. 

99:6.  Jer.  16:1. 
o2Kiug5  2:21.4:41.   1  Cor.    1: 

18. 


Moses  and  Aaron,  in  leading  forth  the  people; 
(Jlic.  6:4.)  and  she  is  here  called  a  prophetess: 
yet  nothing'  is  recordedof  her  in  that  character, 
but  her  leading  the  women  in  this  song  of  praise, 
joined,  according  to  the  usages  of  the  times,  with 
timbrels  and  dances.  It  may,  however,  be  ob- 
served, that  she  as  well  as  Aaron  said,  "Hath 
not  the  Lord  spoken  by  us?"  [J^um.  12:2.)  and 
though  she  was  rebuked  for  her  misconduct  on 
that  occasion;  yet  the  context  seems  to  imply 
that  the  Lord  had  spoken  by  her,  but  not  in  the 
same  manner  as  to  Moses.  Perhaps  on  some 
occasions,  she  delivered  the  messages  of  God  to 
the  women  of  Israel.  She  was  at  this  time  about 
fiinety  years  of  age;  and,  having  generally  lived 
with  Xaron,  she  is  called  his  sister,  rather  than 
the  sister  of  Moses. — It  is  supposed  that  the  Is- 
raelites sang  responsively;  and  that  Miriam  led 
the  chorus  of  the  women,  when  it  came  to  their 
turn  to  take  up  the  song  of  praise.  Many  pas- 
sages of  Scripture  seem  to  denote  this  alternate 
mode  of  singing,  some  of  which  are  referred  to 
in  the  margin,  (f.) 

V.  22 — 24.  This  immense  multitude,  with 
their  numerous  flocks  and  herds,  marching  for 
three  days  without  any  water,  except  as  they 
might  carry  some  small  quantity  with  them, 
must  have  experienced  great  distress  and  per- 
haps disease:  and  having  found  water,  but  not 
being  able  to  drink  it,  they  were  still  more  dis- 
appointed. Probably,  the  waters  of  Marah  were 
not  only  very  nauseous,  but  also  unwholesome, 
so  that  the  trial  was  indeed  yerj'  great.  Ufotc, 
2&,26.)  When  first  delivered  from  the  Egyp- 
tians, the  Israelites  were  so  impressed  with  the 
power  exerted  in  their  behalf,  that  "they  fear- 
ed the  Lord,  and  believed  the  Lord,  and  his 
servant  Moses,"  as  acting  under  his  authority: 
but  being  again  alarmed,  as  well  as  distressed, 
"they  soon  forgat  his  works,"  and  began  to  vent 
their  discontent  and  distrust,  in  peevish  mur- 
murs against  Moses,  as  if  he  had  acted  of  hina- 
self ! — They  'should  rather  have  pra)'ed  to  God 
'than  murmured  against  Moses.'   Bp.  Patrick. 

V.  25,  26.  Moses  did  what  the  people  had  neg- 
lected to  do;  and,  in  answer  to  his  prayer,  a  tree 
was  pointed  out  to  him,  by  means  of  which  the 
waters  became  sweet  and  wholesome.  It  can- 
not reasonably  be  supposed,  that  this  change 
was  made  by  a  natural  efficacy;  but  rather,  that 
the  wood  was  the  appointed  token  of  God*8  mi- 
raculous operation.     [JSfotfs,  2  Kings  2:19^—^^2. 


I*  a  statute  and  an  ordinance,  and  there  he 
1  proved  them, 

26  And  said,  '  If  thou  wilt  diligently 
hearken  to  the  voice  of  the  Lord  thy 
God,  '  and  wilt  do  that  which  is  right  in 
his  sight,  and  wilt  give  ear  to  his  com- 
mandments, and  keep  all  his  statutes;  I 
will  put  none  of  these  ^  diseases  upon 
thee,  which  I  have  brought  upon  the 
Egyptians;  "  for  1  am  the  Lord  that  heal- 
eth  thee. 

27  And  they  came  to  *  Elim,  where 
7uere  twelve  wells  of  water,  and  three- 
score and  ten  palm-trees:  and  they  en- 
camped there  by  the  waters. 

19:10.11.   12:29.  beut.  7:15.  28: 

27,60. 
u  23:26.  2  Kings  20:5.  Job  5:  IS. 

Ps.  41 :3,4.  103:3.    147:3.  Is.  57: 


13:3. 
66:10. 
9:7.    1 


p  Josh.  24:21—25. 

q     16:4.     Deut.      8:2,16. 

Judg.  2:22.    3:1.4.  Ps. 

81:7.   Prov.   17:3.  Jer. 

Pet.  1  ;6,7. 
r  Lev.  26:3—13.  Deut.  7:12,13 

28:1-15. 
a  Deut.  12 :28.  13:]  8. 1  Kings  1 1 

33,38.  2  Kings  22:2.  Ez.  18:5. 


18.    Jer.  8:22.  33:6.  Hos.  6:1. 
Jam.  5:11—16. 
X  Num.  33:9.  Is.   12:3.    Ez.  47: 
12.Rev.  7:17.  22:2. 


4:40,41.)  It  may  also  call  to  our  remembrance 
the  blessings  of  the  gospel,  which  Christ  obtain- 
ed for  us  when  he  hung  upon  the  tree;  and 
which  sweeten  all  our  bitterest  trials,  by  giving 
peace  to  the  conscience,  comfort,  and  the  hope 
of  glory. — On  this  occasion,  the  Lord  was  pleas- 
ed to  give  Israel  some  intimations  of  his  holy 
will,  previous  to  the  promulgation  of  the  law; 
as  well  as  to  shew  them  by  what  rule  he  intend- 
ed to  act  towards  them;  even  according  to  their 
conduct,  whether  obedient  or  disobedient.  Per- 
haps, they  were  reminded  to  observe  the  sab- 
bath, and  directed  how  to  order  tiieir  religious 
worship,  as  well  as  instructed  in  the  grand  out- 
lines of  the  moral  law.  Whilst  the  Lord  en- 
gaged to  provide  for  them,  and  continue  their 
health  and  comforts,  if  they  were  obedient;  he 
also  intimated  that  if  they  were  rebellious,  the 
very  diseases  and  judgments,  which  they  had 
seen  inflicted  upon  the  Egyptians,  would  come 
upon  them  also.  Perhaps  the  want  of  water, 
and  the  unwholesome  waters  of  Marah,  which 
some  of  them  had  drunk,  occasioned  sickness, 
and  filled  the  multitude  with  dismal  apprehen- 
sions, which  were  thus  obviated  and  over-ruled 
for  good  purposes. 

V.  27.  Twelve  wells,  &c.]  A  well  of  water  to 
each  tribe,  and  the  palm-trees  for  a  cooling 
shade  and  pleasant  fruit. — It  is  remarkable  that 
the  number  answers  to  the  twelve  patriarchs 
and  the  seventy  elders,  and  to  the  twelve  apos- 
tles and  the  seventy  disciples. 

PRACTICAL  OBSERVATIONS. 
V.  1—21. 
Those  events  in  providence,  and  those  experi- 
ences in  the  life  of  faith,  which  have  occasion- 
ed our  most  distressing  apprehensions,  often 
terminate  in  such  a  manner  as  to  fill  our  hearts 
with  gratitude,  and  our  lips  with  praise:  nor 
would  the  Lord  lead  those  whom  he  loves  into 
straits,  did  he  not  intend  to  render  them  subser- 
vient to  his  own  glory,  and  to  their  comfort  and 
advantage. — When  we  have  patiently  and  qui- 
etly waited  for  deliverance  out  of  trouble,  and 
have  had  our  expectations  answered,  we  should 
proclaim  to  all  around  us  the  wonderful  works 
of  God:  and  every  one,  in  the  improvement  of 
his  talent,  and  the  exercise  of  his  particular  en- 
dowments, should  concur  in  so  pleasant  and  rea- 
sonable a  service. — They  who  oppress  the  peo- 
ple of  God,  are  his  declared  enemies,  over  wboiu 

[237 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  XVI. 

The  Israelites  come  to  the  wilderness  of  Sin,  aod  murmur  for 
want  of  bread,  I — 4.  Manna. &c.  is  promised,  and  tiie  people 
are  rebuked,  6 — 12.  Q,uails  and  maaua  arc  sent,  13 — 15. 
Manna  is  described,  and  rules  are  given  for  gathering  it;  the 
people  disobey  in  hoarding  it,  and  in  seeking  it  on  the  sabbath- 
day,  16 — 31.  God  commands  that  an  omcr  of  it  should  be 
preser\ed,  32 — 36. 

AND  ihey  *  took  their  journey  from 
Elim;  and  all  the  congregation  of 
the  children  of  Israel  came  unto  the  wil- 
derness of  ''  Sin,  which  is  between  Elim 
and  Sinai,  on  the  fifteenth  day  of  the 
second  month,  aftier  their  departing  out 
of  the  land  of  Egypt. 

2  And  the  '^  whole  congregation  of  the 
children  of  Israel  murmured  against  Mo- 
ses and  Aaron  in  the  wilderness. 

3  And  the  children  of  Israel  said  unto 
them,  ^  Would  to  God  ^  we  had  died  by 


a  15:27.  Num.  33:10—12. 

b  17:1.  Num.  33:12.    Ez.  30:15, 

16. 
C  See  on  15:24.— Gen.  19:4.  Ps. 

106:"J.13,25.  1  Cor.  10:10. 
d   Num.  20:2—5.    Deut.  28:67. 


Josh.  1:7.  2  Sam.  18:33.  Acts 
26:29.  1  Cor.  4:8.  2  Cor.  11:1. 
e  Num.  11:13.  14:2.  Job  3:1,10, 
20.   Jer.  20:14—18.  Jon.  4:8, 
9. 


he  will  at  length  triumph  completely;  and  all 
shall  acknowledg'e,  that  he  is  "glorious  in  holi- 
ness," as  well  as  in  power,  in  their  destruction, 
and  in  that  of  all  impenitent  sinners.  But  they, 
who  hnmbl}'  submit  to  him  and  trust  in  his  mer- 
cy, will  find  that  he  "is  become  their  Salvation," 
and  He  will  "compass  thenri  about  with  songs  of 
deliverance." — What  his  grace  begins,  his  pow- 
er and  faithfulness  will  complete;  and,  having 
redeemed  them  from  the  bondage  of  sin  and  Sa- 
tan, every  past  favor  becomes  an  earnest  of  fu- 
ture benefits,  till  he  shall  bring  them  to  his  holy 
habitation  in  heaven. — Tlje  judgments  inflicted 
on  some  enemies  of  God  are  evidences  that  judg- 
ment will  be  executed  on  the  rest;  and  he  often 
intimidates  those  whom  he  intends  to  punish. 
Ere  long  "every  enemy  shall  be  destrojed,  j 
which  hath  <lone  evil  in  his  sanctuary;"  the 
whole  church  shall  sing  "the  song  of  Moses  and 
of  the  Lamb,"  as  triumphing  over  the  fall  of 
every  antichrist;  "and  the  Lord  shall  reign  for 
ever  and  ever,"  to  the  eternal  satisfaction  of  his 
redeemed  people,  and  the  eternal  confusion  of 
his  adversaries. 

V.  22—27. 
In  this  world  we  must  pass  through  many 
changes:  and  those  praises,  which  only  spring 
from  gratified  self-love,  will  soon  be  turned  into 
rebellious  murmurs.  Hypocrites  may  have  a 
temporary  faith,  and  sometimes  very  high  affec- 
tions, and  be  verj'  earnest  in  religious  exerci- 
ses; but,  in  time  of  temptation,  they  often  fall 
away:  and  even  true  believers,  in  seasons  of 
sharp  trial,  are  frequently  induced  to  fret,  dis- 
trust, and  murmur.  But,  in  every  dispensation, 
we  should  cast  our  care  upon  the  Lord,  and  pour 
out  our  prayers  before  him;  and  we  shall  find 
that  a  submissive  will,  a  peaceful  conscience, 
and  the  comfort  of  the  Holy  Spirit,  render  the 
bitterest  trials  tolerable,  yea  pleasant.  And, 
let  us  not  forget  that  we  are  preserved  from  de- 
struction, and  delivered  from  our  enemies,  to  be 
the  servants  of  God;  that  he  proves  us  in  order 
to  our  more  unreserved  obedience;  that  our  ex- 
emptions from  the  afflictions,  which  others  en- 
dure, is  intended  to  encourage  us  in  the  path  of 
duty;  and  that  the  evidence,  of  our  being  inter- 
ested in  his  redeeming  love,  arises  from  the  ha- 
bitual disposition  to  keep  his  commandments. 
Our  health,  both  of  body  and  soul,  depends  on 
him:  may  he  then  sanctify  our  bodily  sickness- 
238] 


the  hand  of  the  Lord  in  the  land  of 
Egypt,  when  we  sat  by  the  *^  flesh-pots, 
and  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  Lord  unto  Mose.s, 
Behold,  '  I  will  rain  bread  from  heaven 
for  you:  and  the  people  shall  go  out  and 
gather  a  *  certain,  rate  every  day,  that  I 
may  ^  prove  them,  whether  they  will 
walk  in  my  law,  or  no. 

5  And  it  shall  come  to  pass,  that  on 
the  sixth  day  they  shall  '  prepare  that 
which  they  bring  in;  ™  and  it  shall  be 
twice  as  much  as  they  gather  dail3% 

6  And  Moses  and  Aaron  said  unto  all 


f  2:23.  Num.  11:4,5. 

his    day.    Neh.   11:23.  Prov. 

g  5:21. .17:3.  Num.  16:13,41. 

30:8.    Matt.    6:11,32,33.  Luke 

h  Deut.  8:3.  Jer.  2:6.   Lam.  4: 

11:3. 

9. 

k  .See  on  16:26.— Josh.  24:16. 

i  Ps.  78:24.  105:40.    John  6:31, 

1  23.  35:2,3.  Ler.  26:21,22. 

32.  1  Cor.  10:3. 

ra22. 

*  Heb.  t/u  portion  of  a  day  in 

es,  restore  our  souls  to  the  health  of  holines.s, 
enable  us  "to  draw  water  with  joy  from  the 
wells  of  salvation,"  and  "to  sit  down  under  his 
shadow  with  great  delight,"  and  find  "his  fruit 
sweet  to  our  taste."— (Can<.  2:3.  Is.  12:3.) 

NOTES. 
Chap.  XVI.  V.  1 — 3.  We  are  informed  in 
another  place,  (JVmwi.  33:10— 12.)  that  the  Is- 
raelites marched  back  to  the  Red  Sea,  when 
they  left  Elim.  Perhaps  the  Lord  saw  good  lo 
lead  them  thither  again;  in  order  to  remind  Vncm 
of  his  past  mercies,  and  to  renew  the  iinpressiuns 
made  at  first  on  their  mind,  which  were  in 
great  measure  erased  at  Marah. — They  how- 
ever arrived  in  the  desert  of  Sin,  not  far  from 
Sinai,  exactly  a  month  after  they  set  off  from 
Egypt:  but  when  they  came  thither,  having  by 
this  time  consumed  nearly  the  whole  stock  of 
provisions  which  they  had  brought  with  them, 
and  seeing  no  prospect  of  a  supply;  "the  whole 
congregation,  including  the  elders  and  the 
body  of  the  people,  with  very  few  exceptions, 
murmured  vehemently  against  Moses  and  Aa- 
ron. As  they  had  been  liberated  from  Egyptian 
bondage,  and  conducted  thus  far,  by  a  series  of 
stupendous  miracles;  doubtless  they  should  have 
expected  to  be  provided  for  in  a  similar  man- 
ner: but,  instead  of  this  confidence  in  God,  they 
looked  only  to  natural  causes;  and,  perceiving 
nothing  but  approaching  famine  and  desolation, 
they  passionately  wished  that  they  had  died  by 
some  sudden  judgment,  in  like  manner  as  the 
first-born  of  Egypt  had  been  slain!  Nay,  they 
seemed  to  envy  their  speedy  death,  while  they 
considered  themselves  reserved  to  a  more  lin- 
gering and  painful  execution!  They  had  like- 
wise forgotten  the  galling  labors  and  oppres- 
sion of  their  cruel  bondage,  and  only  remem- 
bered the  plenty  which  they  had  enjoyed,  mag- 
nifying it  probably  far  beyond  the  truth:  as  if 
their  enslaved  condition  in  Egypt  had  been  a 
most  desirable  privilege!  'They  untruly  mag- 
'nify  their  former  condition,  that  they  may  rep- 
'resent  their  present  to  be  more  miserable 
'than  really  it  was.'  Bp.  Patrick. — Not  daring 
directly  to  arraign  the  justice  of  God,  they  pas- 
sionately arraigned  the  conduct  of  Moses  and 
Aaron;  as  if  they  had  purposely  intended  the 
destruction  of  the  whole  congregation! 

V.  4,  S.    The  condiict  of  Israel  was  ungrate- 


B.  C.  1491. 


CHAPTER  XVI. 


B.  C.  1491- 


die  children  of  Israel,  At  "  even,  then  ye 
shall  know  that  °  the  Lord  hath  brought 
you  out  from  the  land  of  Egypt. 

7  And  in  p  the  morning,  then  **  ye 
shall  see  the  glory  of  the  Lord;  for  that 
he  heareth  your  murmurings  against  the 
Lord:  And  ""  what  art  we,  that  ye  mur- 
mur against  us? 

8  And  Moses  said,  This  shall  be  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  murmur- 
ings are  not  against  us,  but  '  against  the 
Lord. 


n  8,12,13. 

o3.  6:7.  12:51.32:1,7,11.  Num. 

16:28—30.   Ps.   77:20.    Is.  63: 

11,12. 
p  13. 
<)  10.24:10,16.  Lev.  9:6.   Num. 

!4:10.    16:42.     Is.    35:2.    40:5. 


John  11:4,40. 
r  2,3,8.  Num.  16:11. 
s9,12.  Num.    14:27.    Matt.  9:4. 

John  6:41 — 43.   1  Cor.  10:10. 
t  Num.  21:7.  1  Sam.  8:7.  Is.  32: 

6.  37:29.  Luke  10: 16.  John  13: 

20.  Rom.  13:2.  1  Thcs.4;8. 


ful,  perverse,  and  distrustful;  yet,  as  their  dis- 
tress was  real  and  urgent,  the  Lord  did  not  ex- 
ecute deserved  punishment  on  them,  or  so  much 
as  threaten  it.  But  he  determined  to  prove 
them,  and  to  make  it  manifest,  as  by  a  fair  tri- 
al, whether  any  reasonable  indulgence,  or  any 
miraculous  interpositions,  would  induce  them  to 
obey  his  commandments. — The  Manna  came 
from  the  region  of  the  air,  which  is  sometimes 
called  the  heavens,  [J^ote,  Gen.  1:6 — 8.)  where  it 
was  miraculously  produced;  and  it  descended  in 
the  form  of  rain  or  dew:  it  might  therefore  prop- 
erly be  said,  that  the  Lord  "rained  bread  from 
heaven  for  them."  The  manna  was  also  a  type 
of  Christ,  "the  living  Bread,  who  came  down 
from  heaven  to  give  life  to  the  world." 
(JVoie*,  John  6:30 — 35,47 — 51.) — It  was  the  pur- 
pose of  God  to  keep  Israel  in  dependence  on 
him;  and  therefore  this  miraculous  bread  (for  it 
answered  the  purposes  of  bread,)  was  sent  daily, 
in  proportion  to  the  wants  of  each  day.  But  he 
promised  to  send  on  the  sixth  day  twice  the 
usual  quantity,  that  they  might  prepare  it  against 
the  Sabbath. — Whatever  the  custom  of  the  pa- 
triarchs had  been  respecting  the  Sabbath,  or 
the  traditions  handed  down  among  their  descen- 
dants concerning  its  sacred  obligation;  we  may 
reasonably  conclude,  that  the  Israelites,  when 
bond-slaves  in  Egypt,  had  not  been  allowed  to 
rest  from  labor  on  that  day:  and  probably  the 
observance  of  it  was  almost  wholly  neglected, 
and  the  institution  itself  nearly  forgotten.  But 
if,  as  many  learned  men  suppose,  they  left  Egypt 
on  the  Sabbath,  and  passed  the  Red  Sea  on  the 
Sabbath,  which  events  were  commemorated  on 
the  first  and  last  days  of  unleavened  bread;  we 
may  conclude,  that  the  old  traditional  recollec- 
tion of  the  institution  would  be  now  revived;  and 
they  would  be  prepared  for  more  explicit  in- 
structions concerning  the  manner  of  sanctify- 
ing that  sacred  rest. — Indeed  it  is  very  doubtful, 
whether  the  Israelitish  Sabbath  was  observed 
on  the  seventh  day,  as  calculated  from  the  close 
of  the  six  days  "in  which  God  created  the  heav- 
ens and  the  earth:"  and  Avhen  we  consider, 
that  a  whole  day  is  lost  by  sailing  round  the 
World  in  one  direction,  and  gained  by  going 
round  it  in  the  other,  we  must  perceive  that  no 
great  stress  can  be  laid  on  such  calculations. 
The  seventh  day  was  appointed  at  first  in  re- 
membrance of  creation  being  completed;  one 
day  in  seven  was  continued  to  be  set  apart  un- 


9  And  Moses  spake  unto  Aaron,  Say 
unto  all  the  congregation  of  the  chil- 
dren 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  lookeal 
toward  the  wilderness,  and  behold,  the 
glory  of  the  Lord  *  appeared  in  the 
cloud. 

1 1  And  the  Lord  spake  unto  Moses, 

sayings 

12  I  have  heard  the  murmurings  of 

the  children  of  Israel;  speak  unto  them, 
saying,  At  even  ye  shall  eat  flesh,  and  in 
the  morning  ye  shall  be  filled  with  bread: 


uNum.  16:16. 

X  See  on  2,8. 

y  7.  Num.  14:10.  16:19,42. 


z  13:21,22.  40:34—28.  Lev.  9: 
6.  Num.  16:42.  1  Kings  8:10, 
U.Matt.  17:5. 


der  the  law,  but  perhaps  the  day  was  determin- 
ed with  reference  to  Israel's  deliverance  from 
Egypt:  and  the  same  proportion  is  observed  un- 
der the  Christian  Dispensation,  but  the  dcy  is 
fixed  in  commemoration  of  our  Lord's  resurrec- 
tion. In  all  these  instances,  the  day  observed 
was  a  memorial,  through  all  subsequent  genera- 
tions, of  the  event,  which  gave  occasion  to  its 
being  instituted. 

V.  6—8.  The  people  saw  in  the  evening, 
when  the  quails  came,  and  in  the  morning  when 
the  manna  descended,  an  additional,  miraculous, 
and  merciful  proof,  that  the  Lord  himself  had 
brought  them  out  of  Egypt;  and  that  Moses  and 
Aaron  had  only  executed  his  commission,  and 
adhered  to  his  instructions.  Thus  they  saw  his 
glorious  power  and  goodness,  in  supplying  by 
miracle  the  urgent  wants  of  this  vast  multitude. 
But  perhaps  the  words,  "In  the  morning  ye  shall 
see  the  glory  of  the  Lord,"  may  also  refer  to 
that  visible  display  of  divine  glory  which  ap- 
peared in  the  cloud  (10),  as  shewing  them  from 
whom  that  supply  woula  be  sent.  They  would, 
however,  evidently  perceive,  that  the  Lord  re- 
garded their  murmurings  with  decided  displeas- 
ure: for  while  they  reproached  Moses  and 
Aaron,  as  if  unwise,  unjust,  or  unkind,  in  leading 
them  out  of  Egypt;  they  did  not  consider  nor 
recollect  that  all  their  murmurings  were  in- 
deed against  God  himself,  and  a  daring  im- 
peachment of  his  conduct  towards  them. 

V.  9,  10.  We  have  frequently  read,  that  Je- 
hovah appeared  to  his  servants,  and  that  he 
spake  to  them;  and  many  expositors  suppose, 
probably  on  insufficient  grounds,  that  this  was 
always,  or  generally,  from  some  visible  glorious 
manifestation,  which  they  call  the  Shechikah: 
but,  on  this  occasion,  Israel  is  summoned  by 
Aaron,  at  the  word  of  Moses,  to  draw  "near  be- 
fore the  Lord:"  and  when  "they  looked  toward 
the  wilderness,  behold,  the  glory  of  the  Lord 
appeared  in  the  cloud."  It  is  evident  that,  at 
this  time,  there  was  some  extraordinary  splen- 
dor, which  intimated  the  special  presence  ot 
God;  but  if  this  had  not  differed  from  all  the  for- 
mer appearances  of  God,  why  is  the  language  so 
very  different? — 'It  is  not  unlikely  that  Mos«8 
'bade  Aaron  go  speak  to  the  people,  because  he 
'himself  retired  to  speak  to  God;  that  is,  to  pray 
'for  them,  and  to  acknowledge  his  great  gootl- 
'ness  in  passing  by  their  murmurings.'  Bp.  Pat- 
rick. 

[239 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


and  ^  ye  shall  know  that  I  cm  the  Lord 
your  God. 

13  H  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. 

1 4  And  when  "^  the  dew  that  lay  was 
gone  up,  behold,  upon  the  face  of  the  wil- 
derness there  lay  a  small  round  thing,  as 
small  as  ^  the  hoar  frost  on  the  ground. 

15  And  when  the  children  of  Israel 
saw  it,  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  the  Lokd  hath  given 
you  to  eat. 

1 6  This  is  the  thing  which  the  Lord 

a  4:6.  6:7.  7:17.  Jar.  31:34.  Ez.  !  *  Or,  What  is  this!  or,  It  is  a 


34:30.  39:22.  Joel  3:17.   Zech. 

13:9. 
b   Num.    11:31—33.  Ps.  73.27, 

23.  105:40. 
C   Num.    11:7—9.     Deut.      8:3. 

Neh.  9:16.  Ps.  78:24.  105:40. 
d  Ps.  147:16. 


■po7-tton. 
e  Deut.  3:3,16.  .losii.  6:12.  Neh. 

9:20.     John    6:31,32,49,68.      1 

Cor.  10:3.  Rev.  2:17. 
f  S«e  oa  4.— Num.  21:5.  Prov.9: 

6.  Luke  12:30. 


V.  11,  12.  It  is  probable,  that  the  Lord  him- 
self audibly  addressed  Moses,  from  the  glory 
which  appeared  in  the  cloud;  and  thus  confirm- 
ed what  he  had  before  spoken.  By  the  miracu- 
lous and  very  large  supply  of  provisions  about  to 
be  sent,  the  people  would  be  convinced,  not 
only  that  the  Lord  was  able,  but  also  that  he 
considered  himself  engaged,  to  protect  and  pro- 
vide for  them;  unless  they  forfeited  that  privi- 
lege by  rebellion  and  apostacy. 

V.  13.  There  are  different  opinions  concern- 
ing the  meaning  of  the  word  translated  quails. 
Some  imagine  that  they  were  a  species  of  lo- 
custs; but  the  language  of  Scripture  uniformly 
leads  us  to  consider  them  as  wild  fowl,  of  what- 
ever species  they  might  be.  [Marg.  Ref.  b.) — 
8uch  a  large  multitude  of  these  were  miracu- 
lously brought  to  the  camp  of  Israel,  and  light- 
ed among  the  people;  that  without  difficulty 
they  caught  as  many  as  sufficed  for  the  whole 
multitude!  This  miracle  of  mercy  may  be  con- 
trasted with  the  plague  of  locusts  whicli  devour- 
ed the  remaining  sustenance  of  Egypt. 

V.  14,  15.  After  the  Israelites  liad  feasted  at 
night  upon  the  quails,  they  found  in  tlie  morn- 
ing that,  along  with  the  dew,  there  had  fallen 
all  around  the  camp  "a  small  round  thing,  as 
small  as  the  hoar  frost;"  yet  it  had  not  been  ex- 
haled with  the  dew,  but  lay  on  the  ground  as  a 
solid  substance:  and  while  they  did  not  know 
what  it  was,  and  inquired  of  each  other,  they 
were  led  to  say,  man  Au;  "This  is  man"  or,  man- 
na. IViis  is  prepared  or  appointed,  or  portioned 
out;  that  is,  'This  is  the  food  before  predicted, 
'which  God  hath  prepared  or  appointed  for  us.' 
— The  name  thus  first  given  it,  has  been  retain- 
ed as  to  the  substance,  in  most  languages,  into 
which  the  Scriptures  have  been  translated. — 
As  the  people  seemed  not  to  be  generally  satis- 
fied, that  this  was  the  bread  which  God  had 
promised  to  "rain  from  heaven  for  them,"  Mo- 
ses expressly  assured  them  that  it  was. — The 
name  manna  has  also  been  given  to  several  sub- 
stances, procured  in  different  ways;  but  it  does 
not  appear,  that  any  of  them  was  the  same  as 
the  manna  given  to  Israel,  or  at  all  fitted  to  an- 
swer the  same  purposes.  It  was  indeed  a  mirac- 
ulous provision,  given  immediately  from  God; 
and  not  the  production  of  second  causes. 

It  is  manna.  (15)  H^r^  |d.  'Quasi  preparatus  ci- 

240] 


i  hath  commanded,  Gather  of  it  every  man 
according  to  his  eating:  an  s  omer  +  for 
'every  man  according  to  the   number  of 
your  }  persons,  take  ye  every  man  for 
I  theyn  which  are  in  his  tents. 
I     1 7  And  the  children  of  Israel  did  so, 
j  and  gathered,  some  more,  some  less. 
!      1 8  And  when  they  did  mete  it  with  an 
:omer,  ^  he  that  gathered  much  had  noth- 
jing  over,  and  he  that  gathered  little  had 
I  no   lack:  they  gathered  every  man  ac- 
I  cording  to  his  eating. 
!      1 9  And  Moses  said.  Let  no  man  *  leave 
lofit  till  the  morning. 
I      20    Notwithstanding   they   hearkened 
not  unto  Moses,  but  some  of  them  left  of 
jit  until  the  morning,  and  it  ^  bred  worms 
and  stank:  ^  and  Moses  was  wroth  with 
I  them. 


g  18,33,36. 

t  Heb.  bt/the  poll,  or,  head. 
■+  Heb.  souls. 
h2  Cor.  8:14,15. 
112:10.23:18.  Matt.  6:34 


k  Matt.  6:19.    Luke    12:16,33. 

Heb.  13:5.  Jam.  6:2,3. 
INum.    12.S.    16:16.   Mark  3:5. 

10:14.  Eph.  4:26. 


'bus,  aut  comparatus  sine  labore.'  Robertson.—' 
It  is  formed  from  r\:o,  as  is  a  precept  from  nix,  and 

-t:  ~  ■»"▼ 

^p  a  line  from  mp.     The  word  may  be  derived 

from  the  substantive  nJD,  a  portion,  a  distribu' 

lion.      The  common  opinion  that  N:i,n  ju  means 

What  is  this'?  seems  entirely  destitute  of  foun- 
dation. 

V.  16—20.  The  Lord  sent  the  Manna,  but  the 
people  must  go  out  early  to  gather  it;  and  they 
were  directed  to  take,  tor  each  individual,  such 
a  quantity  as  would  in  general  suffice  a  healthy 
man:  for  that  seems  to  be  the  meaning  of  the 
expression,  "Every  man  according  to  his  eat- 
ing," when  compared  with  the  context.  There 
would  be  in  each  tent  several  women  and  chiU 
dren,  who  did  not  require  so  much  food  as.  the 
grown  men;  yet  these  were  directed  to  gather 
for  every  one  of  them,  each  man  according  to 
his  own  eating.  And,  as  an  Omer  is  computed 
to  be  nearly  three  quarts,  wine-measure,  it 
would  be  a  competent  supply  for  any  individual. 
We  may  suppose,  that  the  several  persons  capa- 
ble of  labor,  in  each  tent,  cast  all  they  gather- 
ed into  one  stock;  and  when  the  father  of  the 
family  came  to  measure  it,  he  was  allowed  to 
retain  an  Omer  for  each  of  his  household:  but, 
if  he  had  any  over,  he  must  impart  it  to  his 
neighbor  who  had  less  than  that  quantity;  for 
some  would  be  less  active  than  others.  Thus  it 
came  to  pass,  that  he  who  "gathered  much  had 
nothing  over,  and  he  that  gathered  little  had  no 
lack;"  but  they  daily  gathered  for  every  indi- 
vidual, in  that  vast  assembly  according  to  the 
eating  of  a  grown  man,  or  an  Omer  each;  and 
this  was  the  case  during  forty  years. — The  apos- 
tle's argument,  grounded  on  the  passage,  leads 
us  to  this  interpretation;  [Kote,  2  Cor.  8:10 — 
15.)  else  how  could  the  case  of  Israel  have  been 
in  point  to  that  of  Christians,  when  exhorted  to 
impart  of  their  superfluity,  to  supply  the  wants 
of  their  brethren,  and  to  trust  the  Lord  to  send 
them  a  new  supply,  as  they  needed  it.""  If  this 
exposition  be  not  admitted,  it  must  be  suppos- 
ed, that  numberless  miracles  were  constantly 
wrought,  without  any  apparent  occasion,  in 
augmenting  or  diminishing  the  quantity  gather- 
ed by  each  person,  as  "some  gathered  more  and 
some  less."  But  if  we  allow  that  every  head  of 
a  family  who  had  gathered  above  the  quantity 


B.  C  1491. 


CHAPTER  XVI. 


B.  C.  1491. 


21  And  they  gathered  it  every  ^  morn- 
ing, every  man  according  to  his  eating: 
and  when  the  sun  waxed  hot,  it  melted. 

22  And  it  came  to  pass  that  °  on  the  sixth 
day  they  gathered  twice  as  much  bread, 
two  omers  for  one  man:  and  all  the  rulers 
of  the  congregation  came  and  told  Mo- 
ses. 

23  And  he  said  unto  them,  This  is  that 
which  the  Lord  hath  said.  To-morrow  is 
the  °  rest  of  the  holy  sabbath  unto  the 
Lord:  p  bake  that  which  ye  will  bake  to- 
day, and  seethe  that  ye  will  seethe;  and 
that  which  remaineth  over  lay  up  for  you 
to  be  kept  until  the  morning. 

24  And  they  laid  it  up  till  the  morn- 
ing, as  Moses  bade:  i  and  it  did  not  stink, 
neither  was  there  any  worm  therein. 

25  And  Moses  said,  Eat  that  to-day; 


rn  Prov.  6:6— n.    Ec.9:10.  12;| 
1.  Matt.  6:33.  John  12:35.  2 
Cor.  6:2. 

n  5,16,  Lev.  25:12,22. 

020:8—11.31:15.35:3.  Gen.  2: 


2,3.  Lev.  23:3.    Mark  2:21,28. 

Luke  23:66.  Rev.  1:10. 
p  Num.   11:8. 
q  20,33. 


was  directed  to  keep  an  Omer  for  each  of  the 
several  persons  in  his  tent,  and  to  g-ivethe  over- 
plus to  his  neighbor  who  had  not  gathered  so 
much;  the  whole  may  be  easily  explained.  Some 
might  retain  more  tJian  the  Omer  each,  and  so 
hoard  what  they  ought  to  have  imparted:  and 
others,  finding  an  Omer  each  more  than  suffi- 
cient for  his  family  for  the  present  day,  miglit 
hoard  part  of  it  for  the  morrow,  fearing  lest  no 
more  should  fall.  But  as  the  Israelites  were 
taught  by  this  way  of  subsisting,  to  live  continu- 
ally and  cheerfully  dependent  on  God,  and  in 
liberal  love  to  each  other;  and,  as  the  daily  sup- 
ply o'f  the  manna  was  an  emblem  of  the  life  of 
faith  in  Christ;  hoarding  in  either  way  was  ex- 
pressly forbidden.  And  while  those  who  gath- 
ered much  imparted  to  their  neighbors,  they 
who  could  not  consume  an  Omer  each,  might, 
as  some  think,  give  the  residue  to  their  cattle; 
or  burn  it  before  the  next  morning,  as  they  did 
the  remains  of  the  paschal  lamb,  and  other  sac- 
rifices. But  when  some  of  them  selfishly  and 
distrustfully  disobeyed  this  injunction,  the  man- 
na which  they  kept  bred  worms  and  stank, 
though  when  preserved  by  the  Lord's  command 
it  continued  perfectly  good. 

V.  21.  As  the  people  were  required  to  use, 
impart,  or  destroy  the  manna  gathered  each 
day,  before  the  next  morning;  they  were  under 
the  necessity  of  gathering  it  early  in  the  day, 
"every  man  according  to  his  eating,"  or  else 
they  would  have  had  no  food:  for  though  it  did 
not  exhale  with  the  dew  in  the  morning,  "when 
the  sun  waxed  i"tt  it  melted."  This  was  a  very 
extraordinary  circumstance,  that  a  substance, 
which  was  so  easily  dissolved  and  exhaled, 
should  be  sufficiently  nutrimental  to  support  the 
people  in  health  and  vigor  for  so  long  a  course 
of  years,  and  also  that  what  melted  and  totally 
disappeared  when  the  sun  waxed  hot,  might  yet 
be  baked  or  seethed  (23)  without  any  such  ef- 
fect. 

V.  22 — 27.  It  is  evident,  that  the  miracle,  on 
this  occasion,  consisted  in  the  larger  quantity 
of  raanna  that  fell  on  the  sixth  day;  which  caus- 
ed it  to  be  so  much  thicker  on  the  ground  than 
at  other  times,  that  the  people  gathered  twice 
the  quantity,  with  little  additional  labor  (29); 
and  not  in  a  subsequent  increase  of  the  quanti- 
VOL.  I.  31 


Ijfor  to-day  is  *"  a  sabbath  unto  the  Lord: 
i  to-day  ye  shall  not  find  it  in  the  field. 

26  ^  Six  days  ye  shall  gather  it:  but  on 
the  seventh  day,  which  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  unto  Moses, 
"  How  long  refuse  ye  to  keep  my  com- 
mandments and  my  laws? 

29  See,  for  that  the  Lord  ^  hath  giv- 
en you  the  sabbath,  therefore  he  giv- 
eth  you  on  the  sixth  day  the  bread  of 
two  days:  ^  abide  ye  every  man  in  his 
place,  let  no  man  go  out  of  his  place  on 
the  seventh  day. 

30  So  the  people  ^  rested  on  the  sev- 
enth day. 


r.See  cu 23,29.— Neh.  9:14. 
s  20:9,11.  Deut.  6:13.  Ez.  46:1. 

Luke  13:14. 
t  Prov.  20:4. 
u    10:3.    Num.    14:11.   20:12.  2 

Kinsfs  17:14.   Ps.  81:13,14.  Is. 

7:9,13.  Jer.  4:14.   Ez.  20:13— 


16.  Mark  9:19. 
X  31:13.    Neh.   9:14.    Is.   53:13, 

14.  Ez.  20:12. 
y  Luke  23:56. 
z  Lev.  23:3.      Deut.    6:12—14. 

Heb.  4:9. 


ty  which  each  person  had  gathered. — As  the  ru- 
lers came  to  inform  Moses,  that  the  people  had 
gathered  twice  the  usual  quantity;  it  may  be 
supposed,  that  they  were  appointed  to  superin- 
tend the  distribution,  and  wanted  his  directions 
in  the  present  case:  and  this  gave  him  the  op- 
portunity of  more  fully  stating  to  them,  and  by 
them  to  the  people,  the  obligation  of  keeping 
the  sabbath  as  a  holy  rest  unto  the  Lord. — In 
whatever  way  they  chose  to  prepare  the  mauna, 
they  might  use  what  they  wanted  on  that  day, 
and  reserve  the  remainder  for  the  morrow;  and 
it  would  continue  fit  for  use:  but  it  is  generally 
thought,  that  they  were  forbidden  to  bake  or 
seethe  it  on  the  sabbath-day;  though  the  languag'e 
used  does  not  necessarily  imply  this. — It  is  re- 
markable, that  three  miracles  were  wrought, 
every  week,  in  honor  of  the  sabbath,  even  be- 
fore the  promulgation  of  the  Mosaic  law.  Double 
the  quantity  fell  the  day  before;  none  fell  on  the 
sabbath-day;  nor  did  that  stink,  which  they  kept 
for  that  day.  This  confirms  the  opinion,  that 
the  institution  of  the  sabbath  was  from  the  be- 
ginning. Indeed  the  whole  narrative  implies, 
that  reference  was  made  to  an  institution  be- 
fore known,  but  not  properly  remembered  or 
regarded;  and  not  to  any  new  law  given  on  the 
occasion.  Neither  tlie  inquiry  of  the  elders, 
nor  the  language  of  Moses,  can  be  consistently 
interpreted  of  an  entirely  new  institution. 

V.  28 — 30.  The  people  had  murmured  against 
Moses  and  against  God,  in  Egypt,  at  the  Red 
Sea,  at  Marah,  and  before  the  manna  was  sent; 
which  imolied  a  rebellious  and  refractory  spir- 
it: when  forbidden  to  hoard  the  manna,  they  dis- 
obeyed; and  again,  when  forbidden  to  go  out 
for  manna  on  the  sabbath,  they  went  out.  After 
all  the  miracles  of  mercy  which  they  had  expe- 
rienced, this  was  exceedingly  ungrateful  and 
provoking;  and  the  Lord  sharply  rebuked  their 
conduct,  in  thus  refusing  to  keep  his  command- 
ments and  laws,  as  made  known  by  Moses. — 
The  extraordinary  circumstance,  of  a  double 
quantity  of  manna  on  the  sixth  day,  was  a  suffi- 
cient proof  of  the  Lord's  determination  to  en- 
force the  hallowing  of  the  sabbath.  This  was 
originally  instituted,  when  creation  was  finished: 
[JVote,  Gen.  2:3.)  but  as  the  posteritj'  of  fallen 
Adam,  being  generallv  sunk  into  idolatry,  en- 

[^41 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


31  And  the  house  of  Israel  *  called 
the  name  thereof  Manna:  ''  and  it  was 
like  coriander-seed,  white;  and  the  taste 
of  it  zvas  like  wafers  made  with  honey. 

32  IT  And  Moses  said,  This  is  the 
thing  which  the  Lord  commandeth,  "^  Fill 
an  omer  of  it  to  be  kept  for  your  gene- 
rations; that  they  may  see  the  bread 
wherewith  I  have  fed  you  in  the  wilder- 
ness, when  I  brought  you  forth  from  the 
land  of  Egypt. 

33  And  Moses  said  unto  Aaron,  ^  Take 
a  pot,   and  put  an  omer  full  of  manna 


a  See  on  15. 

bNirni.  11:6,7.  Cant.  2:3. 

cPs.    103:1,2.     105:5.     111:4,5. 


Luke  22:19.  Heb. 
d  Heb.  9:4. 


2:1. 


tirely  neglected  to  observe  it;  the  God  of  Abra- 
ham, as  a  special  favor,  had  given  the  descend- 
ants of  that  patriarch  the  Sabbath,  that  it  might 
be  a  day  of  holy  rest  unto  them.  They  must 
not  therefore  leave  their  habitations  on  that 
day,  for  any  secular  business. — This  for  the  pres- 
ent proved  sufficient  to  induce  the  people  to  ob- 
serve it,  though  the  offenders  were  not  punished. 

V.  31.  The  shape  of  the  manna  was  like  cori- 
ander seed,  that  is,  round  and  small;  it  was 
white;  and  its  taste  resembled  that  of  cakes 
mixed  up  with  a  small  quantity  of  honey,  which 
were  frequently  used  in  those  days. — It  had 
also,  at  least  when  dressed  in  some  particular 
way,  the  flavor  of  sweet  oil,  which  was  in  great 
request  and  use  among  the  Israelites.  [J^um.  11: 
6 — 8.)  We  Hiay  therefore  conclude,  that  it  was 
a  verj'  pleasant  substitute  for  bread,  and  very 
nourishing;  though  the  history  itself  confutes 
the  tradition  of  the  Jews,  that  it  had  all  manner 
of  pleasant  flavors,  according  to  men's  different 
tastes. 

V.  32 — 34.  It  is  very  probable,  that  this  di- 
rection was  not  given  till  the  ark  of  the  cove- 
nant, the  testimony  of  God's  gracious  presence 
with  Israel,  was  made,  and  placed  in  the  holy  of 
holies.  The  apostle  informs  us,  (according  to 
the  Septuagint,)  that  the  pot  in  which  the  manna 
was  preserved,  like  other  sacred  vessels,  was 
made  of  gold. — Thus  by  miracle,  tlie  manna, 
which  was  dissolved  by  the  sun  if  not  gathered, 
and  when  kept  in  distrust,  stank  in  one  night,  was 
preserved  pure  from  generation  to  generation! 

V.  35,  36.  As  Moses  lived  till  a  great  part  of 
the  fortieth  year  was  past,  when  Israel  was  en- 
camped in  the  plains  of  Moab;  there  is  no  rea- 
son to  say,  that  the  thirty-fifth  verse  was  added 
after  his  decease. — An  ephah  was  something 
more  than  seven  gallons  of  our  measure,  and  less 
than  our  bushel. — The  manna  was  a  type  of 
Christ,  provided  by  God,  and  given  to  sinners, 
who  must  otherwise  have  inevitably  perished, 
who  were  altogether  undeserving  of  such  a  gift, 
and  prone  to  despise  and  undervalue  it.  The 
careless  multitude  understand  not  what  this 
heavenly  manna  is,  or  what  use  to  make  of  it; 
till  instructed  that  "it  is  the  Bread  which  the 
Lord  hath  given  them."  The  hypocrite  retains 
the  doctrine  as  a  notion,  which  corrupts,  and 
produces  pride  and  vain  confidence.  The  true 
Christian,  having  an  appetite  for  this  heavenly 
provision,  seeks  it  diligently  and  early,  daj'  by 
day;  labors  for  it,  though  it  is  the  gift  of  God; 
and  'feeds  upon  it  in  his  heart  by  faith  with 
'thanksgiving;'  by  which  his  soul  acquires  health 
and  vigor,  and  he  becomes  strong  to  labor  and  to 
fight  with  his  enemies, — There  isa  sufficienc}'  in 
this  provision  for  the  wliole  congregation  of  Is- 


therein,  and  lay  it  up  before  the  Lord, 
to  be  kept  for  your  generations. 

34  As  the  Lord  commanded  Moses, 
so  Aaron  laid  it  up  before  the  ®  testi- 
mony, to  be  kept. 

35  And  the  children  of  Israel  did  eat 
manna  ^  forty  years,  s  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  part 
of  an  ephah. 


6  25:16,21.  2'7:21.  30:6,36.  31: 
13.  38:21.  40:20.  Num.  1:50, 
53.   17:10. 

f  Num.  33.38.  Deut.  8:2,3.  Neh. 
9:15,20,21.    Ps.  78:24,25.   John 


6:30—58. 
g  Josh.  5:12. 
hNum.  33:48- 

34:1—4. 
i  16,32,33. 


-50.    Dent.  1:8. 


242] 


rael,  but  nothing  over  for  any  one.  We  must 
have  it  fresh,  and  feed  upon  it  daily,  to  the  end 
of  our  journey  to  the  heavenly  Canaan;  and, 
though  it  appear  to  some  light  bread,  it  will 
hold  out  to  the  end:  that  is,  we  must  by  faith 
receive  from  Christ,  as  the  purchase  of  his 
sacrifice,  pardon  and  peace,  grace  and  strength, 
ever}'  day  till  we  come  to  heaven.  And  though 
we  now  seem  to  gather  a  double  portion  on  the 
sabbath-day;  yet,  when  we  keep  the  heavenly 
Sabbath,  we  shall  not  need  to  gather  any  more, 
nor  will  the  stock  we  have  acquired  any  more 
corrupt;  but  in  that  holy  of  holies  it  will  endure 
for  ever,  as  provision  for  our  souls,  to  the  glory 
of  our  God. 

PRACTICAL  OBSERVATIONS. 
V.  1—12. 
Changes  are  prepared  for  us  in  this  world:  we 
should  therefore  prepare  for  them,  and  be  ready 
to  endure  hardship,  and  to  exercise  faith,  pa- 
tience, and  self-denial,  whenever  called  to  it. 
But,  before  we  severely  censure  others,  we 
ought  to  put  "our  souls  in  their  souls'  stSad." 
We  may  easily  condemn  the  Israelites:  but 
perhaps  we  do  not  readily  suspect,  that  we  also 
should  distrust,  despond,  and  murmur,  if  proved 
by  far  less  trials,  and  left  to  ourselves:  nor  do 
we  sufficiently  regard  their  conduct  as  an  in- 
tended picture  of  human  nature;  and  tlieir  his- 
tory, as  that  of  the  human  heart  under  the  vary- 
ing dispensations  of  Providence.  In  whatever 
situation  we  are  placed,  we  are  prone  to  under 
value  our  mercies,  to  aggravate  our  troubles, 
and  to  compare  the  unfavorable  side  of  our  pres- 
ent circumstances,  with  tlie  favorable  side  of 
some  former,  or  some  imaginary  situation:  and 
in  tliis  way  we  are  perversely  ingenious  in  ren- 
dering ourselves  discontented  and  unthankful; 
and  are  ever  wishing  for  some  change,  yet 
ever  seeming  to  change  for  the  worse. — When 
ashamed  to  reflect  directly  upon  God,  we  are 
apt  to  vent  our  impatience,  in  complaints  against 
the  instruments,  or  mere  occasions,  of  our  un- 
easinesses; not  aware  lliat  our  murmurings  are 
against  the  Lord  himself.  It  behoves  us,  there- 
fore, to  watch  and  pray  against  this  rebellious, 
unthankful  spirit,  the  offspring  of  pride  and  un- 
belief; that  confiding  in  the  wisdom  of  God,  and 
conscious  of  our  own  un worthiness,  we  may 
learn  contentment:  and  if  plain  and  sharp  re- 
proofs humble  and  quiet  us,  they  are  valuable 
advantages.  But  "the  Lord  is  slow  to  anger," 
and  mercifullj'  considereth  our  frame;  and  He 
knows  how  hard  we  find  it  to  bear  urgent  want 
without  impatience;  and  to  believe  his  word  in 
direct  opposition  to  every  appearance  of  prob- 
ability.    He  therefore  frequently  shews  us  his 


B.  C.  1491. 


CHAPTER  XVII. 


B.  C.  1491. 


CHAP.  XVII. 

The  people  want  water,  chide  with  Mo«es,  and  tempt  the  Lord, 
1,2;  Mi)ses  expostulates  withtheQi,  and  complains  to  God;  and, 
at  his  command,  smites  the  rock   in  Horeb,  which  pours  out 

water,  3 6;  the  place  is  named  Massah,  and  Meribah,  7.  Am- 

alek  assaults  Israel,  and  is  overcome  by  Joshua,  while  Moses 
holds  up  his  hands  with  the  rod  of  God,  8 — 13.  Amalek  is 
doomed  to  destruction:  and  Moses  builds  an  altar,  called  JE- 
HOVAH-NISSI,  14—16. 

AND  all  the  congregation  of  the 
children  of  Israel  journeyed  from 
the  wilderness  of  *  Sin,  after  their  jour- 
neys, according  to  the  commandment  of 
the  Lord,  and  pitched  in  ^  Rephidim: 
and  there  was  no  water  for  the  people  to 
drink. 

2  Wherefore   '  the  people  did  chide 


a  16:1.  Num.  33:12— U. 

b  8.   19:2. 

«  5:21.    14:11,12.  15^4.  16:3,3. 


Num.  11:4—6. 
21:5. 


14.-2.  20:3—5. 


glory,  and  proves  our  obedience,  by  supplying^ 
our  wants,  and  exceeding-  our  expectations;  and; 
this  tends,  for  the   future,  to  deprive  us  of  all| 
plausible  pretence  of  saying-,  that  we  want  en-j 
couragement  to  trust  and  serve  him. 
V.  13—21. 
The  Lord  could,  at  all  times,  supply  his  people  ^ 
with  superfluities,  and  in  some  cases  he  does  so:; 
but,  in  general,  he  sees  it  best  for  them  to  have' 
only  things  necessary,  and  that  from  day  to  day;! 
and  he  constrains  most  of  them,  to  expect  their  ^ 
support  from  him  on  the  morrow,  that  they  may 
see  the  glory  of  his  power,  and  taste  the  sweet- 
nexs  of  his  truth  and  love,  in   their  daily  bread. 
If  our  faith  were  strong-,   we  should  sleep   no 
worse,  thoug-h,  like  Israel,  we  went  to  rest  nighti 
after  night,  without  one  morsel  in  the  house  for, 
the  next  day;  or  any  other  prospect  of  obtaining- 
it,  except  confidence  in  him,  who,  as  "a  Father,' 
knoweth  what  things  we  have  need  of."    Yet  wel 
must  "labor  even  for  the  meat  that  perisheth,"! 
in  subordination  to  our  laboring-  for  tliat  "which 
endureth  unto  everlasting  life;"  though  both  arej 
the  gift  of  God:  and  it  is  the  Lord's  will,  thati 
the  poor  should  be  liberal  of  their  little,  as  well, 
as  the  rich  out  of  their  abundance.  But  whether; 
we  have  much  or  little,  that  which  is  hoarded; 
in  covetousness  and  distrust,   corrupts,  breeds 
worms,   and    stinks;    and    that   alone   is  useful, 
which  supplies  our  wants  and  relieves  tLo  ne-l 
cessities  of  others. 

V.  22—36. 
Whatever  dilig^ence  we  use  in  worldly  busi- 
ness on  other  days,  we  are  to  consider  the  sab- 
bath as  the  Lord's  gift  to  us;  and  should  previ- 
ously contrive  ever}"^  thing,  even  in  respect  of 
our  food,  in  that  manner  which  may  best  render; 
it  a  day  of  holy  rest  from  worldly  business,  andi 
in  spiritual  employments:  and  he  will  take  care: 
that  we  shall  eventually  be  no  losers  by  so  doing,  i 
— But  there  is  in  us,  by  nature,  a  spirit  of  per- 
verseness,  which  takes  pleasure  in  acting  con- j 
trary  to  the  Lord's  commands;  and  by  our  con- 
dtict,  as  it  were,  declaring,  that  we  will  not  sub- 
mit to  him:  nor  can  we  be  his  true  servants,  un- 
less this  proud  self-will  be  mortified  and  subdued. ' 
— Whatever  Providence  in  any  honest  way  al- 
lots us,  we  sliould  consider  as  "the  bread  which; 
the  Lord  giveth  us  to  eat,"  and  be  thankful,  and 
contented  with  it. — But,  if  we  cannot  merit  our 
bodily  food,  what  claim   can   we  have  to  that 
"Bread  which  came  down  from  heaven,  to  give 
life  to  our  souls?"     (Motes,  John  6:22—58.)   Let 
us  then   with  thankful  hearts,  early  and   dili- 
gently go  forth    to  gather   this   heavenly  pro- 
vision, and  joyfully  feed  upon  it:  let  us  seek  ear- 


with  Moses,  and  said,  "^  Give  us  water 
that  we  may  drink.  And  Moses  said 
unto  them.  Why  chide  ye  with  me? 
®  Wherefore  do  ye  tempt  the  Lord? 

3  And  the  people  thirsted  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  cat- 
tle, with  thirst? 

4  And  Moses  ^  cried  unto  the  Lord, 
saying,  What  shall  I  do  unto  this  people? 
They  be  ^  almost  ready  to  stone  me. 

d  Gen.  30:1,2.  1  Sam.  8:6.  Luke 

16:12. 
e  7.    Num.  14:22.    Deut.  6:16. 

Ps.  ■78:18,41,56.    95:9.     106:14. 

Is.  7:12.   Mai.  3:15.   Matt.  4:7. 

16:1—3.  Luke  4:12.    Acts  5:9. 


16:10.  1  Cor.  10:9.  Herb.  3:9. 
f  See  on  16:3. 

g-   14:15.   13:25.     Num.  11:11. 
h  Num.    14:10.   16:19.     1  Sam. 

30:6.     John  3:59.  10:31.  Acts 

7:59.   14:19. 


nestly  for  the  grace  of  the  Holy  Spirit,  to  turn 
all  our  knowledge  of  the  doctrine  of  Christ  cru- 
cified, into  spiritual  nourishment  for  our  souls 
by  faith  and  love;  that  we  may  not  rest  in  bar- 
ren notions,  feed  on  worldly  vanities,  or  satisfy 
ourselves  with  former  supposed  experiences; 
but,  living  upon  this  Bread  from  day  to  day,  in 
attendance  on  all  the  means  of  grace,  we  shall 
shew  that  our  souls  are  nourished  in  all  holi- 
ness, and  fitted  for  unreserved  obedience.  And 
thus  also,  edifying  others  by  the  way,  we  shall  in 
due  time  arrive  at  the  heavenly  Canaan,  there 
to  feast  for  ever  on  the  rich  provisions  of  our 
Father's  house  above. 

NOTES. 

Chap.  XVII.  V.  1,  2.  There  are  other  inter- 
mediate stages  mentioned  in  Numbers;  [Marg. 
Ref.  a;)  but  here  the  sacred  historian  pointed 
out  such  places  alone  as  were  on  some  account 
made  remarkable. — "The  commandment  of  the 
Lord,"  respecting  the  journeys  of  the  people, 
was  made  known  by  the  moving  of  the  pillar. 
They  were,  however,  still  disposed,  after  all  they 
had  seen  and  heard,  even  while  marching  under 
this  guidance,  and  living  upon  the  manna,  on 
every  new  trial,  to  forget  God,  and  to  speak  and 
act  as  if  they  thought,  that  Moses  and  Aaron 
had  of  themselves  brought  them  out  of  Egypt! 
Thus  they  "tempted  the  Lord;"  they  put  his  om- 
niscience and  omnipotence  to  the  trial;  and  be- 
haved as  if  they  would  tempt  him  to  take  ven- 
geance on  them,  or  to  leave  them  to  the  conse- 
quences of  their  perverseness  and  unbelief:  or 
as  if  they  would  presumptuously  prescribe  to 
him,  or  limit  him,  and  put  it  to  the  proof,  wheth- 
er he  could  perform  their  requirements  or  not; 
being  disposed  to  reject  his  authoritj%  and  refuse 
to  believe  that  he  was  among  them,  if  he  did  not 
[Marg.  Ref.  e.) 

V.  3,  4.  When  the  people  wanted  water,  they 
immediately  shewed  great  impatience  and  bit- 
terness of  spirit:  but,  when  If  ft  for  a  while  to 
experience  the  distress  of  unallayed  thirst,  in 
i  order  to  make  them  sensible  of  their  entire  de- 
pendence on  God,  and  to  prepare  them  to  re- 
ceive the  miraculous  supply  intended,  with  the 
greater  admiration  of  his  power  and  goodness; 
they  became  so  outrageous,  that  they  were 
ready  to  stone  Moses,  in  a  popular  tumult,  as  the 
author  of  their  calamity,  which  they  supposed 
would  end  in  the  destruction  of  tlie  whole  mul- 
titude! But  he,  in  the  meekness  and  confidence 
of  faith,  stated  the  case  before  tlie  Lord,  and 
calmly  sought  liis  direction,  assured  of  his  sea- 
sonable and  effectual  interposition. 

[243 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


5"  And  the  Lord  said  unto  Moses,  '  Go 
on  before  the  people,  and  take  with  thee 
of  the  elders  of  Israel:  and  ''  thy  rod, 
wherewith  thou  smotest  the  river,  take  in 
thine  hand,  and  go. 

6  Behold,  '  I  will  stand  before  thee 
there  upon  the  rock  "  in  Horeb;  "  and 
thou  shalt  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 
*Massah  and  +  Meribah,  because  of  the 
P  chiding  of  the  children  of  Israel,  and 
because  i  they  tempted  the  Lord,  say- 
ing, '  Is  the  Lord  among  us,  or  not? 


Acts  20:23,24. 
Num.  20:8. 


i  Ez.  2:6. 

k  7:19,20. 

1   16:10. 

m  3:1—5. 

n  Num.  20:9— 11.     Deut.  S:1S. 

Neh.   9:15.      Ps.   78:15,16,20. 

105:41.     114:8.      Is.   48:21.      1 

Cor.  10:4. 
o  Ps.  46:1.     Is.  41:17,18.  43:19, 

20.       John    4:10,14.     7:37,38. 


Rev.  22:17. 
*  That  is,  Temptation.   Deut. 

9:22. 
+  That   is,   Chiding  or  Strijt. 

Ps.  81:7. 
p  Set  on  2. 

q   Ps.95:S.     Heb.  3:8,9. 
r  34:9.    Deut.  31:17.    Josh.  22: 

31.    Is.  12:6.  Mic.  3:11.   John 

1:14.     Acts  7:37— 39. 


! 
V.  5,  6.     It  is  observable,  that  each  of  the  j 
several    extraordinary    interpositions    of     the , 
Lord,  in  behalf  of  Israel,  was  preceded  by  some 
remarkable  discovery  of  their  ungrateful  and 
rebellious  disposition;  and  this  served  exceed- 
ingly to  illustrate  the  riches  of  his  unmerited 
mercy  towards  them. — Instead  of  commanding 
Moses  to  lift  up  his  rod,  and  call  for  some  dread- 
ful plag-ue,  like  those  inflicted  on  Egypt,  to  de- 
stroy the  ringleaders  of  this  tumult,  and  dismay 
the  rest;  God  directed  him  to  take,  as  his  attend- 
ants, some  of  the  elders  of  Israel,  to  be  eye-wit- 
nesses of  the  miracle  about  to  be  wrought,  which 
the  people  could  only  behold  afar  off;  and  also  the 
rod  with  which  the  Nile  had  been  smitten,  when 
its  waters  became  blood:  and  at  mount  Horeb, 
which  lay  at  some  distance,  he  and  the  elders 
should  see  the  visible  glory  of  God  from  the  cloud, 
resting  on  one  particular  rock,  which  he  must 
smite  with  the  rod;  and  then  water  would  burst 
from  it,  sufficient  for  the  necessities  of  the  peo- 
ple.— An  immense  quantity  of  water  would  be 
required  for  so  large  a  multitude,  and  for  their 
flocks  and  herds,  even  in  one.  day:  but  we  have 
reason  to  conclude,  that   this  water  followed 
them  as  a  river  in  the  wilderness  from  place  to 
place,  for  a  long  time;  and  some  think  that  it 
continued  afterwards  to  water  those  parts  of 
the  desert. — The  apostle  calls  this  water  "spirit- 
ual drink,"  as  the  emblem  of  spiritual  blessings; 
and  he  says,  "that  Rock  was  Christ;"  that  is,  a 
type  of  him;  and  this  should  direct  our  inter- 
pretation of  the  passage.     (JVoie,  1  Cor.  10:1  — 
5.)     It  is  also  observable,  that  God  is  never  in 
Scripture  called  a  Rock,  till  after  this  event, 
but  afterwards  the  expression  often  occurs.     A 
rock  is  indeed  firm  and  unshaken,  as  a  foun- 
dation on  which  to  build:    but  from  a  rock  of 
flint,  as  this  was,  we  might  sooner  expect  fire 
than  water:  and  thus  Christ  is  a  tried  Founda- 
tion of  immoveable  power  and  stability;  but  sin- 
ners had  moi-e  reason  to  expect  vengeance  than 
bappiness  from  him.    The  rock  must  be  smitten 
by  the  rod  of  Moses,  the  giver  of  the  law,  even 
that  rod  by  which  the  plagues  were  inflicted 
upon  Egypt:  thus  Christ  was  made  under  the 
law,  and  bore  its  righteous   curse,  even  that 
punishment  which  our  sins  deserved.     The  rock 
was  smitten  by  Moses,  at  the  Lord's  command, 
244] 


8  IT  Then  came  ''  Amalek,  and  fought 
with  Israel  in  Rephidim. 

9  And  Moses  said  ^  unto  |  Joshua, 
"  Choose  us  out  men,  and  go  out,  light 
with  Amalek:  to-morrow  I  will  stand  on 
the  top  of  the  hill,  Avith  ^  the  rod  of  God 
in  mine  hand. 

10  So  y  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. 

12  But  Moses's  ''hands  were  heavy, 


s  Gen.  36:12,16.     1  Sam.  30:1. 

Ps.  83:7. 
t   13.  24:13.     Num.    11:28.    13: 

16.     Oshea.  Jehoskua.    Deut. 

32:44.     Hoshea. 
%     Called    JciUi.      Acts    7:45. 

Heb.  4:8. 
u  Num.  31:3,4. 
X  4:2,20. 


y    Josh.    11:15.      Matt.   23:20. 

John  2:5.   16:14. 
z  9. 

a  12.  24:14. 
b   Ps.  66:9.    Luke  18:1.  1  Tim. 

2:8.     Jam.  6:16. 
c  Matt.   26:40—45.     Mark  14: 

37—40.    Eph.  6:18.   Col.  4:2. 


once,  in  the  presence  of  the  elders  of  Israel,  the 
people  who  were  then  full  of  rebellion,  behold- 
ing at  a  distance,  while  the  symbol  of  the  Lord's 
presence  and  glory  rested  upon  it:  and  thus 
Christ  was  crucified  by  the  demand  of  the  rebel- 
lious Jewish  elders,  the  whole  multitude  con- 
senting to  his  death,  once  for  all,  and  by  man's 
instrumentality;  but  by  his  determinate  pur- 
pose, who  said,  "Awake,  O  sword,  against  my 
Shepherd,  against  the  Man  who  is  my  Fellow, 
saith  the  Lord  of  Hosts:  smite  the  Shepherd;" 
[Zech.  13:7.)  while  evident  tokens  of  divine 
majesty  attended  his  crucifixion  and  death. 
[Matt.  27:45 — 54.)  After  the  rock  was  smitten, 
the  waters  flowed  forth  abundantly,  without 
which  suppl}"-  Israel  must  have  perished:  and 
thus  after  Christ's  crucifixion,  resurrection,  as- 
cension, and  intercession,  the  Holy  Spirit,  in  all 
his  humbling,  sanctifying,  and  comforting  influ- 
ences, as  well  as  in  his  manifold  gifts  and  oper- 
ations, was  abundantly  communicated.  For  this 
seems  to  have  been  especially  meant,  though  all 
the  blessings  of  salvation  are  included. — Im- 
mense as  the  congregation  of  Israel  was,  there 
was  water  enough  for  them  all.  and  a  constant, 
abundant  supply:  and  numerous  as  believers 
are,  the  Spirit  of  Christ  suffices  amply;  yea, 
there  is  so  large  and  inexhaustible  a  fulness  in 
him,  that  millions  of  millions  might  drink  and 
be  satisfied,  if  so  many  were  athirst  for  these 
living  waters.  The  water  flowed  from  the  rock 
in  streams  to  refresh  the  wilderness,  and  at- 
tended the  people  on  their  way  to  Canaan:  and 
the  water  typified  by  it  flows  from  Christ  through 
his  ordinances,  in  the  barren  wilderness  of  this 
world,  to  refresh  our  souls,  and  to  purify  and 
fructify  them,  until  we  come  to  glor}'. — Multi- 
tudes, however,  who  drank  of  the  water  which 
flowed  from  the  rock,  perished  in  the  wilder- 
ness: but  "whosoever  drinketh  of  the  Water 
which  Christ  shall  give  him,  it  shall  be  in  him  a 
well  of  water,  springing  up  into  everlasting 
life."     (JVo<f,  John  4:10—15.) 

V.  7.  The  place,  before  called  Rephidim, 
was  afterwards,  from  the  misconduct  of  the 
people,  generally  called  Massah  and  Meri- 
bah,  or  Temptation  and  Chiding;  for  they  had 
there  chidea  with  Moses,  and  tempted  the 
Lord. 


B.  Co  1491. 


CHAPTER  XVII. 


B.  C.  1491. 


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  of  the 
sword. 

14  And  the  Lord  said  unto  Moses, 
Write  this /or  a  ''  memorial  in  a  book,  and 


d  Is.  36:3.     2  Cor.  1.11.     Phil. 

1;19.       J    Thes.    5:26.      Heb. 

13:12.     Jam.  1:6. 
e  Josh.  10:28,32,37,42.  11,12. 


f  12:14.  13:9.  34:27.  Deut.  31; 
9.  Josh.  4:7.  Job  19:23.  Hab. 
2:2,3. 


V.  8 — 13.  It  is  g-enerall)'  taken  for  granted, 
that  the  Amalekites  were  descended  from  Esau: 
yet  there  is  no  proof  at  all  of  this,  except  that 
Eliphaz,  the  son  of  Esau,  had  a  son  called  Ama- 
lek, who  probably  was  his  j'oung-est  son;  and 
this  seems  by  no  means  a  conclusive  argument. 
[jVote,  Gen.  36:12.)  The  Amalekites,  however, 
were  not  included  among  the  nations  whose 
land  was  granted  to  Israel,  nor  had  they  receiv- 
ed any  injury  from  them:  yet,  whether  from 
enmity  or  policy,  they  attacked  them  unexpect- 
edly, and  smote  some  of  the  people,  who  were 
feeble,  and  followed  the  camp  at  a  distance; 
(Di'ut.  25:18.)  and  in  other  respects  they  shew- 
ed a  determination  to  wage  war  with  them. 
Accordingly  Joshua,  (or  Oshea,  J^ote,  J^uni.  13: 
16.)  who  already  was  an  eminent  person,  was 
directed  to  choose  a  company  of  warlike  men, 
and  give  battle  to  Amalek;  while  Moses  would 
place  himself  on  a  hill,  within  sight  of  the  com- 
batants, lifting  up  the  rod  of  God,  which  had 
been  the  token  of  so  many  miracles,  wrought 
for  Israel  and  against  their  enemies.  No  doubt 
Moses,  Aaron,  and  Hur,  (whom  some  conjecture 
to  have  been  the  husband  of  Miriam,)  united 
their  earnest  prayers;  and  Moses  especially  was 
Israel's  typical  intercessor  and  mediator;  yet 
the  holding  up  of  his  hands,  (probably  first  one 
and  then  the  other,)  with  the  rod  of  God,  must 
chiefly  be  considered,  as  an  avowed  dependence, 
not  on  human  valor,  but  on  the  power  of  Jeho- 
vah for  victor}'.  Thus,  so  long  as  Moses  was 
able  to  hold  up  the  rod,  Israel  prevailed;  but 
when  his  hand  drooped,  then  Amalek  prevailed: 
yet,  bj'  proper  assistance,  he  was  enabled  to 
hold  it  up  till  sun-set,  by  which  time  Joshua  had 
obtained  a  complete  victory.  Perhaps  Amalek 
was  the  name  of  the  king,  as  well  as  of  the  peo- 
ple; or  the  Amalekites  were  aided  by  allies,  or 
dependants. — This  transaction  tended  to  shew 
the  nature  and  efficacy  of  faith,  and  the  preva- 
lence of  prayer;  and  tj'pified  Christ's  effectual 
intercession  for  his  disciples  in  all  their  con- 
flicts.— Tiie  people  had  just  before  quarrelled 
with  Moses,  as  if  he  had  meant  to  kill  them;  but 
he  was  now  honored  by  holding  up  the  rod  of 
God,  the  token  of  their  deliverance  and  tri- 
umph. 

V.  14.  This  is  the  first  time  that  writing  is 
mentioned  in  Scripture;  though  it  is  generally 
thought  that  Moses  had  before  this  time  written 
the  book  of  Genesis.  Some  however  imagine, 
that  even  this  direction  was  given  after  the  law 
had  been  delivered  from  mount  Sinai:  for  they 
consider  alphabetical  writing,  not  so  much  a 
human  invention,  as  a  divinely  appointed  meth- 
od of  perpetuating  revealed  truth.  They  there- 
fore are  of  opinion,  that  the  law,  written  by 
God  himself  on  the  tables  of  stone,  was  the  first 
alphabetical  writing  in  the  world;  and  that  Mo- 


rehearse  it  in  the  ears  of  Joshua:  s  for  I 
will  utterly  put  out  ^  the  remembrance  of 
Amalek  from  under  heaven. 

15  And  Moses  built  an  altar,  and  call- 
ed the  name  of  it  *  Jehovah-nissi. 

1 6  For  he  said,  +  Because  t  the  Lord 
hath  sworn  that  the  Lord  '  will  have  war 
with  Amalek  from  generation  to  genera- 
tion. 


g  Num.  24.20.  Deut.  25:17— 
19.  1  Sam.  15:2,3,8,18.  27:8, 
9.  2  Sam.  1:1,8— lb.  1  Chr. 
4:43. 

h  Job  18:17.  Ps.  9:6.  Prov. 
10:7. 

*  That  is.  The  LORD  my 
Banner.     Gen.  22:14.    33:20. 


Judg.  6:24.     Ez.  48:35. 

f  Or,  Becavse  the  hand  of  Am- 
alek is  agiiinst  the  throne  of 
the  LORD,  therefore,  &.C. 

+  Heb.  the  hand  vfon  the 
throne  of  the  LORD.  Is.  66:1. 
Acts  7:49. 

i  Ps.  21:8— 11. 


ses  was  afterwards  instructed  in  writing  his 
books. — Yet  this  is  only  conjecture,  no  intima- 
tion of  the  kind  being  given  in  Scripture:  but  it 
may  be  stated  more  confidently,  that  the  com- 
mand given  to  Moses,  first  to  write  this  account 
in  a  book,  and  then  to  rehearse  it  in  the  ears  of 
Joshua,  is  an  internal  evidence  that  Moses 
wrote  this  history  himself,  and  gave  it  to  Joshua 
in  that  form  beibre  his  death.  As  Joshua  was 
chosen  to  command  in  the  wars  of  Israel,  it  was 
proper  that  he  should  be  informed  of  this  sen- 
tence, that  he  might  embrace  every  opportunity 
of  executing  it,  and  enjoin  the  same  conduct  to 
his  successors:  yet  it  was  not  accomplished  till 
the  reign  of  David,  after  whose  time  we  seldom 
read  of  the  name  of  Amalek. 

In  a  book.]  E15  |3i/3Xioi/,  Sept.  Biblion,  the  word 
from  which  Bibte  is  taken. 

V.  15,  16.  Moses  ascribed  the  victory  to  Je- 
hovah's banner,  under  which  Israel  fought;  and 
he  g-ave  him  the  glory  of  it,  and  considered  it  as 
an  earnest  of  many  subsequent  victories. — This 
is  the  first  altar  that  we  read  of,  since  Jacob 
went  down  into  Egypt;  and  it  does  not  appear 
that  public  sacrifices  to  Jehovah  had  been  of- 
fered during  the  intervening  period.  This  altar, 
however,  was  not  intended  for  sacrifices,  but  as 
an  additional  memorial  of  God's  purpose  con- 
cerning Amalek. — The  expression  translated 
"The  Lord  hath  sworn,"  is  variously  interpret- 
ed: for  some  think  it  refers  to  an  ancient  meth- 
od of  taking  a  solemn  oath,  by  laying  hold  on 
the  throne,  or  tribunal,  according  to  one  of  the 
marginal  renderings,  "The  hand  upon  the 
throne  of  the  Lord:"  but  others  consider  it  as 
stating  the  reason  of  this  denounced  extirpating 
war,  "Because  the  hand  of  Amalek  is  against 
the  throne  of  the  Lord."  According  to  this 
latter  marginal  rendering,  Jehovah  had  fixed 
his  throne  in  Israel,  and  shewn  his  glorious  pow- 
er and  majesty  in  bringing  him  out  of  Egypt: 
yet  Amalek,  unprovoked,  had  attacked  this 
throne  of  the  Lord,  who  therefore  determined  to 
take  signal  vengeance  on  him,  for  an  example 
to  all  future  generations. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
When  we  are  walking  according  to  the  com- 
mandments of  the  Lord,  we  may  surely  depend 
on  him  to  supply  our  real  wants,  in  his  own  time 
and  manner;  but  we  must  expect  trials,  and 
learn  to  exercise  patience  as  well  as  faith.  Inor- 
dinate and  impatient  tliirsting,  even  for  needful 
things,  puts  the  mind  into  a  ferment;  renders  us 
forgetful  of  the  power  and  goodness  of  the  Lord, 
when  we  have  most  abundantly  experienced 
them;  and  disposes  us  to  quarrel  with  cur  best 
friends,  and  even  presumptuously  to  tempt,  dis- 
trust, and  prescribe  to  God  himself. — They  who 

[245 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP  XVIII. 

Jethro  brings  to  Moses  his  wife  and  sons,  1 — 6.  Moses  enter- 
tains him;  and  relates  the  Lord's  goodness  to  Israel,  7,  8.  Je- 
thro rejoices,  blesses  (Jod,  and  offers  sacrifices,  9 — 12.  He 
gives  good  counsel  to  Moses,  and  Moses  acts  according  to  it, 
13 — 26.     He  departs  from  Moses,  27. 

"HEN  =*  Jethro,  the  priest  of  Mid- 
ian,  Moses's  father-iii-Iavv,  ^  heard 
of  all  that  "^God  had  ^  done  for  Moses, 
and  for  Israel  his  people,  and  that  the 
Lord  had  brought  Israel  out  of  Egypt; 

2  Then  Jethro,  Moses's  father-in-law, 
took  ^  Zipporah  Moses's  wife,  after  he 
had  sent  her  back; 

3  And  her  ^  two  sons,  of  which  the 
name  of  the  one  ivas  *  Gershom,  (for  he 
said,  I  have  been  an  alien  in  a  strange 
land;) 

4  And  the  name  of  the  other  was  +  Elie- 
zer,  (for  the  God  of  my  father,  said  he,  teas 
mine  help,  and  ^  delivered  me  from  the 
sword  of  Pharaoh:) 


a  2:16,21.    3:1.    4:13.   Num.  10: 

29.  .hid?.  4:11. 
b  Ps.  34:2.  44:1.  78:4.  Jer.  33:9. 

Zech.  8:23.  Gal.  1:23,24. 
c  Acts  7:35,36.  14:27.  15:12.  21: 

19,20.  Rom.  16:13. 
a  7:— 15:  Josh.  2:10.  9:9.  Neh. 

9:10,11.   Ps.  77:14,15.    78:50— 

63.      105:36—41.       106:8—11. 

136:10—16.  Is.  63:11—13. 
e  2:21.  4:23,26. 


fActs7;29. 

*  That  is,  jI  stravger  there.  2: 

22.    Ps.    39:12.  Heb.    11:13.  1 

Pet.  2:11. 
f  That  is,  JWy  (rod  is  an  Help. 

Ps.  46:1.  Is.  60:7—9.  Heb.  13: 

6. 
g2;lS.    Ps.   18:  title.   48.  34:4. 

Dan.  6:22.   Acts  12:11.2  Cor. 

1:3—10.  2  Tim.  4:17. 


endeavor  to  do  important  g-ood  to  others,  must 
expect  much  unreasonable  and  ung'rateful  be- 
havior; and  not  only  to  be  reproached,  but  ex- 
posed to  danger,  for  their  best  services:  they 
need  therefore  to  be  well  armed  with  patience, 
prudence,  and  meekness;  and  to  have  constant 
and  near  communion  with  God,  that  they  may 
spread  every  case  before  him,  and  seek  from 
him  guidance,  comfort,  and  protection. — The 
Lord  will  honor  those,  who  behave  thus  in  trying 
circumstances,  in  the  presence  of  their  despis- 
ers,  and  perhaps  make  them  instruments  of 
tlieir  preservation. — When  Moses,  with  the  rod, 
so  often  the  token  of  vengeance  on  Egypt,  smote 
the  rock  to  bring  forth  water  for  Israel,  after 
all  their  base  rebellions;  how  powerfully  did  he 
teach  them  "not  to  be  overcome  of  evil,  but  to 
overcome  evil  with  good!"  But  this  v.'as  far 
more  emphatically  enforced,  when  "Christ  re- 
deemed us  from  the  curse  of  the  law,  being 
made  a  curse  Jor  vs"  who  might  justly  have 
sunk  under  that  wrath,  which  the  glorious  Son 
of  God  willingly  endured  in  our  stead! — From 
this  smitten  Rock  flow  the  streams  of  salvation, 
which  follow  us  through  the  wilderness.  Thence 
the  believing  soul  receives  in  measure  answera- 
ble, not  only  to  his  necessities,  but  to  his  largest 
expectations:  while  all  who  "are  athirst,"  yea, 
"all  that  will,  are  invited  to  come,  and  take  of 
them  freely." — Indeed  "where  sin  hath  abound- 
ed, grace  much  more  abounds." — The  Lord  of- 
ten meets  the  sinner  with  his  converting  grace, 
at  the  moment  when  it  might  liave  been  expect- 
ed that  he  would  have  made  him  an  example  of 
his  vengeance;  and  the  believer  is  sometimes 
surprised  with  the  sweetest  consolations,  when 
most  overwhelmed  with  a  sense  of  his  own  un- 
worthiness! — Yet  this  gracious  Lord  abhors  in- 
iquity ;  and,  while  he  pardons  sin,  and  blesses 
penitent  sinners,  he  still  shews  his  abhorrence 
of  their  crimes;  and  takes  effectual  methods,  that 
they  shall  remember,  for  their  humiliation,  how 
they  have  tempted  and  provoked  him. — But, 
246] 


5  And  Jethro,  Moses's  father-in-law, 
came  with  his  sons  and  his  wife  unto  Mo- 
ses into  the  wilderness,  where  he  encamp- 
ed at  the  ■■  mount  of  God. 

6  And  he  said  unto  Moses,  I,  thy  father- 
in-law  Jethro,  am  come  unto  thte,  and 
thy  wife  and  her  two  sons  with  her. 

7  And  Moses  '  went  out  to  meet  his 
father-in-law,  and  ^  did  obeisance,  and 
'  kissed  him,  and  they  asked  each  other 
of  their  t  welfare:  and  they  came  into  the 
tent. 

8  And  Moses  *"  told  his  father-in-law 
all  that  the  Lord  had  done  unto  Pharaoh, 
and  to  the  Egyptians  for  Israel's  sake, 
°  and  all  the  travail  that  had  5  come  upon 
them  by  the  way,  and  how  "  the  Lord  de- 
livered them. 

9  And  Jethro  p  rejoiced  for  all  the 
goodness  which  the  Lord  had  done  to  Is- 


h  3:1,12.    19:11,20.  24:16,17.    1 

Kings  19:8. 
i   Gen.     46:39.     Num.    22:36. 

Judg.  11:34.  Acts  28:16. 
k  Gen.  18:2.  19:1.  33.3—7. 
1  Gen.  29:13.    31:28.   46:15.  Ps. 

2:12.  Luke  7:45.  Acts  20:37. 
t   Heb.    pence.    Gen.    43;27.    2 

Sam.  1 1 :7.  Margins, 
m  See  on  I. —Neh.  9:9—15.  Ps. 


66:16.  71:17—20.  106:1,2.   145' 

4—12. 
n  15:22—24.  16:3.  17:2. 
5  Heb.  found   them.   Gen.  44: 

34.     Num.    20:14.  Neh.  9:32. 

Mnrgins. 
o  Ps.  73:42.  106:10.  107:2. 
p  Is.  44:23.  66:10.    Rom,   12:!0, 

16.  1  Cor.  12:26. 


happy  are  his  people!  They  can  never  want, 
when  He,  who  commanded  food  from  the  clouds, 
and  sent  water  from  the  rock,  engages  to  pro- 
vide.— Let  us  then  ask  and  receive,  and  drink, 
and  rejoice,  and  live  for  ever. 
V.  8—16. 
We  should  expect  that  our  enemies  will  es- 
pecially assault  us,  when  drinking  most  abun- 
dantly from  the  living  streams  of  salvation:  these 
will,  however,  prepare  us  for  the  conflict;  and, 
fighting  under  the  Lord  our  Banner,  we  shall 
finally  prevail,  and  give  him  the  glory. — We 
may  also  observe  that  some  men  are  useful  in 
one  way,  and  some  in  another;  but  none  are  so 
serviceable  as  they,  who  serve  the  public  by  the 
fervent,  persevering  prayers  of  faith.  Little  do 
statesmen  in  the  cabinet,  or  commanders  in  the 
field,  understand,  how  much  the  success  of  their 
deliberations  and  eflbrts  is  influenced  by  the 
pravers  of  the  true  Christian  in  his  closet,  in  his 
familv,  and  in  the  house  of  God! — But  alas!  liow 
soon  we  flng  in  those  spiritual  exercises,  even 
sooner  than  the  soldier  wearies  in  the  field  of 
battle!  and  we  have  need  to  be  supported,  and 
animated  by  each  other;  but  especially  we  need 
continual  assistance  from  the  Lord,  that  "we 
may  pray  always  and  not  faint." — Oh!  what 
cause  have  they  to  tremble,  who  have  not  only 
the  sword  of  an  enemy,  but  the  prayers  of  God's 
people,  and  the  memorials  of  his  word,  against 
them! — Nor  let  it  be  ever  forgotten,  that  tlie 
complete  salvation  of  the  righteous  is  insepara- 
ble from  the  entire  destruction  of  the  wicked. 

NOTES 
Chap.  XVIII.  V.  1—5.  It  is  generally  suppos- 
ed, that  Moses  sent  Zipporah  to  Jethro,  when 
the  Lord  met  him  by  the  way  in  anger,  because 
he  had  neglected  to  circumcise  his  son.  (JVo<c, 
4:24—26.)  The  dangers  and  difficulties  to  be 
encountered  in  Egypt  were  very  great;  and  per- 
haps Moses  was  aware,  that  she  did  not  possess 
adequate  fortitude  and  patience:  but  as  soon  as 


B.  C.  1491. 


CHAPTER  XVIII. 


B.  C.  1491. 


rael;  whom  he  had  deUvered  out  of  the 
hand  of  the  Egyptians. 

10  And  Jethro  said,  '^  Blessed  he  the 
Lord,  who  hath  delivered  you  out  of  the 
hand  of  the  Egyptians,  and  out  of  the 
hand  of  Pharaoh,  who  hath  deHvered  the 
people  from  under  the  hand  of  the  Egyp- 
tians. 

1 1  Now  ^  I  know  that  ^  the  Lord  is 
greater  than  all  gods:  for  ^  in  the  thing 
wherein  they  dealt  "  proudly,  he  zoas 
above  them. 

12  And  Jethro,  Moses's  father-in-law, 
*  took  a  burnt-offering,  and  sacrifices  for 
God:  and  ^  Aaron  came,  and  all  the  elders 
of  Israel  to  ^  eat  bread  with  Moses's  fa- 
ther-in-law before  God. 

13  IT  And  it  came  to  pass  on  the  mor- 
row, that  Moses  *  sat  to  judge  the  people: 
and  the  people  stood  by  Moses  from  the 
morning  unto  the  evening. 

14  And  when  Moses's  father-in-law 
saw  all  that  he  did  to  the  people,  he  said, 
What  is  this  thing  that  thou  doest  to  the 
people?  Why  sittest  thou  thyself  alone, 
and  all  the  people  stand  by  thee  from 
morning  unto  evening? 


<)  Gen.  14:20.  2  Sam.  12:23.  1 
Kings  8:16.  Ps.  41:13.  106:47, 
48.  Luke  1:68.  Eph.  1:3.  1 
Thes.  3:9.  1  Pet.  1:3.  Rev.  5: 
11—13.  19:1—6. 

r  9:16.  1  Kings  n;24.  2  Kings 
5:15. 

t  15:11.  1  Chr.  16:25.  2  Chr.  2: 
5.  Ps.  96:3.  ]3S:5. 

t  1:10,16,22.  6:2.  14:8,13. 

u  See  on  9:17.  10:3.-1  Sam.  2: 
;?  Neh.  9:10,16,29.  Job40;ll, 
12.    Dan.    4.37.    Luke    1:61. 


Jam.  4:6.  1  Pet.  S;5. 
X  24:5.  Gen.  4:4.  8:20.  12:7.  26: 

26.  31:64.  Job  1:6.42:8. 
y  24:11.  Lev.  7:11—17.   Deut. 

12.7.    27:7.  1  Chr.   29:21,22.  2 

Chr.  30:22.  1  Cor.  10:13,21,31. 
z  2:20.  Geu.  43:25.  2  Sam.  9:7. 

Job  42:11.  Dan.  10:3.  Luke  14; 

1,15. 
a  Judg.  5:10.  Job  29:7.  Is.  16:5. 

Joel   3:12.  Matt.    23.2.   Rom. 

12:8.  13:6. 


the  Lord  had  broiiglit  Israel  forth  out  of  Eg-ypt, 
and  led  them  near  to  the  residence  of  Jethro, 
Jethro  broiig-ht  Zipporah  and  her  two  sons  back 
to  Moses;  doubtless  according  to  some  previous 
ajipointment. — The  younger  son  of  Moses  seems 
to  have  been  born  but  a  short  time  before  he  set 
off  to  return  into  Egypt,  and  to  have  been  cir- 
cumcised by  the  way,  as  before  related.  But 
Moses,  being  at  that  time  about  to  face  the 
Egyptian  monarch,  recollected  his  deliverance 
from  the  power  and  anger  of  a  former  king  of 
Egypt:  and  considering  this  as  a  pledge  of  his 
safety  and  success  in  the  present  undertaking, 
he  called  his  son  Eliezer,  or  J\Iy  God  is  a  Help, 
with  reference  to  his  past  experience,  and  his 
present  confidence. 

V.  6 — 11.  Jethro  seems  to  have  informed  Mo- 
ses, by  messengers,  that  he  was  arrived  at  the 
borders  of  the  camp;  and  by  them  he  thus  ad- 
dressed him:  (  jYotes,  JJatL  8:5—9.  Lvke  7:1 — 
10.)  accordingly,  Moses  went  forth  without  the 
camp  to  meet  him,  and  gave  him  a  very  affec- 
tionate and  respectful  reception. — The  joy  and 
praise  of  Jethro,  for  the  mercies  shewn  by  the 
Lord  to  Israel,  was  a  remarkable  contrast  to  Is- 
rael's murmurs  and  rebellion.  He  declared,  that 
his  faith  was  greatly  confirmed,  and  his  heart 
encouraged  in  worshipping  the  God  of  Israel,  as 
distinguished  from  all  idols,  by  this  decided  vic- 
tory, which  Jkhovah  had  obtained  over  the 
proud  and  presumptuous  opposition  of  Pharaoh 
and  the  Egyptians  and  over  the  idols  of  Egypt, 
and  by  the  redemption  of  Israel. 


1 5  And  Moses  said  unto  his  father-in- 
law,  Because  the  people  come  unto  me 
^  to  inquire  of  God. 

1 6  When  they  have  *^  a  matter,  they 
come  unto  me,  and  I  judge  between  *  one 
and  another,  and  I  do  "^  make  them  know 
the  statutes  of  God  and  his  laws. 

1 7  And  Moses's  father-in-law  said  unto 
him.  The  thing  that  thou  doest  is  not 
good. 

18  +  Thou  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  thyself 
alone. 

19  s  Hearken  now  unto  my  voice:  I 
will  give  thee  counsel,  and  ^  God  shall  be 
with  thee.  *  Be  thou  for  the  people  to 
God-ward,  that  thou  mayest  bring  the 
causes  unto  God: 

20  And  thou  shalt  ^  teach  them  ordi- 
nances and  laws,  and  shalt  shew  them 
'  the  way  wherein  they  must  walk,  and 
the  •"  work  that  they  must  do. 

21  Moreover,  °  thou  shalt  provide  out 


b  19,20.  Lev.  24:12—14.  Num. 

15:34.  27:5. 
c  23:7.  24:14.  Dent.   17:8—12. 

2  Sam.  15:3.   Job  31:13.   Acts 

18:14.  iCor.  6:1. 
*Heb.   a  man  and  his  fellow. 

2:13. 
d  Lev.  24:15.    Num.   15:35.36: 

6—9.   Deut.    4:5.    5:1.    6:1.    1 

Sam.    12:23.    Matt.    28:20.    1 

Thes.  4:1,2. 
t  Heb.  Fading  thou  wilt  fade. 
e2Cor.   12:15.     Phil.   2:30.     1 

Thes.  2:8,9. 
f  Num.  11:14—17.  Deut.  1:9— 

12.  Acts  6:1-4. 


g  24.  Prov.  9:9. 

h  3:12.  4:12.  Gen.  39:2.  Deut. 

20:1.  Josh.  1:9.  2  Sam.  14:17. 

Blatt.  28:20. 
i  See  071  15.— 4:16.20:19.  Deut. 

5:5. 
k  16.  Deut.  4:1,5.  5:1.  6:1,2.  7s 

11.  Neh.  9:13,14. 
I  1  Sam.  12:23.     Ps.  32:8.    143: 

8.     Is.  30:21.    Jer.  6:16.  42:3. 

Mic.  4:2.     1  Thes.  4:1. 
m  Deut.  1:18.   Kz.  3:17.    Matt. 

28:20.  Mark  13:34.  2  Thes.  3: 

6—12. 
n  Deut.  1:13— 17.    Acts  6:3. 


V.  12.  The  Aaronic  priesthood  was  not  yet  es- 
tablished: for  there  seems  no  ground  at  all  for 
the  opinion  of  the  Jewish  expositors,  that  these 
events  occurred  some  time  after  the  giving  of 
the  law.  It  is  therefore  evident  that  Jethro,  as 
an  ancient  priest  of  the  Lord,  officiated  in  these 
sacrifices,  in  which,  though  not  of  Israel,  he  had 
fellowship  with  Israel:  and  this  appeared  favora- 
ble to  the  case  of  the  Gentiles.  Having  offered 
a  burnt-offering,  which  was  wholly  consumed, 
he  sacrificed  other  sacrifices;  and  he  and  Moses 
and  Aaron,  with  the  elders  of  Israel,  feasted  to- 
gether with  thankfulness  and  cheerfulness,  as 
before  God.  This  was  a  representation  of  the 
life  of  faith  in  Christ,  and  the  communion  of  tlie 
saints. 

V.  13 — 16.  Moses,  the  divinely  appointed  De- 
liverer of  Israel  from  Egyptian  bondage,  was  of 
course  acknowledged  as  the  Ruler,  or  chief 
Magistrate;  and,  in  this  capacity,  he  undertook 
to  hear  and  decide  all  the  controversies  which 
arose  among  the  people. — Besides  the  various 
revelations,  which  had  been  made  in  preceding 
ages,  to  Adam,  Enoch,  Noah,  Abraham,  and 
others,  concerning  the  grand  doctrines  and  re- 
quirements of  true  religion,  which  had  been 
handed  down  by  tradition  to  the  descendants  of 
Jacob;  no  doubt  Moses  had  received  much  imme- 
diate instruction  in  these  respects,  before  the 
solemn  promulgation  of  the  law  from  Sinai,  and 
could  thus  answer  those,  who  "came  to  him  to 
inquire  of  God,"  and  "make  them  know  his 
!  statutes  and  laws.'' — The  people  were  generally 

[247 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


of  all  the  people,  °  able  men,  p  such  as 
fear  God,  '^  men  of  truth,  ^  hating  covet- 
ousness:  and  place  such  over  them,  to  be 
^  rulers  of  thousands,  and  rulers  of  hun- 
dreds, rulers  of  fifties,  and  rulers  of 
tens. 

22  And  let  them  judge  the  people  *  at 
all  seasons;  and  it  shall  be,  that  every 
"  great  matter  they  shall  bring  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 
y  God  command  thee  so,  then  thou  shalt 


o  1  Kings  3:9—12.    Prov.  28:2. 
p  23:2—9.     Gen.  22:12.  42:18. 

2  Sam.  23:3.     1  Kings  18:3,12. 

2Chr.  19:6—9.  Neh.  5:9.  7:2. 

Ec.  12:13.    Luke  18:2,4. 
q  Job  29:16.      Is.  16:5.  59.4,14, 

15.  Jer.  5:1.    Zech.  7:9.  3:16. 
r  23:8.   Deut.  16:18,19.    1  Sam. 

3:3.    12:3,4.     Ps.  26:9,10.    Is. 

33:15.    Kz.  22:12.   Acts  20:33. 


1  Tim.  3:3.  6:9—11.    2  Pet.  2; 

14,15. 
s  Num.  10:4.  Deut.  1:15.  Josh. 

22:14.   1  Sam.  8:12. 
t  26.     Rom.  13:6. 
uDeut.  1:17.    17:8,9. 
xl8.  Num.  11:17. 
y  Gen.  21:10— 12.     1  Sam.  8:6, 

7,22.  Acts  15:2.   Gal.  2:2. 


ignorant,  and,  we  may  well  conclude,  conten- 
tious, as  well  as  numerous;  Moses  was  very  ac- 
cessible and  meek;  and  their  suits  were  man- 
aged without  expense  to  them:  and  therefore 
they  would  doubtless  furnish  him  with  abun- 
dance of  employment. 

V.  17 — 23.  The  earnestness  of  mind,  with 
which  Moses  engaged  in  this  important  work, 
had  caused  him  to  overlook  the  consequences 
of  such  incessant  application,  wliich  must  have 
soon  worn  him  down,  and  have  eventually  prov- 
ed injurious  to  the  people  also;  and  it  did  not 
please  the  Lord  to  instruct  him  in  this  point  of 
discretion  immediately,  but  by  the  counsel  of  a 
wise  and  pious  man,  and  a  descendant  of  Abra- 
ham, though  not  an  Israelite. — When  Jethro 
therefore  observed  his  method  of  procedure,  he 
ventured  to  object  to  it,  and  to  give  him  advice 
which  he  trusted  God  would  approve  and  pros- 
per.— Let  him  reserve  himself  for  such  causes 
as  were  more  difficult;  or  such  as  more  imme- 
diately referred  to  the  ordinances  and  com- 
•  mandments  of  God,  as  far  as  then  made  known 
to  him;  and  concerning  which  he  would,  by 
divine  inspiration,  receive  more  complete  in- 
struction that  he  might  teach  the  people:  and 
let  him  select  proper  persons  for  ability,  piety, 
integrity,  and  disinterestedness,  in  due  subordi- 
nation to  each  other;  who  might  judge  and  de- 
cide all  those  causes,  to  which  they  were  com- 
petent, and  only  refer  those  to  Moses  which 
they  knew  not  how  to  determine.  [Marg.  Re/. 
n — s.)  But,  in  giving  this  wise  counsel,  Jethro 
intimated,  that  Moses  should  refer  the  matter  to 
God,  and  only  follow  it  in  case  he  commanded 
him. 

V.  24—26.  {JVoles,  Deut.  1:11—18.)  It  is 
probable,  that  Moses  consulted  the  Lord  on  this 
subject;  and,  by  his  appointment,  carried  Je- 
Ihro's  counsel  into  effect,  with  the  concurrence 
of  the  people.  (JVo<e,  Ads  6:2—6.)  The  magis- 
trates, thus  constituted  over  thousands,  hun- 
dreds, fifties,  and  tens,  were  distinct  persons 
from  the  seventy  elders  chosen  on  another  oc- 
casion, and  far  more  numerous.  [JVote,  JSTum. 
11:16.)  Probably,  this  arrangement  was  per- 
manent in  Israel,  at  least  as  far  as  the  rulers 
over  thousands.     {Judg.  6:15.  marg.  Mic.  5:2. 

V.  27.     It  is  evident,  that  after  Jethro  ha 
given  this  counsel  to  Moses,  and  had  continued 
Rome  time  longer  with  him,  he  returned  home; 
where  no  doubt  he  did  what  he  could  to  promote 
248] 


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,  rulers  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  themselves. 

27  And  Moses  ®  let  his  father-in-law 
depart:  and  he  went  his  way  into  his 
own  land. 


z   2  Sam.  18:3.  21:17.     Phil.  1: 

24,25. 
a  2—5,19.  Ezra  10:2—5.  Prov. 

1:5.   1  Cor.  12:21. 
b  Seeon21.— Deut.  1:15.  Acts 

6:5. 


c  14,22. 

d  See  on  16,22.    Deut.  17:8.     1 

Kings  3:16—28.  10:1.  Job  29£ 

16. 
e  Gen.  24:59.  31:56.   Num.  10: 

29.  Judg.  19:9. 


true  religion,  and  probably  with  considerable 
success.     {J^otes,  JVum.  10:29 — 32.) 

PRACTICAL  OBSERVATIONS. 

V.  1—12. 

The  report  of  the  Lord's  power  and  goodness, 
shewn  in  behalf  of  Israel,  having  reached  dis- 
tant places,  confirmed  the  faith,  and  excited  the 
joy  and  gratitude,  of  those  who  were  not  per- 
sonally interested  in  these  peculiar  benefits: 
and  the  records  of  the  same  events  handed 
down  to  these  distant  ages,  should  produce  the 
same  effects  upon  our  minds;  that  we  too  maj' 
be  established  in  the  faith,  and  stirred  up  to 
trust  and  praise  the  Lord  for  his  mercies  to  Is- 
rael.— Husbands  and  wives  may,  on  some  occa- 
sions, be  obliged  to  separate  for  a  time;  but  llic 
sooner  they  meet  again,  and  the  more  they  live 
together,  the  better:  and  though  it  may  be  im- 
proper for  the  female  sex  to  share  the  dangers 
and  hardships  of  extraordinary  undertakings; 
j'et  the  wife  should  participate  the  ordinary 
cares,  and  every  comfort  and  honor,  of  the  hus- 
band. JVor  should  children  be  needlessly  de- 
prived of  the  great  benefit,  which  they  may 
derive  from  the  instruction  and  example  of 
pious  and  wise  parents:  and  when  the  people 
witness  how  well  they,  who  are  intrusted  with 
the  administration  of  public  affairs,  and  take 
care  of  the  church  of  God,  regulate  their  own 
families,  the  example  will  be  peculiarly  useful. 
— When  we  record  our  trials,  we  should  be  sure 
to  record  our  mercies  also:  "persecuted,  but  not 
forsaken;  cast  down,  but  not  destroyed;"  exiles, 
but  protected  by  the  God  of  our  fathers. — It  is 
very  becoming,  when  persons,  employed  in  the 
most  important  public  services,  pay  a  proper 
attention  to  the  duties  and  regards  of  private 
life;  and  when  they,  who  are  highly  honored  of 
God,  are  very  humble  and  affable,  and  shew  all 
I'espect  to  superior  relations,  and  gratitude  to 
benefactors. — Our  meeting,  from  time  to  time, 
with  our  friends  on  earth  will  be  very  comfort- 
able and  useful,  if  we  converse  together  con- 
cerning the  loving  kindness  and  wonderful 
works  of  God;  if  we  unite  in  praise  and  thanks- 
giving; and  if,  by  sobriety,  love,  gratitude,  and 
the  fear  of  God,  we  turn  every  festive  inter- 
view into  a  religious  ordinance,  "a  sacrifice  ac- 
ceptable, well-pleasing  to  the  Lord."  What 
tbeu  will  our  final  meeting  in  heaven  be,  where 


B.  C.  1491. 


CHAPTER  XIX. 


D.  C,  M91. 


CHAP.  XIX. 

Israel  arrives  at  mount  Sinai,  and  encamps  there,  1,2.  Moses 
hears  the  message  of  God,  and  delivers  it  to  the  people;  they 
engage  to  obey,  and  he  reports  it  to  the  Lord,  3 — 8.  Prepara- 
tions are  made,  regulations  prescribed,  and  the  time  set,  for 
the  giving  of  the  law,  9 — 15.  The  tremendous  introduction  to 
that  solemn  transaction,  16 — 2S. 

IN  ^  the  third  month,  when  the  children 
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  *^  Re- 
phidim,  and  were  come  to  the  desert  of 
Sinai,  and  had  pitched  in  the  wilderness;  j 
and    there    Israel  ^  camped   before    the 
mount. 

3  And  Moses  ^  went  up  unto   God, 

I  d  18:5.  Acts  7:30,33.  Gal.  4:24. 
I  e  20:21.24:15—18.34:2.  Deut. 
I    6:5,31. 


a  12:2,6.    Lev.  23:16—18. 
b  16:1.     Num.  33:16. 


the  love,  and  joy,  and  praise  will  be  complete, 
uninterrupted,  and  eternal! 
V.  13—27. 
Our  affectionate  attention  to  relatives  and 
friends  must  not  induce  us  to  neglect  our  proper 
business;  any  more  than  the  ingratitude,  which 
we  experience,  should  render  us  weary  of  doing- 
good.  The  most  exalted  stations,  if  properly 
lilled,  have  the  heaviest  work  connected  witli 
them:  for  such  is  human  nature,  that  it  is  not 
only  an   arduous  undertaking   to  restrain  men 


and  the  L.ord  ^  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 
Egyptians,  and  horo  ^  I  bare  j^ou  on 
eagles'  wings,  and  brought  you  unto  my- 
self. 

5  Now  therefore  '  if  ye  will  obey  my 
voice  indeed,  and  ^  keep  my  covenant, 

a   peculiar   treasure 
people:  for  ""  all  the 


then  je  shall  be 
unto  me  above  all 
earth  is  mine. 

f  3:4. 

g7:— 14:  Deut.  4:9,33—36.29: 

2.   Is.  63:9. 
h  Deut.   32:11,12.    Rev.    12:14. 
i  23:22.  24:7.   Deut.  11:27.  28:1. 

Josh.  24:24.    1  Sam.  15:22.    Is. 

1:19.  Jer.  7:23.   11:4— 7.  Heb. 

11:8. 


k  Deut.  5:2.     Ps.  25:10.   103:17, 

18.   Is.  66:4.   Jer.  31:31—33. 
1  Deut.  4:20.     7:6.     14;2.  26:13. 

32:9.     Ps.    136:4.    Jer.    10:16. 

Mai.  3:17.   Tit.  2:14. 
m9:29.  Deul.  10:14.  Job  41:11. 

Ps.  24:1.  60:12.    Dan.  4:34,36. 

1  Cor.  10:26,28. 


"on  the  third  new  moon."  The  Israelites  left 
Egypt  on  the  fifteenth  day  of  the  first  month, 
and  it  is  supposed  that  they  arrived  at  Sinai  on 
the  first  day  of  the  third  month;  and,  computing 
by  the  space  of  time  between  one  new  moon 
and  another,  which  is  somewhat  more  than 
twenty-nine  days  and  a  half,  this  will  appear  to 
have  been  on  the  forty-sixth  day  after  their  de- 
parture. Probably,  on  the  next  day  Moses  went 
up  to  the  mount,  and  three  days  afterwards  the 
law  was  delivered;  that  is,  on  the  fiftieth  day,  on 


from  ungodliness,  but  very  difficult  to  keep  themr  which  the  feast  of  Pentecost  was  held,  as  it  is 
from  devouring  one  another:  and  they,  who'  supposed,  in  commemoration  of  this  event, 
would  administer  justice,  keep  the  peace,  and  V.  2.  Rephidim  could  not  be  far  from  Horeb, 
repress  violence  and  fraud,  will  have  enough  to  or  from  some  parts  of  the  mountain  so  called; 
engross  their  thoughts,  to  burden  their  spirits,  |  because  when  Israel  was  encamped  at  Rephidim, 
and  to  occupy  their  time.  Yet,  in  "doing  with  [  Moses,  attended  by  the  elders,  and  probably  fol- 
our  might  whatever  our  hand  findeth  to  do,"  a  j  lowed  bj-  numbers  of  the  people,  smote  a  rock  in 
prudent  regard  to  our  health  is  not  only  allow-  i  Iloreb,  which  poured  forth  waters  for  them  and 
able,  but  a  duty,  %vhich  it  is  not  good  to  neglect,  j  their  cattle.  But  the  assault  of  the  Amalekites 
however  well  we  maybe  employed:  and  "wis-  j  might  cause  delay;  and  so  they  continued  en- 
dom  is  profitable  to  direct"  men  in  high  stations,  j  camped  at  Rephidim,  for  some  time  after  the 
what  they  «iMs<  do  themselves,  and  what  they  i  rock  was  smitten,  before  they  marched  to  that 
jnay  do  by  others.  The  Lord  hath  also  divided  ;  part  of  the  mountain,  generally  called  Sinai, 
his  gifts  severally  to  different  men;  and  an  im-  j  from  whence  the  law  was  delivered.  [J^otes,  17:) 
partial    observer,    though    of   inferior   endow-        V.  3.     Moses  went  up  to  mount  Sinai,  doubt- 


rnents,  may  sometimes  suggest  a  counsel,  which  i 
the  wisest  may  very  profitably  attend  to:  yea, 
his  wisdom  will  dispose  him  to  attend  to  it;    for 


less  by  the  Lord's  command,  who  "had  called 
to  him  out  of  the  mountain"  by  an  audible  voice, 
I  requiring  him  to  come  up,  in  order  to  receive 
"give  instruction  to  a  wise  man,  and  he  will  be  |  his  message  to  the  people.  They  were  now  to 
yet  wiser;  but  fools  despise  wisdom  and  instruc-j|  be  incorporated,  as  a  church  and  nation,  under 
lion."  Yet  we  must  not  follow  the  wisest  coun-^  the  government  of  God,  and  in  covenant  with 
sel,  until  we  have,  by  attention  to  the  Scrip-!  him;  having  hitherto  been,  first  a  single  family, 
tures,  and  by  prayer,  consulted  the  liord  also;    and  then  a  multitude  of  slaves. 


who  often  counsels  us  by  the  advice  of  our  pious 
friends,  that  we  may  love  and  be  united  to 
them,  as  well  as  dependent  on  him,  and  thankful 
to  him, — Magistracy,  as  well  as  the  ministry  of  j 
the  Gospel,  is  an  ordinance  of  God:  they  there-  [ 
fore,  who  are  employed  even  in  the  most  subor- 
dinate offices  of  government,  should  be  chosen; 
persons,  "able  men,"  of  clear  heads  and  sound! 
judgments;  and  such  as  "fear  God,"  and  from  a! 
principle  of  genuine  piety,  are  steadily  "men  of, 
truth,  of  integrity,  and  fidelity;  and  have  learn- 1 
ed  to  "hate  covetousness,"  that  they  "may  shake 
their  hands  from  holding  of  bribes,"  and  admin-' 
ister  justice  impartially.  What  then  ought  law-j 
givers,  supreme  magistrates,  and  the  ministers  ] 
of  religion  to  be!  Happy  indeed  are  the  peo-; 
pie,  that  are  blessed  with  such  rulers  and  teach-  j 
ers;  "yea,  blessed  are  the  people  who  have  the ! 
Lord  for  their  God." 

NOTES. 
Chap.  XIX.    V.  1.    In  the  third  month.]  Or, 
V^OL.  I.  32 


V.  4.  On  eagles''  wings.}  As  the  eagle  car- 
ries her  young  upon  her  wings,  out  of  the  reach 
of  those  who  would  attempt  their  destruction;  so 
the  Lord  had  rescued  the  Israelites  from  Egypt, 
that  they  might  be  his  people,  dwelling  under 
his  protection,  and  devoted  to  his  worship  and 
service.     (Ab<e,  Deut.  32:11,12.) 

V.  5.  Covena7it.}  The  national  covenant  with 
Israel  was  here  meant;  the  charter  upon  which 
they  were  incorporated,  as  a  people,  under  the 
government  of  Jehovah.  It  was  an  engage- 
ment of  God,  to  give  Israel  possession  of  Ca- 
naan, and  to  protect  them  in  it;  to  render  the 
land  fruitful,  and  the  nation  victorious  and  pros- 
perous, and  to  perpetuate  his  oracles  and  ordi- 
nances among  them;  so  long  as  they  did  not,  as 
a  people,  reject  his  authority,  apostatize  to  idol- 
atry, and  tolerate  open  wickedness.  These 
things  constituted  a  forfeiture  of  the  covenant, 
as  their  national  rejection  of  Christ  did  after- 
wards.— True  believers  among  them  were  per- 
sonally dealt  with  according  to  the  covenant  of 

[249 


B.   C.    1491. 


EXODUS. 


B.  C.  1491. 


6  And  ye  shall  be  unto  me  "  a  king- 
dom of  priests,  °  and  an  holy  nation. 
These  art  the  words  which  thou  shalt 
speak  unto  the  children  of  Israel. 

7  And  Moses  came  and  called  for 
P  the  elders  of  the  people,  '^-  and  laid  be- 
fore their  faces  all  these  words  which  the 
Lord  commanded  him. 

8  And  all  the  people  '  answered  to- 
gether, and  said.  All  that  the  Lord  hath 
spoken,  we  will  do.  And  Moses  returned 
the  words  of  the  people  unto  the  Lord. 

9  And  the  Lord  said  unto  Moses,  ^  Lo, 
I  come  unto  thee  in  a  thick  cloud,  *  that 


B  I«.  BI:6.  Rom.  12:1.  1  Pet.  2: 
5,9.    Rev.  I;6.    S;10.   20:6. 

oLev.  11:44,45.  19:2.  20:26. 
2I;':,8,23.  Deut.  1:6.  26:19. 
28:9.  Is.  62:12.   1  Pet.  1:16,16. 

p  5€e  on  3:16, 

q  4:29,30.    1  Cor.  15:1. 

r20:19.    24:3,7.    Deut.  6:27,28. 


26:17—19.    Josh.  24:24.  Neh. 

10:29. 
s  16.  20:21.  24:15,16.    Deut.  4: 

11.     1  Kings  8:12.    2  Chr.  6:1. 

Ps.    18:11,12.    97:2.    Is.    19:1. 

Matt.    17:5.    Mark  9:7.     Luke 

9:34,35,   Rev.  1:7. 
t  Deut.  4.36.  John  12:29^0. 


mercy  and  grace,  even  as  true  Christians  now 
are;  and  unbelievers  were  under  the  covenant 
of  woriis,  and  liable  to  condemnation  by  it,  as  at 

{)resent:  yet  the  national  covenant  was  not  strict- 
y  either  the  one  or  the  other,  but  had  something' 
in  it  of  the  nature  of  each.  It  did  not  refer  to 
the  final  salvation  of  individuals;  nor  was  it 
broken  by  the  disobedience,  or  even  idolatry,  of 
any  number  of  them,  provided  this  was  not  sanc- 
tioned or  tolerated  by  public  authority.  It  in- 
deed, in  many  respects,  prefigured  the  dealings 
of  God  with  his  people,  under  the  Christian  dis- 
pensation; in  which  the  new  covenant  of  grace 
and  mercy,  made  with  all  true  believers,  is  more 
clearly  exhibited,  than  under  any  of  the  preced- 
ing dispensations;  yet  it  "had  not  the  very 
image,"  but  only  "a  shadow  of  good  things  to 
come."  When  thereforp,  the  nation  had  bro- 
ken this  covenant;  the  Lord  declared  that  he 
would  make  "a  new  covenant  with  the  house  of 
Israel,  ...  putting  his  law,"  not  only  in  their 
hands,  but  "in  their  inward  parts;"  and  "writ- 
ing it,"  not  upon  tables  of  stone,  "but  in  their 
hearts;  forgiving  their  iniquity,  and  remember- 
ing their  sins  no  more."  [Jer.  31:32 — 34.  Heb. 
8:7 — 12.  10:16,17.) — In  the  scriptures  referred 
to,  the  covenant  spoken  of,  "as  ready  to  vanish 
away,"  is  evidently  not  the  covenant  of  works, 
but  the  national  covenant  with  Israel,  which  the 
Israelites  had  vacated  by  their  sins. — Unless  we 
carefully  attend  to  this  distinction,  we  shall  be 
liable  to  fall  into  perpetual  mistakes  in  reading 
the  Old  Testament  Hardly  any  thing  can  be 
more  absurd,  than  to  suppose,  that  the  whole 
nation  of  the  Jews  was  under  the  covenant  of 
works,  which  contains  nothing  about  repent- 
ance, faith  in  a  Mediator,  forgiveness  of  sins,  or 
grace:  yet  we  often  meet  with  language  in 
Christian  authors,  which  conveys  this  idea. 
And  it  is  perhaps  more  common  to  hear  the 
whole  nation  of  Israel  spoken  of,  as  if  they  all 
bare  the  character,  and  possessed  the  privileges, 
of  true  believers,  actually  interested  in  the  cov- 
enant of  grace;  and  conclusions  are  continually 
drawn  from  such  premises,  as  if  undeniable! — 
But  in  fact,  the  Israelites  were  under  a  dispensa- 
tion of  mercy,  and  had  outward  privileges  and 
great  advantages  in  various  ways  for  salvation; 
yet,  like  prof^^ssing  Christians,  the  most  of  them 
re.'at.ed  in  these  and  looked  no  further.  "For 
they  are  not  all  Israel,  which  are  of  Israel." 
The  outward  covenant  was  made  with  the  na- 
tion, entitling  them  to  outward  advantages,  upon 
260] 


the  people  may  hear  when  I  speak  with 
thee,  and  "  believe  thee  for  ever.  And 
Moses  told  the  words  of  the  people  unto 
the  Lord. 

10  And  the  Lord  said  unto  Moses, 
Go  unto  the  people  and  ^  sanctify  them 
to-day  and  to-morrow,  and  let  them 
y  wash  their  clothes. 

1 1  And  be  ready  against  the  third 
day:  for  the  third  day  ^  the  Lord  will 
come  down  in  the  sight  of  all  the  people 
upon  mount  Sinai. 

12  And  thou  shalt  *  set  bounds  unto 
the  people  round  about,  saying,  ^  Take 


u  14:31.  2   Chr.  20:20.  Is.  7:9. 

Luke  10:16. 
X  15.    Josh.  3:5.     7:13.   1   Sam. 

16:5.    2  Chr.  29:5,34.    30:17— 

19.  Job  1:5.    1  Cor.  6:11. 
V  14.    Gen.    35:2.     Lev.    11:25. 
'15:5.       Num.    8:7,21.       31:24. 

Zech.  3:3,4.  Heb.  10:22.  Rev. 


7:14. 
z  18,20.  3.8.  34:6.  Num.  11:17. 

Deut.   33:2.     Ps.     18:9.   144:5. 

Is.  64:1,2.    Hab.  3:3—6.  John 

3:13.  6:38. 
a  21,23.  Josh.  3:4. 
b  10:28.  34:12.  Deut.  2:4.    4:9. 


the  condition  of  outward  national  obedience: 
and  the  covenant  of  grace  was  ratified  person- 
ally with  true  believers,  and  sealed  and  secured 
spiritual  blessings  to  them,  by  producing  a  holy 
disposition  of  heart,  and  spiritual  obedience  to 
the  divine  law. — In  case  Israel  kept  the  cove- 
nant, the  Lord  promised,  that  they  should  be  to 
him  "a  peculiar  treasure,"  which  is  safely  re- 
posited  because  highly  valued.  The  whole  earth 
being  the  Lord's,  he  might  have  chosen  any  oth- 
er people  instead  of  Israel:  and  this  implied,  that 
as  his  choice  of  them  was  gratuitous,  so,  if  they 
rejected  his  covenant,  he  vvould  reject  them, 
and  communicate  their  privileges  to  others;  as 
indeed  he  hath  done,  since  the  introduction  of 
the  Christian  dispensation. 
A  peculiar  treasure.^     rhiO'    Deut.  7:6.  14:2. 

26:18.  1  Chron.  29:3.  MaL  3:17.— Tiie  LXX 
render  it  Xaoi  rrepiucios,  "a  peculiar  people."  See 
Tit.  2:14.     Gr. 

V.  6.  Israel  was  formed  into  "a  kingdom  of 
priests,"  an  honorable,  and  sacred  kingdom,  un- 
der Jehovah  himself  as  their  King,  who  mani- 
fested his  special  presence  among  them,  from 
above  the  Mercy-seat.  They  were  also  distin- 
guished from  other  kingdoms,  by  laws  and  stat- 
utes immediately  given  them  from  God,  and 
bearing  the  stamp  of  his  holiness.  He,  in  an 
especial  manner,  was  their  Protector  against 
every  foe;  and  they  were  his  professed  worship- 
pers, according  to  the  oracles  and  ordinances 
which  he  gave  them.  Thus  they  were  a  "king- 
dom of  priests,"  and  "a  holy  nation,"  separated 
from  other  people,  consecrated  to  God,  permit- 
ted to  approach  him,  to  offer  sacrifices  and  sup- 
plications, and  possessing  a  sacred  character 
among  the  nations  of  the  earth.  Israel  had 
these  outward  distinctions;  but  the  nation  was 
only  a  type  of  all  true  Christians,  in  their  spir- 
itual privileges  and  real  character,  in  the  sight 
of  God,  and  before  the  world.  [J^otes,  1  Pet. 
2:9,10.  Rev.  1:4—6.  5:8—10.) 

V.  7 — 9.  "The  elders  of  the  people"  seem  to 
have  been  the  principal  persons,  or  seniors,  in 
each  tribe  and  family,  who  in  some  sense  repre- 
sented the  rest:  and  Moses,  having  assembled 
them,  plainly  stated  before  them  the  terms  of 
the  covenant,  which  God  was  about  to  make 
with  the  nation,  that  they  might  propose  them 
to  the  people  at  large;  and  these  unanimously 
and  at  once  acceded  to  them,  probably  without 
due  consideralioD  and  with  too  much  confidence. 


B.  C.  1491. 


CHAPTER  XIX. 


B.  C.  1491. 


heed  to  yourselves,  thai  ye  go  not  up  into 
tlie  mount,  "  or  touch  the  border  of  it: 
whosoever  toucheth  the  mount,  shall  be 
surely  put  to  death. 

13  There  shall  not  an  hand  touch  it, 
but  he  shall  surely  be  stoned  or  shot 
through;  ^  whether  it  be  beast  or  man,  it 
shall  not  live:  ^  when  the  *  trumpet  sound- 
eth  long,  they  shall  come  up  to  the  mount. 

14  And  Moses  went  down  from  the 
mount  unto  the  people,  ^  and  sanctified 
the  people,  and  they  washed  their  clothes. 

15  And  he  said  unto  the  people,  s  Be 
ready  against ''  the  third  day;  '  come  not 

at  your  wives.  IPractical  observations.-] 

16  IF  And  it  came  to  pass  on  the  third 
day  in  the  morning,  that  there  were 
^  thunders  and  lightnings,  and  a  ^  thick 
cloud  upon  -the  mount,  and  the  ■"  voice  of 
the  trumpet  exceeding  loud;  so  that  "  all 
the  people  that  was  in  the  camp  trem- 
bled. 

17  And  °  Moses  brought  forth  the  peo- 
ple out  of  the  camp  to  meet  with  God, 
and  they  stood  at  the  nether  part  of  the 
mounti 


c  Heb.  12:20,21. 

d21;28,29.   Lev.  20:15,16. 

e  iCor.  15:62.   1  Thes.  4:16. 

*  Or,  cornet, 

{  See  on  10. 

g  Am.  4:12.   Mai.  3:2.  Matt.  3: 

10—12.    24:44.    2  Pet.  3:11,12. 
h  11,16. 
i  1  Sam.  21:4,S.    Zech.  6:3i  12: 

12—14.   1  Cor.  7:5. 


k  9:23,28,29.  20:18.  1  Sam.  12: 
n,18.  Job  3T:I— 5.  38:25.  Ps. 
18:11—14.  29:3—11.60:3.  77: 
18.  97:4.  Heb.  12:18,19.  Rev. 
4:6.    8:5.  11. l9. 

1  See  on  9.-40:34.    2  Chr.  5:14. 

m  Rev.  1:10.    4:1. 

n  Jer.  5:22.   Heb.  12:21. 

oDeut.  4:10.  6:5. 


— 'Upon  the  report  made  to  God  of  the  people's 
'consent,  he  proceeds  ...  to  declare  the  laws,  by 
'which  they  should  be  governed,  (20: — 23:)  and 
'then  in  the  twenty-fourth  chapter  these  laws 
'pass  into  a  covenant  between  God  and  them.' 
Bp.  Patrick.  In  order  that  this  might  be  ren- 
dered peculiarly  solemn  and  affecting,  the  Lord 
declared  that  he  would  "come  in  a  thick  cloud," 
much  denser  than  that  from  which  his  glory  had 
before  been  manifested,  and  indicating  a  tre- 
mendous tempest;  for  the  Scriptures  referred  to 
in  the  margin  shew,  that  most  dreadful  light- 
nings and  fire  continually  burst  from  the  cloud 
in  the  sight  of  the  people.  [J\Iarg.  Ref.  s.)  This 
was  intended,  among  other  reasons,  to  convince 
them,  that  the  Lord  spake  by  Moses,  and  to  in- 
duce them  to  believe  his  testimony,  and  ever 
after  willingly  to  receive  the  commands  of  God 
from  his  servant,  rather  than  behold  such  a  sight 
any  more. — The  thick  cloud  also  represented 
the  comparative  darkness  of  that  dispensation: 
and  when  Christ  was  transfigured,  the  voice 
came  out  of  a  bright  cloud,  "This  is  my  beloved 
Son,  in  whom  1  am  well  pleased,  hear  ye  him." 
(JVofe,  Matt.  17:5—8.) 

V.  10 — 15.  Moses  was  ordered  to  "sanctify 
the  people;"  that  is,  he  was  to  instruct  them  in 
what  manner  they  should  sanctify  themselves, 
and  to  enforce  the  observance  of  his  directions. 
It  is  probable,  that  the  two  days  which  preced- 
ed the  giving  of  the  law,  and  the  day  on  which 
it  was  given,  were  observed  in  some  respect  as 
a  season  of  solemn  fasting  and  prayer. — The 
washing  of  the  clothes  by  the  people,  and  the 
other  external  observances,  (similar  to  what 
we  meet  with  in  the  Scriptures  referred  to  in 


18  And  P  mount  Sinai  was  altogether 
on  a  smoke,  because  the  Lord  descended 
upon  it  *5  in  fire:  and  the  smoke  thereof 
ascended  "■  as  the  smoke  of  a  furnace, 
and  the  ^  whole  mount  quaked  greatly. 

1 9  And  *  when  the  voice  of  the  trum- 
pet sounded  long,  and  waxed  louder  and 
louder,  "  Moses  spake,  and  ^  God  answer- 
ed him  by  a  voice. 

20  And  y  the  Lord  came  clown  upon 
Mount  Sinai,  on  the  top  of  the  mount:  and 
the  Lord  called  Moses  vp  to  the  top  of 
the  mount,  and  ^  Moses  went  up. 

21  And  the  Lord  said  unto  Moses, 
Go  down,  +  charge  the  people,  lest  ihey 
'^  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  them- 
selves, lest  the  Lord  '^  hveak  forth  upon 
them. 

23  And  Moses  said  unto  the  Lord, 
The  people  cannot  come  up  to  mount  Si- 
nai: for  thou  chargedst  us,  saying,  *  Set 
bounds  about  the  mount,  and  sanctify  it. 


p  20:18.  Deut.  4:11,12.  5:22. 
33:2.  Judg.  5.5.  Ps.  68:7,8.  104: 
32.  \44:b.—See  on  13. — Is.  6: 
4.    Hab.  3:3.    Rev.  15:8. 

q3:2.  24:17.  2  Thes.  1:8.  2 
Pet.  3:10. 

rGen.  15:17.    19:28. 

3  1  Kings  19:11,12.  Ps.  68:3.  77: 
18.  114:7.  Jer.  4:24.  Nah.  1:5, 
6.  H.-ib.  3:10.  Zech.  14:6. 
Matt.  24:7. 

t  13,16. 

uHeb.  12:21. 


X  Ps.  81.7. 

y  See  on  1 1. — Neh.  9:13. 

a  3.   24:12,13,18.   34:2,4.    Deut. 

9:9. 

t  Heb.  contest.  12,13. 
a  3:3,5.    1  .Sam.  6:19.     Ec.  5:1. 

Heb.  12:28,29. 
b24:5.  Lev.  10:1—3.   Is.  52:11. 
c  See  on  6,14,15. 
d  2  Sam.  6:6,S.    1  Chr.    13:9— 

11.  15:13.  2  Chr.  30:3,15,18,19. 

Acts  5:5,10.    1  Cor.  11:30—32, 
e  12.  Josh.  3:4,5. 


the  margin,)  represented  the  inward  purification 
of  the  heart  by  the  sanctification  of  the  Holy 
Spirit,  when  sin  is  repented  of  and  renounced, 
sinful  desires  are  mortified,  and  sinful  thoughts 
are  excluded  with  abhorrence;  and  when  atten- 
tion to  the  great  concerns  of  religion  renders 
men  indiiferent  even  about  lawful  satisfactions. 
All  this  was  peculiarly  proper,  now  that  the 
people  were  about  to  be  admitted  into  covenant, 
as  a  holj'  nation  with  a  holy  God;  who  also 
would  display  his  glory  among  them,  in  the  most 
evident  and  awful  manner.  The  other  regula- 
tions, and  all  the  terrific  solemnities  of  this 
transaction,  were  calculated  to  impress  the 
minds  of  the  people  with  a  deep  sense  of  the  di- 
vine majesty  and  purity;  to  convince  them  of 
their  own  guilt  and  unholiness;  and  to  shew 
them,  that  they  could  not  stand  in  judgment  be- 
fore God  by  their  own  obedience  to  that  law, 
which  was  about  to  be  delivered. 

V.  16 — 20.  It  is  intimated,  in  several  parts  of 
Scripture,  that  these  tremendous  appearances 
and  voices  were  effected  by  the  ministration  of 
angels,  as  attending  on  this  sublime  display  of 
the  glory  of  Jehovah.  {Acts  7:53.  Gal.  3:19. 
Heb.  2:2.) — When  the  signal  had  been  given, 
by  the  long  and  loud  sound  of  a  trumpet,  Moses 
led  the  congregation,  who  trembled  at  what  they 
saw  and  heard,  to  the  foot  of  the  mount;  where 
they  took  their  station,  and  waited,  doubtless  in 
great  trepidation,  to  hear  the  Lord  himself 
speak  to  them.  But  while  they  stood  there,  the 
appearances  became  more  and  more  dreadful; 
the  mountain  itself  trembled  exceedingh',  and 
every  blast  of  the  trumpet  which  continuad 
sounding,  was  more  terrible  than  those  which 

[25 1 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


24  And  the  Lord  said  unto  him, 
Away,  get  thee  down,  ^  and  thou  shalt 
come  up,  thou,  and  Aaron  with  thee: 
s  but  let  not  the  priests  and  the  people 

fSeeon^O.  I    Heb.  4:16.  10;]9— 22.  12:18— 

g  See   071    12,21.— Matt.   11:12.       26,29. 
Luke  13:24.    16:16.  John  1:17.  | 


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. 

h  See  on  d.  22.— Rom.  4;1S.  2  }    —22. 
Cor.  3:7—9.      Gal.  3:10,11,19  |  i  24. 


had  preceded;  as  announcing'  the  presence  of 
the  Lord,  and  demanding  an  awful  attention  to 
his  words. — It  was  at  this  crisis,  no  doubt,  that 
Moses  himself  said,  "I  exceedingly  fear  and 
quake:"  {J^oie,  Heb.  12:18—21.)  for  "he  spake, 
and  the  Lord  answered  him  by  a  voice,"  encour- 
aging him  not  to  fear,  and  calling  him  to  come 
up  into  the  mount. 

Foice  of  the  trumpet.  (16)  A  voice,  or  sound, 
resembling  that  of  a  trumpet,  made,  as  we  must 
suppose,  by  some  of  the  attendant  angels.  (1  Cor. 
15:52.    1  Thes.  4:16.  Heb.  12:19.  Rev.  1:10.  4:1.) 

V.  21 — 25.   It  might  have  been  supposed,  that 
the  terror  of  this  prospect  would  have  checked 
all  presumptuous  curiosity:  but  it  is  continuall)' 
demonstrated  by  undeniable  facts,  that  the  hard 
heart  of  sinners  can  trifle  with  the  most  terrible 
denunciations  and  judgments  of  an  angry  God; 
naj',  convert  them  into   diversion  and  amuse- 
ment, or  make  them  the  subject  of  curious  spec- 
ulations!— It  is  evident  that  Moses  went  up  into 
the  mount,  amidst  all  the  tremendous  appear- 
ances, which  at  first  dismayed  him;  and  the  Lord 
ordered  him  to  "go  down,  and  charge  the  peo- 
ple."    Some  were  therefore  disposed  to  break 
through,  while  others  were  appalled  with  terror; 
and  Moses  must  go  and  warn  them,  that  if  they 
<Iid,  God  wonld  certainly  punish  their  presump- 
tuous  intrusion    with   immediate   deatli. — It    is 
much  controverted  among  learned  men,   who 
the  priests  were,  "that  came  near  to  the  Lord:" 
but  probably  they  were  some  of  the  chief  per- 
sons in  the  several  families,  who  generally  took 
the  lead  in  every  act  of  religious  worship,  and 
perhaps  had  sometimes  offered  sacrifices.     Pre- 
suming on  this  distinction,  they  were  not  suita- 
bly impressed  by  the  solemn  scene,  and  they 
had   in   some  degree   neglected   the  orders  to 
sanctify  themselves,  in  preparation  for  it:  they 
were  therefore  warned  to  act  with  greater  rev- 
erence of  God.     Moses,  indeed,  thought  there 
was  no  danger  that  the  people  should  attempt  to 
break  through;  but  he  was  mistaken,  and  was 
sent  down  to  take  proper  precautions  against 
such  an  interruption  of  the  awful  solemnity.  He 
was  also  directed  to  bring  Aaron  up  along  with 
him;  doubtless  in  order  that  the  people  might 
learn  to  honor  their  future  high  priest,  by  seeing 
him  thus   distinguished.— If  Moses   and   Aaron 
v?ent  up  into  the  mount  directly,  before  the  law 
was  given,  as  it  seems  they  did;  (for  Aaron  did 
not  accompany   Moses   afterwards;)  they   soon 
descended  again,  as  it  appears  in  the  next  chap- 
ter.    Every   circumstance   and   expression,  in 
this  transaction,  were  suited  to  evince,  that  the 
law  now  about  to  be  given,  though  "holy,  just,  j 
and  good,"  could  speak  nothing  but  terror  and  [ 
destruction  to  transgressors;  and  to  fill  the  heart  j 
of  every  sinner  with  horror,  dismay,  and  despe-i 
ration.      In  subserviency   to   the  Covenant  ofi 
grace,  its  uses  are  manifold,  and  of  vast  import-, 
ance,  as  will  presently  be  shewn.     But  it  is  ex- 1 
tremely  ditficult  to  drive  men  from  the  absurd ; 
notion,  that  a  sinner  may  and  ought  to  seek  jus- 
tification beibre  God  by  his  imperfect,  scanty, 
and   external  obedience.     To  counteract  that 
■    propensity   in   fallen  human  nature,   no  doubt 
this  tremendous  scene  was  exhibited;  as  well  as 
to  teach  the  Israelites,  that  even  in  respect  of 
their  national  covenant,  though  their  obedience 

252] 


was  required,  yet  the  blessings  were  not  merit- 
ed by  it,  hut  freely  given  bv  a  gracious  God,  in  a 
way  becoming  his  own  holiness. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
The  blessedness  of  the  Lord's  people  origi- 
nates from  his  most  free  and  plenteous  mercy; 
yet,  unless  we  yield  ourselves  to  his  service,  and 
willingly  walk  in  his  commandments,  we  can 
bring  no  proof  that  we  belong  to   that  happy 
company. — What  admirable  and  adorable  con- 
descension and  compassion  hath  the  God  of  glory 
shewn  to  us  fallen  sinners,  in  taking  any  of  our 
apostate  race  to  be  unto  him  "a  peculiar  treas- 
ure!"    But  let  us  never  forget,  that  he  "puri- 
fies" every  one  of  "them  to  himself,  to  be  a  pe- 
culiar people,  zealous  of  good  works."     If  we 
have  any  scriptural  reason  to  conclude  that  we 
are  of  this  number,  let  us  recollect,  that  he  v.'bo 
has  thus  distinguished  us  is  Lord  of  the  whole 
earth,  and  might  have  chosen  others  and  passed 
us  by,  had  he  seen  good. — We  should  also  "re- 
member all  the  way  that  he  hath  led  us,"  in  re- 
deeming us  from  our  far  worse  than  Egyptian 
bondage;  and  often  meditate  on  the  kind  and  ef- 
fectual methods  by  which  he  accomplished  our 
deliverance,  notwithstanding  the  power  of  our 
enemies,  yea,  notwithstanding  our  own  rebel- 
lious and  unbelieving  opposition  to  the  conduct 
of  his  grace.     Then  shall  we  perceive,  that  he 
"bare  us  as  on  eagles'  wings,  and  hath  brought 
us  to  himself."     May  we  prove  in  all  our  future 
conduct,  that  we  are  indeed,  "a  chosen  genera- 
tion, a  royal  priesthood,  a  holy  nation,  a  pecu- 
liar people;  to  shew  forth   the  praises  of  him, 
who  liath  called  us  out  of  darkness  into  his  mar- 
vellous light."  May  we  abound  in  "spiritual  sac- 
rifices, which  are  acceptable  to  God  through  Je- 
sus Christ,"  yield  ourselves  to  his  service,  and 
allow  of  nothing  inconsistent  with  our  holy  pro- 
fession   and   character! — But  we    are  all  natu- 
rally more  disposed  to  profess  and  to  resolve, 
than  to  practise.     Let  us  not  then  say,  that  we 
will  do  these  things;  but  beg  of  God  to  enable 
us  to  do  them. — The  ministers  of  the  Lord  are 
required,  fairly  and  plainlj'  to  laj'  the  whole  of 
their  message  before  the  people,  and  in  prayer 
they  report  before  him  the  reception  with  which 
it  meets;  but  they  are  not  answerable  for  con- 
sequences.— The  more  seriously  we  prepare  for 
divine  ordinances,  and  the  more  our  minds  are 
abstracted  from  all  earthly  objects,  the  greater 
benefit  shall  we  receive.     But  in  approaching 
to  God,  we  must  never  lose  sight  of  his  holiness 
and  greatness,  and  of  our  own  meanness  and 
pollution. 

V.  16— 25. 
How   could  we   sinners  approach  the    Lord 
upon  the  terrible  mount  Sinai.'     Could  we  rush 


into  the  midst  of  the  fire,  tempests,  and  earth- 
quakes? or  can  we  stand  in  judgment  before 
him,  according  to  the  tenor  of  his  righteous  law.' 
If  so  tremendous  tokens  of  the  divine  justice  ac- 
companied the  promulgation  of  the  law:  what 
will  that  day  be  when  the  earth  shall  be  encir- 
cled in  flames;  and  when  all  who  ever  dwelt 
upon  it  through  successive  generations,  shall  be 
gathered  before  the  tribunal  of  the  Judge,  to 
hear  their  final  and  decisive  senteoce!     Happy 


B.C.  1491. 


CHAPTER  XX. 


B.  C. 1491. 


CHAP.  XX. 

The  ten  commandments  are  spoken  in  an  audible  voice,  by  JE- 
HOVAH, to  the  whole  congregation  of  Israel,  1 — 17.  The 
people  are  alarmed,  and  confer  with  Moses,  18—20,  Moses 
receives  from  God  an  additional  prohibition  of  idolatry,  and 
rules  for  erecting  an  altar,  21 — 20. 


A 


ND  *  God  spake   all  these  words, 
saying, 

aDcut.  4:33,36.  5:22-    Acts  1:38,53. 


they,  who  have  discovered  their  need  of  a  Medi- 
ator, have  hearkened  to  the  voice  of  the  Savior, 
and  from  him  have  obtained  forgiveness  of  all 
their  sins,  and  acceptance  with  God;  who  have 
received  the  law,  disarmed  of  its  curses  and  de- 
prived of  its  terrors,  from  his  loving,  kind,  and 
g-racious  hands,  and  have  been  taught  by  his 
grace  to  love  it,  and  obey  it  in  sincerity  and 
truth.  These,  like  Moses  and  Aaron,  though  at 
first  they  tremble  at  God's  word,  and  are  always 
humbled  before  him;  yet,  through  Christ,  will 
grow,  as  it  were,  familiar  with  mount  Sinai. 
Fearless  of  condemnation,  they  will  meditate  on 
the  terror  of  the  sentence  of  the  law,  and  thence 
draw  arguments  to  increase  their  gratitude,  and 
animate  their  willing  services;  and  they  will 
finally  triumph,  when  the  wicked  shall  be  call- 
ing in  vain  to  the  rocks  and  mountains,  to  cover 
them  from  the  wrath  of  their  offended  Judge. — 
Blessed  be  God,  we  are  yet  in  the  land  of  for- 
giveness, of  prayer,  of  hope;  and,  in  this  favor- 
ed country,  we  are  all  under  a  dispensation  of 
mercy,  and  have  the  oracles  and  ordinances  of 
God  continued  to  us.  We  are  not  come  to  mount 
Sinai,  to  tremble  or  despair;  but  to  mount  Zion, 
where  our  God  reigns  upon  a  mercy-seat,  and 
waits  to  be  gracious  to  every  returning  sinner. 
— Let  as,  however,  remember  his  awful  words: 
"See  that  ye  refuse  not  him  that  speaketh;  for 
if  they  escaped  not,  who  refused  him  that  spake 
on  earth,  how  m;ic"^)  more  shall  not  we  escape, 
if  we  turn  away  from  him  that  speaketh  from 
heaven?"  Let  none  then  rest  in  outward  ad- 
vantages or  distinctions;  for  "our  God  is  still  a 
consuming  Fire,"  and  will  be  sanctified  by  those 
who  draw  nigh  to  him:  and  let  none  indulge  a 
presumj)tuous  curiosity,  by  attempting  to  "in- 
trude into  things  not  seen,  vainly  puffed  up  by 
a  fleshly  mind;"  lest  the  Lord  in  vengeance 
break  forth  upon  him.  Finally,  let  us  "all  fear, 
lest  a  promise  being  left  us  of  entering  into  his 
rest,  any  of  us  should  seem  to  come  short  of  it;" 
and  perish  after  the  manner,  in  which  an  im- 
mense majority  of  this  vast  multitude  fell  in  the 
wilderness,  when  the  Lord  "sware  in  his  wrath 
that  they  should  never  enter  into  his  rest." 

NOTES. 
Chap.  XX.  V.  1.  After  the  preparations  re- 
corded in  the  former  chapter,  and  the  glorious 
and  tremendous  display  of  the  special  presence 
of  God  on  mount  Sinai,  had  solemnized  the 
minds  of  the  people,  and  excited  their  awful  ex- 
pectations; it  may  be  supposed  that  the  sound  of 
the  trumpet  ceased,  and  Jehovah  himself  imme- 
diately spake,  in  a  voice  loud  enough  to  be  dis- 
tinctly heard  by  the  immense  assembled  multi- 
tude. For  while  it  is  evident,  that  many  things, 
on  this  extraordinary  occasion,  were  eftected  by 
the  ministration  of  angels;  and  probably  some 
other  parts  of  the  law  were  delivered  to  Moses 
by  them;  {Acts  1:53.  Gal.  3:19.  Heb.  2:2.)  the 
language,  here  and  elsewhere  used,  is  so  express 
and  decided,  that  it  cannot  reasonably  be  doubt- 
ed that  God  himself,  by  his  own  immediate  agen- 
cy, without  tlie  intervention  of  angels,  formed 
that  awful  voice  by  which  the  following  words 
were  delivered,  from  the  midst  of  the  fire,  to  the 
congregation  of  Israel.  (Z>eM^  4:11,12,33.  5:4, 
22.) — The  words  spoken  are  generally  called, 
'The  ten  commandments;'  and  they  are  justly 
considei'ed  as  the  grand  outlines  of  the  holy  law 
of  God;  of  that  law,  which  is  commonlv  called 


the  moral  law,  to  distinguish  it  from  the  other 
injunctions  of  the  Mosaic  dispensation. — As  the 
full  and  exact  knowledge  of  this  law  is  peculiar- 
ly important,  in  order  to  our  clearly  under- 
standing the  whole  system  of  revealed  religion, 
1  shall  introduce  the  exposition  of  it,  by  some 
observations  on  its  nature,  obligations,  and  uses- 
It  is  evident  that  there  is  a  distinction  between 
moral  precepts,  and  instituted  appointments. 
Some  things  are  in  themselves  so  indifferent, 
that  the  same  authority  which  enjoined  them, 
might,  without  impropriety,  have  prohibited 
them;  as  the  use  of  bread  and  wine  in  one  re- 
ligious ordinance,  and  the  use  of  water  in  an- 
other. But  there  are  laws  of  a  widely  different 
nature:  and  it  is  absurd  to  suppose  that  God 
could  have  forbidden  us  to  love  him  and  one  an- 
other, or  to  speak  truth  and  do  justice.  Indeed, 
ritual  precepts  are  for  the  time  equally  obliga- 
tory; except  when  they  come  in  competition 
with  moral  duties,  and  then  the  Lord  "will  have 
mercy,  and  not  sacrijice.''^  But  the  ritual  in- 
junction is  of  temporary  obligation;  it  had  no 
existence  before  its  express  appointment,  and  it 
may  be  vacated  by  the  same  authority;  or,  hav- 
ing answered  the  purpose,  its  obligations  may 
cease  of  course:  while  the  moral  precept  is,  on 
the  contrary,  of  immutable  and  eternal  validity. 
The  different  circumstances,  indeed,  in  which 
rational  creatures  may  be  placed,  occasion  a  va- 
riation arising  from  those  changes  of  circiin;- 
stances;  as  the  entrance  of  sin  and  misery  has 
rendered  patience  and  forgiveness  of  injuries, 
exercises  of  our  love  to  God  and  to  our  neigh- 
bor. These,  and  many  other  things  required  uf 
us  in  our  present  situation,  will  cease  entirely  in 
heaven;  yet  the  grand  principles  from  which 
they  are  deduced  would  have  been  the  same, 
had  we  never  sinned,  and  they  will  remain  the 
same  to  all  eternity. — Some  traces  of  the  moral 
law  are  discoverable  by  our  natural  reason,  and 
the  whole  perfectly  accords  to  it.  It  has  its 
foundation  in  the  nature  of  God  and  of  man;  in 
the  relations  men  bear  to  him  and  to  each  other; 
and  in  the  duties  which  result  from  those  rela- 
tions: and  on  this  account  it  is  immutable  and 
universally  obligatory.  Though  given,  on  (his 
particular  occasion,  to  Israel,  it  demands  obedi- 
ence from  all  mankind;  and  the  whole  world 
will  be  judged  according  to  this  law,  and  to  the 
opportunity  which  they  have  had  of  becoming 
acquainted  with  it,  whether  by  reason  and  tra- 
dition alone,  or  by  the  light  of  the  wiitten  word; 
except  the  believer  who  has  obtained  deliver- 
ance from  its  merited  condemnation.  The  law 
is  also  spiritual:  that  is,  it  takes  cognizance  of 
our  spirits,  of  our  most  secret  thoughts,  desii-es, 
intentions,  and  dispositions;  and  demands  a  holy 
regulation  of  the  judgment,  will,  and  affections. 
It  principally  requires  love,  without  which  the 
best  external  obedience  is  condemned  as  mere 
hypocrisj'.  This  is  peculiar  to  the  law  of  God, 
I  who  alone  can  search  the  heart;  and  no  other 
j  law  ever  attempted  to  enforce  the  obedience  of 
the  heart:  but,  in  common  with  other  laws,  it 
demands  perfect,  unfailing,  uninterrupted,  and 
perpetual  obedience;  for  no  law  can  tolerate 
the  transgression  of  itself.  From  the  entrance 
to  the  close  of  life,  God  requires  of  us  exact 
conformity  to  every  precept:  he  that  "keepeth 
the  whole  law,  and  offendeth  in  one  point,  is 
guilty  of  all:"  {J^ote,  Jam.  2:8—13.)  and  the 
least  deviation,  whether  by  omission  or  commis- 

[253 


B.  C  1491. 


EXODUS. 


B.  C.  1491. 


2  I    am   ^  the  Lord  thy  God,  which 


b   Gen.    17:7,8.     Lev.   26:1,13. 
Deut.  6:6.  6.4,5.    2Chr.  28:5. 


Ps.  50:7.    81:10.    Jer.  31:1,33. 
Hos.  13:4.    Rom.  329,  10:12. 


sion,  excess  or  defect,  is  sin;  and  every  sin  de- 
.serves  wrath  and  needs  forgiveness.  (1  John  3: 
4.) — The  ten  commandments  are  a  compendium 
of  the  holy  law,  which  is  commented  on  in 
all  tlie  preceptive  parts  of  Scripture;  and  the 
substance  of  its  requirements  is  g'iven,  still 
more  concisely,  in  the  two  great  commandments, 
"Thou  shalt  love  the  Lord  thy  God,  with  all 
thine  heart,  and  with  all  thy  mind,  and  with 
all  thy  soul,  and  with  all  thy  strength:"  and, 
"Thou  shalt  love  thy  neighbor  as  thyself."  We 
are  authorized  by  the  example  of  Christ,  to  in- 
terpret every  one  of  these  commands  in  the 
strictest,  most  spiritual,  and  extensive  sense,  of 
w.'iich  it  is  capable. — Even  repentance,  faith  in 
a  Mediator,  and  all  evangelical  graces  and  du- 
ties, are  exercises  of  this  entire  love  to  God,  and 
ure  required  of  sinners  placed  under  a  dispen- 
sation of  mercy;  though  originally  the  law  had 
no  direct  connexion  with  redemption,  but  lay  at 
the  foundation  of  another  covenant.  We  may 
therefore  wave  the  controversy  concerning  the 
rule  of  duty,  whether  this  be  the  ten  command- 
ments, or  the  whole  word  of  God;  for  the  one, 
properly  understood,  will  be  found  as  broad  as 
the  other:  seeing  we  cannot  love  God  with  all 
our  hearts,  unless  we  love  every  discovery  which 
he  is  pleased  to  make  of  his  glor}^  believe  every 
testimony  and  embrace  every  promise  which  he 
gives;  seek  his  favor  in  the  use  of  all  the  means 
that  he  appoints;  and  employ  ourselves  in  diffus- 
ing the  knowledge  of  his  glorious  excellencies 
and  wonderful  works,  according  to  our  ability 
and  opportunity,  and  the  station  which  we  oc- 
cupy in  society. — The  Lord  Jesus  perfectlj'^  ful- 
lilled  the  extensive  requirements  of  this  holy 
law:  yet,  in  his  peculiar  circumstances,  it  actu- 
ally required  all  that  love  for  the  Father,  and 
for  his  brethren,  and  all  those  expressions  of  it, 
which,  subsequent  to  his  incarnation  that  he 
might  be  our  Mediator,  he  manifested  in  his  life 
and  death.  But  no  apostle  or  prophet  ever 
reached,  in  one  single  instance,  that  degree  of 
love  and  purity  which  it  demands.— The  uses  of 
this  holy  law,  in  connexion  with  the  gospel  of 
Christ,  and  in  subserviency  to  the  covenant  of 
grace,  are  many  and  important.  "By  the  law 
is  the  knowledge  of  sin:"  and  if  it  were  more 
fully  understood,  in  the  extent  and  excellency 
of  its  spiritual  requirements,  and  the  justice  of 
its  awful  sanctions,  sinners  would  be  at  once 
convinced  of  their  guilt  and  danger;  they  would 
learn  what  they  ought  always  to  have  been  and 
to  have  done,  and  thus  discover  their  real  char- 
acter and  situation,  of  which  most  men  are  en- 
tirely ignorant;  they  would  become  acquainted 
with  their  wants,  and  prepared  to  understand 
and  value  the  inestimable  blessings  of  the  gos- 
pel; and  they  would  perceive  their  need  of  re- 
generation, and  of  that  repentance,  that  life  of 
faith  in  the  Son  of  God,  and  sanctification  by  the 
Holy  Spirit,  which  in  general  are  disregarded, 
nay  frequently  ridiculed.—Believers  may  thence 
learn  their  obligations  to  the  divine  Redeemer: 
and  receiving  the  law  from  his  hands,  as  the 
rule  of  their  grateful  obedience  and  the  stand- 
ard of  holiness;  daily  self-examination  according 
to  it  serves  to  keep  them  humble,  dependent  on 
free  mercy,  diligent  in  pressing  forward  to  the 
mark,  and  watchful  against  every  temptation  or 
suggestion  to  evil.  It  also  directs  them  in  ac- 
quiring an  exact  judgment  and  correct  spiritual 
taste,  in  respect  of  every  part  of  the  Christian 
temper;  and,  in  many  other  ways,  it  promotes 
254] 


have   '^  brought    thee    out  of  the    land 


e  10:— 16:  Lev.  19:36.  23:43. 


their  establishment,  fruitfulness,  and  consola- 
tion.— Besides  these  uses,  the  law  served  to  re- 
strain the  Israelites  from  gross  transgression,  by 
its  strictness  and  terrors;  and  it  still  in  a  meas- 
ure answers  the  same  purpose  even  to  wicked 
men,  and,  where  known,  serves  to  keep  the 
world  in  some  degree  of  order.  It  also  discov- 
ers the  holy  character  of  God,  the  nature  of  his 
government  of  the  world,  and  the  rule  and  meas- 
ure of  the  future  judgment,  that  "day  of  wrath 
and  perdition  of  ungodly  men." — On  the  other 
hand,  the  bad  effects  resulting  from  ignorance 
or  mistakes  concerning  the  holy  law  of  God,  are 
manifold  and  deplorable.  The  dreams  of  a  pur- 
gatory, either  before  or  after  the  day  of  judg- 
ment; the  flattering  illusions  of  the  merit  of  hu- 
man obedience;  the  palliating  excuses  that  are 
made  for  sin;  the  objections  to  the  sovereignty 
of  divine  grace  in  the  gospel,  and  to  God  .s 
method  of  justifying  sinners;  and  all  antinomian 
perversions  of  those  precious  truths  of  revela- 
tion, seem  principally  to  arise  from  this  source. 
Ignorance  of  the  extensive  requirements  of  the 
divine  law  supports  careless  presumption  and 
Pharisaical  self-confidence:  ignorance  of  its  fx- 
cellency  excites  murmurs  and  objections  against 
the  severity  of  its  awful  sanction.  The  same 
ignorance  has  led  some  to  frame,  in  imagination, 
a  new  law,  which  has  been  substituted  in  the 
place  of  the  holy  law  of  God,  since  bj'  sin  man 
became  unable  to  obey  it;  and  the  same  igno- 
rance has  occasioned  innumerable  objections  to 
the  doctrine,  and  mistakes  about  the  nature,  of 
regeneration;  and  indeed  it  has  prevented  many 
real  Christians  from  glorifying  God  in  that  man- 
ner which  they  otherwise  might  have  done.  In 
short,  were  the  law  of  God  well  understood,  the 
person  and  office  of  the  Savior  must  appear  most 
suitable  and  precious;  and  the  genuine  beauty 
of  Christianity,  as  reinstating  a  lost  sinner  in 
his  Maker's  favor,  and  recovering  him  to  his 
image,  in  a  way  honorable  to  all  the  perfections 
of  the  Deity,  would  shine  forth  with  unclouded 
lustre. 

We  may  consider  the  giving  of  the  law  from 
mount  Sinai,  either  as  a  publication  to  mankind 
of  the  law  of  their  reason  and  nature,  as  origi- 
nally written  in  their  hearts,  but  erased  or  ob- 
scured by  sin;  or  as  given  to  Israel,  for  the  rule 
and  foundation  of  their  national  covenant. — For 
want  of  adverting  to  this  obvious  distinction,  it 
has  been  incautiously  asserted,  that  the  law  itself 
was  given  only  to  the  redeemed;  which  senti- 
ment not  only  supposes  the  rest  of  Jehovah's 
universal  kingdom  without  a  law,  but  vacates 
redemption  itself;  for  "where  there  is  no  law, 
there  is  no  transgression,"  no  condemnation,  no 
occasion  for  redemption. — On  the  other  hand,  it 
is  often  asserted,  or  assumed,  that  the  believer 
has  in  no  sense  any  thing  to  do  with  the  law; 
nay,  it  is  sometimes  even  ranked  among  the  ene- 
mies, from  which  Christ  came  to  deliver  us!  "Do 
we  then  make  void  the  law  through  faith?  God 
forbid:  yea,  we  establish  the  law."  All  rational 
creatures  are  bound  by  its  authority,  and  all 
transgressors  are  under  its  condemnation:  but' 
since  Christ  has  fulfilled  its  righteousness  and 
borne  its  curse,  all  who  hear  the  Gospel  are 
under  a  dispensation  of  mercy,  and  have  forgive- 
ness proposed  to  them;  and  all  true  believers 
are  actually  pardoned  and  justified,  and  are  re- 
quired, and  inwardly  disposed,  to  render  a  sin- 
cere, unreserved,  habitual  obedience  to  the  law, 
though  not  able  to  obey  it  perfectly. 


B.  C.   1491. 


CHAPTER  XX. 


B.  C.  1491. 


of  Egypt,   "^  out  of   the  house  of  *  bon- 
dage. 

a  13:3.    Deut.  5:16.  T.8.  13:10.  I  *  Heb.  servant}. 
16:15.  26.6—8.  I 


3  Thou  shalt  have  *^  no  other  gods  be- 
fore me. 


e  16:11.  Veut.  S-.l.  6:5,14.  Josh.  I 
24:18—2-1.  2Kings  n;29— 35.  ] 
Ps.  29:2.    13:25.    81:9.     Is.  26: 
4.   43:10.    44:8.  45:21,22.  46:9. 


Jer.  25:6.  Matt.  4:10.  1  Cor. 
8:4,6.  Eph.  6:5.  Phil.  3:19. 
Col.  2:18.  1  John  6:20,21. 
Rev.  19:10.   22:9. 


V.  2.  The  great  Lawgiver  prefaced  his  injunc- 
tions, by  proclaiming-  his  own  essential  glory 
and  perfection.  "I  am  Jehovah."  As  the  Source 
of  existence,  and  consequently  of  all  power,  wis- 
dom, justice,  truth,  and  goodness,  God  is  the 
Standard  of  excellence  and  beauty;  from  whom 
all  created  amiableness  is  an  emanation,  and  of 
whose  glory  it  is  a  feeble  reflection.  To  him 
alone  the  throne  belongs;  he  alone  is  qualified 
to  be  the  Lawgiver  and  Judge  of  the  universe; 
and  he  has  the  sole  and  unalienable  right  to  that 
love  and  service  which  his  law  demands.  To 
this  he  added,  "Thy  God,"  to  express  Israel's 
relations  and  obligations  to  him.  We  are  all  his 
rational  creatures;  and  every  benefit,  which  he 
bestows,  binds  us  more  forcibly  to  love  and  obe- 
dience. But  the  Israelites  were  the  children  of 
the  covenant  made  with  Abraham;  they  had  the 
external  seal  of  circumcision  in  their  flesh;  his 
glorious  presence  was  among  them,  and  they  had 
just  consented  to  enter  into  covenant  with  him: 
and  professed  Christians,  dedicated  to  God  in 
the  initiatory  sacrament  of  baptism,  favored  with 
the  light  of  revelation,  and  avowing  themselves  I 
his  worshippers,  stand  in  a  similar  relation  to 
him. — The  recent  deliverance  also  of  Israel 
from  Egypt  laid  the  Israelites  under  additional 
obligations  to  obedience,  and  afterwards  ren- 
dered their  disobedience  more  inexcusable. 
This  was  a  t)'pe  of  our  redemption  from  sin  and 
Satan;  and  though  all  men  ought  to  obey  the 
law  of  God,  yet  none  actually  yield  it  any  spir- 
itual obedience,  except  his  redeemed  people. 

V.  3.  The  commandments  are  addressed,  in 
the  singular  number,  to  each  person,  because 
every  one  is  concerned  in  them  on  his  own  ac- 
count: and  each  prohibition  implies  a  positive 
duty. — This  first  commandment  requires  a  dispo- 
sition and  conduct,  suited  to  the  relation  in 
which  we  stand  to  Jehovah,  as  our  God.  He 
alone  is  the  adequate  Object  of  our  love,  and 
able  to  satisfy  our  capacity  of  happiness:  all  we 
are  and  have,  is  derived  from  him;  and  he  pos- 
sesses an  unalienable  right  to  prescribe  the  use 
which  we  should  make  of  all  his  gifts.  He  has 
so  clear  a  title  to  our  love,  gratitude,  and  ado- 
ration, our  reverence,  submission,  credence,  con- 
fidence, and  obedience,  that  we  cannot  with- 
hold them  from  him,  without  the  most  palpable 
injustice.  Considering  ff^/io  he  is,  and  what  he 
hath  done  for  us;  except  we  love  him  to  the  ut- 
most extent  of  all  our  natural  powers,  we  do  not 
render  him  his  due:  and  if  we  thus  loved  him,  all 
contrary  affections  would  be  excluded,  all  in- 
ferior affections  subordinated.  Admiring  his  ex- 
cellency, desiring  and  delighting  in  him  and  his 
favor,  being  grateful  for  his  loving-kindness, 
and  zealous  for  his  glory,  with  all  the  energy 
of  our  whole  souls;  it  is  evident  that  all  our  love 
to  other  objects  would  be  for  his  sake,  and  ac- 
cording to  his  will;  no  creature  could  then  rival 
him  in  our  affections,  or  prevail  with  us  to  neg- 
lect his  service;  and,  wliile  we  rendered  him 
the  tribute  of  adoring  love  and  praise,  we 
should  possess  unalloyed  felicity  in  his  favor. 
This  is  the  reasonable  state,  in  which  things 
should  be;  thus  it  has  always  been  with  holy  an- 
gels; thus  it  will  be  for  ever  with  the  redeemed 
in  heaven;  and  all  that  deviates  from  it  is  sin, 
and  the  effect  of  apostacy  from  God. — These  re- 
flections may  prepare  us  for  understanding  the 
nature  and  extent  of  the  prohibition,  "Thou  shalt 


have   no  other  gods  before  me."     Mankind  in 
general,  as  reasonable  creatures,  though  fallen, 
have  required  some  object  of  worship,  and  some 
kind   of  religion;  but,  disliking  the  holy  attri- 
butes and  spiritual  worship  of  the  true  God,  they 
have  been  led  to  substitute  deities  and  religious 
rites  more  congenial  to  themselves.     Thus,  (to 
the  disgrace  of  the  human  understanding,)  the 
grossest   idolatry    has   been    almost    universal; 
while  a  more  refined  and  plausible  kind  of  idol- 
atry has  often  supplanted  it,  in  the  few  places 
where  something  more  rational  has  prevailed; 
and  that  proud  ambitious  Spirit,  who  is  the  ene- 
my of  God  and  man,  has  been  gratified  in  the 
success  of  his  presumptuous  attempts  to  become, 
by  these  means,  "the  god  of  this  world.  '     This 
wor.ship  of  creatures,  whether  actuall}-  existing, 
or  only  supposed  to  exist,  is  the  principal  viola- 
tion of  the  commandment;  as  it  ascribes  to  thetn 
the  glory  of  those  perfections  which  Jehovah 
incommunicably     possesses,    and    seeks    those 
blessings  from  them  which  he  alone  can  confer. 
The  immensely  varied  idolatries  of  the  Gen- 
tiles, which  the  Israelites  were  constantly  dis- 
posed to  imitate,  are  always  in  Scripture  spoken 
of  with  decided  abhorrence,  as  flagrant  trans- 
gressions of  the  letter  of  this  command:  and  it  is 
impossible   for  those  professed  Christians,  who 
render  religious  ^worship  to  saints  and  angels,  to 
shew  that  their  practice  is  not  so  too,  or  to  dis- 
prove the  charge  of  ascribing  the  glory  of  the 
divine  perfections  to  mere  creatures. — All  pre- 
tences to  witchcraft  likewise,  or  to  magic,  for- 
tune-telling,  charms,    astrology,    or    enchant- 
ments, deeply  partake  of  the  same  guilt;  as  in 
these  ways  men  expect  that  information  or  as- 
sistance  from  other  beings,  which  God  alone 
can  afford. — But  this  spiritual  precept  reaches 
much  further.     To  love,  desire,  delight  in,  or 
expect  good  from,   any  forbidden  indulgence, 
even  in  the  smallest  degree,  is  evidently  a  vio- 
lation of  it;   and  to  suffer  the  most  valuable  and 
excellent  creature  to  rival  God  in  our  affec- 
tions, must  be   a   proportionable   contempt   of 
him.     By  atheism  and  irreligion,  men  set  up 
themselves  as  gods,  aspire  at  independence,  re- 
ject subordination,  and  refuse  to  render  hom- 
age, worship,  love,  or  praise,  to  any  superior  or 
benefactor;  as  if  they  had  created  themselves, 
and   were  sufficient   for   their  own    happiness! 
The  proud  man  idolizes  himself,  offers  incense 
to  his  own  deity,  and  expects  others  to  do  the 
same:  therefore  "God  resists  him"  as  his  rival. 
The  ambitious  pay  homage  to  the  opinions  of 
men,  and  seek  happiness  in  their  applause,  or  in 
such  distinctions  as  they  can  bestow.     The  re- 
vengeful usurp  the  throne  of  God,  and  invade 
the  prerogative  of  him  "to  whom  vengeance  be- 
longeth."    The  covetous  man  deifies  his  wealth; 
the  sensualist,  his  vile  appetites;  and  the  raptur- 
ous lover,  his  mistress:  he  lives  on  her  smiles,  his 
heaven  is  placed  in  her  favor,  and  her  frown 
would  make  him  the  most  miserable  of  crea- 
tures.    Nay,  the  doting  husband,  and  the  fond 
parent,  may  deify  the  objects  of  their  affections: 
for  though  they  ought  to  love  them  tenderljr; 
yet  this  affection,  and  the  manner  in  which  it  is 
exercised,  should  be  absolutely  subordinated  to 
the  will  and  glory  of  God. 

But  no  comment  can  equal  the  extent  of  this 
command.  Whatever  does  not  consist  with  the 
most  perfect  love,  gratitude,  reverence,  submis- 

[255 


B.  C.    1491. 


EXODUS. 


B.  C.  1491. 


4  Thou  '  shall  not  make  uiUo  thee 
any  graven  image,  or  any  hkeness  of 
any  thing,  that  is  in  heaven  above,  or  that 


f  32:1,8,23.  34:17.  Lev.  19:4. 
26:1.  Deut.  4:15—19,23—25. 
3:8.  2T:15.  1  Kings  12:28.  2 
Chr.  33:7.  Ps.  97:7.  116:4 — 8. 
135:15—13.  Is.  40:18—20.  42: 


8,17.  44:9—20.  45:16.  46:5— 
8.  Jer.  10:3-5,3,9,14—16. 
Ez.  3:10.  Acts  17.29.  19:26— 
35.  Rom.  1:23.  Rev.  9:20.  13; 
14,15.  14:9—11.     16:2. 


is  in  the  earth  beneath,  or  that  is  in  the 
water  imder  the  earth: 

5  Thou  shah  not  s  bow  down  thyself 
to  them,  nor  serve  them:  ''  for  1  the  Lord 


sion,  and  devotedness  to  God,  is  a  transgression 
of  ii;  and  it  requires  us  to  love  the  Lord  and  all 
his  creatures,  according^  to  tlieir  real  worthi- 
ness; not  more  nor  less,  except  as  finite  beings 
cannot  love  infinite  excellence  in  an  adequate 
manner.  Obedience  to  this  precept  would  per- 
fectly enthrone  the  Lord  in  our  judgment  and 
affections:  and  the  whole  of  our  love  being  thus 
given  to  him,  we  should  love  all  others  for  his 
sake,  and  according  to  the  measure  which  he 
had  enjoined:  while  the  violation  of  it  destroys 
this  regular  subordination,  and  gives  the  crea- 
ture the  throne  in  our  heart.  Well  therefore 
may  it  stand  foremost  in  the  Decalogue;  for  our 
obedience  in  all  other  things  depends  upon  it. 
Other  transgressions  injure  the  subject,  and  af- 
front the  Sovereign;  but  the  violation  of  this 
law  is  high  treason  against  the  majesty  of  heav- 
en, and  is  therefore  called  "an  abomination." 
At  the  same  time  it  is  entirely  destructive  to 
the  transgressor,  who  "forsakes  the  Fountain  of 
living  waters,  to  hew  out  broken  cisterns  which 
can  hold  no  water."  Its  reasonableness  and  ex- 
cellence, therefore,  are  equal  to  its  strictness 
and  spiritualit}';  and  without  conformity  to  it  in 
its  fullest  extent,  the  glory  of  God  and  the 
felicity  of  rational  creatures  cannot  be  secur- 
ed.— The  expression,  "before  me,"  implied,  that 
Israel  might  be  considered  as  immediately  in 
the  presence  of  God,  who  in  an  especial  man- 
ner dwelt  among  them;  that  idolatry  would  dar- 
ingly insult  him  to  his  face;  and  that  it  could 
not  be  kept  so  secret,  but  he  would  detect  and 
punish  it. 

V.  4.     The  second  commandment  requires  us 
to  render  to  the  Lord  our  God  a  worship  and 
service,  suited  to  his  perfections,  and  honorable] 
to  his  name.    His  incomprehensible  nature  can-: 
not  be    represented    by   any   similitude. — The 
most  exquisite  painting  or  sculpture  can  only  j 
give   an   external  resemblance  of  a  man:  even  I 
animal  life  with  its  several  functions  cannot  be 
thus   exhibited,   much   less  can   a  likeness  be 
made  of  the  soul  and  its  operations.     How  dis- ! 
honorable  tlien  must  be  every  attempt  to  repre-  j 
sent  the  infinite  God,  "by  silver  or  gold,  graven  i 
by  art  and  man's  device!"     The  general  dispo-  ' 
sition  of  mankind,  to  form  images  of  the  Deity,  I 
proves  that  low  apprehensions  of  him  are  con- 
genial to  our  fallen  nature;   and  the  practice 
has    exceedingly   increased    the    grossness    ofi 
men's  conceptions  concerning  him.     The  more  j 
stupid  of  the  heathen  alone  worshipped  the  pic-  ] 
ture  or  image  itself;   others  used  it  as  a  visible 
representation  of  the  invisible  JVwnie»i,  or  De- 
ity: and  all  that  ingenious  papists  have  urged, 
in  behalf  of  their  images,  is  equally  applicable 
to  Israel's  worship  of  the  golden  calves,  or  to 
that  rendered  by  the  Ephesians  to  "the  image 
of  Diana  which   fell  down  from  Jupiter." — A 
material  image  of  the  Deity  is  likewise  an  af- 
fi'ont  to  the  Person  of  Christ,  the  only  adequate 
"Image  of  the  invisible  God:"  and  the  worship 
of  saints  and  angels,  as  mediators  and  preseyit 
deities,  by  images,  in  every  respect  robs  him  of 
his  mediatorial  glory. — The  commandment  does 
not  prohibit  the  making  of  images  and  pictures, 
for  other   purposes,  as   some   have   ignorantly 
supposed:  for  God  commanded  several  of  these 
256] 


g23:24.  Le%'.  26:1.  Josh.  23:7, 
16.  Judg.  2:19.  2  Kings  17:35, 
41.   2Chr.  25:14.   Matt.  4:9.       ; 

h  34:14.    Deut.  4:24.  6:15.  32: 


21.  Josb.  24:19.  Ps.  73:58. 
Prov.  6:34,35.  Ez.  8:3.  Nah. 
1:2.  1  Cor.  10:22. 


to  be  made  even  in  the  construction  of  the  tab- 
ernacle:  but  the  making  of  them,  in  order  to 
men's  bowing  down  before  them,  and  worship- 
ping them;  and  in  this  case,  both  the  maker  and 
the  worshipper  of  the  image  are  involved  in  the 
guilt.     The  prohibition  includes  every  kind  of 
creature,  because  all  are  utterly  unfit  to  repre- 
sent the  infinite  Creator:  and   there  are  some 
devices  common   among  us,  as  emblematic  of 
the  Trinity,  which  do  not  accord  to  the  strict- 
ness of  this  injunction. — But  the  spiritual  im- 
port of  the  commandment  reaches  much  further. 
Superstition  of  every  kind  is  an  evident  viola- 
tion of  its  spirit  and  intent:  and  so  are  all  human 
appointments  in  religious  worship,  when  at  all 
relied  on  as  acceptable  with  God.     The  use  of 
things  indifferent  in  religion,  without  command 
from  God,  leads  men's  minds  to  gross  concep- 
tions of  him;  as  if  he  delighted  in  that  outward 
splendor,  or  those  external  forms,  which  excite 
in  them  lively  but  false  affections,  that  are  often 
mistaken  for  devotion:   and  it  is  commonly  con- 
nected with  a  false  dependence;  it  substitutes 
something  else  in  the  place  of  the  appointments 
of  God;  and  it  tends  to  the  usurpation  of  author- 
ity over  men's  consciences. — But,  many  circum- 
stances of  worship  must  be  regulated  bv  human 
discretion:  every  man  therefore  should  judge  for 
!  himself  which  regulations  tend  to  these  evils, 
j  and  which  do  not;    and  be  candid  in  judging 
I  such  as  differ  from  him. — Hypocrisy  and   for- 
I  malitjs  arising  from  unworthy  apprehensions  of 
I  God,  together  with  all  unscriptural  delineations 
!  of  the  divine  character,  are  certainly  here  pro- 
1  hibited:  for  men,  forsaking  the  light  of  revela- 
j  tion,  and  "not  liking  to  retain  God   in   their 
!  knowledge,"  frame  notions  of  a  deity  according 
I  to  their  own  opinions  of  excellence,  warped  bj' 
j  their  predominant  vicious  inclinations;  and  then 
j  dignify  this  creature  of  their  fancy  with  the 
j  title  of  the  Supreme  Being.     But  this  object  of 
their  love  and  worship,  is  altogether  unlike  "the 
God   and  Father  of  our    Lord  Jesus   Christ;" 
especially  in  respect  of  justice  and  holiness,  be- 
ing in  general  deemed  so  clement  that  he  can- 
not hate  or  punish  sin. — The  Jews  of  old  sup- 
posed they  worshipped  the  God  of  their  fathers, 
vet  they  were  declared  by  our  Lord  neither  to 
have  known  nor  loved  him;  nay,  in  '■'■hating  the 
Sou,  to  have  hated  the  Father  that  sent  him:" 
and  it  will  at  last  be  proved  in  this  case  also, 
that  the  worshippers  of  these  ideal  deities  were 
as  real  idolaters,  as  they  who  adored  the  work 
of  their  own  hands.     In  short,  the  second  com- 
mandment requires  us  to  conceive  of  God,  in  all 
respects,  as  far  as  we  are  a'ole,  according  to  the 
revelation  which  he  has  made  of  himself  to  us: 
to  realize  his  glorious  presence  to  our  minds,  hy 
faith,  not  by  fancy:    and  to  worship  him  as  a 
Spirit   "in   spirit  and  truth;"    not  with  corpo- 
real representations  of  him  before  our  eyes,  or 
low  conceptions  of  him  in  our  minds;  but  sin- 
cerely, inwardly,  with  the  most  fervent  affec- 
tions, and  profound  reverence  of  his  infinite 
majesty;  in  all  his  appointed  ordinances,  and  in 
them  alone;  and  with  constancy  and  frequency, 
as  perfqrming  a  service  reasonable  in  itself,  and 
most  pleasant  to  our  own  souls,  as  well  as  most 
honorable  to  his  great  name.  ^ 


B.  C.  1491. 


CHAPTER  XX. 


B.  C.  1491. 


thy  God  am  a  jealous  God,  '  visiting  the 
iniquity  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  J  of 
them  that  hate  me: 

6  And  ^  shelving  mercy  unto  thou- 
sands of  them  that  '  love  me,  and  keep 
my  commandments. 


Si-.n.  Lev.  i0:5.  26:29,39,40. 
Num.  14:18,33.  1  Sam.  15:2,3. 
2  Sntn.  21:1,6.  1  Kings  21:29. 
2  Kings  23:26.  Job  5:4.  21  ;19. 
Ps.  79:8.  109:14.  Is.  14:20,21. 
Jer.  2:9.  32:18.  Matt.  23:34— 
36. 
j  Deut, '7:10.  32:41.    Ps.  81:15. 


Prov.  8:36.  Joha7:7.  16:18,23, 

24.   Rom.  1:30.  8:7.    Jam.  4:4. 
k  Dput.  4:37.  5:?9.  7:9.  Jer.  32:- 

39,40.  AcUs2:39.    Kora.  11:28, 

29. 
1  John  14:15,21.     1  John  4:19. 

6:3.    iJohnti. 


V.  5.  God  is  so  tenacious  of  his  honor,  in  re- 
spect of  idolatry,  that  the  least  approach  to  it, 
especially  in  the  conduct  of  his  professed  wor- 
shippers, excites  his  hottest  displeasure:  even  as 
the  jealous  husband  is  exasperated,  and  roused 
to  seek  vengeance,  by  whatever  leads  him  to 
suspect  his  wife  of  adultery. — If  then  Israel,  or 
any  Israelites,  should  revolt  to  idolatry,  they 
would  be  deemed  "haters  of  God;"  as  the  wife 
would  be  supposed  to  hate  her  husband,  when 
she  preferred  any  worthless  stranger  to  him. — 
It  is  observable,  that  throughout  the  Scriptures, 
the  words  fury,  indignation,  jealousy ,  as  ascrib- 
ed to  God,  and  hatred,  abomination,  detestable 
things,  and  other  strong  expressions  of  abhor- 
rence, in  respect  of  man's  conduct,  are  princi- 
pally used  when  idolatry  is  spoken  of. — It  is  ev- 
ident that  children  in  general  are  sufferers  by 
the  crimes  of  their  parents;  but  Israel  was  un- 
der a  peculiar  covenant,  which  idolatry  violated 
in  its  primary  condition.  If  then  the  parents 
forfeited  the  covenant-blessings,  their  posterity 
must  suffer  the  effects  of  the  forfeiture.  As  this 
was  intended  to  restrain  them  from  sin,  by 
means  of  natural  affection,  the  third  and  fourth 
generation  only  are  mentioned;  for  they  could 
not  expect  to  see  more  of  their  descendants, 
and  would  be  less  concerned  about  their  remote 
posterity:  or  it  may  imply,  that  the  Lord  being 
ready  to  forgive,  the  effects  would  cease  after 
that  period,  unless  the  children  persisted  in  the 
sins  of  their  parents. — In  every  age,  whatever 
brings  any  familj'  into  the  visible  church  and 
under  the  means  of  grace,  is  a  benefit  to  that 
familj',  and  often  to  its  remote  posterity;  and 
whatever  excludes  anj-  from  the  church,  is  a 
heavy  loss  to  them. 

V.  6.  The  law,  as  given  to  sinners  in  subser- 
viency to  the  covenant  of  grace,  (as  well  as  to 
Israel  with  reference  to  their  national  cove- 
nant,) makes  mention  of  the  mercy  of  God, 
though  not  properly  belonging  to  its  own  na- 
ture; and  this  with  an  especial  reference  to  his 
character;  and  in  order  to  manifest  how  deserv- 
ing he  is  of  that  love  and  service,  which  accord- 
ing to  it  he  claims  as  his  unalienable  right. — 
This  mercy  is  promised  unto  thousands;  not 
only  unto  great  multitudes,  or  to  the  third  or 
fourth  generations,  but  to  successive  genera- 
tions to  the  end  of  time.  The  Lord's  dealings 
with  the  posterity  of  Abraham,  who  believed  his 
word,  loved  him,  and  kept  his  commandments, 
illustrates  this  promise. 

V.  7.  The  worshippers  of  the  Lord  must  have 
frequent  occasion  to  mention  his  name;  and 
sometimes  it  will  be  requisite  for  them  to  call 
hifti  to  witness  the  trutli  of  their  words,  and  to 
bind  themselves  by  vows  and  engagements  as  in 
his  sight.  This  third  commandment  therefore 
forbids  us  to  "take  the  name  of  the  Lord  our 
God  in  vain;"  that  is,  to  use  it  irreverently,  or 
profanely,  or  in  fraud,  dissimulation,  and  hypoc- 
risy.    It  forbids  all  rash  and  unlawful  vows,  and 

YoL.  I.  33 


7  Thou  shalt  not  "  take  the  name  ot 
the  Lord  thy  God  in  vain:  for  the  Lord 
will  not  hold  him  "guiltless  that  taketh 
his  name  in  vain. 

8  °  Remember  the  sabbath-day,  to 
keep  it  holy. 


m  Lev.  19:12.24:11—16.  Deut. 
5:11.  6:13.  23:21—23.  Ps.  15: 
4.60:14—15.  Prov.  30:8,9.  Ec. 
5:4—6.  Jer.  4:2.  Matt.  5:33— 
37.23:16—22.26:62,64.  2  Cor. 
1:23.11.31.  Heb.  6:16,17.  Jam. 
6:12. 

D  Lev.  24:16,23.  Deut.  23.21— 


23.  Josh.  2:12,17.  9:20.  2 
Sam.  21:1,2.  1  Kings  2:9.  Ez. 
17:13—19.  Zecb.  5:3,4. 
o  16:23 — 30.31:13,14.  Gen.  2: 
3.  Lev.  19:3,30.  23:3.  26.2. 
Deut.  5:12,13.  Is.  66:4—6.  58: 
13.   Ez.  20:12. 


such  as  relate  to  things  uncertain  or  impracti- 
cable. But  perjury  of  every  kind  is  the  c.ipitjl 
transgression  of  it:  for  by  this  men  appeal  to 
the  omniscient,  heart-searching  God,  for  tl;  ■ 
truth  of  what  they  testify  or  assert,  or  for  thtii 
sincerity  in  what  they  engage  to  do;  when  they 
do  not  know  the  truth  of  the  one  or  even  thinlr 
that  it  is  false,  and  are  consciously  insincere  iu 
the  other.  This  is  one  of  the  most  atrocious  aii.l 
provoking  crimes  imaginable,  though  common 
among  us  in  this  land  to  an  inconceivable  do 
gree,  so  that  it  is  little  noticed  unless  accom- 
panied with  flagrant  injustice!  But,  alas!  it  is 
very  closely  connected  with  other  instances  ol 
disregard  to  this  law,  bj^  the  unnecessarj^  multi- 
plication of  oaths  in  all  judicial  transactions 
and  commercial  regulations,  even  on  the  most 
frivolous  occasions;  and  by  being  administered 
with  extreme  irreverence,  inrtead  of  all  the 
solemnity  of  a  religious  ordinance,  which  every 
thinking  person  must  allow  to  be  reasonable. — 
All  appeals  to  God  in  common  conversation, 
with  such  expressions,  as  'the  Lord  knows,' 
when  the  matter  attested  is  either  not  true,  or 
not  important,  involves  a  measure  of  the  same 
guilt. —  All  cursing  and  swearing  is  a  most  hor- 
rid violation  of  this  commandment. — The  use  of 
the  words,  'God,  Lord,  Christ,'  or  such  like, 
without  necessity,  seriousness,  and  reverence; 
whether  in  improper  religious  discourse,  or  as 
expletives,  in  talking  about  other  matters:  ev- 
ery expression  that  takes  the  form  of  an  adjura- 
tion or  imprecation,  Ihough  the  name  of  God  be 
not  used:  indeed,  all  that  is  more  than  "}  ea  yea, 
nay  nay,"  that  is,  every  thing  which,  in  com- 
mon conversation,  goes  beyond  a  sin.  pie  afBr- 
mation  or  denial;  all  jesting  with  the  word  of 
God  or  sacred  things;  all  irreverence  to  what- 
ever relates  to  him;  and  the  use  of  his  tremen- 
dous name,  in  religious  worship,  in  a  heedless 
or  hypocritical  manner: — all  tliese,  I  say,  are 
violations  of  the  spirit  of  this  law.  It  likewise 
implies  a  command  to  remember  habitually  the 
infinite  majesty,  puritjs  and  excellency  of  God; 
and  to  behave  towards  him,  in  word  and  deed, 
with  that  awe  and  reverence  of  his  perfections, 
which  becomes  such  mean  and  worthless  crea- 
tures, in  his  infinitely  glorious  presence. 

To  this  law  it  is  added,  that  Jehovah  "will 
not  hold  the  transgressor  guiltless."  Men  may 
not  discover,  or  they  may  neglect  to  punish, 
this  crime;  and  the  sinner's  conscience  may 
scarcely  trouble  him  about  it:  but  let  him  know, 
that  God  will  certainly  detect  and  punish  that 
atrocious  affront,  which  is  thus  put  upon  him, 
often  without  even  the  plea  of  temptation,  or 
expectation  of  profit  or  pleasure;  unless  men 
can  find  pleasure  in  disobeying  and  defying 
their  Creator!  But  when  it  shall  at  last  be  said 
to  the  daring  transgressor,  "Wherefore  hast 
thou  despised  the  commandment  of  the  LoRDr"' 
his  profane  trifling  will  be  turned  into  terror 
and  despair, 

[257 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


9  P  Six  days  shall  thou  labor,  and  do 
all  thy  work. 

10  But  "^  the  seventh  day  is  the  sab- 
bath of  the  Lord  thy  God:  in  if  ^  thou 
shalt  not  do  any  work,  thou,  nor  thy  son, 
nor  thy  daughter,  ®  thy  man-servant,  nor 
thy   maid-servant,    nor    thy   catde,   nor 


p  23:12.    Luke  13:14— 16. 

q  31:15.  34:21.    Lev.  23:3. 

r  16:27,28.  35.2,3.    Num.   15:32 


—36.  Luke  23:56. 
s  Lev.  25.6,7.    Deut.  5:14,15. 


V.  8 — 10.  The  form  of  the  fourth  command- 
ment implies,  that  it  had  been  previously  known 
to  the  patriarchs  and  their  descendants,  though 
they  were  prone  to  forget  it.  (JVoie,  Gen.  2:3.) 
— The  separation  of  a  portion  of  our  time,  to 
the  immediate  service  of  God,  is  doubtless  of 
moral  obligation;  for  his  glory,  and  our  good, 
personal  and  social,  temporal  and  eternal,  are 
intimately  connected  with  it,  and  therefore  it  is 
inserted  in  the  moral  law:  but  the  exact  propor- 
tion, as  well  as  the  particular  day,  may  be  con- 
sidered as  of  positive  institution.  Yet  one  day 
in  seven  seems  to  have  been  fixed  upon,  by  infi- 
nite wisdom,  as  the  most  proper,  in  every  age 
of  the  world;  though  the  change  of  the  dispen- 
sation, after  the  resurrection  of  Christ,  has 
occasioned  an  alteration  of  the  day,  and  an  ad- 
dition to  the  topics  which  call  for  peculiar  com- 
memoration and  contemplation,  on  this  season 
of  sacred  rest. — It  is  plain  that  the  words,  "Six 
days  shalt  thou  labor,  and  do  all  thy  work," 
were  merely  an  aUoicance,  and  not  an  injunc- 
tion; for  the  Lord  forbad,  by  other  precepts,  all 
labor  on  some  of  these  days:  but  they  were 
assigned  for  the  diligent  performance  of  the 
business  which  relates  to  this  present  life,  while 
the  seventh  was  consecrated  to  the  immediate 
service  of  the  Lord.  The  concerns  of  our  souls 
must  indeed  be  attended  to,  and  God  worship- 
ped, every  day,  that  our  business  may  be  regu- 
lated in  subserviency  to  his  will;  but  on  the 
other  days  of  the  week  "we  should  do  all  our 
work"  reserving  none  for  the  sabbath,  except 
works  of  charity,  piety,  and  necessity;  for  these 
alone  consist  with  the  holiness  of  that  sacred 
day  of  rest,  and  are  allowable,  because  "the 
sabbath  was  made  for  man,  not  man  for  the  sab- 
bath." All  works,  therefore,  which  arise  from 
avarice,  distrust,  luxury,  vanity,  and  self-indul- 
gence, are  entirely  prohibited.  Our  affairs 
should  be  previously  so  arranged,  that  the  sa- 
cred duties  of  the  Lord's  day  may  be  interrupt- 
ed as  little  as  possible.  Buying  and  selling, 
paying  wages,  settling  accounts,  writing  letters 
of  business,  reading  books  on  ordinary  subjects, 
trifling  visits,  journeys,  excursions,  dissipation, 
or  conversation  which  serves  only  for  amuse- 
ment, cannot  consist  with  "keeping  a  day  holy 
to  the  Lord:"  and  sloth  is  a  carnal,  not  a  spir- 
itual rest.  The  sabbath  should  be  a  cessation 
from  worldly  labor,  and  a  rest  in  the  service  of 
God.  Serious  self-examination;  perusal  of  the 
Scriptures;  private,  social,  and  public  worship; 
instruction  of  children  and  servants;  meditation 
and  pious  conversation,  should  occupy  our  time 
from  morning  till  evening;  except  as  these  du- 
ties are  suspended  by  attention  to  such  things, 
as  really  conduce  to  our  own  good,  or  that  of 
others.  Servants  and  some  others  may,  howev- 
er, be  under  a  real  necessity  of  doing  things 
which  are  not  necessary  in  themselves:  though 
good  management  might  often  greatly  lessen 
the  evil;  and  the  pious  servant  will  prefer  a 
place  of  less  emolument,  where  he  can  have 
more  entire  liberty  of  keeping  holy  the  sabbath- 
258;) 


^  thy  stranger  that  is  within  thy  gates. 
1 1  For  in  "  six  days  the  Lord  made 
heaven  and  earth,  the  sea  and  all  that  in 
them  is,  and  rested  the  seventh  day: 
wherefore  the  Lord  blessed  the  sabbath- 
day,  and  ^  hallowed  it. 


t  12:48,49.  22:21.  23:9—12. 
GeD.  17:12,13,23.  Lev.  19:33, 
34.  22:25.  Num.  15:14—16,26, 
29,30.  Deut.  16:11,12.  24:14— 
22.    Neh.  10:31.  13:15—21. 

u  31:17.  Gen.  2:2,3.  Ps.  96:4— 
7.    Mark  2:27,28.    John  20:19, 


26.  Acts  20:7.  1  Cor.  16:2. 
Heb.  4:2—6,9—11.  Rev.  1: 
10. 
X  Lev.  22:32.  Jer.  17:20—27. 
Ez.  20:20.  44:24.  Matt.  6:9. 
Luke  11:2. 


day.  Were  our  love  to  God  and  spiritual  things 
as  intense  as  it  ought  to  be,  we  should  deem  a 
day  thus  spent  our  great  delight;  for  heaven 
will  be  an  eternal  rest,  not  essentially  differing 
from  it.  All  our  aversion  from  such  strictness 
arises  from  "the  carnal  mind,  which  is  enmity 
against  God:"  and  the  advantages  which  would 
accrue  from  thus  hallowing  the  sabbath,  to  the 
morals,  health,  liberty,  and  happiness  of  man- 
kind, are  so  many  and  so  obvious,  that  they 
who  doubt  its  obligation  often  allow  its  expe- 
diency.— But  parents  and  masters  are  required, 
not  only  themselves  to  hallow  the  sabbath,  and 
not  to  employ  their  children,  servants,  or  slaves, 
in  any  needless  work;  but  they  should  also  with 
authority  require  them  to  keep  holy  the  Lord's 
day,  which  is  greatly  intended  for  their  benefit; 
and  they  are  responsible  to  God  for  it,  if  those 
under  their  care  violate  this  hoW  rest,  by  their 
command,  or  connivance,  or  negligence. — The 
cattle  must  also  be  allowed  to  rest  from  the 
hard  labor  of  husbandry,  journeys,  and  all  em- 
ployments connected  with  trade  or  pleasure; 
though  doubtless  we  may  employ  them  too  in 
works  of  necessity,  piety,  and  charity,  and  thus 
they  may  properly  be  used  for  the  gentle  ser- 
vice of  conveying  those  to  places  of  public 
worship,  who  could  not  otherwise  attend,  or 
perform  the  duties  to  which  they  are  called. 
[jVote,  2  Kings  4:23.)  Yet,  alas!  ostentation 
and  self-indulgence  so  multiply  violations  of  the 
Lord's  day  in  this  respect,  that  it  is  with  hesita- 
tion that  this  observation  is  admitted;  and  the 
true  Christian  would  wish  to  adhere  to  the  let- 
ter of  the  prohibition  in  all  cases,  when  it  did 
not  interfere  with  its  intention. — The  stranger 
likewise,  though  not  of  the  same  religion,  was 
not  only  to  be  persuaded  and  encouraged  to 
hallow  the  sabbath;  but  prohibited  from  exter- 
nally violating  its  sacred  rest,  while  he  resided 
among  the  Israelites:  for  this  was  the  law  of 
their  land,  as  well  as  of  their  religion.  {J^otes, 
35:2,3.  JVum.  15:32—36.)  And,  though  the 
government  of  Israel  differed  from  that  of  other 
people,  yet  there  seems  a  great  propriety  in 
nations  professing  Christianity  making  it  a  part 
of  their  law  likewise.  But,  alas!  how  often  do 
such  laws  lose  their  energy,  for  want  of  being 
.sanctioned  by  the  example  of  the  legislators 
themselves,  and  by  that  of  those  whose  office  it 
is  to  carry  them  into  execution! 

V.  11.  The  sabbath  was  originally  instituted 
in  remembrance  of  the  completion  of  the  work 
of  creation,  and  in  honor  of  the  great  Creator; 
the  Israelites  had  additional  reasons  assigned 
them,  why  they  should  observe  it;  and  Chris- 
tians have  some  of  a  still  more  important  nature: 
but  all  the  perfections  of  the  Lord,  as  displayed 
in  creation,  providence,  redemption,  or  in  any 
of  his  works  of  power  and  love  to  us  or  to  his 
church,  should  be  remembered  and  adored  by 
us,  on  this  solemn  and  joyful  day. 

This  compendious  exposition  of  the  first  table 
of  the  law  suffices  to  prove  its  requirements  to 
be  very  extensive,   spiritual,   reasonable,   and 


B.  C.  1491. 


CHAPTER  XX. 


B.C.  1491. 


12  y  Honor  thy  father  and  thy  moth- 
;    '^  that  thy  days  may  be  long  upon 


er: 

y  21:15,17.  22;28.  Gen.  9:22, 
23.  Lev.  19:3,32.  20:9.  Deut. 
6:18.  21:18—21.  27:16.  1 
Kings2:19.  2Kings2:12.  5:13. 
13:14.  Prov.  1:8,9.  6:20.  15:5. 
19:26.20:20.  23:22—25.  28:24. 
30:11,17.  Is.  3:5.  Jer.  35:18, 
19.     Mai.  1:6.      Matt.  15:4—6. 


19:19.  Mark  7:10— 12.  12:17. 
Luke  18:20.  Rom.  13:7.  Eph. 
5:21.6:1—3.  Col.  3:20.  iThn. 
6:1,2,4,17.  6:1,2.  Heb.  13.7.  1 
Pet.  2:17.  3:1— 7.  6:5,6.  Jude 
8. 
z  Deut.  4:26,40.  6:2.  17:20.  25: 
15.32.47.  Prov.  3:16. 


the  land  which  the  Lord  thy  God  giveth 
thee. 

13  *Thou  shalt  not  kill. 


a  21:14,20,29.  22:2,3.  Gen.  4:8 
—  15,23.  9:5,6.  27:41,45.  49:6. 
Lev.  24:17,21.  Num.  35:16— 
21,31—34.  Deut.  5:17.  19:11— 
13.   21:1—9.    2  Sam.    12:9,10. 

1  Kings  2:5,6.    2  King;s  21:16. 

2  Chr.  24:22.      Ps.   10:8—11. 


Prov.  1:11,18.28:17.  Is.  1:15. 
26:21.  Jer.  26:16.  Matt.  6:21, 
22.  John  8:44.  Acts  28:4.  Rom. 
13:9.  Gal.  6:21.  1  Tim.  1.9. 
Jam.  2:11,13.  4:1,2.  Ijohn  3: 
12—15.  Rev.  16:6.  17:6.21:8. 
22:15. 


beneficial;  yet  it  must  be  owned  to  be  entirely 
contrary  to  the  disposition  of  our  hearts,  and 
diverse  from  the  tenor  of  our  lives.  We  all 
therefore  need  mercy,  redemption,  and  a  new 
creation  to  holiness,  in  order  that  we  may  please 
(Grod  and  be  made  lit  for  heaven. — We  now  pro- 
ceed to  the  second  table. 

V.  12.    According-  to  the  principle,  which  has 
hitherto  directed  our  interpretation,  this  com- 
mandment must  be  considered  as  the  abstract 
of  relative  duties.     All  other  relations  spring 
from  that  of  parents  and  children,  or  partake 
in  a  measure  of  its  nature;  and  this  most  nearlj' 
resembles  our  relation  to  the  great  Creator. — 
Children  are  required  to  honor  their  parents; 
which  implies,  that  it  is  the  duty  of  parents  to 
behave  honorably,  by  diligently  performing  the 
several  parts  of  their  important  charge,  as  in- 
trusted with  the  care  of  their  otfspring,  both  in 
body  and  soul;    and  by  a  becoming  deportment 
in  all  other  respects.     Yet  children  are  not  ab- 
solved from  their  duty  by  the   misconduct  of 
their  parents,   for  which  they  must  answer  to 
God:  and  such  a  limitation,  in  this  and  other 
relative  precepts,  would  absurdly  constitute  all 
the  inferior   relations,  judges   and   lords   over 
their  superiors.     Children,   under  God,  derive 
their  being  from  their  parents:   and  they  are 
generally  taken  care  of  by  them,  with  much 
labor  and  expense  and  self-denial,  during  help- 
less infancy   and  inexperienced  youth.      It   is 
therefore  reasonable,  that  they  should  so  long 
obey   them  unreservedly   in  all  things  lawful; 
and  afterwards  in  all  things  which  are  not  man- 
ifestly injurious  to  them,  though  they  may  be 
disagreeable.   They  ought  to  love  their  parents; 
to  respect   their  characters,  counsels,  and  in- 
structions;  to  consult  their  interest,  credit,  and 
comfort;    to  conceal   their  infirmities;   to   bear 
with  their  tempers  and  humors,  alleviate  their 
sorrows,  and  rejoice  their  hearts  as  far  as  possi-  i 
ble:  and  when  they  are  grown  old,  or  become  in 
any  way  incapable  of  maintaining  themselves,  | 
children  are  bound,  if  able,  even  to  labor  fori 
their   support,  as   their  parents   did    for   them ' 
when  infants.     In  all  these  respects,  both  pa- 
rents are  equally  included;   and  should  alike  be 
honored  and  obeyed,  and  not  in  opposition  to 
one  another;    which  should  teach  the  parents  to 
set  their  cliildren  an  example  of  impariialily, 
and  to  be  harmonious  in  their  conduct  towards 
them,-— By  parity  of  reason,  every  one,  who  has 
acted   a  parent's   part,  is  entitled    to  a  corre- 
spondent respect  and  deference;  and  all  the  su- 
perior and  inferior  relations  have  their  several 
reciprocal  duties,  which  may  be  referred  to  this 
command,   but   will    hereafter    be   considered. 
{J^otes,  Rojji.  13:1—7.     Eph.  5:21—33.  6:1—9. 
Col.  3:18—25.  4:1.     1  Tim.  6:1—5.     1  Pet.  2:13 
— 25.   3:1 — 7.) — The  annexed  promise  of  long 
life  to  obedient  children,  might  have  a  peculiar 
reference  to  the  covenant  of  Israel;  yet,  careful 
observers  of  mankind  have  noted  its  remark- 
able fulfilment  in  other  nations.    Subordination, 
in  the  family  and  community,  tends  to  personal 
and  public  felicity;   and  the  dislike  which  the 
human   heart   bears   to    submission   renders  it 
proper  to  enforce  it  by  motives  of  every  kind. 
V.  13.  The  sixth  commandmeot  requires  us  to 


"love  ourneighbor  as  ourselves,"  in  respectof  his 
person  and  life. — Magistrates,  as  "God's  minis- 
ters in  executing  vengeance,"  are  in  some  cases 
commanded  to  put  men  to  death;  and  in  others  it 
may  be  allowable.,  because  conducive  to  the  public 
good. — Witnesses  or  executioners  may  also  con- 
cur in  such  capital  punishments  without  the  guilt 
of  murder.    We  may  doubtless  take  away  anoth- 
er's life  in  defence  of  our  own:  for  he  who  assaults 
another's  life,  by  that  action  forfeits  his  own; 
and  there    is   no  opportunity  of  referring  the 
cause  to  the  civil  magistrate.     Perhaps,  in  pe- 
culiar circumstances,  the  same  may  be  allowa- 
ble in  defence  of  our  property;  especially  when 
violence  is  menaced. — Some  wars  are  necessary 
and  unavoidable  to  one  party,  because  of  the  in- 
jurious conduct  of  the  other;  and  the  blood  shed 
in  them  is  not  imputed  as  murder  to  those  who 
shed  it:  yet  the  guilt  of  it  must  rest  somewhere; 
and  few  wars  indeed   are  so  entered   upon  and 
conducted,  as  to  leave  any  of  the  contending 
parties  free  from  blood-guiltiness. — A  m^n  may 
by  misfortune  kill  another:  yet  God  condemns, 
as   wilful  murdi'r,   many    of  those    actions  by 
which  life  is  taken  away,  but  which  are  called 
bj'   our  law   momslaughter.      Furious   passions, 
excited  by  sudden  provocation  or  drunkenness, 
is  no  where  in  Scripture  excepted  from  the  gen- 
eral rule,  "He  who  sheddeth  man's  blood,  by 
man  shall  his  blood  be  shed."     The  duellist  is  a 
proud  and  revengeful  murderer  of  the  most  atro- 
cious kind;  and,  in  general,  he  is  distinguished 
from  all  other  criminals,  by  an  habitual  deter- 
mination to  commit  the  sin,  whenever  he  shall 
be  tempted  to  it. — All  fighting  for  wagers,  or 
prizes,  or  renown,  violates  this  command;  and 
the  blood  thus  shed  is  murder. — Whatever,  by 
force  or  stratagem,  deprives  another  of  his  life, 
is  prohibited.     All  the  slaughter  committed  by 
oppressions,  p'ersecutions,  or  attempts  to  deprive 
of  liberty,  or  'confine  in  slavery,  our  unoffending 
fellow-creatures,  on  any  pretence  whatever,  is 
wilful,  cruel  murder.     What  then  shall  we  think 
of  the  accursed  slave-trade,  and  how  thankful 
should  we  b(^,  that  it  is  at  length  abolished! — 
Even  laws,  n  eedlessly  sanguinary,  involve  the 
persons  concerned  in  this  enormous  guilt:  and 
they,  who  o'ught  to  punish  the  murderer,  and 
yet   suffer  kim   to   escape,   will   be    numbered 
among  the  abettors  of  his  crime  at  the  tribunal 
of  God.     But  capital  punishments  are  denounc- 
ed, in  this  Ian  d,  in  so  very  many  instances,  that 
they  counteract  their  own  intention;    and  yet 
are  executed  in  such  numerous  instances,  and 
for  offences  so  different  in  the  degree  of  crimi- 
nality, as  almost  to  obliterate  in  the  minds  of 
numbers  the  disparity  of  crimes,  and  to  lessen 
exceedingly  the  horror  of  committing  murder: 
and  impartial  judges  must  allow,  that  our  crim- 
inal code  is   in  this  respect  both  unscriptural, 
impolitic,  and  unreasonably  severe. 

This  commandment  likewise  prohibits  us  to 
assault,  maim,  or  wound  others,  or  to  assist  those 
who  do;  to  tempt  men  to  crimes  that  destroy 
their  constitutions,  or  endanger  their  lives, 
either  from  the  sword  of  justice,  or  the  resent- 
ment of  the  injured  party;  nay,  to  entice  them, 
by  the  prospect  of  a  large  reward,  to  such  enter- 
prises and  labors,  as  are  known  generally  to 

[259 


B.  C.  1491. 


EXODUS. 


B.  C.  I49I. 


14  ''Thou  shalt  not  commit  adultery. 


b  Lev.'  18:20.  19:29.  20:10. 
Deut.  22:21—24.  2  Sam.  11:4, 
5,-27.   12:9—11.    Job  31:1,9,10. 


Ps.  50:18.  Prov.  2:15—18.  5: 
15—20.  6:24 — 36.  7:18- 2-7. 
Jer.  5:8,9.     7:9.     13:27.  23:14. 


shorten  life.  Many  parents  and  wives  are  mur- 
dered  by  the  gross  misconduct  of  their  children 
and  husbands;  and  numbers  will  be  found  guilty 
of  transgressing  this  commandment,  by  covet- 
ously or  maliciously  wishing  the  death  of  others. 
The  spiritual  import  of  it  prohibits  all  envy,  re- 
venge, hatred,  or  causeless  anger;  all  that  insult- 
ing languag-e,  which  provokes  to  wrath  and  mur- 
der; and  all  the  pride,  ambition,  and  covetous- 
ness,  which  prompt  to  it.  Nay,  that  man  will 
be  condemned  as  the  hater  and  murderer  of  his 
brother,  who,  seeing  his  life  endangered  by  the 
want  of  food,  raiment,  or  medicine,  and  having 
ability  to  relieve  him,  selfishly  neglects  to  do  it. 
{jYoles,  1  Jo/i?i  3:13— 17.)— But  the  murder  of 
the  soul  is  still  more  heinous.  This  is  commit- 
ted by  seducing  men  to  sin;  by  a  bad  example; 
by  disseminating  poisonous  principles;  by  terri- 
fying others  from  religion  by  persecution,  or  by 
reviling  or  ridiculing  such  as  attend  to  it;  by 
withholding  instructions,  needful  warning,  and 
counsels,  especially  such  as  are  due  from  parents 
to  their  children,  or  ministers  to  their  people: 
and  it  is  tremendous  to  think,  what  numbers 
will  be  thus  condemned  as  the  murderers  of  the 
souls  of  men. — The  heinousness  of  suicide  like- 
wise should  be  especially  marked.  It  is  in  re- 
ality the  most  malignant  of  all  murders;  and,  as 
scarcely  ever  repented  of,  it  combines  the  guilt 
of  murdering  both  soul  and  body  at  once.  We 
were  not  the  authors,  and  are  not  the  lords,  of 
our  own  lives:  nor  may  we  leave  our  assigned 
post,  or  rush  without  a  summons  into  the  pres- 
ence of  our  Judge,  any  more  than  we  may  exe- 
cute vengeance  on  our  neighbor,  or  send  him  to 
the  tribunal  of  God.  Self-murder  may  be  easily^ 
shewn  to  be  a  complication  of  ingratitude,  con- 
tempt of  the  Lord's  gift  of  life,  impatience, 
pride,  rebellion,  and  infidelity:  nor  is  it  general- 
ly the  effect  of  insanity,  (as  verdicts,  in  which 
perjury  is  deliberately  committed  from  false 
tenderness,  would  lead  us  to  suppose;)  except  as 
all  are  in  some  sense  insane,  who  are  hurried 
on  by  fierce  passions  and  Satan's  temptations. 
That  original  murderer  knows  this  present  life 
to  be  the  only  season,  in  which  salvation  can  be 
obtained:  and  therefore  he  tempts  men  to  such 
excesses,  as  destroy  the  constitution,  or  render 
life  miserable;  and  he  urges  them  on  to  suicide, 
that  he  may  destroy  both  body  and  soul  bj^  Ihei)' 
hands,  not  being  permitted  to  do  it  by  his  own 
power.  Extravagance,  discontent,  and  des- 
pondency should  therefore  be  most  caretully 
shunned;  and  gratitude,  patience,  and  hope  most 
diligently  cultivated. — In  a  word,  this  command 
requires  enlarged  benevolence,  kindness,  long- 
suffering,  and  forgiveness;  and  a  disposition  to 
seek,  in  all  respects,  the  welfare  of  every  hu- 
man being. 

V.  14.  The  seventh  commandment  regulates 
our  love  to  our  neighbors,  in  respect  of  their 
purity,  and  domestic  comfort;  and  requires  the 
proper  government  of  those  inclinations,  which 
God  hath  implanted  in  order  to  the  increase  of 
the  human  species. — The  marriage  of  One  man 
with  one  woman  was  the  original  institution  of 
the  Creator;  and  not  merely  a  civil  contract,  as 
some  state  it  to  be:  one  man  and  one  woman 
"became  one  flesh"  in  this  respect,  as  if  they 
formed  one  body,  actuated  by  one  soul;  in  order 
to  promote  and  share  one  another's  satisfactions, 
and  with  united  attention  to  educate  their  com- 
mon offspring.  (JVo<e,  Jl/aZ.  2:13— 16.)  The  en- 
trance of  sin  and  death  made  way  for  the  disso- 
260J 


29:22,2."?.  Ez.  19:6,11,15.  22:9 

—  11.  Mai.  3:5.    Matt.  5.27,28. 
19:9.  Mark  10:11,12.   John  8:3 

—  II.  Rom.  1:24—29.  7:2,3.   1 
Cor.  6:9—11.    7:4.    Gal.    6:19, 


20.  Eph.  5:3—6.  1  Thes.  4:4 
—7.  Heb.  13:4.  Jam.  4:4.  2 
Pet.  2:14,18.  ReT.  2:20— 22 
17:1—5.  21:8.  22:15. 


lution  of  this  union,  a  variety  of  evils  began  to 
imbitter  the  relation,  and  abuses  were  soon  in- 
troduced. Some  things  were  under  the  preced- 
ing dispensations  connived  at,  which  did  not  ac- 
cord to  the  original  institution;  but  Christ  refers 
his  disciples  to  that  standard  of  honorable  mar- 
riage, as  far  as  the  change  of  circumstances  can 
admit  of  it. — The  force  acquired  by  men's  pas- 
sions, in  consequence  of  sin,  renders  the  "pre- 
vention of  fornication"  one  express  end  of  mar- 
riage; mutual  forbearance  and  reciprocal  com- 
pliances are  now  needful  and  incumbent;  the 
sorrows  of  the  female  sex,  as  well  as  the  afflic- 
tions of  life,  require  peculiar  sympathy,  to  alle- 
viate the  anguish  of  the  suffering  party;  and  the 
separating  stroke  of  death  leaves  the  survivor 
free  to  take  another  companion.  We  as  Chris- 
tians therefore  must  not  explain  adultery,  as 
prohibited  in  this  commandment,  according  to 
the  judicial  law  of  Moses,  which  will  afterwards 
come  under  consideration;  (Lev.  20:10.  Deut. 
22:22.)  but,  by  the  decisions  of  Christ,  with 
which  polygamy  and  divorces  (except  for  un- 
faithfulness) are  utterly  incompatible.  It  is 
evident,  that  marriage,  recognized  in  some  ap- 
pointed way,  to  distinguish  it  from  illicit  con- 
nexions, gives  each  party  such  a  property  in  the 
other's  person  and  affections,  that  every  viola- 
tion of  conjugal  fidelity,  on  either  side,  is  adul- 
tery, according  to  the  New  Testament;  and  is 
far  more  deserving  of  death,  (if  we  estimate 
crimes  by  their  mischievous  effects,)  than  many- 
offences  which  are  capitally  punished.  (J\~otes, 
Matt.  19:3—9.  Mark  10:2—12.  1  Cor.  7:1—5.) 
On  either  side,  it  is  a  violation  of  this  spiritual 
commandment;  it  militates  against  the  ends  and 
intentions  of  marriage;  is  inconsistent  with  that 
union  of  hearts  and  interests  which  it  implies; 
is  a  breach  of  the  marriage-compact;  mars  do- 
mestic peace;  prevents  the  harmonious  agree- 
ment in  training  up  children;  and  forms  an 
alienation  of  that  property,  which  both  husband 
and  wife  have  in  the  persons  and  aflections  of 
the  other,  and  which  is  scarcely  ever  lost  with- 
out the  bitterest  anguish  and  keenest  resent- 
ment. Adultery  on  the  woman's  side  is  indeed 
more  generally  chargeable  with  the  injustice  of 
introducing  a  spurious  offspring  to  inherit  the 
husband's  property:  but,  his  infidelity  is  not  sel- 
dom productive  of  a  similar  effect,  when  the 
husband  has  the  disposal  of  that,  which  was  (he 
property  of  the  wife.  And  though  jealousy  is 
especially  "the  rage  of  man,"  and  produces  the 
most  fatal  effects;  yet  sometimes  female  passions 
overpower  female  timidity,  and  dreadful  conse- 
quences ensue  on  that  side  also.  So  that,  in  the 
impartial  judgment  even  of  reason,  the  differ- 
ence of  the  injury  and  of  its  effects  in  the  two 
cases  is  not  very  great. — All  other  commerce 
between  the  sexes  is  prohibited  by  the  spirit  of 
this  law;  from  the  lowest  scenes  of  prostitution, 
to  the  temporary  connexions,  that  are  formed 
and  dissolved  at  pleasure.  The  difference  be- 
tween the  tempters  and  the  tempted,  and  other 
circumstances,  vary  the  degree  of  guilt  con- 
tracted; for  the  seducer's  character  is  diabolical: 
but  fornication  is  found  in  almost  every  black 
catalogue  in  the  Scripture;  and,  however  men 
may  be  deceived  by  vain  words,  its  dire  effects 
on  the  human  species  prove  the  goodness  of  God, 
as  well  as  his  justice,  in  thus  strictly  forbidding 
it,  and  threatening  those  who  violate  the  prohi- 
bition, with  his  severest  indignation. — Under 
the  word  lasciviousness,  various  transgressions 


B.  C   1491. 


CHAPTER  XX. 


B.  C.  1491 


16  •=  Thou  shalt  not  steal. 


C  21:16.  22;1— 5,7— 13.  Lev. 
6:1—7.  19:11,13,36-37.  Deut. 
5:19.  19:14.  23:24,25.  24:7. 
25:13—16.  Job  20:19— 22.  Ps. 
60:13.  Prov.  1:13—15.  6:30,31. 
11:1.  20:10.  Jer.  5.26— 29.  7: 
8—11.  Amos  3:10.  5:11,12.  8; 


4—6.  Mic.  6:10,11.  7:3.  Zed). 
5:3,4.  Ma!.  3:5.  Matt.  15:19. 
19:18.  21:13.  23:14.  Mark  10; 
19.  Luke  3:13,14.  18:20.  19:8. 
John  12:6.  Rom.  13:9.  1  Cor. 
6:10.  Eph.  4:28.  1  Thes.  4:6. 
iTim.  1:10.  'Jam.  6:4. 


are  denoted,  which  cannot  be  mentioned  with- 
out offence:  and  every  thing,  which  does  not 
comport  with  the  desig-n  of  marriage,  though 
sanctioned  by  that  name,  violates  the  spiritual 
meaning  6f  the  prohibition. — All  impure  dis- 
course, imaginations,  or  desires,  are  likewise 
condemned  by  this  law.  "Whosoever  looketh 
on  a  woman  to  lust  after  her,  hath  committed 
adultery  with  her  alread}'  in  his  heart." — Writ- 
ing, publishing,  vending,  circulating,  or  reading, 
obscene  books;  exposing  to  view  indecent  pic- 
tures or  statues,  or  whatever  else  may  excite 
men's  passions,  must  partake  of  the  same  guilt: 
and  wit,  elegance,  and  ingenuity  only  increase 
the  mischief,  wherever  the  specious  poison  is 
administered. — All  the  arts  of  dress,  motion,  or 
demeanor,  which  form  temptations  to  heedless 
youth;  with  all  those  blandishnients,  insinua- 
tions, amorous  looks  and  words,  which  subserve 
seduction,  and  make  wa\-  for  criminal  indul- 
gence, fall  under  the  same  censure. — In  short 
the  commandment  requires  the  utmost  purity, 
both  of  body  and  soul,  in  secret  as  well  as  before 
men;  with  a  holy  indifference  to  animal  indul- 
gences, and  the  strictest  government  of  all  the 
appetites,  senses,  and  passions.  And  it  enjoins 
the  desire  and  endeavor  of  preserving  the  same 
disposition  and  behavior  in  all  others  also,  as  far 
as  we  have  it  in  our  power. 

V.  15.  This  commandment  is  the  law  of  love 
in  respect  of  property.  The  productions  of  the 
earth  are  obtained  and  prepared  for  use  by  la- 
bor: this  gives  propertj',  which  justly  descends 
to  the  owner's  posterity  or  heirs.  From  this 
and  similar  causes,  combining  their  effects  for 
ages,  tiie  difference  in  men's  worldly  circum- 
stances originates.  That  portion  which  we 
lionestly  obtain,  is  "the  bread  that  God  hath 
given  us;"  and  with  this  we  should  be  satisfied. 
But  men's  passions  crave  more;  and  sloth  refuses 
to  labor:  hence  force  and  fraud  are  employed  to 
get  possession  of  the  property  of  others,  without 
their  free  consent  fairly  obtained.  It  is  not  ne- 
cessary to  enumerate  those  violations,  of  which 
human  laws  take  cognizance;  but  men  may,  in 
various  ways,  break  the  divine  law,  and  yet  es- 
cape present  punishment.  Fraudulent  bargains, 
which  impose  on  the  ignorant,  credulous,  or  ne- 
cessitous; abuse  of  confidence;  extortion;  exor- 
bitant gain;  deceitful  combinations  to  enhance 
the  price  of  goods  or  labor,  or  to  lower  the  wa- 
ges of  the  poor;  will  be  all  condemned  at  the 
tribunal  of  God  as  violations  of  this  command, 
though  perhaps  hardly  censured  in  human  soci- 
ety.— The  overgrown  ravager  of  nations  and 
provinces,  who  smiles  defiance  at  human  justice, 
will  be  adjudged  a  principal  robber,  without 
any  other  distinction.  Defrauding  the  public 
constitutes  a  most  atrocious  transgression  of  this 
law;  whether  it  be  done  by  oppressive  rulers, 
who  burden  the  people  with  merciless  exac- 
tions; or  by  those  who  embezzle  the  treasures 
committed  to  their  stewardship;  or  by  smuggling, 
and  in  various  ways  evading  the  payment  of 
taxes.  Contracting  debts  to  support  vanity  and 
luxurj',  or  in  pursuit  of  some  scheme  of  aggran- 
dizement, or  for  any  thing  not  absolutely  neces- 
sary, without  a  fair  prospect  of  paying;  taking 
advantage  of  humane  laws,  to  evade  payment, 
when  the  insolvents  are  again  able  to  do  it:  all 


1 6  '^  Thou  shalt  not  bear  false  witness 
against  thj  neighbor. 


d  23:6,7.  Lev.  19:11,16.  Deut. 
6:20.  19:15—21.  1  Sam.  22:8 
—  19.  1  Kings  21:10— 13.  Ps. 
15:3.  50:20.  52.2—4.  101:5— 
7.  Prov.  10:13.  Il:li.  18:8. 
19:6,9.  20:19.  25:23.  26:20— 
22.   Is.  69:3,4.     Jer.  9:4.     Ez. 


22:9.  Matt.  26:59,60.  Acts  6: 
13.  Rom.  1:30.  1  Cor.  6:10. 
Eph.  4:31.  1  Tim.  1:10.  3:11. 
2  Tim.  3:3.  Tit.  2:3.  Jam.  4: 
11.  1  Pet.  2:1.  2  Pet.  2:10,11. 
Rev.  12:10.  22:16. 


extravagance,  beyond  the  sober  allowance  of  a 
man's  income;  and  slothfulness,  or  unnecessary 
subsistence  upon  charity,  are  violations  of  it  in 
different  ways.  Nay,  for  men  to  withhold  from 
real  objects  of  compassion  proper  relief;  or  to 
squeeze  the  poor  so  low  in  their  wages,  as  hard- 
ly to  allow  them  a  subsistence,  in  order  that 
their  employers  may  live  in  affluence  and  en- 
rich their  families,  is  absolute!}'  inconsistent 
with  its  evident  demands. — In  short,  the  spirit 
of  it  prohibits  inordinate  love  of  the  world,  cov- 
etousness,  luxur}-,  and  the  pride  of  life;  and  re- 
quires industiy,  frugality,  sobriety,  submission 
to  Providence,  and  a  disposition  "to  do  to  all 
others,"  in  respect  of  worldly  property,  as  we 
"would  they  should  do  unto  us." 

V.  16.  The  ninth  commandment  is  the  law  of 
love,  as  it  respects  our  neighbor's  re/pulation; 
though,  in  the  connexion  of  human  affairs,  the 
violation  of  it  may  likewise  affect  his  property 
or  life;  and  bearing  false  witness,  in  a  court  of 
justice  in  this  land,  may  be  perjury,  robbery,  and 
murder,  as  well  as  calumny.  In  such  important 
concerns,  we  should  attest  nothing  of  which  we 
have  not  the  fullest  assurance;  and  all  human 
passions  should  be  watched  over,  that  our  evi- 
dence may  not  be  warped  by  any  of  them.  We 
should  be  exact  to  a  word  in  reporting  what  we 
know,  and  in  speaking  the  truth,  and  no  more 
than  the  truth;  while  equal  caution  is  required 
injuries,  and  in  the  judge  who  decides  the  cause. 
— The  malicious  invention  and  circulation  of 
slanderous  reports,  to  the  injury  of  a  man'schar- 
acter,  is  a  very  heinous  violation  of  this  com- 
mandment. To  do  this  in  sport  is  an  imitation 
of  "the  madman,  who  throws  about  firebrands, 
arrows,  and  death,"  for  his  diversion.  To  spread 
stories  which  others  have  framed  to  the  discredit 
of  our  neighbor,  when  we  suspect  them  to  be 
false  or  aggravated;  or  even  if  we  suppose  or 
know  them  to  be  true,  when  there  is  no  real  oc- 
casion for  it,  (such  as  the  detection  of  a  mis- 
chievous hypocrite,  or  designing  villain,)  is  pro- 
hibited by  this  law:  for  this  practice  results  from 
pride,  self-preference,  malevolence,  or  affecta- 
tion of  wit  and  humon — Severe  censures,  bitter 
sarcasm,  ridicule,  harsh  judgments,  ascribing 
good  actions  to  bad  motives,  inuendos,  misrepre- 
sentations, collecting  and  circulating  in  anv 
way  family-anecdotes,  or  anecdotes  of  persons 
in  high  life  or  conspicuous  station,  unfavorable 
to  the  reputation  of  those  concerned,  or  expos- 
ing them  and  their  connexions  to  ridicule,  and 
various  other  practices  of  the  same  nature,  can 
never  consist  with  it. — This  commandment  is 
very  frequently  violated  by  authors:  a  lie  or  a 
slander  is  far  worse  when  printed,  than  when 
only  spoken;  and  religious  controversy  is  too 
generally  disgraced  by  the  most  abominable 
calumnies:  for  bigots,  of  all  parties,  agree  in 
mis-stating  the  actions,  misquoting  the  writings, 
and  misreporting  the  words,  of  their  opponents. 
— All  lies  are  a  violation  of  this  law.  They  are 
in  every  possible  case  an  abuse  of  speech,  and  of 
our  neighbor's  confidence,  and  a  derogation  from 
the  value  of  truth;  and  almost  always  hurtful  to 
mankind. — Even  injurious  thoughts,  groundless 
suspicions,  and  secret  prejudices,  or  envy  of  the 
praises  and  commendations  which  others  re- 
ceive, do  not  consist  with  the  spirit  of  this  pre- 

[261 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


17 


bor' 


*  Thou 
house, 


shalt 
thou 


e  Gen.  3:6.  14:23.  34:23.  Deut. 
5:21,  Josh.  7:21.  1  Sam.  15: 
19.  1  Kings  21:6—16.  2  Kings 
5:20.  Ps.  10:3.  119:36.  Ec.  4:8. 
5:10,11.  Is.  33:1S.  66:11.  57:17. 
Jer.  22:17.  F.z.  33:31 .  Am.  2:6, 
7.  Mic.  2:2.  Hab.  2:9.  Matt.  6: 


not  covet  thy  neigh- 
shalt  not   covet  thy 

19—24.  Luke  12:15.  16:14. 
John  12:6.  Acts  20:33.  Rom. 
7:7.  13:9.  1  Cor.  6:10.  6:10. 
Eph.6:6.  Phil.  3:19.  Col.  3:5. 
1  Tim.  6:6—10.  Heb.  13:6. 
Jam.  4:1,2.  2  Pet.  2:14,15.  1 
John  2: 16. 


cept.  For  it  requires  sincerity,  truth,  fidelity, 
candor,  and  caution,  in  all  our  conversation  and 
conduct;  and  a  disposition  to  honor  in  every 
man  what  is  honorable,  to  commend  vrhat  is 
commendable,  to  vindicate  and  excuse  what  can 
be  vindicated  and  excused,  and  to  conceal  what 
may  lawfully  be  concealed;  and  in  every  respect 
to  consult  his  reputation,  and  even  to  rejoice  in 
his  credit  and  renown,  as  we  should  were  it  our 
own,  and  as  we  might  reasonably  desire  he  also 
should.  In  our  own  case,  we  all  feel  the  excel- 
lency and  reasonableness  of  the  precept,  in  its 
strictest  sense;  we  value  and  are  tender  of  our 
reputation;  and  expect,  nay  demand,  to  be  treat- 
ed with  candor,  respect,  and  sinceritjs  and  we 
are  greatly  pained  and  affronted  when  we  are 
imposed  upon,  or  held  forth  to  scorn,  ridicule, 
and  censure,  by  the  tongues  or  pens  of  others. 
But,  through  the  exorbitancy  of  self-love,  and 
want  of  love  to  others,  we  are  prone,  in  an  amaz- 
ing degree,  to  violate  the  rules  which  we  should 
impose  on  our  neighbors,  in  our  own  conduct  to- 
wards them,  and  that  without  much  remorse,  or 
sense  of  guilt.  Nor  can  words  express  how  hei- 
nously this  reasonable  commandment  is  every 
day  transgressed,  in  almost  every  company,  and 
among  persons  of  all  characters! 

V.  17.  This  concluding  commandment  forbids 
us  to  covet  any  thing  that  is  our  neighbor's.  This 
restriction  is  placed  as  the  fence  of  all  the  rest. 
The  apostle's  reference  to  it,  [J^ote,  Rom.  7:7,8.) 
shews  that  it  comprises  the  utmost  spirituality  of 
the  law;  and  it  is  a  perpetual  confutation  of  all 
those  sj'stems,  by  winch  the  outward,  gross  crime 
is  considered  as  the  only  violation  of  each  com- 
mand.— We  are  here  expressly,  and  in  the  most 
forcible  language,  prohibited  so  much  as  to  de- 
sire what  is  withheld  from  us  by  the  command  or 
providence  of  God;  and,  so  far  from  wanting  to 
level  property,  or  seize  violently  on  our  neigh- 
bor's possessions,  we  may  not  so  much  as  at  all 
hanker  after  them. — The  most  secret  wish  for 
another  man's  wife  violates  this  precept;  but,  to 
desire  an  union  by  marriage  with  an  unmarried 
woman,  becomes  sinful  only  when  it  is  excessive, 
and  when  it  is  not  submitted  to  the  will  of  God,  if 
he  render  it  impracticable.  We  may  desire  that 
part  of  a  man's  property,  which  he  is  inclined  to 
dispose  of,  if  we  mean  to  obtain  it  only  on  equi- 
table terms;  but  what  he  chooses  to  keep  we  may 
not  covet.  The  poor  man  may  desire  moderate 
relief  from  the  rich;  but  he  must  not  covet  his 
affluence,  or  repine  even  if  he  do  not  relieve  him. 
Men  exposed  to  equal  hazards,  may  agree  to  a 
proportionable  contribution  to  him  who  suffers 
loss;  for  it  accords  with  the  law  of  love  to  help 
the  distressed.  This  exculpates  ensurance  when 
fairly  conducted.  But  every  species  of  gaming 
originates  from  an  undue  desire  and  hope  of  in- 
creasing our  property,  by  proportionably  impov- 
erishing other  men;  and  is  therefore  a  direct  vio- 
lation of  this  law Public  gaming  by  lotteries, 

so  far  from  being  less  criminal  than  other  spe- 
cies of  that  vice,  is  the  worst  of  them  all:  for  it 
abets  and  sanctions,  as  far  as  example  and  con- 
currence by  statute  can  do  it,  a  practice,  which 
opens  the  door  to  every  species  of  fraud  and  vil- 
lany;  which  is  pregnant  with  the  most  extensive 
evils  to  the  community  and  to  individuals;  which 


neighbor's  '  wife,  nor  his  man-servant, 
nor  his  maid-servant,  nor  his  ox,  nor 
his  ass,  nor  any  thing  that  £  is  thy 
neighbor's. 


f2Sam.  11:2—4.  Job  31:1,9. 
Prov.  4:23.  6:24.26.  Jer.  6:8. 
Matt.  5:28.     Jam.  1:14,15.     2 


Pet.  2:14. 
g  Matt.  20:15.  Acts  6:4.  aThes. 
3:12. 


timely  end,  by  suicide  or  the  sentence  of  the  law; 
which  unsettles  an  immense  multitude  from  the 
honest  employments  of  their  station,  to  run  in 
quest  of  imaginary  wealth;  and  which  exposes 
them  to  manifold  temptations,  unfits  them  for  re- 
turning to  their  usual  mode  of  life,  and  often  ma- 
terially injures  their  circumstances,  breaks  their 
spirits,  sours  their  tempers,  and  excites  the 
worst  passions  of  which  they  are  susceptible. 
Indeed,  the  evils,  political,  moral,  and  religious, 
of  lotteries,  are  too  glaring  to  be  denied,  even  by 
those  who  plead  necessity  for  continuing  them; 
and  too  numerous  to  be  recapitulated  in  this 
place.  Can  it  therefore  consist  with  the  law  of 
God,  "Thou  shalt  not  covet,"  or  with  the  char- 
acter of  a  Christian,  to  concur  in  so  iniquitous 
and  injurious  a  system,  from  a  vain  desire  of  ir- 
regular gain?  Whatever  argument  proves  it  un- 
lawful for  two  or  three  men  to  cast  lots  for  a  sum 
of  money,  or  to  game  in  any  other  waj^,  is  much 
more  strongly  conclusive  against  a  million  of  per- 
sons gaming  publicly  by  a  lottery,  to  the  stagna- 
tion in  great  measure  of  every  other  business: 
while  the  gain  made  by  government,  and  by  indi- 
viduals, from  the  stakes  deposited  with  them,  ren- 
ders it  as  imprudent  as  it  is  sinful  in  the  adven- 
turers; for  every  individual  stakes  at  least  three 
to  two  on  an  even  chance,  if  a  covetous  appeal  to 
Providence  may  be  called  chance.  [JSi'ote,  Prov. 
16:33.)— Even  Tontines  are  by  no  means  to  be 
justified;  as  they  constitute  a  kind  of  complicated 
wager  about  longevity,  to  be  decided  by  Provi- 
dence in  favor  of  the  survivors;  and  must  there- 
fore partake  of  the  nature  of  other  games  of 
chance.  Coveting  the  property  of  our  neighbors 
contrary  to  the  law  of  love,  and  enriching  the 
survivors,  commonly  at  the  expense  of  the  rel- 
atives of  the  deceased,  are  intimately  connected 
with  them:  while  they  lead  men  into  strong 
temptation  secretly  to  wish  the  death  of  others, 
for  the  sake  of  advantages  which  they  inordinate- 
ly desire,  and  irregularly  pursue. — In  fine,  dis- 
content, distrust,  love  of  wealth,  pleasure,  and 
grandeur,  desire  of  change,  the  habit  of  wishing, 
and  every  inordinate  affection,  are  the  evils  here 
prohibited;  and  we  know  them  to  be  the  sources 
of  all  other  crimes,  and  of  man's  misery.  The 
command  requires  moderation  in  respect  of  all 
worldly  things,  submission  to  God,  acquiescence 
in  his  will,  love  to  his  commands,  and  a  reliance 
on  him  for  the  daily  supply  of  all  our  want.«,  as 
he  sees  good.  This  is  riglit  and  reasonable,  fit 
for  God  to  command,  and  profitable  for  man  to 
obey; — the  very  temper  and  felicity  of  heaven  it- 
self: but  it  is  so  contrary  to  the  disposition  of  our 
heart  by  nature,  and  so  superior  to  the  actual  at- 
tainment of  the  best  Christians  on  earth,  that  it 
is  very  difficult  to  persuajle  men  in  general,  that 
God  requires  such  perfection;  still  more  difficult 
to  satisfy  them,  that  it  is  indispensable  to  the 
happiness  of  rational  creatures;  and  most  diffi- 
cult of  all  to  convince  them,  that  every  thing  in- 
consistent with  this,  or  shoit  of  it,  is  sin;  that  it 
deserves  the  wrath  of  God,  and  cannot  be  taken 
away,  except  by  the  mercy  of  God,  through  the 
atonement  of  Christ. — We  cannot  close  this  brief 
explication  of  the  divine  law,  (in  which  we  find 
nothing  redundant,  nothing  defective,  nothing  in- 
jurious, but  all  things  "holy,  and  just,  and  good,") 
seldom  fails  annually ''to  bring  several  to  anun-,  more  properly,  than  by  the  words  of  our  church- 


B,  C.   1491,. 


CHAPTER  XX. 


B.  C.  1491. 


18  IT  And  ''all  the  people  saw  the 
thunderings,  and  the  lightnings,  and  the 
noise  of  the  trumpet,  and  the  mountain 
smoking;  and  when  the  people  saw  it, 
'  they  removed  and  stood  afar  off. 

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  people, 
■"  Fear  not:  for  God  is  come  to  °  prove 
you,  and  that  °  his  fear  may  be  before 
your  faces,  that  ye  sin  not. 

21  And  P  the  people  stood  afar  off,  and 
Moses  drew  near  unto  the  i  thick  darkness 
where  God  was. 

22  And  the  Lord  said  unto  Moses, 
Thus  thou  shalt  say  unto  the  children  of 
Israel,  Ye  have  seen  that  "■  I  have  talked 
v.ith  you  from  heaven. 


h  19:16—18.  See  on  Deut.  4;10, 

n,36.  5-.2J,23. 
i  Ps.  l39-.7,3.  Jer.  23:23,24. 
k  Uput  5:2*r  18:16.    Ads  7:38. 

Gal.  3:19.    Heb.  12:18,19. 
!  33.20.  Gen.  32:30.  Deut.  5:24, 

2H. 
m  1  Sam.  12:20,24. 
n  1.5:25,26.  Gen.  22:1,12.  Deut. 

.1:2,16.    !3.3. 
o  Gen.  20:11.     42:18.    Deut.  4: 


10.  6:2.     10:12.    17:13,19.    28: 

58.     Josh.  24:14.     Neh.  6:16. 

Job  28:28.   Prov.  1:7.   Is.  8:13. 

Jer.    32:39,40.       Matt.    10:28. 

Heb.  12.28. 
p  19:17.   Deut.  5:5. 
q  1  Kings  8:12.    2  Chr.  6:1.  Ps. 

18:9,12.    97:2.     104:2.     1  Tim. 

6:16. 
r  Deut.  4:36.    Neh.  9:13.    Heb. 

12:25,26. 


service,  'Lord,  have  mercy  upon  us,'  (forgive 
all  our  past  transgressions,)  'and  write  all  these 
'thy  laws  in  our  hearts,  we  beseech  thee.' 

V.  18 — 20.  The  thunderings  and  ligVitnings 
continued  during  the  whole  of  this  awful  solem- 
nity; and  we  may  suppose,  that  as  soon  as  the 
Lord  had  ceased  to  speak,  the  trumpet  again 
sounded  loudly,  as  before.  The  people  therefore, 
witnessing  such  a  continuance  or  succession  of 
tremendous  scenes,  removed  in  trepidation  to  a 
greater  distance;  and  requested  that  Moses 
would,  from  that  time,  deliver  the  commands  and 
will  of  God  to  them,  promising  to  be  attentive 
and  obedient. — "They  could  not  endure  the  things 
which  were  spoken,"  any  more  than  the  tremen- 
dous manner  in  which  they  were  delivered:  and 
though  their  request  to  Moses  was  rather  the  lan- 
guage of  terror  than  of  judgment;  yet  it  implied 
that  they  needed  a  Mediator,  and  could  not  stand 
before  God  without  one.  Moses  however  encour- 
aged them,  not  to  fear  immediate  death,  which 
they  seem  to  have  expected:  for  these  solemn 
displays  were  not  intended  for  their  destruction; 
but  to  prove  them,  whether  they  would  be  obe- 
dient or  not,  and  to  impress  them  with  reveren- 
tial fear  of  the  authority  and  majesty  of  Jeho- 
vah, that  they  might  be  restrained  from  sinning 
ngainst  him. — The  distinction  between  servile 
fear,  and  the  dread  of  immediate  vengeance,  on 
this  particular  occasion,  and  the  salutary  fear  of 
God,  which  habitually  influences  the  conduct,  is 
very  obseryable  in  this  passage. 

V.  21— 25.  At  this  time  Moses  directed  the 
people  to  return  to  their  tents,  while  he  ap- 
proached nearer  to  that  thick  darkness,  from 
which  the  Lord  had  especially  manifested  his 
presence,  and  had  spoken  the  ten  command- 
ments. There  he  received  the  following  direc- 
tions, enforcing  what  had  been  delivered,  espe- 
cially the  commandments  prohibiting  idolatry  of 
every  kind,  as  being  the  most  essential  of  all: 
particularly  stating,  that  the  precious  materials, 
of  which  images  might  be  made,  would  not  dimin- 
ish the  guilt  of  the  maker  or  worshipper. — It 
must  be  supposed  they  would  now  bring  sacri- 


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  polluted  it. 

26  Neither  shalt  thou  go  up  by  steps 
unto  mine  altar,  that  ^  thy  nakedness  be 
not  discovered  thereon. 


s  3 — 5.  Sceon32:l— 4.— 1  Sam. 
5:4,5.  2  Kings  17.33,41.  Ez. 
20:39.  43:8.  Dan.  5:4,23. 
Zeph.  1:5.  1  Cor.  10:21,22.  2 
Cor.  6:14— 16.  Col.  2:18,19.  1 
John  6.20,21.   Rev.  22;  15. 

t  John  4:24. 

u  Lev.  1:3. 

X  Deut.  12:5,11,21.  16:5,6.26: 
2.  1  Kings  8:29,43.  9.3.  2 
Chr.  6:6.  7:16.  12:13.  Ezra  6: 
12.  Neh.  1:9.    Ps.  74:7.    76:2. 


78:68.     132:13,14.    Jer.  7:10 — 

12.    Mai.    1:11.     Matt.    18.20. 

28:20.  John  4:20—23.    1  Tim. 

2:8. 
y  Gen.  12:2.     Num.  6:24 — 27. 

Deut.  7:13.    2  Sam.  6:12.    Ps. 

128:5.  134:3. 
z  Deut.  27:5,6.  Josh.  8:31. 
*  Heb.  build  thetn  with  AeToiT?^. 
a  Lev.  10:3.    Ps.  89:7.  Ec.  6:1. 

Heb.  12:28,29.  1  Pet.  1;16. 


fices,  as  an  act  of  worship,  which  had  been  in 
use  from  the  beginning:  and  in  sacrificing,  either 
burnt-offerings  to  be  wholly  consumed,  or  peace- 
offerings  on  part  of  which  they  were  allowed  to 
feast,  they  must  make  no  other  altar  than  one  of 
sods  or  rough  stone.  In  due  time  another  altar 
would  be  formed,  according  to  special  directions 
about  to  be  given:  in  the  mean  while,  they  must 
remember  that  God  principally  looked  to  the 
heart  and  intention  of  the  offerer,  and  to  that 
Savior  whom  the  sacrifices  typified.  But  he 
would  afterwards  record  his  name,  or  fix  places 
where  he  would  display  his  glory,  and  accept 
their  worship;  and  there  he  would  meet  and 
bless  them. — The  rules  prescribed  about  the  altar 
might  refer  to  some  usages  of  the  Gentiles,  or  in 
several  ways  be  intended  to  exclude  supersti- 
tion: and  they  seem  to  have  been  of  perma- 
nent obligation,  as  to  occasional  altars,  raised 
on  any  emergency  at  a  distance  from  the  places 
where  the  Lord  recorded  his  name;  of  which 
we  shall  hereafter  meet  with  several  instances. 

V.  26.  The  Heathen  worship  was  frequently 
attended  by  shameful  indecencies,  from  which 
the  Lord  would  keep  his  people  at  the  utmost 
distance;  and,  as  they  wore  loose  garments,  this 
precaution  was  very  proper. — It  is  supposed,  that 
the  ascent  to  the  altar  at  the  tabernacle,  and 
even  at  the  temple,  was  by  a  gentle  slope. 
PRACTICAL  OBSERVATIONS. 
V.  1—17. 

Though  we  neither  hear  the  thunders,  nor  see 
the  lightnings,  nor  witness  the  awful  circumstan- 
ces, with  which  the  holy  law  was  given;  and 
though  we  are  not  appalled  by  the  voice  of  God 
himself,  speaking  to  us  from  the  top  of  blazing 
Sinai:  yet,  if  we  attend  to  the  things  then  spoken, 
we  shall  perceive,  that  we  have  as  much  occa- 
sion to  tremble,  as  the  Israelites  had,  when  they 
stood  at  the  foot  of  the  mountain.  This  law, 
which  is  so  extensive  that  we  cannot  measure  it, 
so  spiritual  that  we  cannot  evade  it,  and  so  rea- 
sonable that  we  cannot  find  fault  with  it,  will  be 
the  rule  of  the  future  judgment  of  God,  as  it  is  of 
the  present  conduct  of  man.    Nor  would  it  con- 

[263 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


sist  with  the  g-iory  of  the  Lord's  perfections,  the 
honor  of  his  government,  the  interests  of  his  uni- 
versal and  everlasting-  kingdom,  or  even  with 
the  felicity  of  his  rational  creatures,  to  reverse, 
repeal,  or  relax  one  precept  of  it;  for  it  is  all 
perfectly  "holy,  just,  and  good." — Comparing  the 
state  of  the  world  with  its  spiritual  requirements, 
we  see  most  evidently  that  man  is  a  fallen  crea- 
ture; for  his  character,  disposition,  and  conduct, 
so  far  from  being  perfectly  conformable  to  this 
holy  law,  are  quite  contrary  to  it:  "The  carnal 
mind"  of  man  "is  enmity  against  God;  for  it  is 
not  subject  to  the  law  of  God,  nor  indeed  can 
be."  Examined  by  this  rule,  our  own  past  lives 
appear  a  continued  series  of  transgressions;  our 
best  actions,  defective  in  their  principle,  end,  and 
measure,  and  defiled  with  sin;  and  our  judgment, 
will,  and  affections,  the  reverse  of  what  they  ought 
to  be:  so  that,  while  we  behold  ourselves  in  this  mir- 
ror, we  cannot  but  use  the  language  of  the  prophet, 
"We  are  all  as  an  unclean  thing,  and  all  our 
righteousnesses  are  as  filthy  rags."  And  we  may 
learn  to  what  imminent  danger  of  hopeless  misery, 
every  one  is  exposed,  from  the  words  of  the  apos- 
tle, or  of  the  Lord  by  Moses,  "Cursed  is  every 
one,  that  continueth  not  in  all  things,  which  are 
written  in  the  book  of  the  law  to  do  them:"  {^J^ote, 
Deut.  27:26.)  especially,  as  our  Lord  assures  us 
tiiat,  at  the  solemn  day  of  judgment,  he  will  thus 
address  those  on  his  left  hand,  "Depart  from  me, 
3'e  cursed,  into  everlasting  fire,  prepared  for  the 
Devil  and  his  angels;"  and  that  "these  shall  go 
away  into  everlasting  punishment." — Yet,  if  we 
impartially  consider  the  excellency  of  every 
commandment,  we  shall  gradually  be  constrained 
to  approve  of  the  whole;  to  allow  the  evil  of  trans- 
gression; and,  in  some  degree,  to  perceive  the 
equity  of  that  "wrath  of  God,  which  is  revealed 
from  heaven  against  all  ungodliness  and  unright- 
eousness of  men."  For  if  transgression  of  human 
laws,  in  any  case,  justly  merits  the  death  of  the 
body,  the  utmost  punishment  which  man  can  in- 
flict; transgression  of  God's  law,  (considering 
who  he  is,  and  what  are  our  obligations  to  him,) 
may  surely  be  allowed  justly  to  merit  the  utmost 
effect  of  his  power,  "who  is  able  to  destroy  both 
body  and  soul  in  hell."  Thus  the  law,  when  ap- 
plied by  the  convincing  Spirit  of  God,  shews  men 
their  lost  estate,  their  guilt,  danger,  and  misery; 
and  effectually  demonstrates  to  their  consciences, 
that  their  own  righteousness  cannot  justify  them, 
their  own  arm  cannot  save  them.  Under  these 
convictions,  who  can  despise  the  gospel  of  Jesus 
Christ?  Pardon  of  sin,  justification  by  faith,  ac- 
cess unto  God  upon  a  mercy-seat,  the  renewal  of 
our  souls  to  holiness,  and  eternal  life  as  the  free 
gift  of  a  gracious  God,  can  appear  superfluous  or 
despicable,  only  to  him,  who  knows  not  the  ex- 
tent, spirituality,  or  excellency  of  the  divine  law; 
or  who  has  never  carefully  examined  his  heart 
and  life  according  to  it,  with  the  day  of  judgment 
placed  before  his  eyes. — In  the  person,  under- 
taking, obedience,  and  death  of  Christ,  this  law 
was  magnified  and  made  honorable,  and  the  jus- 
tice of  God  satisfied;  so  that  his  hatred  of  sin 
now  harmonizes  with  his  love  to  sinners.  Here 
he  "gives  the  knowledge  of  salvation  to  his  peo- 
ple by  the  remission  of  their  sins;"  for  "Christ 
hath  redeemed  them  from  the  curse  of  the  law, 
being  made  a  curse  for  them."-  If  we  view  the 
character  of  Christ,  in  human  nature,  in  the 
midst  of  temptations  and  sufferings,  even  unto 
the  death  upon  the  cross;  we  shall  learn  that  he 
was  perfectly  obedient  to  this  law  in  its  fullest 
extent:  and  on  this  obedience  his  divine  nature 
stamped  infinite  value.  This,  O  self-condemned 
sinner,  is  the  provision  God  hath  made  for  thy 
justification!  This  righteousness,  being  commen- 
surate with  the  largest  demands  of  the  divine  law, 
264] 


is  "the  righteousness  of  God,  which  is  unto  all 
and  upon  all  them  that  believe;  for  there  is  no 
difference:"  and,  through  the  atoning  blood  of 
Christ,  and  his  intercession,  we  have  open  access 
to  a  reconciled  God  and  Father,  notwithstanding 
our  guilt  and  unworthiness. — But  can  it  be  im- 
agined, if  the  law  is  so  holy  and  excellent,  and 
such  honor  has  been  put  upon  it,  by  the  obedience 
and  sufferings  of  the  incarnate  Son  of  God,  that 
any  redeemed  sinner  should  be  allowed  to  dis- 
obey it?  It  is  absurdity,  impossibility,  blasphe- 
my! The  knowledge  of  the  law  shews  our  need  of 
repentance;  the  knowledge  of  Christ  cnicified 
is  inseparably  connected  with  repentance.  In 
every  believer's  heart  sin  is  dethroned  and  cru- 
cified, the  law  is  written,  and  the  image  of  God 
is  renewed;  Christ  is  "made  sanctification"  to 
him:  the  Holy  Spirit  disposes,  inclines,  and  en- 
ables him  to  hate  and  flee  from  sin;  to  love,  de- 
light in,  and  keep  this  law  in  sincerity  and  truth: 
and  to  copy  daily  the  example  of  him  who  per- 
fectly fulfilled  it.  Nor  will  the  believer  ever 
cease  to  exercise  repentance,  or  to  follow  after 
holiness,  till  he  becomes  "holy,  as  he  who  hath 
called  him  is  holy."  May  this  be  indeed  our  le- 
ligion:  and  while  "we  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ," 
that  "we  may  be  found  in  him,"  and  "r=;ade  the 
righteousness  of  God  in  him;"  may  his  holy  pre- 
cepts be  "our  delight  and  our  counsellors,''  and 
may  we  be  careful  to  "adorn  the  doctrine  of  God 
our  Savior  in  all  things!" 

V.  18—26. 
The  language  of  men,  under  terror  of  con- 
science, or  in  the  prospect  of  immediate  death, 
is  often  entirely  opposite  to  their  habitual  con- 
duct and  character  at  other  times;  and  there- 
fore very  little  to  be  depended  on. — When  thus 
alarmed,  they  frequently  apply  with  respect  and 
earnestness  to  the  ministers,  whom  they  before 
treated  with  neglect,  or  loaded  with  reproaches! 
And  they  make  many  promises  and  resolutions, 
how  attentive  and  obedient  they  will  be,  if  spared 
at  that  time;  which  they  soon  after  violate  with- 
out scruple.  Not  that  they  are  always,  or  gen- 
erally, insincere  in  these  protestations:  but  they 
speak  the  language  of  their  terrors,  which  form 
the  predominant  passion  at  the  time;  but  which 
soon  subside,  and  leave  the  heart  under  the  in- 
fluence of  other  passions,  which  habitually  en- 
slave them  to  sin. — Indeed,  all  convictions,  which 
leave  the  heart  unrenewed,  and  consequently 
alienated  from  God,  tend  eventually  to  drive  men 
from  him;  and  often  terminate  in  a  wilful  and 
studied  forgetfulness  of  all  those  subjects  which 
have  excited  them:  so  that  dissipation,  excess, 
open  impiety,  and  even  infidelitj',  are  not  seldom 
the  refuges,  to  which  convinced  sinners  flee,  to 
escape  the  reproaches  of  a  guilty  conscience. 
On  the  other  hand,  a  presumptuous  confidence  in 
the  mercy  of  God  quiets  the  fears  of  numbers, 
though  they  continue  strangers  to  "repentance, 
and  works  meet  for  repentance." — The  min- 
isters of  Christ,  however,  must  use  all  proper 
methods  of  warning  men  against  these  delusions; 
and  they  should  endeavor  to  abate  the  terrors  of 
awakened  sinners,  when  verging  to  despondency, 
by  shewing  them  the  purposes  of  God  in  giving 
the  law,  in  revealing  his  wrath  from  heaven 
against  transgressors,  and  in  alarming  their 
consciences;  and  by  holding  forth  the  invita- 
tions and  encouragements  of  the  gospel.  TIius 
they  may  expect  that,  in  many  instances,  these 
terrors  will  make  way  for  that  holy,  habitual  fear 
of  God,  which,  united  with  faith,  and  hope,  and 
grateful  love,  will  presei-ve  them  from  sinning 
against  him.  It  is  in  this  manner,  that  our  God 
"seeks  men  (o  worship  liim  in  spirit  and  truth," 
and  forms  "a  holy  priesthood,  to  offer  up  spiritual 


B.  C.  1491. 


CHAPTER  XXI. 


B.  C.  1491. 


CHAP.  XXI. 


Laws  concerning  the  release  or  detention  of  Hebrew  slaves,  1  -  -6; 
the  treatment  of  female  slaves,  7—11;  murder,  manslang-hter, 
smiting  or  cursing  parents,  man-stealing,  maiming  any  person, 
killing  or  wounding  a  slave,  hurting  women  with  child,  and 
]2 27;  mischiefs  by  cattle,  and  by  pits,  28 — 36. 

"T^OW     these     are    "  the 


otber  injuries, 

"OW     these     are    "  the    judgments 
'•  which  thou  shalt  set  before  them. 


a  Lev.  18:5,26.  19:37.  20:22. 
Num.  35:24.  36:13.  Deut.  5:1, 
31.  6:20.  1  Kings  6:12.  2  Chr. 
19:10.  Neh.  9:1.3,14.  10:29. 
Ps.  147:19.  Ez.  20:11,25.  Mai. 


4:4. 
b  19:7.    24:3,4.    Peut.  4:6,8,14. 
45    6:20.  Matt.  28:20.   1  Thes. 
4:1,2. 


Sacrifices,"  unto  their  reconciled  God,  "through 
Jesus  Christy"  such  as  attend  wherever  he  re- 
cords his  name,  to  give  him  praise  and  honor, 
while  "he  comes  unto  them  and  blesses  them." 
{J^ote,  Jlatt  18:19,20.) — But  we  must  remember, 
that  all  uncommanded  endeavors  to  decorate  and 
embellish  divine  ordinances,  by  ingenuity,  mag- 
nificence, or  human  devices  of  any  kind,  tend 
to  superstition,  false  affections,  and  low  thoughts 
of  God;  and  so  in  fact  pollute  what  they  were  in- 
tended to  improve.  "For  the  Lord  seeth  not  asj 
man  sceth;  for  man  looketh  at  the  outward  ap-j 
pcnrance,  but  the  Lord  looketh  at  the  heart." 
Yet  purity  of  heart  will  shew  itself  in  purity  of 
manners;  and  while  simplicity  is  most  suited  to 
our  spiritual  worship,  surely  we  should  carefully 
avoid  every  thing  in  the  least  inconsistent  with 
the  rule  laid  down  by  the  apostle,  "Let  ail  things 
be  done  decently  and  in  order." 

NOTES. 

Chap.  XXL  V.  1.  Judgments.]  [Marg. 
Hif.)  This  word  here  evidently  and  by  gen- 
eral allowance,  means  judicial  laws,  or  rules  of 
judgment,  by  which  the  magistrates  and  judges 
of  Israel  should  proceed,  in  determining  causes 
and  trying  criminals.  And,  making  some  allow- 
ance for  the  circumstances,  varying-  in  different 
ages  and  nations,  there  is  a  spirit  of  equity  in 
these  laws,  which  is  well  worthy  of  being  trans- 
fused into  those  of  any  state. — This  chapter,  and 
the  two  following,  continue  the  narrative  of  what 
the  Lord  spake  to  Moses,  when  "he  drew  near  to 
the  thick  darkness,"  after  the  people  had  re- 
moved from  the  mount.  The  whole  of  the  judi- 
cial, or  political,  law  of  Israel,  except  some  in- 
junctions about  the  Sabbath,  was  either  given  on 
Hiis  occasion,  or  afterwards  spoken  to  Moses  from 
above  the  mercy-seat  in  the  tabernacle;  whence 
also  a  great  part  of  the  ceremonial  law  was  de- 
livered. [Lev.  1:1.)  For  little  seems  to  have 
been  prescribed  to  Moses,  during  his  continuance 
for  forty  days  in  the  mount,  as  afterwards  re- 
corded; except  wliat  related  to  the  tabernacle 
and  its  sacred  furniture,  and  to  the  holy  garments 
for  Aaron  and  his  sons;  the  manner  of  their  con- 
secration to  the  priesthood;  and  the  composition 
of  the  holy  oil  and  of  the  incense. 

V.  2.  The  Israelites  sometimes  sold  them- 
selves or  their  children,  through  poverty;  mag- 
istrates sold  some  persons  for  their  crimes;  and 
creditors  were,  in  certain  cases,  allowed  to  sell 
their  insolvent  debtors.  In  these  ways  slavery 
had  been,  or  would  soon  be,  introduced  among 
the  Israelites,  even  that  of  their  brethren  as 
well  as  of  strangers;  and  God  did  not  see  good, 
in  tlie  judicial  law,  totally  to  prohibit  this,  and 
several  other  things,  which  are  not  agreeable  to 
the  perfect  demands  of  the  moral  law. — In  the 
government  of  nations,  legislators  must  judge 
how  far  it  is  practicable,  expedient,  or  condu- 
cive to  the  grand  ends  of  magistrac)',  to  require 
all  that  is  right,  and  forbid  all  that  is  wrong, 
under  penal  sanctions:  and  in  this  respect  Israel 
was  like  other  nations.  Indeed,  the  moral  and 
judicial  law  were  enacted  by  the  same  Lawgiv- 
VOL.  1.  34 


2  If  thou  buy  "^  an  Hebrew  servant,  six 
years  he  shall  serve:  '^  and  in  the  seventh 
he  shall  go  out  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, 

...  ^  d  Lev.  25:40— 43,45.    I)eut.  15: 

1,12—15,18.    31:10.    Jer.    34:8 

—  17. 


c  12:44.  22:3.  Gen.  37:28,36. 
Lev.  25:39,44.  2  Kings  4:1. 
Neh.  5:1—5,8.  Matt.  18:25.  1 
Cor.  6:20. 


Heb.  tfilh  his  body. 


er,  and  coincided,  as  far  as  infinite  wisdom  saw 
it  to  be  conducive  to  the  grand  ends  in  view; 
but,  as  they  were  intended  for  very  distinct  pur- 
poses, they  must  in  many  things  vary.  The 
moral  law  commanded  every  thing  spiritually 
good  in  its  utmost  perfection,  and  tolerated 
nothing  wrong  in  the  smallest  degree;  but  the 
sentence  of  it  was  reserved  "to  that  day,  when 
God  shall  judge  the  secrets  of  men  by  Jesus 
Christ."  The  judicial  law  commanded  nothing 
morally  bad,  and  forbad  nothing  morally  good; 
but,  as  sentence  according  to  it  would  be  pro- 
nounced by  the  civil  magistrate,  it  did  not  insist 
on  the  same  perfection:  and  besides  that  it  en- 
joined nothing  concerning  the  state  of  the  heart, 
except  as  the  intentions  could  be  judged  of  by 
words  and  actions;  it  had  also  respect  to  the  sit- 
uation', character,  and  peculiar  circumstances 
of  the  nation  to  be  governed;  and  supposed  the 
existence  of  some  evils,  which  could  not  be 
eradicated  without  a  constant  miracle;  and  it 
provided  against  their  worst  effects. — This  dis- 
tinction, carefully  attended  to,  will  account  for 
many  things,  tolerated  in  the  Mosaic  law,  which 
are  condemned  in  the  New  Testament;  and  not 
only  there,  but,  in  the  moral  law  of  "loving  our 
neighbor  as  ourselves."  They  are  noL  sanc- 
tioned, but  merely  '■'■suffered  because  of  the  hard- 
ness of  the  people's  hearts,"  or  on  some  account 
to  prevent  worse  consequences. 

Slavery  was  almost  universal  in  the  world: 
and  though,  like  wars,  it  always  proceeded  of 
evil,  and  was  generally  evil  in  itself;  yet  the 
wisdom  of  God  deemed  it  better  to  regulate, 
than  to  prohibit  it.  We  should  not,  however, 
judge  of  the  practice  itself  by  these  judicial 
regulations,  but  by  the  law  of  love,  Slaverj-, 
like  war,  may  in  some  cases,  in  the  present  state 
of  things,  be  lawful:  for  the  crime  which  forfeits 
life,  no  doubt  forfeits  liberty;  and  it  is  not  incon- 
sistent even  with  the  moral  law,  for  a  criminal 
to  be  sold  and  treated  as  a  slave,  during  a  term 
of  time  proportioned  to  his  offence.  In  most 
other  cases,  if  not  in  all,  it  must  be  inconsistent 
with  the  law  of  love. — The  plain  meaning  of  this 
verse  is,  that  on  what  account  soever  a  Hebrew 
was  bought  as  a  slave,  he  should  be  set  at  liberty 
at  the  end  of  six  years,  or  at  the  beginning  of 
the  seventh,  whether  that  were  the  sabbatical 
year  or  not:  and  he  was  not  entitled  to  his  liber- 
ty till  that  time,  even  if  the  s.ibbatical  year  in- 
tervened. But  the  Jewish  expositors,  (on  whose 
authority  some  learned  men  build  very  much,) 
both  here,  and  all  through  these  laws,  make  so 
many  distinctions,  additions,  and  exceptions, 
that  they  almost  abrogate  the  very  statutes 
which  they  profess  to  elucidate.  Our  blessed 
Lord,  in  vindicating  the  law  from  the  corrupt 
glosses  of  the  Scribes  and  Pharisees,  and  assert- 
ing its  authority  in  opposition  to  their  traditions, 
(which  often  vacated  it,)  does  not  much  counte- 
nance his  disciples  in  paying  deibrence  to  such 
commentators;  and  the  successors  of  these 
scribes,  in  after  ages,  liave  by  no  means  proved 
themselves  entitled  to  more  implicit  credence. 
In   matter  of  fact,   respecting  the  usages  and 

[260 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


and  she  have  born  him  sons  or  daughters; 
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  t  please  not  her  master,  ^  who 
hath  betrothed  her  to  himself,  then  shall 
he  let  her  be  redeemed.      To  sell  her 

nation  he  shall  have 


unto  a  strange 


e  Deut.   15:j6,n.    Is.  26:13.    2 

Cor.  5:14,15. 
*  Heb.  sayiiig  shall  say. 
{  2-2.  18:21—26.  22:8,9,28.  Num. 

25:5—8.   Deut.  1:16.  16:13.  19: 

17,13.     1  Sam.  8:1,2.    Is.  1:26. 

Zeph.  3:3. 
g-  Ps.  ■10:6-8. 


no 


h  Lev.   25:23,40.    Deut.   15:17. 

1  Sam.    1:22.    27:12.    23:2.     1 

Kings  12:7. 
i  .See  071  c.  Neh.  5:5. 
I  Heb.  be  evil  in  the  eyes  of. 

Gen.  23:8.  .hidg.  14:3.   1  Sam. 

8:6.    18:8.     jyiarg. 
k  Deut.  20:7.  21:11—14'. 


customs  of  the  nation  in  their  own  times  and  in 

f (receding-  ages,  they  may  be  useful;  and  we  may 
earn  how  they  understood  the  several  laws:  but 
it  seems,  to  me  at  least,  that  they  generally 
perplex  the  subject  which  they  attempt  to  ex- 
plain; as  a  quibbling  lawyer  causes  the  meaning 
of  the  plain  statute  to  appear  doubtful  or  ob- 
scure, by  Lis  frivolous  distinctions  and  excep- 
tions. 

V.  3 — 6.  If  the  person  sold  for  a  slave  had  a 
wife,  and  she,  either  by  choice  or  compulsion, 
accompanied  him;  she  must  not  be  detained 
when  her  husband  was  liberated. — Many  expos- 
itors state  that  the  person,  who  bought  a  mar- 
ried man  for  a  slave,  was  bound  to  maintain  his 
wife  aud  children  during  the  term  of  his  servi- 
tude: but  if  so,  it  is  reasonable  to  suppose,  that 
he  had  the  advantage  of  their  labor.  If  the  per- 
son sold  had  no  wife,  or  his  wife  did  not  accom- 
pany him,  and  his  master  gave  him  one  of  his 
female  servants  to  wife  during  his  servitude;  she 
was  not  set  at  liberty  with  him  at  the  end  of  the 
six  j'ears,  and  the  children  were  considered  as 
the  property  of  the  master.  It  is  generally 
thought  that  an  Israelitish  woman  could  not  on 
any  account  be  thus  disposed  of;  and  that  the 
slaves,  thus  given  in  marriage  for  the  tim.e,  were 
Gentiles.  Yet  this  can  hardly  be  supposed,  as 
the  prohibitions  against  intermarriages  with  the 
heathen  were  so  express. — It  does  not  appear, 
that  children  born  in  slavery,  (as  this  very  stat- 
ute shews  some  would  be,)  were  entitled  to  lib- 
erty, at  any  time  before  the  year  of  jubilee:  of 
these,  there  might  be  women  of  Hebrew  extrac- 
tion, to  be  given  as  wives  for  the  time  to  He- 
brew slaves;  and  others,  originally  of  Gentile 
extraction,  might  be  proselyted  to  the  religion 
of  Israel. — If  however  in  any  case,  the  slave, 
whose  time  was  expired,  deliberately  and  con- 
stantly avowed  such  an  affection  to  his  wife  and 
children,  and  such  an  attachment  to  his  master, 
that  lie  preferred  his  present  situation  to  "going 
out  by  himself;"  it  was  enactsd,  that  he  should, 
by  solemn  proce.ss  before  the  magistrates,  have 
Iiis  ear  bored  at  his  master's  door,  intimating 
tjjat  he  was  from  that  time  to  be  considered  as  a 
part  of  his  household,  entirely  under  his  author- 
266] 


power,  •  seeing  he  hath  dealt  deceitfully 
with  her. 

9  And  if  he  have  betrothed  her  unto 
his  son,  he  shall  deal  with  her  after  the 
manner  of  daughters. 

10  If  he  take  him  another  zoife:  ^  her 
food,  her  raiment,  and  her  duty  of  mar- 
riage shall  he  not  diminish. 

1 1  And  if  he  do  not  these  three  unto 
her,  °  then  shall  she  go  out  free  without 

money.  [Practical  Observationa.J 

1 2  IT  He  that  °  smiteth  a  man,  so  that 
he  die,  shall  be  surely  put  to  death. 

13  And  if  a  man  p  lie  not  in-  wait,  but 
1  God  deliver  him  into  his  hand;  then  ^  I 
will  appoint  thee  a  place  whither  he 
shall  flee. 

1 4  But  if  a  man  come  ^  presumptu- 
ously upon  his    neighbor  to  *■  slay  him 

18:29.     Judg.  9vl9.      Job  6:15.     -  ^  '' —    .t<^  ,a  ,r>    :,o.__    ,^ 


Mai.  2:1 1-15. 
m  1  Cor.  7:1—6. 
n  See  on  2. 
o  20:13.    Gen.  9:6.    Lev.  24:17. 

Num.  35:16-24,30,31.  Deut.  19: 

11-13.  2  Sam.  12:13.  Matt.26:52. 
p  Num.  35:11.     Deut.   19:4—6, 

11.   Mic.  7:2. 


q  1  Sam.  24:4,10,18.  2  Sam.  16; 

10.   Is.  10:7. 
r  Num.  35:11.     Deut.  4:41 — 43. 

19:1—3,9.  Josh.  20:2—9. 
s  Num.    15:30,31.     Deut.    1:43. 

17:12,13.       18:22.      Ps.    19:13. 

Heb.  10:26.  2  Pet.  2:10. 
tNum.    35:20,2].     Deut.  27:24. 

2  Sam.  3:27.  20:9,10. 


ity;  and  he  must  then  continue  his  servant  ybr 
ever,  or  perpetually,  either  to  his  death,  or  to 
the  year  of  jubilee. — As  we  find  from  a  parallel 
passage,  [Dent.  15:17.)  that  female  servants 
were  under  the  same  law;  there  might,  among 
such  as  chose  to  continue  with  their  masters,  be 
found  wives  for  the  Hebrew  slaves. 

Hie  judges.  [6)Q'irhHn  gods,   {to  KpiTtjpcov  tsQch. 

'::t 

Sept.)    Kotes,  Ps.  82:1,3',6.  John  10:32—39. 

V.  7 — 11.     A  parent  might  sometimes  be  in- 
duced to  sell  his  daughter,  in  her  youth;  but  this 
seems  not  to  have  been  allowed,  except  he  was 
compelled   by  povertj';   and  except  there  was 
either  some  engagement  or  expectation  that  the 
person  who  bought  her,  would  take  her,  when 
of  age,  as  his  wife  or  concubine.     [J^oie,   Gen. 
25:5,6.)     If  therefore  the  person  who  bought  her 
changed  his  mind,  and  did  not  espouse  her,  or  if 
he  afterwards  grew  weary  of  her;   he  was  re- 
quired to  let  her  "be  redeemed"  at  any  time  by 
her  friends,  at  a  reasonable  price:   and  if  this 
were  not  done,  he  was  not  allowed  to  marry  her, 
to  any  other  person,  or  to  sell  her  into  another 
family.     Thus  the  words  rendered  "a  strange 
people,"  are  generally  understood,  because  it  is 
supposed  no  Hebrew  slave  could  be  aold  to  a 
Gentile:  yet  perhaps  they  mean,  that  he  must 
not  sell  her  to  one  of  another  nation,  who  desir- 
ed to  have  her  as  his  concubine,  where  she  would 
be  in  danger  of  forgetting  the  true  religion;  and 
having  already  deceived  her,  he  must  not  be 
permitted  to  add  one  injury  to  another. — If  he 
had  betrothed  her  to  his  son,  he  must  act  towards 
her  as  a  father  to  his  daughter,  not  as  a  master 
to  his  slave:  and  whether  he  or  his  son  had  mar- 
ried her,  and  then  afterwards  took  another  wife; 
he  must  either  maintain  her  suitably,  and  give 
her   some   recompense   for  the   injury,  or  else 
freely  set  her  at  liberty. — It  is  evident  this  case 
was  very  different  from  that  of  a  woman  sold  for 
theft,  or  who  sold  herself  because  of  her  pover- 
ty; for  there  is  no  proof,  that  that  might  not  be 
the  case  of  a  woman,  as  well  as  of  a  man.  [Deut. 
15:]2.)     But  a  daughter  sold  by  lier  fatjier,  iu 
expectation  that  she  should  be  espoused  by  her 
master  or  one  of  his  sons,  was  entitled  to  pccu- 


B.  C.  1491. 


CHAPTER  XXI. 


B.  C.  1491. 


with  guile;  thou  shalt  "  take  him  from 
mine  altar,  that  he  may  die. 

15  And  he  that  '^  smiteth  his  father, 
or  his  mother,  shall  be  surely  put  to 
death. 

16  And  he  that  >"  stealcth  a  man,  and 
^  selleth  him,  or  if  he  be  ^  found  in  his 
hand,  he  shall  surely  be  put  to  death. 

17  And*' he  that*curseth  his  father, 
or  his  mother,  shall  surely  be  put  to 
death. 

18  IF  And  if  "^men  strive  together,  andi 
one  smite  +  another  with  "^  a  stone,  or  with 


u  1  Kings   1:50,51.    2:28—34.  2 

b  Lev.  20:9.  Deut.  27:16.  Prov. 

Kings  11:15. 

20:20.  30:11,17.   Matt.  15:3—6. 

K  Deut.  21:13—21.  Prov.  30:11, 

Mark  7:10,11. 

17.   1  Tim.  1:9. 

*  Or,  7-evileth. 

y  Gen.   40:15.     Deut.   24:7.     1 

c22.  2:13.  Deut.  25:11.  2  Sam. 

Tim.  1:10. 

14:6. 

z  Gen.  37:28.  Rev.  18:12,13. 

t  Or,  his  neighbor. 

a  22:4. 

d  20.  Num.  35:16—24. 

liar  tenderness,  and  must  be  dealt  with  "by  other 
rules  than  slaves  of  another  description. 

V.  12 — 14.  If  a  man  smote  another  wilfully, 
BO  that  he  died,  whether  out  of  previous  resent- 
ment, or  sudden  anger,  it  was  to  be  deemed 
jnurder;  but  when  it  was  merely  by  accident, 
which  is  here  called  "God's  delivering  him  into 
his  hand,"  (as  God  was  thus  pleased  to  take  away 
the  life  which  he  gave,)  the  cities  of  refuge 
would  be  appointed  for  him  to  flee  to.  [J\Iarg. 
Ref.  r.)  Yet  so  far  would  they  be  from  afford- 
ing a  security  to  the  wilful,  presumptuous,  delib- 
erate murderer,  that  he  was  to  be  taken  by  the 
officers  of  justice  even  from  the  altar  of  God  it- 
self, and  put  to  death.  'Though  he  was  the  high 
'priest,  and  in  the  act  of  sacrifice,  he  was  to  be 
'taken  away  without  delay,  if  he  had  committed 
'wilful  murder.'  Bp.  Patrick.  (J^ote.,  1  Kings  2: 
26,27.) — The  heathen  altars  and  temples  were 
generally  refuges  for  criminals:  but  God  would 
not  have  his  altar  profaned,  by  protecting  those 
who  deserved  punishment;  nor  did  he  appoint 
any  sacrifice  for  murder.  [Jfole,  1  Kings  2:28 
— 34.) — It  is  thought,  that  tliere  was  some  place 
appointed  in  the  camp,  as  a  refuge  for  the  un- 
fortunate manslayer,  while  the  Israelites  were 
in  the  wilderness, 

V.  15 — 17.  To  smite  either  father  or  mother, 
in  a  manner  which  indicated  contempt  or  mal- 
ice, or  left  marks  of  violence,  was  deemed  a 
proof  of  so  ungrateful  and  unnatural  a  disposi- 
tion, that  no  provocation  was  admitted  as  an  ex- 
cuse, but  the  off'ence  was  made  capital:  na}',  he 
who  cursed  his  father  or  mother,  who  uttered 
imprecations,  ill  wishes,  or  revilings,  against  a 
parent,  was  included  in  the  same  sentence;  though 
{ew  crimes  were  made  capital  by  the  law  of  Mo- 
ses! The  authority  of  God,  as  delegated  to  pa- 
rents, is  honored  when  they  are  honored,  and 
despised  when  they  are  despised.  To  rebel 
against  the  lawful  exercise  of  this  authority  is 
rebellion  against  God:  and  in  any  case,  where 
not  only  obedience  is  refused,  but  revenge  and 
malice  expressed,  or  violence  attempted  against 
the  person  of  a  parent,  it  must  be  considered  as 
one  of  the  highest  crimes  both  against  God  and 
man,  which  can  be  conceived.  (J^ote,  Mall.  15: 
3 — 6.) — The  same  honor  is  as  expressly  required 
by  the  divine  law,  to  be  rendered  to  rulers,  as  the 
ministers  of  Providence  in  governing-  nations: 
yet  both  rulers  and  parents  may  often  be  very 
faulty,  both  in  their  general  conduct,  and  in  the 
exercise  of  their  delegated  authority. — Between 
these  two  capital  offences,  another  is  very  re- 
markably inserted;  namely,  that  of  stealing  a 


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 
him  be  quit:  only  he  shall  pay  for  I  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;  e  he  shall  be  surely 
h  punished. 

21  Notwithstanding,  if  he  continue  a 
day  or  two,  he  shall  not  be  punished:  for 
''  he  is  his  money. 

22  TF  If  men  '  strive*    and    hurt  a  wo- 


e  2  Sam.  3:29.   Zech.  8:4. 

X  Heb.  his  ceasing. 

f  26,27.   Deut.  19:21.     Proy.  29: 

19.   Is.  58:3,'!. 
g  Gen.  9:6.  Num.  35:30—33. 


I  §  Heb.  avenged.   Gen.  4:15,24. 
Num.  35:19.   Rom.  13:4. 
h  Lev.  25:45,46. 
i  1«. 


man  in  order  to  sell  him  for  a  slave;  whether  the 
thief  had  actually  sold  him,  or  wl  other  he  con- 
tinued in  his  possession,  having  had  no  opportu- 
nity of  selling  him  before  his  crime  was  detected. 
— The  Jewish  writers  assert,  that  it  was  not  a 
capital  crime  to  steal  one  of  another  nation,  but 
only  when  the  person  stolen  was  a  Hebrew:  yet 
this  is  \>y  no  means  consistent  with  thg  text, 
which  certainly  implies,  that  he  who  stole  any 
one  of  the  human  species,  in  order  to  make  a 
slave  of  him,  should  be  punished  with  death.  It 
can  scarcely  be  supposed,  that  the  Israelites  in 
general  would  purchase  their  brethren  of  those 
Avho  stole  them:  so  that  this  crime  would  com- 
monly be  aggravated,  by  sending  them  away  in- 
to foreign  countries,  to  be  slaves  to  idolaters,  at 
a  distance  from  the  worship  and  ordinances  of 
God. — The  Septuagint  reverse  the  order,  and 
place  the  two  judgments  concerning  parents  to- 
gether, in  the  most  natural  order. 

V.  18,  19.  If  on  any  sudden  quarrel  two  men 
fought  together,  and  one  smote  the  other,  either 
with  his  fist,  or  a  stone,  or  whatever  came  to 
hand;  he  was  not  to  be  punished  as  a  murderer, 
provided  the  wounded  person  so  far  recovered 
as  to  walk  abroad  again;  because,  if  he  died  af- 
terwards, it  might  be  supposed  that  his  death 
arose  from  some  other  cause. — This  exception 
forcibly  establishes  the  general  rule;  and  shews 
that,  even  in  unprenifditated  encounter,  if  one 
man  killed  another,  either  on  the  spot,  or  by  a 
mortal  wound,  he  was  adjudged  a  murderer,  and 
piini-shed  as  such;  without  even  determining 
I  who  was  the  aggressor  in  the  quarrel:  nor  is 
j  there  any  exception,  in  this  case,  in  the  laws 
I  respecting  the  cities  of  refuge. — Even  if  the 
'person  smitten  recovered,  the  other  must  pay 
him  for  his  loss  of  time,  and  the  expenses  of  his 
being  thoroughly  cured. — It  may  be  proper  to 
notice  the  contrariety  of  this  law  to  the  usages 
in  this  nation;  according  to  which,  even  those, 
who  fight  duels  with  weapons  of  death,  or  con- 
tend in  pitched  battles  for  prizes  or  renown, 
and  in  them  kill  their  opponents,  in  general  es- 
cape almost,  if  not  entirely,  without  punishment! 

V.  20,  21.  The  killing  of  a  slave,  by  any 
weapon  of  death,  was  not  distinguished  in  the 
law  from  other  murders:  and  if  a  slave  died, 
while  his  master  was  correcting  him  with  a  rod., 
or  staff'.,  the  master  must  be  surely  punished.  It 
is  not  said,  "He  shall  surely  be  put  to  death:" 
and  it  is  therefore  supposed,  that  a  discretion- 
ary power  was  lodged  with  the  magistrates,  to 
punish  him  according  to  circumstances,  which 
might  make  his  cruelty  appear  more  or  less 

[267 


B.C.  1491. 


EXODUS. 


B.  C.  1491. 


man  with  child,  so  that  her  fruit  depart 
from  her,  and  yet  no  mischief  follow; 
he  shall  be  surely  punished,  according 
as  the  woman's  husband  will  lay  upon 
him;  and  he  shall  pay  ^  as  the  judges 
determine. 

23  And  if  any  mischief  follow,  then 
thou  shalt  give  '  life  for  life, 

24  ""Eye  for  eye,  tooth  for  tooth, 
hand  for  hand,  foot  for  foot, 

25  Burning  for  burninor,  wound  for 
wound,  stripe  lor  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  go  free  for  his 
eye's  sake. 

27  And  if  he  smite  out  his  man-ser- 
vant's tooth,  or  his  maid-servant's  tooth; 
he  shall  let  him  go  free  for  his  tooth's 
sake. 

28  TT  If  an  ox  gore  a  man  or  a  wo- 
man, 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 


kSO.   Deut.  22:18,19. 

I  Num.  35:31. 

m  26,27.  Lev.  24:19,20.  Deut. 
19:21.  Judg.  I:t5,7.  1  Sam.  15: 
33.  Matt.  5:38—40.  7:2.  Rev. 
16:6. 


n  20.     Deut.  16:lP.     Neh.    5:5. 

Job31:13— 15.   Ps.9:12.    10:14, 

18.  72:12—14.   Prov.  22:22,23. 

Eph.  6:9.  Col.  4:1. 
0  32.     Gen.  9:5,6.     Lev.    20:15, 

16. 


atrocious.  It  could  not  however  be  supposed, 
that  he  meant  to  commit  murder,  and  the  death 
of  his  slave  would  be  a  considerable  loss  to  him: 
so  that  if  the  slave  lived  a  day  or  two  afterwards, 
the  master  was  not  to  be  punished  by  the  magis- 
trate, but  left  to  the  judgment  of  God. 

V.  22 — 25.  In  case  two  men  strove  together, 
and  the  wife  of  one  of  them,  being  pregnant,  in- 
terposed, and  received  a  liurt  whicli  caused  her 
to  miscarry,  but  produced  no  further  mischief; 
the  other  party  must  be  punished  for  the  injury, 
by  a  fine  laid  on  him  to  be  paid  to  the  woman's 
husband,  w)io  might  lay  his  damages  for  the  mis- 
chief; yet  the  magistrates  must  determine  what 
compensation  should  actually  be  paid.  But  if  any 
further  detriment  followed  to  the  woman,  the 
magistrates  were  authorized  to  punish  the  offen- 
der, even  so  far  as  to  put  him  to  death  if  the 
woman  died;  and  in  case  of  ligliter  injuries,  to 
inflict  an  exact  retaliation  on  him.  These  were 
not  allowances  made  to  private  revenge;  but 
laws  to  regulate  the  magistrate's  decision,  who 
might  go  thus  far  if  the  heinousness  of  the  of- 
fence required  it,  but  not  further:  and  it  seems 
reasonable  to  suppose,  tiiat  they  were  also  allow- 
ed to  abate  of  this  rigor,  when  alleviating  cir- 
cumstances rendered  it  proper. — As  a  variety  of 
mischiefs  are  stated,  some  of  which  could  scarce- 
ly happen  in  the  case  referred  to;  it  is  likely, 
that  various  otheB  suits  for  personal  injuries  were 
determined  by  the  same  rule.  [JTarg.  Ref.) 

V.  26,  27.  It  is  obvious,  that  this  merciful  re- 
straint on  the  passions  of  those  who  possessed 
slaves,  though  it  onl)'  mentioned  the  eye  and  the 
tooth,  was  meant  to  extend  to  every  other  mate- 
rial personal  injury;  and  that  all  slaves,  whether 
Israelites  or  not,  were  to  have  the  benefit  of  it. 
268] 


not  kept  him  in,  but  that  he  hath  killed 
a  man  or  a  woman;  the  ox  shall  be 
stoned,  and  p  his  owner  also  shall  be  put 
to  death. 

30  If  there  be  laid  on  him  a  sum  of 
money,  then  he  shall  give  ^  for  the  ran- 
som of  his  life,  whatsoever  is  laid  upon 
him. 

31  Whether  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  the 
ox  shall  be  stoned. 

33  IF  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,  a7id  give  money  unto  the  owner 
of  them;  and  the  dead  beast  shall  be  his. 

35  And  if  one  man's  ox  hurt  an- 
other'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 
hath  used  to  push  in  time  past,  and  his 


p  Deut.  21:1—9. 

q  22.    Nun,,  35:3 1_33. 

r  Gen.   37:28.     Zech.    11:12,13. 

Matt.  26:15.  27:3—9. 
s  28,29. 


t  Ps.  9:15.   119:85.    Prov.  23:10. 

Ec.  10:8.  Jer.  18:20,22. 
u  29,30.  22:6,14. 
X  29. 


The  degree  of  melioration,  which  the  condition  of 
slaves  would  receive  from  such  a  law  impar- 
tially executed,  can  scarcely  be  conceived. 

V.  28—32.  To  shew  the  value  of  the  life  of 
man,  in  the  judgment  of  God;  to  enhance  the 
horror  at  the  thoughts  of  murder,  in  the  mind  of 
every  Israelite:  and  to  increase  circumspection 
in  guarding  against  every  thing  which  might 
cause  death;  it  was  enacted,  that  the  ox,  or  bull, 
which  gored  any  person  so  that  he  died,  should  be 
stoned.  For  similar  reasons,  and  that  the  own- 
er's loss  might  be  the  greater,  it  was  added  that 
his  flesh  should  not  be  eaten. — It  is  obvious,  that 
the  spirit  of  this  statute  would  apply  to  a  variety 
of  similar  cases.  If  this  was  the  first  instance, 
in  which  the  owner  had  been  fairly  acquainted 
with  the  inischievousness  of  his  ox,  or  bull,  he 
was  not  liable  to  any  further  punishment:  but  if 
he  had  been  informed  of  preceding  instances  of 
the  same  kind,  and  had  neglected  to  take  care 
of  the  animal,  and  through  his  neglect  any  one 
lost  his  life;  not  only  must  the  ox  be  stoned,  but 
the  owner  might  be  punished  as  a  murderer.  Yet, 
in  case  of  alleviating  circumstances,  the  magis- 
trates were  permitted  to  change  this  punishment 
into  a  pecuniary  mulct,  as  the  ransom  of  his  life. 
And  this  statute  was  to  be  enforced,  not  only  if 
a  grown  man  or  woman  was  killed,  but  al.'jo  if  it 
was  a  male  or  a  female  child,  provided  it  were 
not  a  slave.  But  in  case  the  person  gored  was 
a  slave,  the  owner,  besides  the  loss  of  the  ox, 
must  pay  the  fine  of  thirty  shekels  to  the  propri- 
etor of  the  slave. — This  valuation  of  a  slave  was 
precisely  the  sura,  for  which  Judas  betrayed 
Christ! — As  a  compensation  in  this  law  is  ex- 
pressh'  allowed,  we  may  conclude  that  it  was  not 
allowed  where  it  is  not  mentioned. 


B.  C.  1491. 


CHAPTER  XXII. 


B.  C.  1491. 


owner  hath  not  kept  him  in;  he  shall 
surely  pay  ox  for  ox,  and  the  dead  shall 
be  his  own. 

CHAP.  XXII. 

Laws  concerninj:  theft  and  fraud;  kindling  fires  which  occasion- 
ed damage;  breach  of  trust;  and  things  borrowed  and   hired,  1 

j5.     Concerning  seducers,  witchcraft,  beastitlity,  idolatry, 

and  the  treatment  of  strangers,  widows,  and  orphans,  16 — 24. 
Against  usury  and  reviling  rulers:  concerning  the  first-fruits 
and  firstlings,  and  against  eating  the  flesh  of  torn  animals,  25 
—31. 

"F  a  man  shall  steal  an  ox,  or  a  *  sheep. 


X  and  kill  it,  or  sell  it;  *he   shall  re- 

store  ''  five   oxen  for    an  ox,  and    four 

sheep  for  a  sheep. 

*  Or,  goat. 

a  Lev.    6:1—6.     Num.    5:7.     2 
Sam.  12:6.     Prov.  6:31.     Luke 

19:8. 
b  Prov.  14:4. 

If  there  be  laid,  &c.  (30)  "If  an  atonement  nca 
be  laid  upon  hixn,  he  shall  give  a  ransom  of  his 
life,  &C."      Kav  Se  Xvrpa  fm6\v^ii,   k.  t.  X.      Sept. 

V.  33 — ^36.  It  must  be  supposed,  that  these 
compendious  statutes  were  intended  as  general 
rules,  according  to  which  an  immense  number  of 
particular  causes  would  be  decided  by  the  magis- 
trates: for  it  is  impossible  to  multiply  laws  to 
meet  all  the  vast  variety  of  cases,  which  occur 
in  the  course  of  human  affairs.  But  if  the  spirit 
of  tliese  laws  were  observed,  every  litigation 
might  equitably  be  terminated,  by  a  due  consid- 
eration of  the  degree  in  which  carelessness  or 
selfishness  had  been  concerned,  in  the  injuries 
which  one  man  suffered  by  the  cattle  or  other 
property  of  his  neighbor. 

PRACTICAL  OBSERVATIONS. 

V.  1—11. 

The  commandments  of  God,  as  well  as  his 
providential  dispensations,  not  only  relate  to  the 
grand  outlines  of  his  administration,  but  descend 
to  mintite  particulars  and  the  meanest  objects; 
especially  when  righteousness,  goodness,  and 
truth,  are  concerned.  With  a  condescending 
regard,  he  particularly  watches  over  those,  who 
are  most  exposed  to  oppression,  injustice,  or 
damage;  and  he  has  respect  to  all  ranks,  from 
the  poorest  beggar  to  the  mightiest  monarch; 
and  to  all  the  stages  of  human  existence,  from 
the  newly-conceived  embryo  in  the  womb,  to  de- 
crepit old  age.  Though  he  no  longer  reigns 
over  any  single  nation,  in  that  peculiar  sense  in 
which  he  reigned  over  Israel;  yet  he  is  King  over 
all  the  earth,  and  will  at  his  awful  tribunal  ar- 
raign and  condemn  those  violations  of  his  law, 
which  here  escape  notice,  or  elude  or  outbrave 
the  sword  of  human  justice. — Having  his  precepts 
and  example  before  our  eyes,  and  this  future 
judgment  in  our  remembrance;  with  what  equity, 
sincerity,  and  humanity  should  we  treat  our  ser- 
vants, dependents,  and  inferiors!  Indeed  we 
ought  60  to  behave  towards  our  domestics,  that, 
though  free  from  other  bonds,  they  may  be  at- 
tached to  us  by  the  ties  of  love,  and  count  it 
their  privilege  to  spend  and  close  their  days  in 
our  service. — Let  us  also  recollect,  that  now  the 
gospel  "proclaims  liberty  to  the  captive,  and  the 
opening  of  the  prison  to  them  that  are  bound:" 
nothing  but  love  to  o"*ir  hateful  and  ruinous  bon- 
dage, and  to  our  associates  in  it,  can  keep  us 
from  enjoying  true  freedom  in  the  service  and 
favor  of  God.  But,  if  we  deliberately  choose 
slavery,  we  must  serve  sin  and  Satan  for  ever. 
Let  us  then,  as  the  redeemed  of  the  Lord,  break 
off  every  sinful  connexion,  and  leave  all  for  his 
sake:  and  from  love  to  his  name,  let  us  have  our 
ears,  as  it  were,  nailed  to  the  posts  of  his  door, 
that  we  may  be  his  happy  servants  fqr  ever  and 


2  If  a  thief  be  found  *=  breaking  up, 
and  be  smitten  that  he  die,  there  shall  '^  no 
blood  fee  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  alive,  whether  it  be  ox,  or  ass, 
or  sheep;  ^  he  shall  restore  double. 


c  Job    24:14.     30:5.     Hos.    7:1. 

Joel  2:9.    Matt.  6:19,20.  24:43. 

1  Thes.  5:2. 
d  Num.  35:27. 
e  See  on  21:2.— Judg.  2:14.     10: 


7.  Is.  50:1. 
f21:l6. 
g  1,7,9.     Prov.  6:31.     Is. 

Jer.  10:13.  Rev.  18:6. 


40:2. 


ever. — But,  if  we  are  his  willing  people,  we 
shall  be  far  from  behaving  deceitfully,  in  the  im- 
portant concern  of  marriage.  How  mucli  then 
shall  we  abhor  the  baseness  of  consigning  to 
lasting  disgrace  or  misery,  for  the  sake  of  our 
own  indulgence,  an  unhappy  object,  over  whom 
in  any  wa}^  we  have  acquired  an  ascendency! 
On  the  contrary,  while  purity,  sincerity,  and 
equity,  mark  our  whole  conduct,  we  shall  learn 
habitually  to  sacrifice  our  own  inclinations,  even 
in  things  lawful,  to  the  general  interests  of  hu- 
manity, or  the  particular  advantage  or  comfort 
of  the  individuals,  over  whom  we  have  the  great- 
est influence  or  authority. 

V.  12—36. 
Let  children  hear,  with  trembling,  the  sen- 
tence denounced  by  the  unchangeable  God, 
against  such  as  are  ungrateful  and  rebellious:  and 
let  them  remember,  that  if  they  dare  to  lift  a 
hand,  on  any  account,  against  their  parents,  or 
to  curse  them  in  their  hearts,  or  slander  their 
characters,  or  needlessly  pubhsh  their  faults, 
either  while  they  live,  or  after  their  death;  God 
will  severely  punish  them,  except  thej--  repent. 
And  let  parents  also  hence  learn  to  redouble 
their  care,  in  educating  their  children,  giving 
them  good  instructions,  praying  for  them,  and 
setting  them  a  good  example,  especially  in  re- 
straimng  their  passions:  and  let  them  likewise 
avoid  that  harshness  or  severity,  which  might 
provoke  them  to  wrath,  and  tempt  them  to  such 
heinous  crimes. — While  we  rejoice  that,  in  this 
island,  laws  concerning  slavery  are  not  wanted; 
let  us  remember,  that  if  we  are  true  Christians, 
we  shall  have  no  occasion  for  penal  statutes  to 
restrain  us  from  stealing  or  enslaving  our  breth- 
ren of  the  human  species;  or  of  such  varied 
methods  to  inspire  us  with  horror  of  the  sin  of 
murder:  for,  so  far  from  lying  in  wait  to  shed 
blood,  or  trading  in  the  bodies  of  men,  we  shall 
watch  for,  and  gladly  embrace,  the  opportunity 
of  preserving  the  liberty  or  life  of  our  enemy; 
still  repressing  the  rising  emotions  of  anger, 
pouring  out  our  prayers  for  them,  and  attempting 
acts  of  kindness  under  the  greatest  provocations: 
and,  instead  of  enforcing  the  law  of  retaliation, 
we  shall  ever  be  ambitious  of  "overcoming  evil 
with  good."— We  shall  also  guard,  though  with 
trouble  and  loss,  against  whatever  can  endanger 
the  life  or  property  of  another;  and  while  ready 
in  any  way  to  make  up,  to  the  utmost  o^  our 
power,  the  damage  which  we  have  indiscreetly, 
or  even  without  blame,  occasioned  to  otliers,  we 
shall  be  very  backward  in  demanding  such  satis- 
faction to  ourselves. 

NOTES. 
Chap.  XXII.    V.  1 — 4.    The  instances  here 
adduced,  to  fix  the  principles  on  which  the  magis- 
trates of  Israel  must  proceed  in   regard  to  theft 

[269 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


6  H  ]f  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 
therewith;  ^  he  that  kindled  the  fire  ^hall 
surely  make  restitution. 

7  IT  If  a  man  shall  deliver   unto  his 
neighbor  money  or  stuff   to  keep,    and 
it   be    stolen   out   of    the 
^  if  the   thief   be  found, 
double. 

8  If  the  thief  be  not  found,  then  the 
master  of  the  house  shall  be  brought 
unto  °  the  judges,  to  see  whetlier  he  have 
put  his  hand  unto  his  neighbor's   goods. 

9  For  all  manner  of  °  trespass,  zohether 


man's    house; 
^  let  him  pay 


h  3,12.    Job  20:11 

i  Jiidsr.  15:4,5.  2  Sam.  14:30,31. 

k  9,12.  21:33,34. 

1  Prov.  6:30,31.  Jer.  2:26.  John 

12:6.    1  Cor.  6:10. 
m  See  on  4. 


n  28.  Marg.  21:6.   Deut.  16:18. 

19:17,18.     1  Chr.  23:4.   Ps.  82: 

1. 
oNUnl.   5:6,7.      1   Kings   8:31. 

Matt.  6:14,15.   13:15,35.    Luke 

17:3,4. 


it  be  for  ox,  for  ass,  for  sheep,  for  raiment, 
or  for  any  manner  of  lost  thing,  which 
another  challengeth  to  be  his,  p  the  cause 
of  both  parties  shall  come  before  the 
judges;  und  whom  the  judges  shall  con- 
demn, he  shall  '^pay  double  unto  his 
neighbor. 

10  If  a  man  'deliver  unto  his  neigh- 
bor an  ass,  or  an  ox,  or  a  sheep,  or  any 
beast  to  keep;  and  it  die,  or  be  hurt,  or 
driven  away,  no  man  seeing  it: 

1 1  Then  shall  ^  an  oath  of  the  Lord 
be  between  them  both,  *  that  he  hath 
not  put  his  hand  unto  his  neighbor's 
goods :  and  the  owner  of  it  shall  ac- 
cept thereof,  and  he  shall  not  make  it 
good. 

1 2  And  if  it  be  "  stolen  from  him,  he 
shall  make  restitution  unto  the  owner 
thereof. 

13  If  it   be  ^  torn  in  pieces,  then  let 

p  18:21,22.    23:6—8.    Deut.  16:        *         -.-.„.        -  .- 


18,19.   19:16—18.   25:1.  2  Chr. 

19:10. 
q4,7. 
r  Gen.  39:8.  Luke  12:48.   16:11. 

2  Tim.  1:12. 


s  Lev.  5:1.  6:3.  1  Kings  2:42, 
43.   Prov.  30:9.    Heb.  6:16. 

t8.  23:1. 

u  7.  Gen.  31:39. 

X  Ez.  4:14.  Am.  3:12.  Mic.  5: 
8.    Nah.  2:12. 


and  robber}',  are  taken  especially  from  the  cat- 
tle; because  in  these  their  property  chiefly  con- 
sisted, and  these  would  likewise  be  most  exposed 
to  depredation. — If  any  person  had  stolen  a  sheep 
or  goat,  and  had  proceeded  so  far  as  to  kill   or 
sell  it,  he  was  sentenced  to  restore  fourfold;  if 
an  ox,  which  besides  its  value  was  very  useful 
for  labor,  Jivefold.     Yet,  in   case  his  theft   was  I 
detected  while   the  animal  was  still  alive  in  his  j 
possession,  he  was   only  required  to   restore  itj 
double;  probably,  because  in  this  case,  he  seem- 
ed to  discover  more  hesitation,  and  less  subtlety 
or  industry,  in  dishonesty,  than  if  he  had  pro- 
ceeded to  sell  or  kill  it.     The   ass  is   also  men- 
tioned in  this  clause  (4),  and  no  doubt  the  camel, 
and  other  useful  animals,  were  included   in  the 
desij^n  of  the  law. — But  if  the  thief  voluntarily  j 
confessed,  and  restored  the  property  which  he 
had  stolen,  he  was  only   required  to  add  a  fifth 
part  to  it.     [Lev.  6:4,5.) — In  case,  however,  any 
one  was  detected  in  the  night,  endeavoring  forci- 
bly to  break  into  a  house,  it  might  be  considered 
as  an  assault  on  the  lives  of  the  inhabitants,  as 
well  as  an  attempt  to  plunder  their  property; 
and  if,  in  repelling  the  assault,   the  robber  was 
slain,  the  person  who  killed  him  was  not  punish- 
able.    But   if  he   was   slain   after  sun-rise,  his 
death  must  be  punished  as  murder;  because  there 
was  another  method  of  securing  or  recovering 
the  propertj"^;  and  it  is  supposed  that  no  assault 
was  made  on  the  life  of  any  one. — In  all  cases, 
when  the  thief,  or  robber,  could  not  make  the 
stipulated  restitution,  he  was  sold  for  the  theft 
for  a  limited  time,  not  exceeding  six  years:  and, 
without  doubt,  the  injured  person   received   the 
emolument  arising  in  either  way,  at  least  when 
moderate  expenses  had  been  deducted. — It  is  not 
statys'  what  restitution  should  be  made  by  him, 
who  forcibly  plundered  goods  from  a  house;  so 
that  it  must  be  supposed,  that  the  magistrates 
were  authorized  to  decide  according  to  circum- 
stances. 

Such  statutes  would  be  deemed,  at  present, 
very  inadequate  to  the  security  of  property. 
But  though  the  state  of  society  in  this  age  and 
nation  is  very  different,  yet  human  nature  is  the 
same;  and  we  have  no  reason  to  consider  the  Is- 
270] 


raelites  as  more  tractable  than  the  rest  of  our 
species.  It  maj'  in  some  cases  be  urged,  that 
robbery  among  us,  is  more  commonly  connected 
with  the  avowed  purpose  of  murder,  in  case  of 
resistance,  which  enhances  the  crime  exceed- 
ingly: but  it  requires  more  serious  consideration, 
how  far  this  arises  from  the  punishment  of  theft 
being  made  equal  to  that  of  murder,  which  con- 
founds the  disparity  of  the  two  crimes  in  the 
minds  of  men,  and  removes  the  restraint  arising 
from  the  dread  of  a  severer  penaltj'.  This  plea 
however,  in  very  many  cases,  cannot  be  ad- 
vanced; and  not  only  the  equity,  but  even  the 
policy,  of  multiplying  capital  offences,  is  very 
questionable;  nay,  facts  prove  tliat  it  defeats  its 
own  end.  Humane  persons  are  reluctant  to  be 
concerned  in  taking  away  the  life  of  one,  wlio 
has  only  deprived  them  of  property:  and  there- 
fore they  will  not  prosecute  if  it  can  be  avoided. 
And,  in  various  ways,  compassion  alloAvs  the 
young  offender  to  escape  Avitli  impunity:  this  en- 
courages him  to  proceed  with  greater  confidence; 
and  having  corrupted  many  others,  as  well  as 
multiplied  crimes  more  and  more  atrocious,  he  at 
last  perhaps  is  sentenced  to  die. — But  frequent 
escapes  give  boldness  in  perilous  attempts  of  all 
kinds;  and  the  same  self-flattery,  which  soothes 
every  adventurer  in  a  lottery  with  the  hope  of 
the  iiighest  prizes,  though  Very  feiv  can  gain 
them;  far  more  powerfully  operates  on  the  minds 
of  the  dishonest,  to  expect  impunity,  while  so 
very  many  in  proportion  actually  escape. — The 
dread  of  a  lighter  punishment,  yet  exposing  the 
culprit  to  much  present  pain  or  hard  labor, 
and  total  exclusion  from  all  congenial  soci- 
ety, and  so  constantly  inflicted  as  to  appear 
unavoidable,  would  probably  be  far  more  effectual^ 
in  preventing  crimes,  than  a.  remote  2>ossibili(y  ot 
an  ignominious  death;  especially  as  a  future  state 
of  retribution  has  seldom  much  place  in  the 
thoughts  of  these  unhappy  men. 

V.  5,  6.  It  is  evident  that  these  instances  were 
intended,  as  illustrations  of  the  general  princi- 
ples of  equity,  by  which  many  similar  cases  were 
to  be  determined.  We  may  suppose  that  the 
fire,  which  did  the  mischief,  was  kindled  care- 
lessly,  or  on  a  man's  own  ground  for  some  special 


B.  C.   1491. 


CHAPTER  XXII. 


B.  C.  1491. 


him  bring  it  for  wimess,  'and  he  shall 
not  make  good  that  which  Avas  torn. 

14  And  if  a  man  ^  borrow  ought  of  his 
neighbor,  and  it  be  hurt,  or  die,  the 
owner  thereof  being  not  with  it;  he  shall 
surely  ^make  I'/good. 

15  But  if  the  owner  thereof  he  with  it, 
he  shall  not  make  it  good:  if  it  he  an  hired 
things  ^it  came  for  his  hire. 

[Practical  Olservations.] 


y  Deut.  15:2.  23:19,20.  Neh.  5: 
4.  Ps.  37:21.  Matt.  5:42.  Luke 
e:35. 


z  II.  21:34.  Lev.  24:18. 
aZech.  8:l0. 


16  IT  And  if  ^  a  man  entice  a  maid 
.that  is  not  betrothed,  and  lie  with  her; 
he  shall  surely  endow  her  to  be  his  wife. 

17  If  her  father  '^  utterly  refuse  to  give 
her  unto  him,  he  shall  *  pay  money  ac- 
cording to  the  "^  dowry  of  virgins. 

1 8  Thou  ®  shalt  not  suffer  a  witch  to 
live. 


19  Whosoever    *"  lieth    with 
shall  surely  be  put  to  death. 


a 


beast, 


purpose,  and  that  for  want  of  proper  attention, 
it  spread  so  far  as  to  injure  others:  for  wilfully 
and  maliciously  to  Jiindle  a  destructive  fire,  is  a 
crime  deserving  of  far  severer  punishment. 

V.  7 — 15.  If  money,  plate,  or  furniture,  were 
intrusted  to  any  one,  from  which  he  derived  no 
emolument,  and  it  was  lost  out  of  his  house, 
where  he  had  placed  it  for  security;  he  was  not 
bound  to  make  it  g-ood,  in  case  it  was  stolen  and 
could  not  be  recovered.  Yet  if  any  suspicion 
rested  on  him,  that  he  had  secreted  the  property 
intrusted,  the  magistrates  were  authorized  to 
examine  the  evidence,  and  decide  accordinglj'. 
— In  this  and  other  matters  of  trespass  or  trust, 
their  sentence  was  final;  and  breach  of  trust,  as 
well  as  theft,  was  punishable  by  double  restitution: 
When  an  ox,  sheep,  or  ass,  was  committed  to 
another's  care,  (probably  with  a  compensation 
for  its  subsistence,  or  wages  for  tending  it,)  if  it 
happened  to  die,  or  to  receive  any  hurt,  or  to 
be  driven  away  with  other  cattle  by  an  invad- 
ing enemy,  or  by  robbers,  when  none  were 
present  to  bear  witness,  the  person  intrusted, 
on  making  oath  that  he  had  not  been  accessary 
to  the  loss,  was  freed;  but  if  it  was  stolen  from 
among  his  cattle,  and  there  was  any  reason  to 
suppose  he  had  not  taken  proper  care  of  it,  he 
must  make  it  good.  If,  however,  it  had  been 
torn  in  pieces  by  a  wild  beast,  and  he  could 
bring  any  remains  of  the  carcass  in  proof  of  it, 
he  was  not  answerable. — He  who  gratuitously 
used  the  labor  of  his  neighbor's  ox,  or  ass,  or 
camel,  if  it  died  or  was  hurt  in  the  absence  of 
the  owner,  must  make  it  good;  for  it  might  be 
thought  he  had  caused  it  to  labor  excessively, 
or  been  cruel  to  it;  but  if  the  owner  was  pres- 
ent, this  could  not  be  suspected,  and  he  must 
not  be  compelled  to  make  it  good.  When  hire 
was  paid  for  the  labor  of  an  animal,  and  any 
harm  came  to  it,  the  owner  could  not  demand 
restitution,  at  least  unless  he  could  prove  that 
it  had  been  abused. — The  more  attentively  these 
statutes  are  examined,  the  more  clearly  will  it 
be  seen,  that  the  spirit  of  them  is  equitable, 
reasonable,  mild,  and  humane,  in  no  common 
degree. 

V.  16,  17.  This  statute  relates  to  a  case, 
which  must  carefully  be  distinguished  from 
some  others,  that  may  be  confounded  with  it. 
It  is  assumed,  that  no  force  was  used,  but  mere- 
ly persuasions  and  hlandishments;  and  that  the 
young  woman  was  not  betrothed  to  another 
man.  In  general,  it  might  be  supposed,  that 
promises,  or  at  least  intimations,  of  marriage 
would  be  made  by  the  seducer;  and  therefore  he 
was  bound  to  "endow  her  to  be  his  wife."  Some 
expositors  are  of  opinion,  that  he  must  either  en- 
dow her,  that  is,  give  her  a  sum  of  money  for  the 
injury,  or  marry  her:  but  the  obvious  meaning 
of  the  law  is,  that  he  must  take  her  ior  his  wife, 
and  endow  her,  or  provide  for  her  siiilablv  ac- 


ta Gen.  34:2—4.  Deut.  22:28,29 
c  Deut.  7:3,4. 

*  Heb.  -weigh.  Gen.  23:16. 
a  Gen.  34:12.  1  Sam.  18:25. 
e  Lev.  19:26,31.  20:6,27.  Deut. 


18:10,11.      1   Sam.  28:3,9.     Is. 
19:3.  Acts  8:9—11.   16:16—19. 
19:19.  Gal.  5:20. 
fLev.  18:23.    20:15,16.     Deut. 
27:21. 


cording  to  his  station. 


It  does  not  appear,  that 


either  the  seducer,  or  the  person  seduced,  was 
allowed   a  negative;    but   the   young  woman-s 
father  might  refuse  his  consent,  and  in  this  case 
the  seducer  must  pay  a  certain  sum  of  money 
as  a  compensation  for  the  injury.     This  sum  is 
generally  supposed  to  have  been  fifty  shekels: 
but  the  passage  from  which  this  conclusion  is 
made,  seems  to  refer  to  a  rape;  and  then  the 
money  was  paid  to  the  father;   though  the  of- 
fender was  obliged  to  marry,  and  not  allowed 
I  to    divorce,  the    injured    damsel.      [Deut.    22: 
128,29.) — The  option  here  granted  the   father, 
I  shews,  that  great  deference  is  owing  in  respect 
!  of  marriage  to  parental  authority;   and  it  also 
demonstrates,  that  marriage  is  entirely  a  dis- 
tinct matter,  in  the  word  of  God,  fror>iny  vol- 
untary intercourse  between  a  man  and  a  wo- 
man, however  privately  accompanied  hy  recip- 
rocal assurances,  if  not  avowedly  sanctioned  by 
some  public  recognition. — It  is  not  here  stated^ 
i  whether  the  seducer,  if  previously  married,  was 
I  bound  to   take  the  seduced  damsel  also  as  his 
I  wife;   nor  is  it  material  to  us.     Polygamy  was 
then  an  existing  evil,  concerning  which  many 
regulations  were  made;  but  Christianity  has  in 
general  terminated  it,  as  far  as  its  authority  has 
been   acknowledged. — Nothing  could  be   con- 
ceived more  equitable,  than    some    regulation 
like  this  statute,  if  properly  restricted  to  real 
seduction  by  an  unmarried  man.     But  it  is  mat- 
ter of  fact,  capable  of  full  proof,  that,  in  these 
j  licentious  days,  young  women  in  inferior  cir- 
,  cumstances,    and    even    encouraged    by    their 
parents,   (shocking    as   it   may   seem,)   employ 
their  utmost  address  to  attract  the  attention  of 
young  men  of  better  circumstances;  in  order 
Ihat,  under  the  pretence  of  seduction,  they  may 
jbe  married  to  greater  advantage!     And,  in  at- 
tempting to  remedy  the  grievous  evil  of  real 
seduction,  this  should  by  no  means  be  encour- 
aged and  increased.    It  is,  however,  highly  rea- 
sonable, that  every  unmarried  man,   whatever 
his  circumstances  be,  who  debauches  a  virgin 
iwith  promises  of  marriage,  or  any  engagements 
j  which   have   the  same   effect   upon   her   mind, 
j  should  be  obliged  actually  to  marry  her;    and 
!  that,  if  a  married  man,  professing  himself  un- 
'  married,  should  thus  seduce  a  virgin,  he  should 
be  obliged  to  maintain  her,  while  she  continues 
unmarried.     But  a  young  woman,  who  suffers 
herself  to  be  enticed  by  a  man,  whom  she  knows 
to  be  married,  seems  not  entitled  to  the  same 
compensation,  whatever  punishment  he  may  de- 
serve. 

V.  18.     Witchcraft  is  generally  understood 

to  mean,  'a  compact  with  evil  spirits,  by  whose 

'agency  and  assistance,  applied  for  by  certain 

['incantations,  effects  of  various  kinds  may  be 

;  'produced,  by  which  malice,  or  covetousness,  or 

I  'other  corrupt  passions,  may  be  gratified.'     A 

I  vast  variety  of  practices,  with  different  degrees 

of  aggravation,   which  will  hereafter  be  con- 

[271 


U.  C.  1491. 


EXODUS. 


B.  C.  1491. 


20  He  that  s  sacriliceth  unto  any  god, 
save  unto  the  Lord  only,  he  shall  be  ^  ut- 
terly destroyed. 

21  IF  Thou  shalt  neither  '  vex 
him:    ^  for 


ger,    nor   oppress 


a  stran- 
ye   were 


strangers  in  the  land  of  Egypt. 

22  Ye  '  shall  not  afflict  any  widow,  or 
fatherless  child. 

23  If  thou  afflict  them  in  any  wise, 
and  they  ™  cry  at  all  unto  me,  "  I  will 
surely  hear  their  cry; 

24  And  °  my  wrath  shall  wax  hot,  and 
I  will  kill  you  with  the  sword;  and  p  your 

g  Num.  25:2— 5.     ~  "  ""     '■--"" 


Deut.  13:1— 

15.   17:2—5.    18:20. 
h  Num.  21:3.     Josh.  23:15,16. 
i  23:9.  Lev.  19:33.  25:35.   Deut. 

10:19.     Jer.  7:6.   22:3.     Zech. 

7:10. 
k  20:2.  23:9.     Deut.  10:19.     15: 

15.  23:7. 
IDeut.  10:13.  24:17.  27:19.  Ps. 

94:6.  Is.  1:17,23.  10:2.   Ez.  22: 

7.   Zech.  7:10.  Jam.  1:27. 


m  Deut.  15:9.  24:15.  Job31:38, 

39.  35:9.  Luke  18:7. 
n  .Job  34:28.   Ps.  10:17,18.   18:6. 

140:12.    146:7—9.    Pro  v.  22:22, 

23.  23:10,11.  Jam.  5:4. 
o  Job  31:23.     Ps.    76:7.     90:11. 

Nah.  1:6.    Rom.  2:5—9.  Heb. 

10:31. 
p  Job  27:13—15.     Ps.  78:63,64. 

109:9.  Jer.  15:8.   18:21.    Luke 

6:38. 


sidered,  agree  in  common  with  witchcraft,  in 
avowedly  making  Satan  "the  god  of  the  world," 
and  the  god  of  those  who  thus  apply  to  him  for 
information  or  assistance. — It  is  readily  allowed 
that  much  imposture  on  the  one  hand,  (which 
forms  a  very  singular  kind  of  hypocrisy,)  and 
much  superstition,  folly,  and  cruelty  on  the 
other,  have  taken  place,  in  respect  of  these 
practices,  whether  real  or  pretended.  But  it 
seems  one  of  the  most  flagrant  absurdities  of 
modern  Sadduceism,  to  suppose  that  God  himself 
would  repeatedly  command  the  magistrateis  of 
his  people  to  punish  with  death  a  crime  which 
never  was  committed!  If  it  should  be  said,  that 
mere  pretences  to  witchcraft  might  warrant 
laws  against  it;  I  would  only  desire  the  reader 
to  examine  the  marginal  references,  and  judge 
for  himself,  whether  it  be  not  spoken  of  in 
Scripture  as  a  real  practice. — The  existence, 
sagacity,  malice,  ambition,  and  power  of  evil 
spirits,  are  sufficiently  declared  in  Scripture: 
there  can  be  no  doubt,  that  they  are  both  able 
and  willing  thus  to  interpose,  if  permitted:  and 
that  human  nature  is  capable  of  such  wicked- 
ness, as  even  knowingly  to  combine  with  them. 
That  witchcraft  may  be,  that  it  hath  been,  and 
that  it  still  is  in  some  parts  of  the  world,  actu- 
ally practised,  seems  capable  of  proof,  were 
any  collateral  evidence  necessary  to  confirm 
the  truth  of  the  divine  testimonj'.  But  as,  by 
certain  degrees  of  cultivation,  wild  beasts  are 
banished  or  extirpated;  so,  in  some  stages  of 
civilization,  the  practice  of  witchcraft  is  nearly 
excluded.  The  truth  is  this;  in  such  circum- 
stances it  no  longer  so  well  answers  Satan's 
grand  purpose  of  deception  and  destruction:  he 
therefore  changes  his  ground,  and  varies  his  at- 
tack; nor  is  he  any  loser,  by  exchanging  the 
practice  of  witchcraft  for  the  prevalence  of 
skepticism. — Though  wilch,  in  the  feminine,  is 
the  word  here  used;  yet  in  other  places,  the 
masculine  word  is  employed,  and  various  things 
of  the  same  nature  are  prohibited  on  the  pen- 
alty of  death. 

V.  20.  Idolatry  was  universally  prohibited  in 
the  moral  law;  but  by  the  judicial  law,  it  was 

funishable  by  death,  when  committed  by  an 
sraelite,  or  by  one  that  dwelt  among  the  Isra- 
elites: for  to  these  exclusively,  laws  given  to 
the  magistrates  of  Israel  could  extend.  Sacri- 
ficing, being  the  principal  act  of  religious  wor- 
ship at  that  Hme,  was  selected  as  the  open  act 
of  idolatrv,  which  constituted  the  capital  of- 
272] 


wives    shall  be  widows,  and  your  chil- 
dren fatherless. 

25  If  thou  1  lend  money  to  any  of  my 
people  that  is  poor  by  thee,  thou  shalt  not 
be  to  him  as  an  usurer,  neither  shalt  thou 
lay  upon  him  usury. 

26  If  thou  at  all  take  thy  neighbor's 
raiment  "■  to  pledge,  thou  shalt  deliver 
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; 
t  for  I 


am  gracious. 


q  Lev.  25:35—37.  Deut.  23:19, 
20.  2  Kings  4:1,7.  Neh.  5:2— 
5,7,10,11.  Ps.  15:5.  Prov.  28: 
8.  Jer.  15:10.  Ez.  18:8,17. 
Matt.  25:27.   Luke  19:23. 

r  Deut.  24:6,10—13,17.    Job  22: 


6.  24:3,9.    Prov.  20:16.    22:27. 

Ez.  18:7,16.  33:15.  Am.  2:8. 
s  2:23,24.     Ps.  34:6.    72:12.    Is. 

19:20. 
t34:6.  Ps.  136:10,11. 


fence.  The  expression  utterly  destroyed  im- 
plies, that  the  offender  .should  be  devoted  to  en- 
tire destruction,  as  an  accursed  thing,  or  a  sac- 
rifice to  the  awful  justice  of  God.  Whole  cities 
involved  in  the  guilt  of  idolatry  were  after- 
wards sentenced  to  utter  destruction,  by  au 
universal  execution  of  the  inhabitants:  [J\'oltSy 
Dent.  13:)  for  this  crime  especially  was  a  breach 
of  the  national  covenant;  but,  so  long  as  the 
judges  punished  it  according  to  the  law,  it 
would  not  be  accounted  a  national  forfeiture. 

V.  21 — 24.  It  was  desirable  that  strangers 
should  be  allured  by  kind  usage  to  live  among 
the  Israelites,  provided  they  did  not  practise 
idolatry,  or  violate  the  requirements  of  the  ju- 
dicial law;  in  order  that  they  might  thus  be  in- 
duced to  think  favorably  of  true  religion,  and 
at  length  to  embrace  it.  They  must  not,  there- 
fore, be  harassed  by  any  ipjur)%  or  reproach,  or 
vexation,  which  might  harden  them  in  preju- 
dice, or  drive  them  back  among  idolaters. — 
In  thus  behaving  kindly  to  strangers,  the  Isra- 
elites should  call  to  mind  their  late  situation  in 
Egypt,  and  the  anguish  of  spirit  which  they  had 
endured  under  oppression  in  a  strange  land. — 
The  subsequent  verses,  in  which  Jkhovah 
avows  himself  the  Husband  of  the  widow,  and 
the  Father  of  the  orphan,  are  peculiarly  illus- 
trative of  the  kind  and  compassionate  spirit  of 
the  Mosaic  law;  though  special  reasons  render- 
ed some  statutes  needful  and  salutary,  whicli  at 
present  appear  rigorous  to  the  superficial  rend- 
er. No  penalty  was  enjoined  to  be  inflicted  by 
the  magistrates,  on  those  who  oppressed  the 
stranger,  the  widow,  and  the  orphan,  unless 
some  violation  of  other  statutes  could  be  proved: 
because  the  Lord  himself  undertook  to  avenge 
their  cause,  by  a  just  retaliation  on  their  op- 
pressors and  their  families. 

V.  25 — 27.  Usury,  as  here  stated,  properly 
consists  in  taking  interest  from  the  poor,  on 
what  they  borrow  for  present  subsistence,  or  in 
urgent  need;  which  tends  to  enrich  the  lender 
by  still  more  impoverishing  the  borrower.  This 
was  frequently  carried  to  such  a  pitch  among 
the  ancients,  and  even  the  Israelites,  that  the 
creditors  constrained  their  debtors  to  sell  them- 
selves or  their  children  for  slaves;  which  was  an 
aggravated  violation  of  the  law  of  love.  [J^^olc^ 
Js'eh.  5:1 — 5.) — The  Israelites  were  but  little 
engaged  in  commerce;  and  their  law  was  not 
only  suited,  hut  intended^  to  keep  them  from 
I  mingling    by    any   means   with   other   nations. 


B.  C.  1491. 


CHAPTER  XXII. 


J3.  C.  1491. 


*  gods, 


28  Thou  shall  not   revile    the 
"  nor  curse  the  ruler  of  thy  people. 

29  Thou  ^  shall  not  delay  to  offer  +  the 
first  of  thy  ripe  fruits  and  of  thy  }  liquors: 
y  the  first-born  of  thy  sons  shall  thou  give 
unto  me. 


•  Or.  judges.    9.     Ps.  82:1—7. 

1JR:1.  John  10:34,3j. 
u  21.17.      I  Sara.  24:6,10.     26:9. 

Ec.  10:20.     Acts  23:5.     Rom. 

13:2—7.    Tit.  3:1,2.     1  Pet.  2: 

17.  2  Pet.  2:10.  Jude  S. 
X  23:19.  Deut.  26:2— 10.  2  Kings 


4:42.  2Chr.31:5.  Prov.  3:9,10. 

Ez.  20:40.    Mutt.  6:33.    Rom. 

3:23.  Jam.  1:1B. 
t  Heb.  thy  fulness. 
I  Heb.  tear. 
y  13.2,12. 


Their  land  also  was  divided  by  lot,  and  they 
weris  not  allowed  to  alienate  their  inheritances. 
They  were  not,  therefore,  greatly  in  the  way  of 
lending-  or  taking  up  money  upon  interest,  to 
employ  in  trade,  or  expend  in  estates:  in  which 
cases,  and  in  those  of  the  like  nature,  it  does 
not  appear  inconsistent   with  either  equity  or 
love,  for  the  lender  to  receive  a  proportion  of 
the  profits  from  the  borrower.     Ttie  original  is 
indeed  remarkable;  for  it  may  be  rendered,  "If 
thou  lend  money  to  my  people,  even  to  a  poor 
man,  &c."'  yet  it  is  generally  thought,  that  the 
Israelites  were  not  allowed  in  any  ordinary  case, 
to  take    interest  for   Kioncy,  or   usury  of  any 
other  kind,  from  their  brethren.     As,  however, 
they  were  penaitted  to  take  it  of  the  Gentiles, 
though  expressly  required  not  to  oppress  them; 
jt  is  evident  that  intei-est  on  lent  money  is  not  in 
itself  unjust,  or  contrary  to  the  divine  law,  when 
not  attended  by  oppressive  circumstances.  [Deut. 
2'i:19,20.) — But,  besides  the  practice  of  exacting 
exorbitant  interest  of  the  poor,  it  was  also  cus- 
tomary to  take  a  pledge  for  the  payment  of  the 
money  advanced;  and  this  was  commonly  either 
the  garment   which  they  wore   by  day,  or  the 
covering  under  which  they  slept  at  night.     But 
if  an  Israelite  in  any  case  took  such  a  pledge,  he 
was  required  to  restore  it  before  niglit;  not  by 
compulsion  of  the  magistrate,  but  as  a  matter  of 
conscience  towards  God.     The  language  assign- 
ing the  reasons,  why  this  should   be  done,  is  a 
very  beautiful  appeal  to  the  tendcrest  emotions 
of   pity   for  the  distressed;  and  the  concluding 
sentence, — "And  it  shall  come  to  pass  when  he 
crieth  unto  me,  I  will  hear;  for  I  am  gracious," 
— gives  a  most  endearing  view  of  the  perfections 
and  government  of  God,  for  the  encouragement 
'  gnJ  imitation  of  his  worshippers.     Yet  the  ten- 
der  compassion   and   mercy   of   the    Lord  are 
staled,  to  be  perfectly  consistent  with  his  sever- 
est veng-eance,  on  the  cruel  oppressor   of  the 
needy  who  cry  unto  him. — How  far  the  business 
of  a  pawnbroker,  in  the  present  state  of  society, 
consists  with  the  spirit  of  these  precepts,  is  a 
question  which  involves  much  difficulty.     Some 
are    of  opinion,   and   argue   with   considerable 
plausibility,  that  the  very  practice  is  radically 
injurious  to  society,  and  inconsistent  with  Chris- 
tianity; and  certainly,  as  it  is  frequently  con- 
ducted, it  is  so.     But,  as   receiving  interest   is 
not  in  all  cases  absolutely  prohibited,  it  may  be 
doubted  whether  taking  pledges  be  always  un- 
just or  improper.   It  is  not,  however,  an  employ- 
ment to  which  a  real  Christian  can  be  supposed 
so  partial,  as  to  choose  it  either  for  liimself  or 
his   children,   after   he  has  become  acquainted 
with  the  truth,  power,  and  spirit  of  the  gospel. 
But  should  the  grace  of  God  meet  with  a  person 
already  engaged  in  this  business,  as  having  been 
educated  to  it,  or  accustomed  to  get  his  subsis- 
tence by  it;  and  should  his  disposition  be  really 
formed  to  strict  uprightness,  benevolence,   and 
conscientiousness;  it  may  be  questioned  wheth- 
er by  rendering  his  employment  much  less  lu- 
crativCj  he  may  not  make  it  even  beneficial,  or 
Vol.  I.  35 


30  Likewise  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. 

31  And  ye  shall  be  ^  holy  men  unto 
me:  ^  neither  shall  ye  eat  miy  flesh  that 
is  torn  of  beasts  in  the  field:  ye  shall  cast 
it  to  the  dogs. 

b  Lev.  17:15,16.  20:25.  22:8. 
Dciit.  14:21.  Fz.  4:14.  44.31. 
Acts  10:14.    15:20. 


z  Lev.  22:27. 

a  19:5,6.      Lev.   11:45.       19:2. 
Deut.  14:21.   1  Pet.  1:15,16. 


at  least  not  oppressive,  to  others;  so  as  to  have 
the  prayers  of  the  poor  for  him,  not  their  cries 
against  him.  In  this  case  the  employment  may 
be  consistent  with  the  principles  of  Christianity, 
and  perhaps  in  no  other.  If  such  a  person  should, 
after  serious  examination  and  ferv  ='ut  prayers  to 
God  for  direction,  find  himself  at  liberty  to  con- 
tinue in  his  calling,  he  will  "abide  therein  with 
God;"  he  will  consider  it  as  his  cross,  and  take  it 
up  as  such;  and,  disdaining  the  prospect  of  heap- 
ing up  wealth  by  every  profit  which  the  laws  of 
the  land  may  allow,  he  will  carefully  consult  the 
law  of  God,  of  equitj',  of  humanity,  and  of  lovej 
and  will  only  go  so  far  in  his  employment,  as  he 
verily  deems  consistent  with  these  rules.  An.J 
if  a  inan's  heart  bp  upright,  the  Lord  will  either 
satisfy  him  to  proceed,  or  encourage  him  to  cast 
himself  upon  his  providence  in  renouncing  it. 
V.  28.  The  word  (dniSn)  here  rendered  gods  is 

repeatedly  used  iov  jtidges  in  this  chapter;  and  it 
is  therefore  probable,  that  the  former  clause  of 
the  verse  referred  to  the  magistrates  of  Israel  in 
general;  and  the  latter  to  their  chief  magistrate, 
who  was  also  the  high  priest,  when  Paul  before 
the  council  quoted  this  statute.  [J^ote,  Acts  23: 
1 — 5.)  The  language  used  is  very  similar  to  that, 
by  which  cursing  a  parent  was  denounced  a  cap- 
ital crime:  only  no  particular  punishment  is  ap- 
pointed, that  being  left  to  the  discretion  of  the 
magistrate;  or  rather  th*ese  precepts  towards  the 
close  of  the  chapter  were  proposed,  as  binding 
on  the  conscience  in  the  sight  of  the  Lord. — But, 
as  the  word  generally  translated  God,  is  used, 
many  think  that  blasphemy  against  God,  as  well 
as  reviling  or  cursing  the  magistrate,  was  in- 
tended; and  some  even  contend  that  the  Israel- 
ites were  by  that  clause  forbidden  to  revile  or 
curse  the  gods  of  the  heathen. 

V.  29 — 31.  These  were  ceremonial  appoint- 
ments, some  of  which  have  been  in  part  consid- 
ered, [Motes,  13:2 — 16.)  and  others  will  be  more 
fully  spoken  of  afterwards. — The  first-fruits  of 
the  orchard  and  vintage,  being  presented  to  God, 
were  used  by  the  priests:  but  the  proportion  was 
left  to  the  liberality  of  the  offerer, — No  animal 
must  be  presented  to  God  before  the  eighth  day 
from  its  birth,  the  day  fixed  for  the  circumcision 
of  the  male  child;  and  probably  this  referred  to 
that  institution. — As  a  holy  people,  the  Israelites 
must  not  cat  any  tiling  torn  by  beasts;  for  it  had 
the  blood  in  it.  '[Jilarg.  Ref.  b.  J<fote,  Matt.  7:6.) 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
A  careful  comparison  of  these  ancient  stat'.tes, 
given  to  Israel,  with  the  most  celebrated  produc- 
tions of  heathen  lawgivers,  whether  in  Greece, 
Rome,  India,  or  China,  mu.st  effectually  convince 
any  impartial  person,  that  Moses  had  a  right  to 
say,  "Keep  therefore  and  do  them;  for  this  is 
your  wisdom  and  your  understanding  in  the  sight 
of  all  the  nations,  which  shall  hear  all  these  stat- 
utes, and  say.  Surely  this  great  nation  is  a  wise 
and  understanding  people! — And  what  nation  is 

[273 


B.  C.    1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  XXIIT. 

Lsws  forbidding  slander,  false  witness,  wresting  judgment,  bri- 
bery, and  oppression;  and  requiring  kindness  to  enemies,  1 — 9. 
The  law  of  the  sabbatical  year  and  the  weekly  sabbath,  with 
a  caution  against  idolati-y,  10 — 13.  The  three  great  annual 
feasts  appointed,  14 — 19.  The  Lord  promises  to  conduct  Isra- 
el sale  to  Canaan,  to  put  them  in  possession  of  it,  to  enlarge 
their  borders  and  destroy  their  enemies;  and  adds  some  cau- 
tions and  precepts,  20 — 33. 

FTHHOU  *  shalt  not  *  raise  a  false  re- 
wickecl  to  be  ^  an  unrighteous  witness 


port:  put  not  thine  hand  with  the 
d  to  be  "^  an  unrighteous  witness. 
2  Thou  shalt  not  '^  follow  a  multitude 


ft  7.  20:16.  Lev.  19:16.  2  Sam. 
16:3.  19:27.  Ps.  15:3.  101:5. 
120:3.  Prov.  10:18.  17:4.  25: 
23.  Jer.  20:10.  Matt.  28:14,15. 
Rom.  3:8. 

*  Or,  receive. 

bDeut.5:20.  19:16—21.  1  Kings 
21:10—13.  Ps.  27:12.  35:11. 
Prov.  6:19.  12:17.  l9:5,9.  21: 
28.  25:18.  Mat;  19:18.  26:59 
—61.  Luke  3:14.  19:3.  Acts  6: 


11—13.  2  Tim.  3:3.  1  Pet.  3: 
16.  Rev.  12:10. 
c  32:1— 5.  Gen.  6:12.  7:1.  19:4, 
7—9.  Num.  14:1—10.  Josh. 
24:15.  1  Sam.  15:9,24.  1  Kings 
19:10.  Job  31:34.  Prov.  1:10, 
11,15.  4:14.  Matt.  27:24— 26. 
Mark  15:15.  Luke  23:24,51. 
John  7:50,51.  Acts  24:27.  25:9. 
Rom.  1:32.  Gal.  2:11— 13. 


there  so  great,  that  hath  statutes  and  judgments 
80  righteous,  as  all  this  law,  which  I  set  before 
you  this  day?"  Nay,  were  he  on  earth  at  pres- 
ent, he  might  safely  make  the  same  challenge, 
in  respect  of  the  municipal  laws  of  any  country 
in  the  world;  and  a  full  investigation  of  the  sub- 
ject would  evince,  that  the  laws  enacted  bj  him 
were  uniformly  more  wise,  equitable,  humane, 
mild,  and  salutary  in  their  tendency,  than  the 
complex  body  of  laws  of  the  most  civilized  na- 
tions; even  of  those  where  Christianity  has  most 
flourished.  For  the  former  bear  the  evident 
stamp  of  a  divine  original;  the  latter  are  inva- 
riably tarnished  by  the  infirmities  and  passions 
of  our  fallen  nature. — According  to  the  spirit  of 
the  divine  law,  we  should,  as  the  worshippers  of 
God,  always  be  inclined  to  mildness  and  mercy; 
tender  of  the  lives  and  souls  even  of  thieves  and 
robbers;  and  not  value  our  property  so  highly, 
as  to  put  it  in  competition  with  concerns  of  such 
immense  importance.  We  ought  never  to  be 
willingly  accessary  to  the_  death  of  another,  ex- 
cept in  the  defence  of  our  own  lives,  or  in  the 
execution  of  public  justice:  and  then  we  should 
g-o  about  it  as  a  most  painful  duty,  Avith  reluc- 
tance, and  sorrow  of  heart;  not  urged  on  by  re- 
sentment or  self-interest,  but  by  conscience,  to 
sacrifice  the  life  of  an  individual  to  the  general 
good.  We  should  likewise  remember  that  we 
are  answerable  in  the  sight  of  God,  for  the  con- 
sequences not  only  of  what  we  dp  maliciously, 
but  of  what  we  do  heedlessly;  and  are  charge- 
able with  injustice,  for  abuse  of  confidence, 
double  dealing,  carelessness  of  things  borrow- 
ed, and  various  kinds  of  selfishness,  which  are 
not  punishable  by  human  laws.  If  then  we  are 
conscious  of  having  injured  our  neighbor  in  any 
of  these  ways,  r.nd  are  truly  penitent,  we  shall 
endeavor  to  make  restitution  to  the  titmost  of 
our  abilitjs  though  not  compelled  to  it  by  the 
sentence  of  the  magistrate. 

V.  16—31. 
If  the  fear  of  God  rule  in  our  hearts,  and  his 
law  be  written  there;  a  humble  recollection  of 
our  own  transgressions,  and  a  thankful  sense  of 
the  Lord's  unmerited  mercies  to  us,  will  induce 
au  habitual  disposition  to  shew  kindness  and 
mercy,  as  well  as  to  do  justice,  to  our  neighbors; 
to  subject  all  our  passions  and  appetites  to  the 
will  of  God;  and  to  shun  all  evil,  and  every  oc- 
casion and  appearance  of  evil.  Kindness  and 
humanity  to  the  stranger,  the  widow,  and  the 
fatherless;  and  liberal  compassion  to  the  poor 
and  needy,  M'ill  freely  flow  from  the  principle  of 
genuine  love  implanted  in  our  hearts,  and  from 
a  desire  of  adorning  our  holy  religion,  and  rec- 
ommending it  to  those  who  are  without.  And 
274] 


to  do  evil;  neither 
cause,  '^  to  decline 


shalt  thou  +  speak  in 
a  cause,  "  to  aeciine  after  many  to  wrest 
judgment- 

3  Neither  shalt  thou  ^  countenance  a 
poor  man  in  his  cause. 

4  If  thou  meet  ^  thine  enemy's  ox  or 
his  ass  going  astray,  thou  shalt  surely 
bring  it  back  to  him  again. 

5  Jf  thou  see  the  ass  of  him  that  hateth 
thee  lying  under  his  burden,  and 
1  wouldest  forbear  to  help  him:  thou 
shalt  surely  help  with  him. 


t  Or,  answer. 

d  Lev.  19:15.    Deut.   1:17.    Ps. 

72:2.     Jer.  37:15,21.     38:5,6,9. 

Ez.  9:9.     Hab.  1:4.  Margins. 
e  Ps.  82:2,3.  Jam.  3:17. 
fDeut.  22:1 — 4.     Job  31:29,30. 

Prov.  24:17,18.    25:21.     Matt. 


5:44.  Luke  6:27,28.  Rom.  12: 
17—21.  1  Thes.  5:15. 
t  Or,  fVilt  thou  cease  to  help 
him?  or^  ivouldest  cease  to 
leave  thy  business  for  hitn; 
thou  shalt  surely  leave  it  to 
join  teith  hiin. 


while  we  study  to  submit  to  those  who  are  placed 
over  us,  and  shew  due  respect  to  all  men;  we 
shall  not  forget  to  "honor  the  Lord  with  our 
substance  and  with  the  first-fruits  of  all  our  in- 
crease," and  to  devote  ourselves  to  be  a  holy  peo- 
ple unto  his  name. — What  a  contrast  do  such 
characters  form  to  those,  whose  selfish  and  filthy 
hearts  are  capable  of  crimes  far  more  than 
brutal,  nay,  truly  diabolical!  who  need  to  be 
held  in,  with  strict  laws  and  dreadiul  punish- 
rqents,  from  the  most  detestable  crimes,  and  yet 
burst  through  even  these  restraints!  who  have 
the  cries  of  the  oppressed,  the  widow,  the  orphan, 
and  the  poor,  with  the  wrath  of  God,  against 
them,  and  who  must  be  cut  off  by  the  avenging 
sword  of  human  justice,  to  prevent  further  mis- 
chief! The  one  is  human  nature  unchanged  and 
unrestrained:  the  other  is  the  effect  of  true 
grace  converting  and  ruling  in  the  heart. — 
"Turn  thou  us,  O  Lord,  and  we  shall  be  turn- 
ed," that  we  may  be  "unto  thee  a  peculiar  peo^ 
pl*^  zealous  of  good  works,"  through  Jesus  Christ. 
Amen. 

NOTES. 

Chap.  XXIII.  V.  1 — 3.  These  verses  seem 
especially  to  relate  to  the  trial  of  causes,  and  to 
the  conduct  of  all  parties  concerned  on  such  oc- 
casions; though  they  also  contain  general  rules 
of  universal  application.  He  who  invents  a  slan- 
der, or  first  raises  a  vain  report,  and  he  who  re- 
ceives and  propagates  it,  (marg.)  are  at  all  times 
very  criminal:  but  the  iniquity  is  most  atrocious, 
when  the  calumny  is  advanced  or  taken  up  in  a 
court  of  justice;  and  when  the  witnesses  thus 
"put  their  baud  with  the  wicked,"  to  give  success 
to  an  unrighteous  cause,  by  lying  testimony,  or  by 
attesting  as  fact  the  vain  rumors  circulated  against 
the  other  party.  Even  if  such  reports  had  ob- 
tained general  credit,  the  witnesses  must  "not 
follow  a  multitude  to  do  evil,"  in  sanctioning 
them,  not  knowing  them  to  be  true;  nor  the 
judges,  in  deciding  according  to  them;  nor  the 
pleader,  in  adducing  them  to  prejudice  the  minds 
of  the  magistrates  or  audience.  In  no  case  must 
any  party  be  influenced  to  act  contrary  to  strict 
equity  and  impartiality;  either  by  public  opinion, 
or  by  the  sentiments  or  inclinations  of  the  great 
and  powerful;  or  even  by  compassion  for  the  poor 
man,  whose  cause  was  unjust. — The  word  ren- 
dered countetiance,  signifies  adorn,  and  seems  to 
refer  to  the  arts  of  oratory  and  the  sophistry  of 
law,  by  which  the  badness  of  a  cause  is  varnished 
over — 'Neither  parties,  friends,  judges,  witnesses, 
'nor  vulgar  opinions,  must  move  us,  to  lessen 
'great  faults,  aggravate  small  ones,  vindicate  of- 
'fenders,  accuse  the  innocent,  or  misrepresent 
'any  thing,  to  procure  an  unjust  sentence.'  Brown. 

V.  4,  5.     The  connexion  of  these  verses  has 


B.  C.  1491. 


CHAPTER  XXIII. 


B.  C.   M91 


6  Thou  shall  not  £  wrest  the  judgment 
of  thy  poor  in  his  cause. 

7  Keep  thee  *"  far  from  a  false  matter: 
and  '  the  innocent  and  righteous  slay 
thou  not:  J  for  I  will  not  justify  the 
wicked. 

8  And  ^  thou  shalt  take  no  gift:  for  the 
gift  blindeth  *  the  wise,  and  perverteth 
the  words  of  the  righteous. 


g2,3.     Deut.   16:19.     27:19.     2 

Chr.  19:7.  Job  31:13,21,22.  Ps. 

82:.3,4.  Ec.  5:8.  Is.  10:1,2.  Jer. 

6:28.  7:6.    Am.  5:11,12.    Mic. 

3:1—4.   Zeph.  3:1 — i.    Ma).  3: 

5.  Jam.  2:5,6. 
h  Lev.  19:11.    Deut.  19:16—21. 

Job  22:23.    Prov.  4:14,15.    Is. 

33:15.    Luke  3:14.    Eph.  4:25. 

1  Thes.  5:22. 


i  Deut.  27:25. 

j  34:7.     Prov.  17: 15.    Nah.  1:3. 

Rom.  1:18.  2:5,6. 
k  Deut.  16:19.     1  Sam.  8:3.    12: 

3.  Ps.  26:10.  Prov.  15:27.  17:8, 

23.  19:6.  29:4.  Ec.  7:7.  Is.  1:23. 

5:23.    Ez.  22:12.      Hos.   4:18. 

Am.  5:12.     Mic.  7:3.    Acts  24: 

26. 
*  Heb.  the  seeing. 


sug'g-ested  to  several  expositors  the  observation, 
'That  there  are  ways  innumerable  of  shewing 
'pity  and  kindness,  without  supporting-  a  poor  man 
'in  an  iniquitous  cause.'  Yet,  the  precepts  do 
not  specify  the  poor,  but  an  enemy,  and  bne  that 
haieth:  and  no  doubt  persons  of  every  nation  and 
character  were  included,  though  the  Jewish 
writers  expound  them  only  of  Israelites — Be- 
sides the  reluctance  men  naturally  have  to  a  la- 
borious and  troublesome  action,  from  which  no 
advantage  is  likely  to  arise;  the  circumstance  of 
the  owner  being  an  enemy,  an  unreconciled,  bit- 
ter enemy,  would  have  much  influence.  Yet  re- 
gard to  the  interest  even  of  such  an  encmy^  as 
well  as  mercy  to  a  poor  animal,  and  above  all, 
the  will  of  God  thus  made  known,  would  induce 
every  conscientious  Israelite  to  bring  back  the 
ox  or  ass  that  had  gone  astray;  nay,  to  assist  an 
injurious  and  malicious  adversarj^,  whose  very 
presence  would  be  uneasy  to  him,  to  lift  up  the 
animal  which  had  sunk  under  his  burden!  It  does 
not  appear,  whether  the  magistrates  were  author- 
ized to  punish  those  who  neglected  this  duty. 
The  spirit  of  these  laws  entirely  coincides  with 
the  precepts  of  Christ,  'though  the  Jews  in  gen- 
eral do  not  acknowledge  it;  and  many  Christians 
speak,  as  if  there  was  no  marked  coincidence, 
and  affirm  that  love  and  kindness  to  enemies  are 
peculiar  to  the  New  Testament  dispensation. 

V.  6 — 9.  It  may  reasonably  be  supposed,  that 
the  preceding  verses  implied  an  instruction  to 
the  judg-es;  as  they  are  included  between  two 
passages,  which  evidently  relate  to  tiiem  in  par- 
ticular.— There  might  in  some  cases  be  danger, 
lest  compassion  should  induce  unjust  partiality  to 
a  poor  man  in  a  legal  process;  but  far  more  in- 
stances must  occur,  in  which  the  magistrates 
would  be  tempted  to  neglect  or  pervert  his  cause, 
either  to  oblige  a  rich  opponent,  or  to  save 
trouble,  or  because  the  poor  man  had  not  money 
to  pay  the  requisite  expenses;  or  finally,  because 
nothing  could  be  gained  by  doing  him  justice, 
and  nothing  risked  by  deciding  against  him.  But 
the  expression,  thy  poor,  is  supposed  to  imply  an 
answer  to  such  evil  thoughts  and  surmises.  'He 
»is  of  the  same  nature,  of  the  same  blood,  and 
'the  protection  of  him  in  his  right  is  committed, 
'O  magistrate,  to  thee  especially,  by  the  great 
'Judge  of  the  world:  therefore  "wrest  not  his 
'cause,"  and  refuse  not  on  any  account  to  do 
'him  justice.' — In  order  to  enforce  this  general 
principle,  of  doing  impartial  justice  without  re- 
spect to  persons,  and  without  fear,  favor,  or  af- 
fection; the  judges  were  reminded,  that  if  they 
wilfully  or  incautiously  hearkened  to  false  tes- 
timony, or  decided  wrong  in  a  case  of  life  and 
death,  either  directly  or  by  consequence,  they 
would  be  deemed  the  murderers  of  the  innocent 
and  righteous.     Did  they  tremble  at  the  thoughts 


9  Also  '  thou  shalt  not  oppress  a 
stranger:  for  •"  ye  know  the  +  heart  of  a 
stranger,  seeing  3^e  were  strangers  in  the 

land   of    Egypt.  [Practical  Observations.] 

10  IT  And  six  j'ears  thou  shalt  sow 
thy  land,  and  shalt  gather  in  the  fruits 
thereof. 

1 1  But  °  the  seventh  year  thou  shalt 
let  it  rest  and  lie  still;  that  the  poor  of 
thy  people  may  eat:  and  what  they 
leave,  the  beasts  of  the  field  shall  eat. 
In  like  manner  thou  shalt  deal  with  thy 
vineyard,  and  with  thy  :}:  olive-yard. 


1  See    Jn    22:21.— Deut.     l0:19. 

24:14—13.  27:19.  Ps.  94:6.  Ez 

22:7.   Mai.  3:5. 
m  Matt.  18:33.    Heb.  2:17,18. 


n  .See  on  Lev.  25:2 — 7,11,12,20, 
22.  26:34,35. 
I  Or,  olive-trees. 


of  such  an  atrocious  crime?  They  should  re- 
member, that  the  righteous  God  would  not  judge 
according  to  the  frivolous  distinctions,  which  men 
invent  to  shade  the  malignity  of  their  conduct; 
but  would  consider  every  man  as  a  murderer,  who 
aided,  from  corrupt  motives,  or  wilful  negligence, 
in  putting  an  innocent  man  to  death:  for  "he 
would  not  justify  the  wicked."  And,  by  parity 
of  reason,  they  who  thus  concurred  in  depriving 
others  of  their  property,  would  be  guilty  of  theft 
or  robbery. — In  order  to  keep  at  a  distance 
from  such  wickedness,  the  magistrates  were  for- 
bidden to  take  any  gift  from  the  persons  whose 
cause  they  were  about  to  decide,  though  no  ex- 
press condition  were  annexed  to  the  acceptance 
of  it:  for  such  is  human  nature,  that  a  gift  tends 
exceedingly  to  blind  the  understanding  of  the 
most  sagacious,  and  to  pervert  the  words,  or  de- 
cisions, even  of  those  who  were  otherwise  right- 
I  eous. — It  is  recorded  of  Sir  Matthew  Hale,  that 
upon  his  circuit  as  a  judge,  he  refused  to  try  the 
cause  of  a  gentleman,  who  had  sent  him  the  cus- 
tomary present  of  venison,  until  he  had  paid  for 
it:  for  he  well  understood  the  spirit  of  these  ex- 
cellent laws. — The  concluding  verse  is  nearly  the 
same  as  one  before  considered:  (22:21.)  but  it 
seems  here  introduced  as  a  caution  to  the  judges, 
to  beware  of  prejudice  against  foreigners,  in  de- 
ciding causes  in  which  they  were  concerned;  and 
to  be  sure  not  to  oppress  them;  for  they  knew 
how  strangers  felt  on  such  occasions,  having 
themselves  been  oppressed  by  Egyptian  magis- 
trates.— The  glosses  of  tlie  Jewish  expositors  on 
these  laws,  which  almost  totally  invalidate  them, 
shew  the  need  there  was  for  this  caution:  but 
alas!  it  seems  to  have  been  but  little  noticed. 
[Kote,  Malt.  5:43 — 48.)  The  very  question  of 
the  lawj'er,  "But  who  is  my  neighbor?"  with  our 
Lord's  answer,  may  give  some  faint  idea  of  those 
corrupt  glosses,  by  which  the  scribes  explained 
away,  and  made  void,  the  law  of  love;  as  to  their 
whole  conduct  towards  strangers.  [JVotes,  Luke 
10-25— 37.) 

y.  10,  11.  The  Israelites  were  commp.uded 
to  commemorate  the  creation  of  the  world,  not 
only  by  sanctifying  one  daj'  out  of  seven,  as  a 
holy  rest  to  the  liord,  but  also  by  intermitting 
the  culture  of  their  land  every  seventh  year. 
Yet  a  promise  was  implied  in  this  command,  that 
the  ground  should,  even  in  that  ye:.r,  produce 
spontaneously  a  considerable  increase;  which 
they  were  required  to  allow  the  poor,  who  had 
no  lands  in  possession,  to  gather  for  their  use  and 
enjoyment:  and  on  the  residue  the  beasts  of  the 
field  might  feed.  It  is  evident  that  the  owners 
were  not  allowed  to  reap  any  harvest,  or  gatlier 
in  the  increase  of  the  vine-yard  or  olive-yard, 
during  this  sabbatical  year;  yet  it  is  generally 
thought  that   they  might,  along  with  their  poor 

[275 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


12°  Six  days  thou  shalt  do  ihy  work, 
and  on  the  seventh  day  thou  shalt  rest: 
that  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,  i  be  circumspect:  and  '  make 
no  mention  of  the  names  of  other 
gods,  neither  let  it  be  heard  out  of  thy 
mouth. 

1 4  II  ^  Three  times  thou  shalt  keep  a 
feast  unto  me  in  the  year. 

15  Thou  shalt  keep  *  the  feast  of  un- 
leavened bread:  thou  shalt  eat  unleav- 
ened bread  seven  days,  as  I  commanded 
thee  in  the  time  appointed  of  the  month 
Abib;    for  in  it   thou   camest    out  from 


o  See    on    20:8—11 31:15,16. 

Luke  13:14. 
p  Deut.  5:13—15.  Is.  58:3. 
q  Deut.  4:9,15.    Josh.  22:5.    23: 

11.    iChr.  28:7— 9.     Ps.  39:1. 

Eph.  5:15.    iTim.  4:16.  Heb. 

12:15. 
r  Deut.  12:3.  Josh.  23:7.  Ps.  16: 

4.  Jer.  10:11.  Hos.  2:17.  Zech. 


13:2.  Eph.  5:12. 
s  34:22.  Lev.  23:5,16,34.  Deut. 

16:16. 
t  12:14—28,43—49.     13:6,7.    34: 

18.  Lev.  23:5— 8.    Num.  9:2— 

14.  28:16—25.     Deut.  16:1—8. 

Josh.  5:10,11.   2  Kings  23:21— 

23.  Mark  14:12.    Luke  22:7.   1 

Cor.  5:7,8. 


Egypt:  "  and  none   shall  appear  before 
me  empty. 

1 6  And  the  ^  feast  of  harvest,  the 
first-fruits  of  thy  labors,  which  thou  hast 
sown  in  the  field:  and  the  ^  feast  of  in- 
gathering zvhich  is  in  the  end  of  the  year, 
when  thou  hast  gathered  in  thy  labors 
out  of  the  field. 

1 7  Three  times  in  the  year  ^  all  thy 
males  shall  appear  before  the  Lord 
God.  . 

1 8  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-fruits  of  thy 
land  thou  shalt  bring  into  the  house  of 


u  34:20.    Lev.  23:10.    Deut.  16: 

16.  Prov.  3:9,10. 
X  22:29.    Lev.  23:9—21.    Num. 

28:26—31.       Deut.     16:9—12. 

Acts  2:1. 
y  34:22.  Lev.  23:34—44.  Num. 

29:12—39.      Deut.    16:13—15. 

Neh.  8:14— IS.    Zech.  14:16— 

19.  John  7:2,37. 
z  34:23.   Deut.  12:5.  31:11.    Ps. 


84:7.   Luke  2:42. 
a  12:8,15.    34:25.    Lev.  2:11.  7: 

12.  Deut.  16:4. 
*  Or,  feast. 
b  12:19.  Lev.  7:15. 
c  22:29.  34:26.    Lev.  23:10— 17. 

Num.  18:12,13.   Deut.  12:5—7. 

26:10.    Neh.  10:35.    1  Cor.  15: 

20.   Rev.  14:4. 


neighbors,  gather  some  of  the  fruits,  which  could  | 
not  be  preserved,  for  present  use. — The  law  seems  j 
to  have  been  intended  to  teach  the  people,  that  I 
they  were  merely  the  Lord's  tenants  for  their 
estates;  and  that  they  would  incur  a  forfeiture,  if 
they  did  not  observe  his  rules  in  cultivating 
them.  It  was  also  suited  to  teach  them  depen- 
dence on  his  Providence;  and  to  lead  them  to  ob- 
serve his  faithfulness,  in  sending  a  proportionate 
increase  on  the  sixth  year.  It  evidently  and  co- 
gently inculcated  indifference  to  worldly  wealth; 
and  liberality,  without  grudging,  to  the  poor.  The 
institution,  as  far  as  observed,  likewise  gave  the 
Israelites  leisure  to  attend  on  more  important 
concerns;  and  no  doubt  was  a  real  advantage  to 
the  ground,  by  letting  it  sometimes  lie  fallow: 
while  it  typified  the  rest  of  heaven,  when  all 
earthly  labors,  cares,  and  interests  shall  cease 
forever. — Some  expositors  think,  that  the  seventh 
thousand  years  of  the  world  will  be  in  some  re- 
spect analogous  to  this  sabbatical  year.  (JVo<e*, 
Lev.  25:1—7,20—22.') 

V.  12.  Even  on  tne  sabbatical  year,  the  holy 
rest  of  the  sabbath  day  must  be  observed,  as  well 
as  at  other  times.  (jYotes,  20:8—11.  Deut.  5:12 
-15.) 

V.  13.  In  order  to  exact  circumspection  in 
keeping  these  commandments,  and  especially  in 
avoiding  all  occasions  of  idolatry',  or  approaches 
to  it;  the  Israelites  were  forbidden  to  mention, 
or  cause  to  be  remembered,  the  names  of  other 
gods,  or  to  let  them  be  heard  from  their  mouths. 
jiVo  doubt,  on  some  occasions,  they  might  men- 
tion the  names  of  idols,  in  order  to  express  their 
abhorrence  of  them;  for  thus,  and  thus  only, 
the  sacred  writers  mention  them:  but  the  use  of 
their  names  in  common  conversation,  would 
tend  to  abate  this  abhorrence,  and  to  make 
way  for  the  worship  of  them. — It  is  worth 
while  to  inquire,  how  far  the  familiar  acquaint- 
ance with  the  heathen  mythology,  which  gener- 
ally accompanies  a  classical  education,  and  is 
considered  as  essential  to  it,  consists  with  this 
law:  and  whether  it  do  not  subserve  the  cause  of 
skepticism  and  immorality,  and  prove  very  un- 
favorable to  genuine  Christianity.  The  charac- 
ters and  anecdotes  of  Jupiter,  Bacchus,  Apollo, 
Mars,  Mercury,  Venus,  and  other  abominable 
idols,  told  in  the  fictions  of  the  poets  in  a  fasci- 
276] 


nating  manner,  lose  their  horror,  and  fill  the 
youthful  mind  with  delight  and  admiration:  and 
an  imagination  stored  with  ideas,  and  a  judgment 
perverted  by  examples,  of  this  kind,  promise 
notViing  very  desirable,  either  in  respect  of  pu- 
rity, integrity,  or  pietj^.  It  were  to  be  wished 
that  such  books  as  Ovid's  Metamorphoses,  and 
many  others  of  that  cast,  were  either  totally 
kept  out  of  the  hands  of  inexperienced  youth,  or 
more  cautiously  intrusted  to  them. — As  to  the 
places  of  public  diversion,  they  subsist  by  ac- 
commodation to  the  more  plausible  passions  of 
depraved  human  nature:  and  the  Heathenism 
of  them  only  forms  an  additional  proof  of  their 
unfavorable  aspect  on  Christianity;  and  an 
additional  reason,  why  real  Christians  should 
keep  themselves  and  tlieir  children  from  them. 

V.  14 — 18.  Three  solemn  religious  festivals 
were  instituted  to  be  observed  by  the  Israelites, 
during  all  succeeding  generations,  while  they 
continued  to  be  the  peculiar  people  of  God. — 
"The  feast  of  unleavened  bread,"  in  remem- 
brance of  their  deliverance  out  of  Egypt,  has 
been  considered.  [Kotes,  12:  13:8—10.)  "The 
feast  of  harvest,"  when  it  became  ripe,  called 
also  "the  feast  of  peutecost,"  seems  to  have  been 
instituted,  in  remembrance  of  the  promulgation 
of  the  Law  from  mount  Sinai:  and  the  "feast  of 
in-gathering"  when  the  harvest  was  completely 
secured,  called  also  "the  feast  of  tabernacles, 
in  remembrance  of  the  people  dwelling  in  tents 
in  the  wilderness.  This  was  observed  in  the- 
seventh  month,  called  here  "the  end  of  the  year;" 
for  the  year  began  in  Autumn,  till  Israel  was  de- 
livered out  of  Egypt. — Various  oblations  were 
required  on  all  these  occasions,  which  we  shall 
hereafter  consider;  as  also  the  command,  that 
every  male  should  appear  before  the  Lord  at  his 
tabernacle,  or  temple,  at  those  times,  and  not 
appear  empty. — No  leavened  bread  was  allowed 
to  be  offered  with  the  blood  of  the  sacrifices;  that 
is,  say  expositors,  the  sacrifice  of  the  passover: 
but  the  other  sacrifices  at  that  festival  were  also 
intended;  as  likewise  in  the  caution,  not  to  leave 
any  of  the  fat  until  the  morning,  lest  it  should 
be  in  danger  of  corrupting.  A  similar  injunc- 
tion had  before  been  given  respecting  the  flesh 
of  the  paschal  lamb.  (12:10.  Ao<«*,  Lev.  23: 
Deut.  16:1—17.) 


B.  C.  1491. 


CHAPTER  XXIII. 


B.  C.  1491. 


the  Lord  thy  God.      Thou    shalt    not 
*^  seethe  a  kid  in  his  mother's  milk. 

20  IT  Behold,  I  send  an  ®  Angel  before 
thee  to  keep  thee  in  the  way,  and  to 
bring  thee  into  the  place  which  I  have 
^  prepared. 

21  E  Beware  of  him,  and  obey  his 
voice;  ''  provoke  him  not:  for  '  he  will 
not  pardoH  your  transgressions:  for  ''  my 
Name  is  in  him. 

22  But  if  thou  shalt  indeed  obey  his 
voice,  and  do  all  that  I  speak;  then  I 
will  be '  an  enemy  unto  thine  enemies, 
and  *an  adversary  unto  thine  adver- 
saries. 

23  For  mine  Angel  shall  go  before  thee, 
and  bring  "thee  in  unto  the  Amorites, 
and  the  Hittites,  and  the  Perizzites,  and 
the  Canaanites,  the  Hivites,  and  the  Jeb- 
usites:  and  I  will  cut  them  oft'. 


<i  34:26.  Deut.  14:21.    Prov.  12: 

10.  Jer.  10:3. 
<«3:2— 6.  32:34.    33:2,14.    Gen. 

48:16.  Num.  20:16.  Josh.  5:13. 

6:2.  Is.  63:9.    Mai.  3:1.   1  Cor. 

10:9,10. 
f  Gen.  15:18.  Matt.  25:34.  John 

14:3. 
gPs.  2:12.     Matt.   17:5.    Heb. 

12:25. 
h  Num.   14:11.      Ps.    78:40,56. 

Eph.  4:30.  Heb.  3:10,16. 
i  32:34.  Num.  14:35.    Deut.  18: 

19.  Josh.  24:19.  Heb.  3:11.  10: 


26—29.    12:25.   1  John5:l6. 
k3:14.    34:5—7.    Ps.  72:19.  83: 

18.     Is.  7:14.    9:6.    42:8.  45:6. 

57:15.     Jer.  23:6.     Matt.  1:23. 

John    5:23.    10:30,38.     14:9,10. 

Col.  2:9.   Rev.  1:8.  2:8,23.  3:7. 
1  Gen.  12:3.    Num.  24:9.    Deut. 

30:7.     Jer.  30:20.     Zech.  2:8. 

Acts  9:4,5. 
*  Or,  /  Tvill  afflict  them  that 

afflict  thee. 
m'See  on  3:17. — Gen.    15:19 — 

21.  34:2.  Josh.  24:8—11. 


V.  19.  J^ot  seethe,  &c.]  This  singular  prac- 
tice, which  is  more  than  once  prohibited,  might 
b«  deemed  to  have  some  semblance  of  cruelty;  or 
it  might  be  considered  as  an  unnatural  gratifica- 
tion of  the  appetite:  but  probably  it  was  a  super- 
stition, or  a  sort  of  incantation,  in  use  among  idol- 
aters, by  which  they  thought  to  secure  a  plentiful 
harvest.  [J\larg.  Ref.  d.) 

V.  20— 23.  After  the  Lord  had  enacted  all 
these  laws,  he  concluded  this  revelation  to  Moses, 
by  him  to  be  delivered  to  Israel,  with  many  en- 
couraging promises,  interspersed  with  warnings 
and  exhortations.  He  engaged  especially  to 
"send  his  Angel  before"  the  people,  to  conduct 
them  to  Canaan:  but  he  cautioned  them  to  take 
heed  and  obey  him,  and  not  be  refractory  and  re- 
bellious; as  he  would  not  endure  their  provoca- 
tions, but  take  signal  vengeance  on  them,  if  they 
persisted  in  them:  "for,"  says  Jehovah,  "my 
name  is  in  him."  [Mar/^:  Ref.  k.) — When  we 
recollect  the  many  Scriptures,  whicn  call  an  An- 
gel, that  appeared  to  the  people  of  God,  by  the 
names,  Jehovah,  and  Elohim,  that  is,  God,  we 
can  hardly  doubt  who  this  Angel  was,  who  had 
power  on  earth  to  forgive,  or  not  to  forgive,  and 
in  whom  was  the  name  of  Jehovah;  which  seems 
naturally  to  mean  the  participation  of  the  divine 
perfections,  as  well  as  acting  with  divine  author- 
ity.— "But,"  adds  the  Lord,  "if  thou  shalt  indeed 
obey  his  voice,  and  do  all  that  I  command  thee," 
tl»en  I  will  confer  the  promised  blessings. 

V.  26.  J^umber,  «c.]  The  righteous  Gov- 
ernor of  the  world  has  established  such  a  connex- 
ion between  causes  a,nd  effects,  that  the  wicked- 
ness of  men  conduces,  in  an  immense  degree,  to 
shorten  their  lives,  and  those  of  others,  even  to 
succeeding  generations:  so  that  very  few  of  the 
human  race  live  so  long  as  they  might,  did  not 
their  own  misconduct,  or  that  of  other  men,  bring 
them  to  an  untimely  end.  No  doubt  in  this,  as 
in  all  other  respects,  the  council  of  the  Lord  is 
accomplished:  and  this  is  one  of  his  methods  of 


24  Thou  °  shalt  not  bow  down  to  their 
gods,  nor  serve  them,  nor  °  do  after 
their  works:  but  thou  shalt  utterly  p  over- 
throw them,  and  quite  break  down  their 
images. 

25  And  "5  ye  shall  serve  the  Lord 
your  God,  and  "■  he  shall  bless  thy  bread, 
and  thy  water:  and  I  =  will  take  sicknes.s 
away  from  the  midst  of  thee. 

26  There  *  shall  nothing  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  will  make  all 
thine  enemies  turn  their  +  backs  unto 
thee. 

28  And  I  will  send  ^  hornets  before 
thee,  which  shall  drive  out  the  Hivite, 
the  Canaanite,  and  the  Hittite  from  be- 
fore thee. 

n  See  on  20:5. 

o  Lev.  18:3,26—30.     Deut.    12: 

30,31.    2  Chr.  33:2,9.    Ps.  106: 

35—38.    Ez.  16:47. 
p  32:20.  34:13,14.    Num.  33:52. 

Deut.  7:5,25,26.    12:3.    2  Chr. 

34:3—7. 
q  Deut.    6:13.     10:12,20.    11:13. 

13:4.28:1—6.    Josh.  22:5.    24: 

14,15,21,24.   1  Sam.  7:3.   12:20, 

24.  Jer.  8:2.  Matt.  4:10. 
r  Deut.  7:13.    23:5—8.    Mai.  3: 

10,11. 


s  15:26.  Deut.  7.15.  Is.  33:2-1. 
t  Deut.  7:14.     28:4.     Job  21:10. 

Ps.  107:38.    144:13. 
u  Gen.  25:8.  35:29.  1  Chr.  23:1. 

Job  5:26.  42: 17.   Ps.  55:23.  90: 

10.   Is.  65:20. 
X  15:14—16.  Gen.  35:5.    Deut. 

2:25.11:23,25.     Josh.  2:9— 11. 

1  Sam.  14:15.    2  Kings  7:6.    2 

Chr.  14:14. 
t  Heb.  neck.  Ps.  18:40. 
y  Deut.  7:20.  Josh.  24:11,12 


restraining  or  punishing  vice. — But  "the  number 
of  their  days,"  which  the  Lord  promised  "to  ful- 
fil" to  the  Israelites,  while  obedient,  refers  to  that 
term  of  human  life,  which  men  of  a  good  consti- 
tution might  be  expected  to  attain  to,  if  they  did 
nothing  to  impair  their  health,  were  preserved 
from  the  effect  of  other  men's  vices,  and  by  the 
blessing  of  God,  were  protected  from  external 
injuries,  and  exempted  from  pestilences  and  fatal 
diseases.  We  ought  not  to  suppose,  that  such 
assurances,  as  we  meet  with  in  the  close  of  this 
chapter,  engaged  to  every  individual  long  life, 
health,  and  fruitfulness;  but  only  that  a  special 
blessing  should  attend  them,  in  addition  to  the- 
natural  tendency  of  a  sober,  righteous,  and  godly 
life;  and  that  they  would  in  this  respect  be  evi- 
dently distinguished  from  other  nations. — When 
a  universal  prevalence  of  genuine  Christianity 
shall  terminate  wars,  oppressions,  enfeebling 
poverty,  intem|»erance,  and  licentiousness,  men 
will  far  more  generally,  than  at  present,  live  to 
old  age.     [J^otes,  /,ct)."26:3— 13.  Is.  65:20—23.) 

V.  27.     Marg.  Ref. 

V.  28.  The  sting  of  the  hornet,  or  large  wasp, 
is  very  terrible;  they  are  also  exceedingly  cour- 
ageous insects,  and  not  to  be  got  rid  of  but  by  de- 
stroying them:  vast  swarms  of  them  might  there- 
fore effectually  drive  away  the  inhabitants  of  Ca- 
naan, and  prove  even  a  more  dreadful  plague  to 
them,  than  the  frogs,  lice,  flies,  or  locusts  had 
been  to  Egypt. — No  account  indeed  is  found,  in 
the  subsequent  history,  of  hornets  assaulting  the 
armies  which  fought  against  Israel:  but  Joshua 
attests  the  fulfilment  of  the  promise,  in  respect  to 
the  two  kings  of  the  Amorites,  in  a  manner  which 
proves  that  it  was  well  known  by  all  the  people. 
[Jfote,  Josh.  24:12.)  It  may  be  inferred,  from 
the  texts  referred  to  in  the  margin,  that  the  hor- 
nets attacked  the  devoted  nations,  either  before 
they  engaged  in  battle,  thus  weakening  and  dis- 
maying them;  or  after  they  were  put  to  flight,  and 
attempting  to  hide  themselves  in  caverns  or  deso- 

[277 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


29  I  will  not  drive  them  out  from  be- 
fore thee  'in  one  year;  lest  the  land 
become  desolate,  and  the  beast  of  the 
field  multiply  against  thee. 

30  By  little  and  litde  I  will  drive  them 
out  from  before  thee,  until  thou  be  in- 
creased, and  inherit  the  land. 

31  And  M  will  set  thy  bounds  from 
the  Red  Sea  even  unto  the  sea  of  the 
Philistines,   and   from   the    desert   unto 


z  Dent.  7:22.    Josh.  15:63.    16: 

10.   17:12,13.  Judg.  3:1— 4. 
a  Gen.  15:18.     Num.  34:3—15. 


Deut.  11:24.  Josh.  1:4.  1  Kings 
4:21,24.  Ps.  72:8. 


the  river:  for  I  will  ^  deUver  the  inhab- 
itants of  the  land  into  your  hand;  and 
thou  shall  drive  them  out  before  thee. 

32  Thou  •=  shall  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  serve  their  gods,  ^  it  will  surely 
be  a  snare  unto  thee. 


b  Num.  21:34.  Deut.  3:2.  Josh. 

8:7,18.    10:8,19.    21:44.    23:14. 

24:8.   1  Sam.  23:4.   1  Kings  20: 

13. 
c  34:12,15.    Deut.  7:2.   Josh.  9: 

14—23.  2  Sam.  21:1,-Z 


d  Num.  25:1,2.   Deut.  7:16. 
e  1  Kings  14:16.  2  Chr.  33:9. 
f  Deut.     12:30.       Josh.    23:13. 

Judg.  2:3.    Ps.  106:36.  2  Tini. 

2:26. 


late  places,  to  consume  the  remains  of  them,  or 
drive  them  out  of  the  land.  And  this  may  ac- 
count for  the  silence  of  the  history  on  the  subject. 
Probably,  the  three  tribes  here  mentioned,  were 
more  dreadfully  harassed  by  the  hornets  than  the 
rest  were. — Learned  men  have  shewn  from  an- 
cient historians,  that  traditions  prevailed,  of  na- 
tions forced  by  swarms  of  different  kinds  of  insects 
to  leave  their  country;  most  of  which,  probably, 
orig-inated  from  some  confused  report,  of  the 
Lord's  dealings  with  the  Egyptians  and  Canaan- 
ites.     [JS'ote,  8:24.) 

V.  29,  30.      The   Israelites   might  conclude, 
from  the  promises  made  to  their  fathers  and  to 
them,  that  the  Lord  would  at  once  expel  or  de- 
stroy the  old  inhabitants  of  the  land  before  them; 
and,  experiencing  delays,  they  might  question 
whether  he  had  not  failed  of  his  word.     But  this 
consequence  was  obviated  by  the  intimation  here 
given;  and  the  reason  assigned,  for  a  gradual  ex- 
tirpation of  the  devoted  Canaanites,  shews  that 
the  country  assigned  to  Israel  was  far  more  than 
sufficient  for  that  generation,  which  yet  consisted 
at  least  of  two  millions:  and  as  they  could  not  oc- 
cupy the  whole,  till  they  were  still  more  increas- 
ed, it  would  be  better  for  them,  that  some  of  the 
ancient  inhabitants  should  remain,  than  that  the 
country,  lying  desolate,  should  be  infested  with 
wild  beasts. — Other  causes  however  combined, 
in  preventing  the  Israelites  from  at  once  obtain- 
ing possession  of  the  whole  country  assigned  them. 
V.  31.     The  boundaries  of  the  promised  land, 
as  here  stated,  if  compared  with  the  passages  re- 
ferred to  in  the  margin,  may  be  thus  explained. 
The  northern  extremity  of  the  Red  Sea  was  at  no 
great  distance  from  the  river  of  Egypt,  which  ran 
into  the  Mediterranean,  on  the  shore  of  which 
the  Philistines  dwelt.    From  the  extremity  there- 
fore of  the  Red  Sea,  across  to  the  Mediterranean 
Sea,  and  the  course  of  its  shore,  as  far  as  mount ! 
Lebanon,  was  J.he  western  boundary  from  south 
to  north.     The  great  desert,  at  the  southern  ex- 
tremity of  Canaan;  and  at  the  south-east  of  the 
adjacent  countries  behind  the  Dead  Sea  and  be- 
yond Jordan,  as  far  as  the  great  river  Euphrates, 
formed    the    southern    and   eastern  boundaries; 
while  a  line  from  the  Mediterranean  Sea,  passing 
by  mount  Libanus  to  the  rivei-  Euphrates,  would 
mark  its  boundaries  on  the  north,  or  on  the  north- 
west.— There  are  considerable  difficulties,  at  this 
distance  of  time,  in  ascertaining  these  limits  with 
any  tolerable  exactness,  and  consequently  differ- 
ent opinions  in  some  particulars  prevail;  but  this 
statement  seems  to  accord  with  the  most  approv- 
ed authorities. — It  is  generally  supposed,  that  the 
promise  of  driving  out  the  ancient  inhabitants, 
related  only  to  the  devoted  nations  of  Canaan: 
for  when  the  other  countries,  included  in  this 
grant,  were  subjected  to  David  and  Solomon,  they 
never  attempted  to  expel  or  extirpate  the  inhab- 
itants; nor  does  it  appear  that  they  had  any  com- 
mand or  authority  to  do  it. 
V.  32,  33.    When  the  Israelites  were  forbid- 

278] 


den  to  "make  any  covenant  with  the  devoted  na- 
tions or  their  gods;"  it  seems  to  intimate,  that  in- 
dividuals or  collective  bodies,  that  were  willing 
to  renounce  idolatry,  and  to  embrace  the  religion 
of  Israel,  might  be  spared,  and  admitted  into  cov- 
enant with  them;  and  the  subsequent  history  fa- 
vors this  supposition.  But  while  the  devoted  na- 
tions continued  idolaters,  they  must  not  be  toler- 
ated in  the  land,  if  the  Israelites  could  by  any 
means  expel  or  destroy  them:  for,  the  Lord's  pur- 
pose of  "driving  them  out  by  little  and  little,"  did 
not  excuse  the  negligence  of  the  people,  who  will- 
ingly allowed  them  to  live  among  them;  the  con- 
sequence of  which  was,  that  they  were  either 
tempters  or  scourges  to  them. — The  last  clause 
may  be  rendered,  "For  thou  wilt  serve  their  gods; 
for  it  will  be  a  snare  unto  thee."  If  idolaters 
were  allowed  to  live  among  the  Israelites,  it 
would  prove  a  snare  to  them,  and  they  would  be 
induced  to  worship  their  idols. — The  latter  part 
of  this  chapteK  primarily  relates  to  the  national 
covenant,  the  solemn  ratification  of  which  is  re- 
corded in  the  next  chapter. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
How  manifold  are  the  temptations,  and  occa- 
sions of  sin,  in  this  evil  world!  He,  who  would 
"keep  a  conscience  void  of  offence  towards  God 
and  man,"  must  not  only  mortify  his  own  covet- 
ousness,  pride,  resentment,  envy,  and  sensuality; 
but  likewise  take  heed  that  his  judgment  be  not 
biassed,  and  his  heart  prejudiced,  by  tke  authori- 
ty, example,  or  reasonings  of  men,  who  are  held 
in  reputation  for  wisdom,  learning,  and  virtue; 
by  the  influence  of  the  rich  and  great;  by  grati- 
tude to  benefactors;  by  natural  affection  to  rela- 
tions, or  by  partiality  to  beloved  friends;  by  fear 
of  offending  those  on  whom  he  depends,  or  from 
whom  he  has  expectations;  by  reverence  to  supe- 
riors; by  popular  clamors;  by  a  party-spirit;  by 
vulgar  reports;  by  conformity  to  the  maxims, 
customs,  and  fashions  of  the  world;  or  even  by  an 
easy  and  friendly  temper,  and  compassion  for  tlie 
poor  and  afflicted.  For  there  is  no  passion  or 
propensity  in  the  human  heart,  however  amiable 
in  its  general  exercise,  which  will  not  betray  us 
into  imprudence,  injustice,  and  even  impiety,  un- 
less it  be  regulafied  by  divine  g^ce,  and  subordi- 
nated to  the  fear  and  love  of  God. — The  laws  de- 
livered by  Moses,  however  misunderstood  by  the 
Scribes  and  Pharisees,  and  by  many  professed 
Christians,  required  the  same  equity  and  truth, 
the  same  tenderness  of  men's  reputation  and  com- 
fort, the  same  regard  to  their  liberty  and  property, 
the  same  love  even  to  enemies,  and  the  same  dis- 
position, however  injured  or  exasperated,  to  mor- 
tify malevolence,  and  to  return  good  for  evil, 
which  are  inculcated  by  our  blessed  Savior  and 
his  apostles.  It  is  likewise  very  useful,  to  exam- 
ine and  meditate  on  these  statiites,  as  select  in- 
stances, familiarly  illustrating  the  more  general 
rules  of  equity  and  love,  and  teaching  us  bow  to 


B.  C.  1491. 


CHAPTER  XXIV. 


B.  C.  1491. 


CHAP.  XXIV. 

Moses,  being  called  to  go  up  to  the  mount,  delivers  the  laws  to 
Israel,  and  they  consent  to  covenant  with  God,  1 — 3.  An  altar 
and  twelve  pillars  are  prepared,  and  the  covenant  is  ratified, 
with  sacrifices,  and  the  sprinkling  of  blood,  4 — 8.  Moses,  Aa- 
ron, and  his  sons,  and  the  elders  of  Israel,  are  favored  with  a 
vision  of  God,  and  feast  before  him,  9 — 11.  Moses  ascends  the 
mount,  Joshua  at  first  accompanying  him;  he  I  aves  Aaron  and 
Hur  to  rule  the  people;  and  abides  m  the  mdui^  forty  days  and 
nights,  12—13. 

A   ND  he  said  unto  Moses, "  Come  up 

/\    unto   the   Lord,  thou  and   Aaron, 

^  Nadab  and  Abihu,  and  •=  seventy  of  the 

;v3:.i.    19:9,20,24.  20:21.  34:2.         c  9.   1:5.  Num.  11:16,24,25.  Ez. 
h  6:23.    28:1.       Lev.    l0:l,2.     1       8:11.  Luke  10:1,17. 
Chr.  6:3.  24:1,2. 


apply  them  in  the  ordinary  concerns  of  life.  In- 
deed, the  more  we  thus  compare  one  part  of  Scrip- 
ture with  another,  the  better  we  shall  understand 
every  part;  and  the  fuller  will  be  our  conviction, 
that  the  whole  is  "the  word  of  God." — Integrity, 
impartiality,  and  benevolence;  a  noble  disinter- 
estedness; firmness  and  boldness;  an  habitual  fear 
of  God,  and  a  constant  expectation  of  the  great 
day  of  retribution;  are  peculiarly  requisite  for 
legislators,  magistrates,  lawyers,  juries,  witnes- 
ses, or  prosecutors,  and  all  concerned  in  courts 
of  justice.  For  when  human  wisdom  has  done 
its  utmost,  they  will  often  be  strongly  tempted,  to 
wrest  or  pervert  judgment;  perhaps  to  the  oppres- 
sion of  numbers,  and  even  to  the  murder  of  the 
innocent  and  righteous;  nor  will  opportunities  be 
wanting.  Such  le^al  murders  have  in  many  ages 
and  nations  been  extremely  frequent:  but,  with 
considerable  confidence  and  gratitude,  we  may 
assert,  that  they  are  well  guarded  against  in  this 
favored  nation:  how  desirable  is  it  that  we  miglit 
without  hesitation  add,  and  in  all  its  disiant  prov- 
inces! But,  wherever  coirimitted,  they  are  the 
most  malignant  of  all  murders,  and  will  be  found 
so,  at  tlie  day  "when  the  earth  shall  disclose  her 
blood,  and  no  more  cover  her  slain." — We  have 
all  great  need  to  "watch  and  pray  tliat  we  enter] 
not  into  temptation,"  and  to  shun  all  occasions  of  j 
sin:  for  the  remaining  evil  of  the  heart  is  attract- ! 


elders  of   Israel;    and  worship  ye  afar 
off. 

2  And  Moses  •*  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  peo- 
ple all  the  w^ords  of  the  Lord,  and  ^  all 
the  judgments:  and  all  the  people  an- 
swered with  one  voice,  and  said,  ^  All  the 


d  15,18.  20:21.  Num.  16:5.  .Ter. 

30:21.  49:19.  Heb.9:24.  10:21, 

22. 
e21:— 23:  Dcut.  4:1,5,45.  5:1,31. 


6:1.   11:1. 
f7.   19:8.    Deut.  5:27,28.    Josh. 
24:22. 


US  to  be  "circumspect;"  for  we  can  neither  "work 
out  our  own  salvation,"  nor  glorify  God  and  do 
good,  without  great  diligence  and  attention;  and 
j  the  ruinous  consequences  of  mere  heedlessness  are 
I  seldom  duly  considered.     Let  us  then  put  our- 
I  selves  under  the  guidance  and  banner  of  the  great 
I  Angel  of  the  covenant,   in  whom  is  the  name  of 
I  Jehovah:   let  us  obey  his  voice,  submit  to  his 
will,  fear  nothing  but  his  indignation  and  failing 
j  of  his  forgiveness,  desire  the  comforts  of  his  Spirit, 
j  depend  on  his  arm,  and  expect  the  fulfilment  of 
I  his  promises;  and  thus  inarch  forv/ards  towards 
I  the  heavenly  Canaan,  through  hosts  of  opposing 
foes,  all  of  which  he  will  enable  us  to  overcome. 
I  We  shall  then  learn  by  experience,  that  his  ways 
I  are  ways  of  pleasantness  and  peace,  notwithstand- 
I  ing  conflicts  and  self-denial;  that,  in  the  ordinary 
j  course  of  things,  obedience  to  his  precepts  condu- 
:  ces  to  health,  long  life,  and  domestic  comfort:  and 
i  that  the  provisions  which  he  sends,  (though  often 
such  as  the  world  counts  mean  and  scanty,)  being- 
accompanied  by  his  blessing,  are  far  better  than 
the  greatest  affluence  of  ungodly  men.     [Mnle, 
Ps.  37:16,17.)     And  though  it  is  not  his  will  to 
destroy  our  inward  enemies  at  once,  but  by  little 
and  little;  yet  they  too  shall  finally  be  extirpated; 
and  he  will  make  us  more  than  conquerors  in  the 
event.     Nay,  in  the  mean  while,  he  will  take  oc- 
casion,  from  their  existence  and  opposition,  lo 


edby  the  evil  tliat  is  in  the  world,  witli  a  kind  of   display  his  own  glory,  and  to  promote  our  good; 


magnetic  force,  which  increases  as  they  approach 
each  other.  Hence  it  is,  that  a  near  prospect  of 
secular  advantages  so  frequently  "blinds  the  wise, 
and  perverts  the  words  of  the  righteous."  Let  us 
then  "take  heed  and  beware  of  covetousness;" 
pray  earnestly  for  contentment  with  food  and 
raiment;  and  learn  to  expect  needful  supplies 
from  the  Lord,  day  by  day,  in  the  conscientious 
performance  of  the  duties  to  which  we  are  called. 
And,  as  we  must  be  sensible,  (whether  we  "know 
the  heart  of  a  stranger,"  by  painful  experience, 
or  not,)  that  oppressions  would  be  very  galling  to 
us;  let  us  on  no  consideration,  concur  in  oppress- 
ing any  human  being:  on  the  contrary,  "whatso- 
ever we  would  that  men  should  do  unto  us,  let  us 
do  even  so  to  them;  for  this  is  the  law  and  the 
prophets." 

V.  10—33.  ' 
While  we  carefully  observe  the  rules  of  justice, 
truth,  and  mercy,  in  our  conduct  towards  our 
brethren  and  neighbors;  we  must  not  forget  our 
still  higher  obligations  to  the  Lord  our  God:  and 
if  we  be  indeed  his  people,  we  shall  cheerfully 
devote  ourselves  to  his  service,  submit  to  all  his 
will,  and  seek  his  glory,  in  the  conduct  of  our 
secular  affairs,  in  the  use  of  our  property,  and  in 
the  spending  of  our  time.  We  shall  count  his 
sabbaths  and  ordinances,  our  refreshment  and 
pleasure;  we  shall  readily  dedicate  to  him  the 
first  and  best  of  all  his  gifts,  and  share  our  por- 
tion, even  if  small,  with  those  who  have  still  less 
than  we;  depending  on  his  promise  and  provi- 
dence for  the  future. — But  in  all  these  things,  and 
even  in  the  government  of  our  tongues,  it  behoves 


so  that  the  whole  shall  terminate  in  our  deeper 
humility,  and  in  more  admiring  love  and  ardent 
gratitude,  for  ever. 

NQTES. 
CuAV.  XXIV,  V.  1,  2.  After  Moses  had  re- 
ceived the  foregoing  laws,  he  was  sent  down  from 
"the  thick  darkness  where  God  was,"  ('20:-2l.)  to 
deliver  them  to  the  people:  and  at  the  same  tune 
the  Lord  gave  him  directions  concerning  the  sub- 
sequent solemn  transactions.  He  and  Aaron, 
with  Aaron's  two  eldest  sons,  and  seventy  eiders 
of  Israel,  were  directed  to  come  up  into  the 
mount;  after  they  (and  probably  the  congregation 
with  them)  had  worshipped  at  a  distance,  to  ex- 
press their  humble  reverence  of  the  divine  majes- 
ty, and  to  produce  in  their  minds  proper  solemnity 
for  a  nearer  approach.  Yet  only  Moses  was  per- 
mitted to  ascend  the  top  of  the  mountain,  where 
the  glory  of  God  was  peculiarly  manifested;  while 
the  others  must  keep  at  a  great  distance,  though 
some  would  be  admitted  nearer  than  others. — It  is 
not  evident,  wlio  the  seventy  elders  were.  They 
are  spoken  of  as  part  of  a  larger  company.  Some 
think  they  were  a  part  of  the  rulers  of  thousands, 
hundreds,  fifties,  and  tens,  who  had  been  appoint- 
ed by  the  advice  of  Jethro;  but  these  are  not  call- 
ed elders:  elders  are  repeatedly  spoken  of  before 
that  time:  and  the  seventy  elders  mentioned  in 
another  place,  were  evidently  appointed  some 
time  after.  [Jlarg.  Ref.  e.)  It  is,  however,  vei-y 
natural  to  suppo.'^e,  that  in  each  tribe  there  were 
some  persons  who  on  one  account  or  another,  bore 
the  chief  sway;  and  from  these  seventy  were  se- 

[279 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


"  and    builded   an  altar   under  the 
and  *  twelve  pillars  ^  according  to 


words,  which  the   Lord  hath  said,  will 
we  do. 

4  And  Moses  s  wrote  all  the  words  of 
the  Lord,  and  tose  up  early  in  the  morn 

hill, 

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  p  on  the  altar. 

7  And  he  took  i  the  book  of  the  cove- 
nant, and  ■■  read  in  the  audience  of  the 


Dent.  31:9.  Josh.  24:26. 
h  20:24—26. 
i  Gen.   28:18,22.    31:45.     Josh. 

24:27.   Gal.  2:9. 
k  28:21.  Lev.  24:5.    Num.  17:2. 

Josh.  4:2,3,8,9,20.    1  Kings  11: 

30.     Ezra  6:17.     Luke  22:30. 

Rev.  21:14. 
1  19:22. 


m  .S'ee  on  18:12 — Lev.  1: 

nLev.  3:7:11—21. 

o  8.    12:7,22.    Col.  1:20.    Heb. 

12:-24.     1  Pet.  1:2,19. 
p29:l6,20.     Lev.  1:5,11.   3:2,8. 

4:6. 

q  4.  Heb.  9:13—23. 
r  Deut.  31:11—13.     Acts  13:15. 

Col.  4:16.    1  Thes.  5:27. 


lected,  who  were  also  called  "the  nobles^^  or 
princes  "of  Israel"  (11);  and  who  attended  as 
representatives  of  their  several  tribes,  in  solemn- 
ly covenanting^  with  God. 

V.  3,  4.  When  Moses  had  set  before  the  peo- 
ple "all  the  judgments,"  or  the  judicial  law  which 
lie  had  received,  with  the  moral  law  of  ten  com- 
mandments delivered  from  mount  Sinai,  and  the 
promises  made  to  them  of  special  blessings  while 
obedient;  they  unanimously  and  willingly  consent- 
ed, and  engaged  to  obey.  Accordingly,  he  wrote 
in  a  book  the  four  foregoing  chapters,  as  the  con- 
ditions of  the  national  covenant,  which  was  now 
about  to  be  solemnly  ratitied.  For  such  it  cer- 
tainly was:  as  'the  covenant  of  works'  has  nothing 
to  do  with  altars,  sacrifices,  and  the  sprinkling  of 
blood;  and  'the  covenant  of  grace'  is  not  made 
with  whole  nations,  or  collective  bcJies  of  divers 
characters;  but  only  representatively  with  Christ, 
as  the  Surety  of  those  given  to  him,  and  personal- 
ly with  true  believers.  But  while  this  covenant 
was  made  with  the  nation  of  Israel,  in  regard  to 
their  outward  blessings,  it  was  a  "shadow  of  good 
things  to  come;"  and  in  many  respects  their  situ- 
ation under  it  accorded  to  that  of  those,  who  live 
under  the  gospel,  and  have  the  benefit  of  the  or- 
dinances and  oracles  of  God. — The  day  on  which  ' 
Aloses  went  down  from  the  mount  having  been  ' 
thus  employed,  he  arose  early  the  next  morning,  j 
and  made  the  necessary  preparations,  by  building 
a.n  altar  and  raising  twelve  pillars.  The  altar 
seems  to  have  been  intended  to  denote  Jehovah's 
prescilce,  as  a  party  in  this  covenant;  and  the 
twelve  pillars,  the  twelve  tribes  of  Israel,  as  the 
other  party;  and  between  the  two  covenanting 
parties  Moses  acted  as  a  typical  mediator. 

V.  5.  Young  men,'\  It  does  not  appear  wheth- 
er these  were  the  persons,  before  called  priests, 
or  not;  (19:22.)  but  they  acted  merely  as  assist- 
ants to  Moses,  who  officiated  as  priest,  on  this  and 
several  other  occasions.  The  opinion,  confident- 
ly maintained  by  some  learned  men,  concerning 
a  primeval  right  to  the  priesthood,  vested  in  the 
eldest  son  of  each  family,  is  destitute  of  every 
shadow  of  scriptural  support,  and  indeed  at  vari- 
ance with  the  only  facts  to  which  an  appeal  can 
be  made.  Abel,  the  yoimger  son,  sacrificed  at 
the  same  time  as  Cain,  and  was  accepted,  while 
Cain  was  rejected.  Noah,  not  one  of  his  sons, 
sacrificed  after  the  flood.  {Gen.  8:20.)  Abratiam 
was  commanded  to  sacrifice,  and  Isaac,  instead 
of  being  tlie  priest,  was  to  be  the  oblation:  and 
280] 


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  Lord  hath  made  with  you  concern- 
ing all  these  words. 

9  Then  *  went  up  Moses  and  Aaron, 
Nadab  and  Abihu,  and  seventy  of  the 
elders  of  Israel. 

10  And  they  ^  saw  the  God  of  Israel: 
and  there  zvas  under  his  feet  as  it  were 
a  paved  work  ^  of  a  sapphire-stone,  and 
as  it  were  the  body  of  heaven  *  in  his 
clearness. 


s  See  on  3.— Jer.  7:23,24. 

t  See  on  6.— Lev.  8:30.     Is.  52: 

15.   Kz.  36:25.     Heb.  9:18,19. 
u  Zech.  9:11.  Matt.  26:28.  Mark 

14:24.    Luke  22:20.    1  Cor.  1 1: 

as.    Eph.  1:7.    Heb.  9:20.   10: 

4,5.   13:20. 
X  See  on  J. 


v  29.    3:6.    33:20,-33.    Gen.  32: 
'30.  Judg.  13:21,22.  Is.  6:1 — 5. 

Ez.  1:28.     John  1:18.    14:9.     1 

Tim.  6:16.   1  John  4:12.     - 
z  Ez.  1:26,27.    10:1.    Rev.  43. 

21:19—23. 
a  Cant.  6:l0.  Matt.  17:2.    Rev. 

21:11,18. 


afterwards  Abraham,  not  Isaac,  offered  the  ram. 
Israel,  not  Reuben,  nor  any  of  his  sons,  sacrificed 
at  Beer-sheba.  (46:1.)  Job  officiated  as  priest, 
and  offered  sacritices  for  his  sons.  {Job  1:6.)  Nor 
is  there  the  least  trace  of  any  thing  in  scripture, 
that  favors  the  sentiment,  which  is  a  mere  human 
invention,  by  whomsoever  originally  devised. — 
Oxen  only  are  here  mentioned:  but  we  learn  from 
the  apostle  that  other  animals  were  sacrificed. 
{Heb.  9:18—20.) 

V.  6 — 8.  Half  the  blood  of  the  sacrifices  was 
immediately  sprinkled  on  the  altar;  and  the  other 
half,  being  reserved  for  that  purpose,  was  after- 
wards sprinkled  on  the  people:  either  on  the  seven- 
ty elders,  as  personally  representing  the  congre- 
gation, or  on  the  twelve  pillars  which  had  been 
erected  along  with  the  altar,  as  an  external  sign 
or  emblem  of  the  twelve  tribes;  or,  as  some  think, 
it  was  carried  in  basons,  and  sprinkled  on  the 
people  in  general:  for  this  part  of  the  solemnity 
preceded  the  ascent  of  the  selected  company  into 
the  mount  (9).  We  learn  from  the  apostle,  that 
the  book  was  also  sprinkled.  Moses  had  read,  or 
proclaimed,  the  contents  of  it  in  the  audience  of 
the  people,  as  the  terms  of  the  covenant  about  to 
be  ratified  with  them;  and  they  had  renewed  their 
consent  to  it,  before  the  sprinkling  of  the  blood 
oh  them  and  on  it;  and  then  afterwards  he  sub- 
joined, "This  is  the  blood  of  the  covenant,  which 
the  Lord  hath  made  with  )'ou  concerning  all 
these  words."  The  whole  transaction  was  cal- 
culated to  impress  their  minds  with  the  important 
instruct  on,  that  the  covenant  was  made  with 
them,  only  through  the  blood  of  the  atoning 
sacrifice;  that  neither  their  persons,  moral 
obedience,  nor  religious  services,  could  be  ac- 
cepted by  a  holy  God,  except  through  the  shed- 
ding and  sprinkling  of  blood;  that  even  the  bless- 
ings of  the  national  covenant  were  all  of  merc^", 
and  that,  though  they  were  secured  to  them  only 
during  their  obedience,  the  Lord  would  deal  with 
them  in  kindness,  and  not  construe  everj'  act  of 
disobedience  into  a  forfeiture  of  the  covenant. 
In  this  manner  was  the  business  transacted  be- 
fore all  the  people:  and  we  learn  from  apostolical 
authority,  that  it  was  intended  as  a  shadow  or 
tvpe  of  the  manner,  in  which  the  true  Israelites 
are  admitted  into  covenant  with  God,  througli 
the  atoning  blood  of  Christ;  and,  yielding  tliem- 
selves  to  his  service,  willingly  receive  his  com- 
mandments as  the  rule  of  their  subsequent 
grateful  obedience.     {M)te,  Heb.  9:10—23.) 


B.  C.   1491. 


CHAPTER  XXIV. 


B.  C.  1491. 


1 1  And  upon  the  ^  nobles  of  the 
children  of  Israel  he  "^  laid  not  his  hand: 
also  <*  thej  saw  God,  and  ®  did  eat  and 

QrinlC  [Practical  Observations.] 

12  If  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  have  written  °  that  thou  majest 
teach  them. 


b  1,9.  Num.  21:18.    Judj.  5.13. 

1  Kings  21:8.     2    Chr.    23:20. 

Neh.  2:16.  Jer.  14:3. 
c  33:20— 23.      Gen.  32:24—32. 

Deut.  4:33.  Judj.  13:22. 
A  See  on  10.— Gen.  16:13. 
e  18:12.     Deut.   12:7.     Ec.  9:7. 


Luke  15:23,24.     1    Cor.    10:16 

—18. 
f  31:18.   Deut.  5:22.    Jer.  31:33. 

2  Cor.  3:3,7.  Heb.  9:4. 
g  Deut.  4:14.  Ezra  7:10.  Matt. 

5:19. 


V.  9 — 11.     After   this   part   of  the  important 
solemnity  had  been  concluded,  Moses  and  Aaron, 
Nadab  and  Abihu,  and  the  seventy  elders,  went 
up  to  a  hig-her  part  of  the  mount;  and  there  "they 
saw  the  God  of  Israel."      Many  commentators 
understand  this  vision,  of  an  appearance  of  the 
Son  of  God  in  human  form,  anticipating-  his  in- 
carnation.    And  though  the  expression,  "Ye  saw 
no  manner  of  similitude,"  [jt)eut.  4:15.)  seems  to 
militate  against  this  opinion;   yet  it  may  be  an- 
swered, that  this  was  spoken  concerning-  the  peo- 
ple in  general,  as  receiving  the  law  in  an  audible 
voice  from  the  mount;  but  the  words  here  used 
relate  to  a  few  individuals,  and  to  a  subsequent 
time.    It  is  said  of  Moses,  "The  Similitude  of  the 
Lord  shall  he  behold."     [Jfote,  Mim.   12:4—8.) 
Clirist  is  tlie  "Image  of  the  invisible  God;"  the 
Effulgence  of  his  glory,  and  the  Character  of  his 
subsistence.     (2  Cor.  4:4.    JVbtes,  John  ]:  18.   Col. 
1:15 — 17.  Heh.  1:3,4.)   The  two  appearances  un- 
der consideration  were  a  direct  contrast:  the  for- 
mer was  that  of  the  holy  I^awgiver  and  Judge,  in 
terrible  majesty  delivering  to  sinners  "the  min- 
istration of  condemnation;"  the  latter  that  of  a 
Savior,  through  the  sacrifice  and  sprinkling  of 
blood,  admitting  believers  into  communion  with 
himself.    Now  it  is  only  in  Christ,  that  God  man- 
ifests himself  as  reconciled  to  sinners,  or  admits 
any   of   them    into   communion   with   him. — No 
doubt  "God  in  Christ,"  the  Savior  of  sinners, 
was  the  God  of  Israel,  who  manifested  himself 
on  tliis  occasion:  yet,  it  may  reasonably  be  doubt- 
ed, whether  it  was  a  visible  appearance  in  human 
form.     The  expressions,  "There  was  under  his 
feet  as  it  were  a  paved  work  of  sapphire-stone, 
and  as  it  were  the  body  of  heaven  in  his  clear- 
ness," accord  with  some  passages  in  Ezekiel's 
first  vision,  in  which  it  is  evident,  the  idea  of  a 
personal  appearance  in  human  form  is  carefully 
excluded;  and  they  seem  rather  to  imply  some 
grand  display  of  glory,  which  might  feebly  be 
illustrated  by  such  similitudes.     (JVb<e,  Ez.  1:26 
— 28.) — It  appears  therefore  more  consistent  with 
the  narrative,  to  understand  it  of  a  most  resplen- 
dent manifestation  of  the  divine  glory;    but  in 
mild  majesty,  and  not  with  tVie  terrific  displa3's 
which  attended  the  promulgation  of  the  law;  yet 
even  this  visible  glory  itself  could  not  be  repre- 
sented by  any  similitude:  but  that  which  appear- 
ed beneath  the  feet  of  the  God  of  Israel,  (that  is, 
under  the  resplendent  majesty,  or  as  it  were  be- 
neath the  glorious  throne  on  which  he  manifested 
his  presence,  as  Israel's  King,)  might  be  com- 
pared to  a  pavement  of  sapphires,  which  are  of  a 
beautiful  blue  color;  or  to  the  azure  skv,  as  most 
visible  in  its  splendor,  on  a  bright  night  when 
spangled  witli  stars.     But,  while  this  was  a  far 
more  distinct  vision  of  the  glory  of  God,  than 
that  which  had  been  made  at  the  giving  of  the 
law,  when  nothing  was  seen,  but  clouds,  dark- 

VoL.  I.  36 


1 3  And  Moses  rose  up,  and  ''  his  min- 
ister Joshua:  and  Moses  went  up  into 
the  mount  of  God. 

1 4  And  he  said  unto  the  elders, '  Tarry 
ye  here  for  us,  until  we  come  again  unto 
you.  And  behold,  Aaron  and  ^  Hur  are 
with  you:  ^  if  any  man  have  any  matters 
to  do,  let  him  come  unto  them. 

1 5  And  Moses  went  up  into  the  mount, 
and  ""  a  cloud  covered  the  mount. 

16  And  "  the  glory  of  the  Lord  abode 


h  17:9—14.  32:17. 

11:23. 
i32:l.    Gen.  22:5 

13:8—13. 
k  17:10,12. 
1  18:25,26. 


33:11.  Num. 
1  Sam.  10:8. 


m  19:9,16.     2  Chr.  6:1.     Matt. 

17:5. 
n  17.    16:10.    Lev.  9:23.    Num. 

14:10.   16:42.  Ez.  1:28.  2  Cor. 

4:6. 


ness,  fire,  and  tempest:  yet,  through  the  sacri- 
fice and  sprinkling  of  blood,  and  the  covenant 
now  ratified,  this  glory  did  not  inspire  terror,  but 
confidence;  and  the  representatives  of  Israel  re- 
ceived no  harm,  but  much  comfort,  while  they 
feasted  on  the  peace-offerings,  in  full  view  of  the 
divine  glory.  Not  only  was  this  the  case  with 
Moses,  the  tj-pical  mediator;  with  Aaron,  the 
intended  high  priest;  and  with  his  two  eldest  sons, 
who  were  next  to  him  in  the  priesthood;  but  also 
with  tlie  nobles  of  Israel,  as  the  seventy  elders 
are  called,  being  the  principal  persons  of  their 
several  tribes.  Even  on  them  the  Lord  laid  not 
his  hand,  to  injure  them,  but  admitted  them  to 

feast  before  him  with  safety  and  comfort Thus 

the  believer,  beholding,  in  the  face  of  Jesus 
Christ,  far  clearer  discoveries  of  the  glorious  jus- 
tice and  holiness  of  God,  than  ever  he  saw  under 
his  most  terrifying  convictions;  feels  no  dismay, 
as  before,  and  receives  no  harm:  but  with  hum- 
ble confidence,  through  the  mediation  of  the  Sav- 
ior, enjoys  sweet  communion  with  a  holy  God, 
and  is  inspired  with  comfort,  peace,  and  joy. 

V.  12 — 14.  After  the  national  covenant  had 
been  thus  solemnlj-  ratified,  the  Lord  called  Mo- 
ses, (probably  by  an  audible  voice  from  the  visi- 
ble glory,)  to  come  up  to  him  into  the  mount,  to 
receive  the  law,  even  the  commandments,  which 
God  himself  had  now  written  on  two  tables  of 
stone,  as  well  as  before  spoken  from  the  mount. 
Thus  a  peculiar  honor  was  put  on  the  moral  law, 
and  it  was  authenticated  in  another  manner,  than 
either  the  judgments,  or  the  ritual  institutions. 
The  people  had  promised  to  obey  the  whole  law, 
and  the  ten  commandments  especially  contained 
that  law;  obedience  to  which  might  be  consider- 
ed as  the  condition  of  the  covenant  on  their  part. 
But  they  soon  broke  the  principal  requirements 
of  it,  by  direct  idolatry;  and  then  the  tables, 
which  God  had  prepared,  and  on  which  he  him- 
self had  written  the  law,  were  broken.  Yet  the 
same  law  was  again  given  them,  written  by  the 
Lord  on  tables  of  stone,  prepared  by  Moses; 
along  with  the  ceremonial  law,  which  typified 
redemption  and  salvation  by  Christ.  This  inti- 
mated, that  the  rule  of  duty  remains  unchangea- 
bly the  same,  though  the  covenant  of  works  is 
broken,  and  another  covenant  is  mediated  by  the 

divine  Savior  for  the    benefit  of  his   people 

Joshua,  the  minister  and  intended  successor  of 
Moses,  and  a  remarkable  type  of  Christ,  accom- 
panied him  part  of  the  v^ay  up  the  mount:  for  he 
was  thus  by  degrees  to  be  honored  before  all  the 
congregation,  by  being  admitted  nearer  to  the 
manifested  glory  of  God,  than  any  other  person, 
except  Moses  himself. — But  before  Moses,  at- 
tended by  Joshua,  ascended  further  up  the  mount; 
he  ordered  the  elders  of  Israel  to  tarry  there  for 
them,  that  is,  at  the  foot  of  the  mountain;  and  not 
in  the  exact  spot  where  they  then  were,  as  it  is 

[281 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


upon  mount  Sinai,  and  the  cloud  covered 
it  six  days:  and  the  °  seventh  day  he 
called  unto  Moses  out  of  the  midst  of  the 
cloud. 

1 7  And  the  sight  of  the  glory  of  the 
Lord  was  p  like  devouring  fire  on  the  top 
of  the  mount,  in  the  eyes  of  the  children 
of  Israel. 

18  And  Moses  ^  went  into  the  midst  of  j 

0  19:11.  20:10.   Rev.  1:10.  I     1:27.  Heb.  12:18,29. 

p3:2.   19:18.  Deut.  4:24,36.  Ez.  |  q  17.  9:29.33.  19:20.  Prov.  28:1. 

evident  from  the  appointment  of  Aaron  and  Hur, ! 
to  be  the  deputies  of  Moses  in  his  absence;  which 
would  have  been  of  no  use,  had  they  remained , 
separated  from  the  people.  \ 

V.  15,  16.  Havingf  given  these  directions,  j 
Moses  ascended  further  up  the  mount,  even  to 
the  cloud  that  covered  it:  yet  he  remained  six 
days,  before  he  was  called  to  enter  into  the  midst 
of  the  cloud. — The  subsequent  narrative  shews 
that  Joshua  attended  him,  when  he  parted  from 
Aaron  and  his  sons,  and  the  elders;  and  that  he 
waited  for  his  return  at  a  distance  from  the  camp. 
(32:17.)  It  is  therefore  probable,  that  he  con- 
tinued with  Moses  during-  seven  days,  joining  in 
holy  conference  and  fervent  devotion.  These  do 
not  seem  to  have  been  a  part  of  the  forty  days 
and  nights  afterwards  mentioned:  and  as  no  inti- 
mation is  given,  that  Joshua  fasted  during  the 
time  Moses  continued  in  the  mount,  we  may  sup- 
pose, they  both  had  manna  while  together,  and 
Joshua  had  it  after  Moses  had  left  him.  No 
doubt  he  spent  his  time  in  prayer  and  holy  cgn- 
templation. 

V.  17,  18.  While  the  divine  glory  appeared  to 
Israel,  from  the  midst  of  the  cloud,  as  devouring 
fire;  Moses,  being  summoned  by  the  Lord,  and 
encouraged  by  his  supporting  grace,  entered 
with  holy  boldness  into  that  very  cloud;  [Marg. 
Ref.  q;)  and  there  he  continued  without  food, 
forty  days  and  forty  nights,  favored  with  divine 

rlisr-nvprioo      or,^     -ronc^kvinrr    further    instrUCtioUS 


discoveries, 
for  the  people 


aiiu 


receivmg 
[Marg.  Ref. 


r.) 


PRACTICAL  OBSERVATIONS. 
V.  1—11. 
Having  in  the  sacred  Scriptures,  as  now  com- 
pleted by  the  New  Testament,  not  only  the  laws 
which  God  gave  by  Moses,  but  the  words  of 
grace  and  truth  which  he  sent  to  sinners  by  his 
only  begotten  Son;  we  are  more  favored  than 
Israel  of  old:  and  we  are  invited  to  join  ourselves 
to  the  Lord  in  an  everlasting  covenant,  through 
our  divine  Mediator,  and  in  the  ordinances  which 
he  has  instituted  as  pledges  of  his  love.  But 
alas!  numbers  profess  their  consent  to  the  cove- 
nant, and  attest  it  by  attendance  on  the  most 
solemn  ordinances;  numbers  will  be  able  to  say, 
"Lord,  we  have  eaten  and  drunk  in  thy  pres- 
ence, and  thou  hast  taught  in  our  streets;-'  to 
whom  the  Judge  at  last  shall  say,  "1  tell  you,  I 
know  you  not  whence  ye  are,  depart  from  me, 
all  ye  workers  of  iniquity."  {Luke  13:26,27.) 
When  indeed  we  recollect,  that  the  whole  gen- 
eration of  Israel,  who  at  that  time  consented  to 
the  covenant,  and  engaged  to  be  obedient;  with 
the  seventy  nobles,  who  "saw  the  God  of  Israel, 
and  did  eat  and  drink"  before  him;  at  length, 
with  very  few  exceptions,  perished  in  the  wilder- 
ness; and  that  even  Nadab  and  Abihu  were  after- 
wards struck  dead  by  fire  from  before  the  Lord; 
we  shall  perceive  the  importance  of  the  apostle's 
caution,  "Let  him  that  thinketh  he  standeth  take 
heed  lest  he  fall."  With  such  examples  before 
our  eyes,  we  cannot  surely  be  so  absurd,  as  to 
rest  in  outward  privileges,  forms,  or  notions,  of 
whatever  kind;  or  in  any  thing  short  of  an  in- 


the  cloud,  and  gat  him  up  into  the  mount: 
and  Moses  was  in  the  mount ""  forty  days, 
and  forty  nights. 

CHAP.  XXV. 

The  Lord  directs  Moses  concerning  an  offering  from  the  people, 
in  order  to  erect  a  tabernacle,  1 — 9.  The  form  of  the  ark  of 
the  covenant,  and  the  mercy -seat,  10 — 22.  The  table  of  sbew- 
bread,  23 — 30.  The  golden  candlestick,  with  the  tongs  and 
snuff-dishes,  31 — 10. 

ND    the   Lord  spake  unto    Moses, 


A 


saying, 

r  34:28.    Deut.  9:9,18,25.   10:10. 
1  Kings  19:8.  Matt.  4:2.  Mark 


1:13.  Luke  4:2. 


282] 


ward  renewal  to  holiness,  which  is  both  the  seal 
of  the  Spirit,  and  the  earnest  of  our  inheritance. 
— In  this  transaction  the  true  Christian  can  trace 
the  outlines  of  his  own  experience.  Attending 
to  the  holy  law  of  God,  he  learned  to  fear  his  de- 
served wrath,  and  could  find  no  peace,  till  he 
also  heard  the  sweet  words  of  mercy  and  grace. 
But  having  received  instruction  concerning  the 
sacrifice  of  Christ,  and  the  covenant  which  he 
mediated,  he  by  faith  applied  for  this  salvation, 
and  acceded  to  this  covenant;  and  thus,  by  the 
sprinkling  of  the  Redeemer's  blood,  "his  con- 
science was  purged  from  dead  works  to  serve  the 
living  God,"  while  the  book  of  the  law  likewise, 
as  it  were  sprinkled  with  blood,  was  put  into  his 
hands,  to  be  the  rule  of  his  future  delightful  obe- 
dience; and  with  it  the  Spirit  of  adoption  was 
given,  inclining  and  enabling  him  to  obey.  Thus 
the  covenant  was  ratified;  and  now  he  has  access 
to  God  upon  a  mercy-seat,  he  sees  his  glory  in 
the  face  of  Jesus  Christ,  enjoys  communion  with 
him,  and  is  encouraged  to  serve  him  in  righteous- 
ness and  true  holiness.  And  though  his  subse- 
quent life  be  not  one  continued  feast  of  strong 
consolations,  yet  at  times  he  is  thus  favored;  and 
he  has  generally  "the  peace  of  God,  which  pass- 
eth  all  understanding,  keeping  his  heart  and 
mind  through  Christ  Jesus;"  except  when  by  sin 
he  grieves  the  Holy  Spirit,  or  brings  down  upon 
himself  the  chastening  rod  of  his  reconciled  Fa- 
ther. 

V.  12—18. 

They,  who  would  enjoy  near  and  sweet  com- 
munion with  the  Lord,  must  obediently  hearken 
to  his  words,  obey  his  call,  and  wait  for  him  in 
faith  and  patience:  and  such  as  are  humbly  de- 
sirous of  being  employed  by  him  in  useful  and 
honorable  services,  must  cheerfully  attend  to  the 
duties  of  the  lowest  station,  if  at  present  assigned 
them;  continue  faitliful  and  active  in  occupying 
with  their  one  talent;  and  spend  much  time  in 
retirement,  meditation,  and  devotion. — The  live- 
ly exercise  of  faith,  and  the  encouraging  experi- 
ence of  the  Lord's  goodness,  inspire  the  soul  with 
a  holy  but  humble  boldness  in  approaching  liim. 
The  terrors,  which  once  were  felt  at  the  discov- 
ery of  his  glorious  holiness  and  justice,  are  dissi- 
pated, even  while  these  awful  attributes  are  more 
distinctly  perceived  and  steadily  contemplated, 
in  the  person  and  atonement  of  the  great  Re- 
deemer: and  while  others  tremble  at  a  distance, 
when  convinced  that  "our  God  is  a  consuming 
fire;"  the  established  believer  "has  grace  to  wor- 
ship him  with  reverence  and  godly  fear,"  com- 
bined with  adoring,  thankful  love.  And  finding 
that  his  consolations  abundantly  compensate  the 
want  of  outward  enjoyments,  and  at  some  times 
enable  him  to  forget  the  craving  even  of  natural 
appetites;  he  is  not,  in  these  favored  seasons,  in 
haste  to  terminate  the  sweet  intercourse,  but  de- 
sires still  to  commune  with  his  God,  till  a  sense 
of  duty  compels  him  reluctantly  to  return  to  the 
ordinary  employments  of  his  station. 
NOTES. 

Chap.  XXV.   V.  1 .    Moses  in  the  mount,  like 
Paul  in  the  third  heaven,  without  doubt  saw  and 


B,  C.  1491. 


CHAPTER  XXV. 


B.  C.  1491. 


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  w  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  anoint- 
ing oil  and  for  sweet  incense, 

0  7  •"  Onyx-stones,  and  stones  to  be  set 
in  the  ephod  and  in  the  breast-plate. 

8  And  let  them  make  me  '  a  sanctuary 
that ''  I  may  dwell  amongst  them. 

9  According  to  all  that  I  shew  thee, 
after  '  the  pattern  of  the  tabernacle,  and 
the  pattern  of  all  the  instruments  thereof, 
even  so  shall  ye  make  it. 

10  IT  And  they  shall  make  ■"  an  ark  of 
shittim-wood:  two  cubits  and  a  half  shall 
be  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. 

12  And  thou  shalt  cast  °four  rings  of 


a35:5 — ^29.  Num.  7:3 — 88.  Deut. 

10:16,17.     IChr.  29: 
*  Heb.  take  for  me. 
i  Or,  heave   offering.      Num. 

18:24. 
b  35:5,21.     Judg.    5:9.     1   Chr. 

29:17.     Ezra   1:6.     3:5.     7:16. 

Neil.  11:2.     Ps.  110:3.     2X:or. 

8:12.  9:7. 
c26:l.  28:31.  39:3.  Heb.  9:19. 
i  Or,  silk.  Gen.  41:42.    Ez.  16: 

10.  Rev.  19:8,14. 
d  26:14. 

c  26:15,26,37.  27:1.  36:20. 
f  37.  27:20.  40:24,25. 


g  30:23—38. 

h  28:9—21. 

i  15:2.    36:1 — i.    Lev.  4:6.    21: 

12.   Heb.  9:1,2. 
k  29:45.   1  Kings  6:13.    Is.  12:6. 

Z«ch.    2:10.    8:3.    2  Cor.  6:16. 

Heb.  3:6.  Rev.  21:3. 
I  40.  1  Chr.  28:11—19.    Heb.  8: 

5.  9:9. 
m  37:1—3.     Dcut.    10:1—3.     2 

Chr.  8:11.  Heb.  9:4.  Rev.  11: 

19. 
D  24.  30:3.   1  Kings  6:20.  2  Chr. 

3:4. 
o  15,26.  26:29.  27:7.  37:5.  38:7. 


heard  very  g-lorious  and  wonderful  thing's:  but  it 
was  not  lawful  or  possible  to  utter  them;  {JSTote, 
2  Cor.  12:1 — 6.)  and  he  reported  nothing^  to  the 
people  but  what  referred  to  their  duty,  and  to  the 
worship  of  God  which  was  to  be  established 
among'  them. 

V.  2.  The  Israelites  must  be  exhorted  to  offer 
a  portion,  towards  the  establishment  of  religious 
worship,  from  the  spoils  of  the  Egyptians,  or  from 
such  other  property  as  they  had  by  any  means 
obtained:  yet  this  oblation,  (called  a  heave-offer- 
ing, (marg.)  probably  because  lifting  it  up 
towards  heaven  was  the  ceremony  by  which  it 
was  devoted  to  God,)  was  neither  exacted  by 
compulsion,  nor  regulated  by  prescription;  but 
every  one  was  left  to  give,  as  he  was  "disposed  in 
his  heart."  (JVbfe,  2  Cor.  9:6,7.) 

V.  4 — 7.  Wool,  and  linen,  and  goats'  hair,  or 
other  materials  for  working  into  clothes,  dyed  of 
the  colors  here  mentioned,  were  highly  valued. 
— The  Lord  so  ordered  it,  that  the  Israelites  had 
received  of  the  Egyptians  all  the  materials  re- 
quired for  building  the  tabernacle,  and  setting 
forward  the  worship  to  be  there  performed,  ac- 
cording to  the  several  particulars  here  mention- 
ed; and  this  not  only  intimated  favor  to  the  Gen- 
tiles, but  also  represented  the  use,  which  God 


gold  for  it,  and  put  them  in  the  four  cor- 
ners thereof;  and  two  rings  shall  be  in  the 
one  side  of  it,  and  two  rings  in  the  other 
side  of  it. 

13  And  thou  shalt  make  p  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. 

15  1  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. 

1 7  And  thou  shalt  make  '^  a  mercy- 
seat  of  pure  gold:  two  cubits  and  a  half 
shall  be  the  length  thereof,  and  a  cubit 
and  a  half  the  breadth  thereof. 

1 8  And  thou  shalt  make  ^  two  cheru- 
bims  q/"  gold:  (/beaten  work  shalt  thou 
make  them,  in  the  two  ends  of  the  mer- 
cy-seat. 

19  And  make  one  cherub  on  the  one 
end,  and  the  other  cherub  on  the  other 
end:  even  5  of  the  mercy-seat  shall  ye 
make  the  cherubims  on  the  two  ends 
thereof. 

20  And  the  cherubims  shall  stretch 
forth  their  wings  on  high,  "  covering  the 
mercy-seat  with  their  wings,  and  their 
faces  shall  look  one  to  another:  *  toward 


p28.  27:6.  30:5.  37:4.  40:20. 
Num.  4:6,8,11,14.   1  Chr.  15:15. 

q  1  Kings  8:8.   2  Chr.  5:9. 

r  16:34.  27:21.  30:6,36.  31:13. 
32:15.  34:29.  38:21.  Num.  17: 
4.  Deut.  10:2—5.  31:26.  1 
Kings  8:9.  2  Kings  11:12.  2 
Chr.  34:14,15.  Acts  7:44.  Heb. 
9:4. 

s  26:34.  37:6.  40:20.  Lev.  16:12 
—15.  1  Chr.  28:11.  Rom.  3:25. 
Heb.  4:16.   1  John  2:2. 


1 37:7—9.     Gen.  3:24.     1  Sam. 

4:4.     1  Kings  6:23—28.     8:6,7. 

1  Chr.  28:18.    Ez.  10:2,20.  41: 

18,19.   Heb.  9:5. 
5  Or,  of  the  matter  of  the  tner- 

cy-seut. 
u  Ez.  28:14. 
X  Gen.  28:12.    Is.    6:1—5.    Ez. 

1:20.    Matt.  24:31.    John  1:51. 

1  Cor.  4:9.     11:10.    Eph.  3:10. 

Col.  2:10.    Heb.  1:14.     1  Pet. 

1:12.  3:22.  Rev.  5:11,12. 


often  makes  of  the  abilities  and  substance  of 
strangers,  in  supporting'  and  promoting'  true  re- 
ligion. 

V.  8.     The  word  (1^1,10,  from  cnp,  to  sanctify, 

ovmake  holy,)  rendered  sanctuary  denotes  a  holy 
habitation  for  the  Lord's  immediate  residence. 
This  was  intended  for  a  visible  pledge  and  token 
that  he  was  present  with  his  people,  to  protect, 
instruct,  g'uide,  and  govern  them;  to  pardon  their 
sins,  to  accept  their  services,  and  to  supply  their 
wants — The  tabernacle  was  also  a  type  of  the 
human  nature  of  Jesus  Christ,  "in  whom  dweli- 
eth  all  the  fulness  of  the  Godhead  bodily;"  of  the 
Church  of  God,  which,  as  one  with  hini,  is  a  spir- 
itual house;  of  every  true  believer,  who,  as  a 
part  of  that  great  temple,  is  "a  habitation  of  God 
through  the  Spirit:"  and  of  heaven,  where  the 
presence  of  God  is  visibly  displayed,  and  he 
dwells  among-  his  holy  angels  and  redeemed  sin- 
ners, as  their  everlasting  Felicity,  and  accepts 
their  holy  worship. 

V.  9.  The  Lord  not  only  directed  Moses  by 
words,  how  to  build  the  tabernacle,  and  form  its 
r.acred  furniture;  but  he  shewed  him  a  model, 
exactly  representing  the  form  of  every  part,  and 
the  proportion  of  each  to  all  the  rest.     It  is  ob- 

[283 


B.  C.  1491. 


EXODUS. 


B.  C.   1491e 


the   mercy-seat    shall    the  faces  of   the 
cherubims  be. 

21  And  thou  shalt  ^  put  the  mercj- 
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  which  are  upon  the  ark  of 
the  testimony,  of  all  things  which  I  will 
give  thee  in  commandment  unto  the  chil- 
dren of  Israel. 

23  IF  Thou  shalt  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. 


y  17.  26:34.  Rom.  lOA. 

z  See  on  16. 

a  20  24.     31:18.       Gen.   18:33. 

Lev.    1:1.     16:2.     Num.  7:89. 

17:4.    Deut.   5:26—31.    Judg. 

20:27. 
b  29:42,43.  31:6.  1  Sam.  4:4.  2 


Sam.  6:2.    2KiD?sl9:15.    Ps. 

80:1.  99:1.   Is.  37:16. 
c  37:10— 16.  40.22,23.  Lev.  24: 

6.  Num.  3:31.   1  Kings  7:48.  1 

Chr.  28:16.    2  Chr.  4:8,19.  Ez. 

40:41,42.  Heb.  9:2. 
d  See  on  11.— 1  Kinsrs  6.20—22. 


servable,  that  this  related  to  the  construction  of 
the  tabernacle  and  its  furniture  alone,  or  perhaps 
the  priestly  garments;  and  has  no  reference  to 
the  rest  even  of  the  ceremonial  law,  as  it  is  fre- 
quently supposed.  {J^ote,  40.)  Indeed,  it  is  not 
easy  to  form  an  idea  of  a  pattern,  or  model,  of  any 
thing-,  which  is  not  material. — During  the  contin- 
uance of  Israel  in  the  wilderness,  and  during 
four  hundred  and  forty  years  after  their  settle- 
ment in  Canaan,  the  sanctuary  was  only  a  tent, 
or  moveable  building;  but  afterwards  a  temple 
was  built  upon  mount  Zion,  and  the  typical  ordi- 
nances were  confined  to  one  place.  This  may 
mark  the  difference  between  the  church  on 
earth,  and  the  church  in  heaven:  wandering  and 
journeying  through  this  wilderness,  we  take  our 
religion,  and  the  ordinances  of  it,  along  with  us 
all  the  way;  but  in  heaven  there  is  rest  for  the 
Church  of  God,  and  no  more  removals  for  ever. 

V.  10—21.  "The  ark  of  the  covenant"  was 
so  called,  not  only  as  it  contained  the  tables  of 
the  law,  which  were  the  basis  of  the  national 
covenant;  but  also  because  it  was  an  abiding 
symbol  of  God's  gracious  presence  with  his  peo- 
ple, and  typified  those  peculiar  benefits,  which 
belong  to  the  covenant  of  peace,  mediated  by 
Christ  in  behalf  of  the  true  Israel. — It  was  a  chest, ; 
made  of  wood  not  liable  to  rot,  of  about  four  feet 
in  length,  and  two  feet  and  a  half  in  breadth  and 
in  depth,  plated  all  over,  both  within  and  with- 
out, with  plates  of  pure  gold,  having  a  border,  or 
cornice,  of  gold  round  about  it;  and  covered  with 
a  covering  all  of  massy  gold,  which  was  called, 
the  covering,  or  "the  propitiatory,"  or  "the  mer- 
cy-seat," and  it  was  kept  firm  in  its  place  by  the 
cornice,  as  the  word  rendered  "crown"  seems 
here  to  mean.  In  this  ark  the  two  tables  of 
stone,  which  contained  the  law  of  the  ten  com- 
mandments were  put:  it  was  placed  in  the  holy 
of  hoBes;  before  it  the  blood  of  the  sacrifices  was 
sprinkled,  and  the  incense  burnt,  by  the  high 
priest,  on  the  day  of  atonement;  and  above  it  ap- 
peared the  visible  glory,  which  was  the  symbol 
of  the  divine  presence. — This  was  an  evident 
type  of  Christ,  as  to  his  sinless  human  nature, 
(which  "saw  no  corruption,")  in  personal  union 
284] 


25  And  thou  shalt  make  unto  it  a  bor- 
der of  an  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  wi'^h 
them. 

29  And  thou  shalt  make  '  the  dishes 
thereof,  and  spoons  thereof,  and  covers 
thereof,  and  bowls  thereof  *  to  cover 
withal:  of  pure  gold  shalt  thou  make 
them. 


e  30:3.  37:2. 

f  See  on  12. 

S  14,28. 

h  14,27.    Num.   10:17.    Acts  9: 

15. 
137:16.    Num.  4:7.    7:13,19,3], 


&c.    1  Kings  7:50.     2  Chr.  4: 
22.  Ezra  1:9—11.    Jer.  52:18, 
19. 
*  Or,  to  pour  out  -aithal.    Lev. 
24:5—9.  Cant.  5:1.  Rev.  3:20. 


with  his  divine  nature,  magnifying  the  law,  and 
covering  our  transgressions  of  it,  by  "having  it 
in  his  heart,"  obeying  it  in  his  life,  and  atoning 
for  the  violations  of  it  by  his  death.  Through 
the  sprinkling  of  his  blood,  and  the  intercession 
which,  as  our  High  Priest,  he  makes  in  the  true 
holy  of  holies,  God  appears  to  sinners  with  mild 
glory  upon  a  mercy-seat;  and  accepts  the  per- 
sons and  services  of  believers,  dwelling  among 
them  and  abundantly  blessing  them. — "The  tes- 
timony," signifies  the  tables  of  the  law,  which 
testified  God's  authority  over  the  Israelites,  his 
regard  for  them,  and  his  presence  with  them: 
they  also  testified,  that  while  he  was  mer- 
ciful to  them,  he  required  them  to  be  obe- 
dient: and  the  same  would  testify  against  them, 
if  they  neglected  or  forsook  his  service  and  wor- 
ship. The  two  cherubim  were  emblematical 
representations  of  the  angels,  "desiring  to  look" 
into  the  mysteries  of  redeeming  love:  thej'  \^re 
therefore  formed  with  their  faces  towards  the 
mercy-seat,  as  contemplating  it  and  the  myste- 
ries which  it  contained. — Various  conjectures 
have  been  advanced  concerning  the  form  or 
shape  of  the  cherubim;  but  the  text  in  this  place 
mentions  no  more  than  their  faces  and  wings, 
and  arguments  taken  from  other  emblematical 
parts  of  Scripture  are  not  satisfactory. — It  is 
thought  they  were  formed  of  the  same  mass  of 
gold  as  the  propitiatorj',  and  that  this  is  the 
meaning  of  the  word  rendered  beaten-work; 
though  others  interpret  it  to  denote  the  polish 
and  finishing  of  the  workmanship. — As  the  ark 
and  propitiatory  were  intended  to  be  carried 
about,  there  were  golden  rings  at  the  four  cor- 
ners, and  staves  plated  with  gold;  which  were  not 
taken  out  of  the  rings,  even  when  it  was  sta- 
tionary. 

V.  22.  After  the  tabernacle  had  been  con- 
structed, and  the  ark  of  the  covenant  had  been 
put  in  the  most  holy  place,  the  Lord  displayed  his 
glory  from  above  the  mercy-seat,  between  the 
cherubim;  and  thence  he  delivered  to  Moses  the 
rest  of  the  ceremonial  and  judicial  law;  commun- 
ing with  him,  probably  in  an  audible  voice,  and 
answeruig  all  his  inquiries. 


B.  C.   1491. 


CHAPTER  XXV. 


B.  C.  1491. 


30  And  thou  shall  set  upon  the  table 
^  shew-bread  before  me  alwaj. 

31  IF  And  thou  shalt  n:iake  '  a  candle- 
stick of  pure  gold,  of  beaten  work  shall 
the  candlestick  be  made;  his  shaft,  and 
his  branches,  his  bowls,  ™  his  knop%  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  candlestick  out  of  the 
other  side. 

33  Three  bowls  made  like  unto  al- 
monds, with  a  knop  and  a  flower  in  one 
branch;  °  and  three  bowls  made  like  al- 
monds in  the  other  branch,  with  a  knop 
and  a  flower:  so  in  the  six  branches  that 
come  out  of  the  candlestick. 

34  And  in  the  candlestick  shall  be  four 
bowls  made  like  unto  almonds,  with  their 
knops  and  their  flowers. 


k  35:13.  39:36.  Num.  4:T  1 
Sam.  21:6.  1  Chr.  9.32.  23:29. 
2Chr.  13:11.    Matt.  12:4. 

135:14.   37:11—24.    40:24,25.   1 


Kings  7:49.    Zech.  4.2.    Heb. 

9:2.  Rev.  1:12,20.  2:1,5.  4:5. 
m  I  Kings  6:18.  7:24. 
n  37:19,20.   Zech.  4:3. 


V.  23 — 30.  Nothing-  but  the  ark  of  the  cove- 
nant, with  the  propitiatory  or  mercy-seat,  was  put 
within  the  most  holy  place;  but  without  the  veil, 
a  table  was  fixed,  of  the  same  heig-ht  as  the  ark, 
but  neither  so  long  nor  so  broad.  It  was  made  of 
the  same  materials  as  the  ark,  and  with  a  golden 
cornice:  but  it  had  also  another  cornice  below  the 
edge  and  one  at  the  bottom;  with  a  border  be- 
tween the  two  of  a  hand-breadth;  though  some 
think  one  border  only  was  below  the  edg'e,  and 
that  this  was  towards  the  bottom,  to  keep  the  feet 
or  leg's  more  closely  united.  The  table  also  had 
rings  and  staves  for  the  convenience  of  removing 
it. — To  it  were  annexed  several  vessels;  as  dishes, 
in  which  some  think  the  shew-bread  was  placed; 
or,  according  to  others,  the  flour  of  which  it  was 
made,  or  the  oil  used  for  various  purposes: — 
spoons,  which  were  employed  about  the  incense 
offered  on  the  golden  altar,  or  carried  within  the 
veil  in  a  censer  on  the  day  of  atonement;  and 
some  think  the  word  denotes  vials,  as  we  read  of 
vials  full  of  odours,  or  incense:  [Rev.  5:8.) — cov- 
ers, which  seem  to  have  been  put  over  both  the 
loaves  and  the  incense;  yet  some  suppose,  they 
were  vessels  used  in  drink-offerings;  but  that  is 
more  reasonably  considered  as  the  use  of  the 
howls,  mentioned  in  the  last  place. — The  shew- 
bread  will  more  conveniently  be  spoken  of  here- 
after: (JVbie,  Lev.  24:5 — 9.]  but,  in  general,  this 
part  of  the  ceremonial  institution  seems  to  have 
typified  the  communion,  which  in  his  ordinances 
the  Lord  holds  with  his  redeemed  people;  the  pro- 
visions of  his  house,  and  the  feasts  with  which  they 
are  sometimes  favored;  the  food  for  their  souls, 
which  they  always  find  when  they  hunger  after 
it;  and  the  delight  which  he  takes  in  their  persons 
and  services,  as  presented  before  him  in  Christ 
Jesus.  (Cant.  5:1.  Rev.  SMO.) 

V.  31 — 39.  The  candlestick  was  made  entire- 
ly of  pure  gold,  beaten  into  plates  and  burnished. 
It  is  generally  thought,  that  it  might  be  taken  in 
pieces,  for  the  conveniency  of  removing  it.  The 
sh.n-ft,  or  trunk,  is  supposed  to  have  had  a  foot,  on 
which  the  whole  candlestick  stood  firm;  yet  no 
mention  is  made  of  this  foot.  On  each  side  of  the 
shaft  were  three  branches,  shaped  like  reeds,  or 
canes,  one  above  the  other,  being  six  in  all.  Each 
branch  was  ornamented  by  three  bowls,  shaped 
like  almonds,  (which  perhaps  were  so  placed  as 


35  And  there  shall  he  a  knop  under  two 
branches  of  the  same,  and  a  knop  under 
two  branches  of  the  same,  and  a  knop 
under  two  branches  of  the  same,  accord- 
ing to  the  six  branches  that  proceed  out 
of  the  candlestick. 

36  Their  knops  and  their  branches 
shall  be  of  the  same,  all  of  it  shall  he  one 
°  beaten  work  o/'pure  gold. 

37  And  thou  shalt  make  the  p  seven 
lamps  thereof:  and  i  they  shall  *  light 
the  lamps  thereof,  that  they  may  "■  give 
light  over  against  +  it. 

38  And  ^  the  tongs  thereof,  and  the 
*  snuft-dishes  thereof,  shall  be  of -pure  gold. 

39  O/"  a  talent  of  pure  gold  shall  he 
make  it,  with  all  these  vessels. 


0  18.  Num.  8^.4.    I  Kings  10:16, 

17.  2  Chr.  9;15. 
p37:23.  Rer.  1:12,20.  2:1.  4:S. 
q  27:21.  30:8.    Lev.  24:3—4.  2 

Chr.  13:11. 

*  Or,  cause  to  ascend. 
r 40:24.  Num.  8:2.  Ps.  119:105. 

Prov.  6:23.    Is.  8:20.     Matt.  5: 

14.  Luke  1:79.  John  1:9.  8:12. 


12:35.  Acts  26:18.  Rer.  21.23 

—25.  22:5. 
t  Heb.  the  face  of  it.    Num. 

8:2. 
s  2  Chr.  4:21.  Is.  6:6. 
t  37:23.    Num.  4:9.    1  Kings  7: 

50.  2  Kings  12:13.  25:14.  Jer. 

52:18. 


to  receive  any  thing  that  fell  from  the  lamps;)  and 
by  a  knop  like  a  pomegranate  and  a  flower. 
1  hese  seem  to  have  been  placed  above  the  upper- 
most bowl,  just  under  the  lamp,  which  was  at  the 
top  of  each  branch. — On  the  shaft,  or  main  pillar, 
called  on  that  account  the  candlestick,  were  four 
bowls  like  almonds,  and  four  knops  and  hur  flow- 
ers.— Three  of  these  are  supposed  to  have  been 
made  on  the  shaft,  immediately  under  the  place 
where  each  of  the  three  branches  arose  out  of  it, 
on  either  side;  the  knop  and  the  flower  being 
above  the  bowl.  And  the  fourth  bowl,  knop,  and 
flower,  were  fixed  beneath  the  lamp,  which  was 
on  the  top  of  the  shaft,  and  which,  with  those  on 
each  of  the  branches,  made  the  number  seven  in 
all.  The  height  of  the  candlestick  is  not  men- 
tioned, nor  indeed  the  dimensions  of  any  part:  but 
with  its  vessels,  or  the  tongs  and  snuff-dishes  for 
dressing  the  lamps,  it  contained  a  talent  of  pure 
gold,  or  about  a  hundred  weight.  This  miglit 
sufiice  to  direct  the  workmen  in  respect  of  the 
proportions  to  be  observed;  especially  as  Moses 
would  remember  the  model  shewn  him  in  the 
mount. — There  were  no  windows  in  the  taberna- 
cle; but  the  candlestick  being  placed  over  against 
the  table  of  shew-bread,  each  lamp  would  cast  its 
light  to  the  part  of  the  tabernacle  over  against  it, 
and  the  whole  would  thus  be  sufficiently  lighted. 
— This  typified  the  light  of  revelation,  and  the 
teaching  of  the  Holy  Spirit,  through  Christ  Jesus, 
afforded  to  the  church  in  this  dark  world,  to  direct 
her  worship  and  obedience,  and  administer  to 
her  consolations:  but  in  heaven,  "the  Lord  will 
be  unto  her  an  everlasting  Light,  and  God  him- 
self her  glory." — All  these  sacred  vessels  were  so 
framed,  that  the  Israelites  might  take  them  with 
them  in  their  journeys;  and  they  were  highly  dec- 
orated. Thus  the  religion  of  Christ  must  accom- 
pany his  people  through  life;  and  it  is  fitted  to  be 
diffused  through  all  nations:  there  is  in  him  all 
beauty  and  glory;  and  he  adorns  his  church  with 
the  graces  of  the  Spirit,  and  all  the  beauty  of  ho- 
liness.— They  were  all  made  of  the  most  precious 
metals:  for  Christ  is  most  precious  in  himself,  and 
in  the  estimation  of  the  Father,  of  his  people,  and 
of  all  the  inhabitants  of  heaven.  His  Church  also 
consists  of  the  excellent  of  the  earth;  he  requires 
us  to  consecrate  unto  him  the  best  and  most  val- 
uable of  every  thing,  of  our  time,  our  substance, 

[285 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


40  And  look  "  that  thou  make  them 
after  their  pattern,  which  *  was  shewed 
thee  in  the  mount. 

CHAP.  XXVI. 

Directions  for  making  the  ted  curtains  of  the  sanctuary,  1 — 6. 
The  eleven  curtains  of  goats'  hair;  and  the  coverings  of  rams' 
skins  and  badgers'  skins,  7 — 14.  The  boards,  sockets,  and 
bars,  16 — 30.  The  veil  and  pillars  to  separate  the  most  holy 
place,  31 — 33.  The  arrangement  of  the  furniture  in  the  saoc- 
tuaiy;  and  the  banging  for  the  door,  34 — 37. 

MOREOVER  thou  shalt  make  ^  the 
tabernacle  with  ten  curtains  of 
^  line  twined  linen,  and  blue,  and  purple, 
and  scarlet;  with  ^  cherubims  of  *  cunning 
work  shalt  thou  make  them. 

2  The  length  of  one  •*  curtain  shall  be 
eight  and  twenty  cubits,  and  the  breadth 
of  one    curtain  four    cubits:  and  every 


u  26:30.    39:42,43.    Num.  8:4.   1 

Chr.  28:11,19.     Ez.  43:11,12. 

Acts  7:44.  Heb.  8:5. 
*  Heb.  thou  wast  caused  to  tee. 
a  25:8.    36:8—19.    40:2,17—19. 

lChr.21:29.    John  1:14.  2:21. 

Heb.  8:2.  9:9,23,24.    Rev.  21: 


3. 
b  36.  25:4.  35:6,36.  Rev.  19:8. 
c  See  on  26:18. 
*  Heb.  the  ■work  of  a  cunning 

TiiorkTTiant  or,  embroiderer. 
d  7,3.    Num.  4:26.    2  Sam.  7:2. 

1  Chr.  17:1. 


our  abilities,  and  especially  our  afTections;  and  he 
will  accept  of  nothing  but  that  which  is  the  very 
best  of  the  kind. 

V.  40.  The  ceremonial  law  was  altogether  in- 
stituted worship,  which  derives  all  its  obligation 
from  the  express  appointment  of  God.  It  was 
likewise  in  every  part  typical  of  Christ  and  his 
salvation:  but  especially  the  sanctuary  and  its  fur- 
niture, were  a  shadow  of  him,  in  his  person,  right- 
eousness, mediation,  and  grace;  and  of  our  life  of 
faith  and  communion  with  him.  It  was  therefore 
highly  proper,  that  every  particular  should  be 
fashioned  exactly  according  to  the  model  set  be- 
fore Moses  on  the  mount;  and  nothing  at  all  left 
to  human  invention.  Indeed,  it  is  evident,  that 
uniformity  in  worship,  as  far  as  related  to  the  ser- 
vices at  the  tabernacle,  and  afterwards  at  tlie 
temple,  was  prescribed  by  the  law,  though  it  was 
seldom  adhered  to;  but  it  is  equally  plain,  that 
such  a  uniformity,  according  to  a  precise  rule,  in 
the  externals  of  worship,  was  not  intended  under 
the  new  dispensation:  and  the  very  disputes,  which 
this  subject  has  so  long  occasioned,  are  a  complete 
demonstration  that  no  such  exact  and  explicit 
rule  subsists;  for  if  it  did,  the  controversy  must 
cease  of  course,  or  rather  could  never  have  been 
started.  The  old  ritual  is  evidently  antiquated, 
and  nothing  of  the  same  kind  is  substituted  in  its 
place;  therefore  a  latitude  is  allowed  us  by  the 
Lord,  and  we  have  no  right  to  impose  our  senti- 
ments on  others,  or  to  condemn  those  who  differ 
from  us.  Yet  we  must  remember,  that  we  are 
accountable  to  God  for  the  use  which  we  make  of 
this  liberty.  We  should  take  heed,  that  we  do 
not  reject  the  truths  or  "commandments  of  God 
to  keep  our  own  traditions;"  and  that  we  consider 
every  thing  of  this  kind  as  a  mere  circumstance, 
though  in  our  judgment  expedient  for  the  more 
regular  attendance  on  God's  ordinances,  profes- 
sion of  his  truths,  and  obedience  to  his  command- 
ments.    {Heb.  6:5.—JVote,  9.) 

PRACTICAL  OBSERVATIONS. 

In  all  things  the  Lord  prevents  us  with  his 
bounty,  and  we  can  present  nothing  to  him,  but 
what  was  previously  his  gift.  [JVote,  1  Chr.  29: 10 
— 19.)  In  the  great  concerns  of  salvation,  his 
love  suggested  the  gracious  design,  and  his  wis- 
dom formed  the  wonderful  plan:  the  Father  loved 
the  world,  and  gave-his  Son  for  our  redemption; 
286] 


one  of  the  curtains  shall  have  one  meas- 


ure. 

3  The  five  curtains  shall  be  ^  coupled 
together  one  to  another:  and  other  five 
curtains  shall  be  coupled  one  to  another. 

4  And  thou  shalt  make  ^  loops  of  blue 
upon  the  edge  of  the  one  curtain,  from 
the  selvedge  in  the  coupling:  and  like- 
wise shalt  thou  make  in  the  uttermost 
edge  of  another  curtain,  in'  the  coupling  of 
the  second. 

5  Fifty  loops  shalt  thou  make  in  the 
one  curtain,  and  fifty  loops  shalt  thou 
make  in  the  edge  of  the  curtain  that  is  in 
the  coupling  of  the  second;  that  the  loops 
may  take  hold  one  of  another. 

6  And  thou  shalt  make  fifty  s  taches  of 
gold,  and  couple  the  curtains  together 
with  the  taches:  and  it  shall  be  ^  one 
tabernacle. 

e  9.  36:10.    John  17:21.    J  Cor. 

12:4,12—27.     Eph.  2:21,22.  4: 

3—6,16.  Col.  2:2,19. 
f  5,10,11.  36:11,12,17. 


g  11,33.  35:11.  36:13,18.  39:33 
h  Eph.  1:22,23.  4:16.    1  Pet.  2: 
4.6. 


the  Son  loved  us,  and  gave  himself  a  sacrifice  for 
our  sins;  his  word  reveals  this  salvation;  his  provi- 
dence by  special  designation  hath  sent  it  to  us; 
the  ordinances,  in  which  he  will  meet  us,  are  of 
his  appointment,  and  rendered  effectual  by  his 
blessing;  and  his  preventing  grace  produces  at 
first  the  willing  mind  to  attend  on  them.  But 
while  he  reveals  himself  in  Christ  Jesus,  as  a  rec- 
onciled Father  upon  a  mercy-seat,  affords  us  the 
light  of  his  word,  and  promises  the  teaching  of  his 
Holy  Spirit,  to  direct  us  to  the  Bread  of  life,  and 
guide  us  into  sweet  communion  with  him,  that 
we  may  feast  upon  the  plenteousness  of  his  holy 
temple;  he  reasonably  requires  that  we  dihgently 
attend  on  his  ordinances,  come  to  his  mercy-seat, 
inquire  his  will,  feed  upon  the  Bread  of  life,  walk 
in  the  light,  and  present  our  bodies,  souls,  and  all 
we  have,  to  him,  to  be  employed  according  to  his 
will,  and  for  his  glory;  and  that  we,  with  a  willing 
and  liberal  mind,  according  to  the  ability  which 
he  giveth  us,  actually  separate  to  his  service, 
both  for  the  support  of  religion  and  communicat- 
ing to  the  poor,  a  proportion  of  our  substance,  to 
prove  the  sincerity  of  our  faith  and  love.  If  we 
have  no  inclination  to  this,  we  have  no  proof  that 
we  are  his  true  people;  but  if  we  have  indeed  a 
willing  mind,  and  give  the  best  which  we  possess 
in  simplicity,  we  may  take  the  comfort  of  this 
good  evidence,  that  God  hath  bestowed  on  us  his 
saving  grace.  Though  no  exact  proportion  is 
prescribed,  yet  the  Lord  saith,  that  "he  which 
soweth  sparingly,  shall  reap  also  sparingly;  and 
he  which  soweth  bountifully,  shall  reap  also  boun- 
tifully,"— ill  peace  and  assurance  on  earth,  and 
in  abundant  glory  in  heaven.  Finally,  let  us  re- 
member, that  if  we  are  true  Christians,  we  arc 
the  temples  of  the  Holy  Spirit,  have  the  law  of 
God  written  in  our  hearts,  live  a  life  of  commun- 
ion with  God,  feast  on  his  ordinances,  and  are 
the  light  of  the  world.  The  Lord  help  us  to  try 
ourselves  by  this  view  of  Christianity,  and  to 
walk  according  to  it. 

NOTES. 
Chap.  XXVI.  V.  1 — 6.  As  these  nch  cur- 
tains formed  the  principal  covering  of  the  sanc- 
tuary, they  are  called  the  Tabernacle,  or  Dwell- 
ing-place, namely,  of  Israel's  God  and  King.— 
They  were  made  of  the  finest  linen,  dyed  of  the 
richest  colors,  spun  and  woven  in  the  most  curioits 


B.  C.  1491. 


CHAPTER  XXVI. 


B.C.  1491. 


7  IT  And  thou  shalt  make  '  curtains  of 


ht^  a 


covering 


upon 


the 


^  goats'  hair  to 

tabernacle;  ""  eleven  curtains  shalt  thou 

make. 

8  The  °  length  of  one  curtain  shall  he 
thirty  cubits,  and  the  breadth  of  one  cur- 
tain four  cubits:  and  the  eleven  curtains 
shall  he  all  of  one  measure. 

9  And  thou  shalt  couple  °  five  curtains 
by  themselves,  and  six  curtains  by  them- 
selves, and  shalt  double  the  sixth  curtain 
in  the  fore-front  of  the  tabernacle. 

10  And  thou  shalt  make  p  fifty  loops 
on  the  edge  of  the  one  curtain  that  is 
outmost  in  the  coupling,  and  fifty  loops  in 
the  edge  of  the  curtain  which  coupleth 
the  second. 

1 1  And  thou  shalt  make  fifty  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  of  the  tent,  the  half-curtain 
that  remaineth, '  shall  hang  over  the  back 
side  of  the  tabernacle. 

13  And '  a  cubit  on  the  one  side,  and 


135:26.  36:14—13.    Num.  4:26. 

Ps.  45:13.    1  Pet.  3:4.  5:5. 
k25:4.    35:6,23.  Num.  31:20. 
1  14.   Is.  4:5. 
m  1,9,12. 
n2,13. 


o3. 

p4— 6. 

*  Or,  covering 

q  See  on  3,6. 

r9. 

3  2,8. 


manner,  and  beautifully  embroidered  all  over 
vvitVi  ckeruhim,  the  emblematic  representation  of 
angels,  as  joining  in  the  worship  of  the  God  of  Is- 
rael. Each  curtain  was  about  fifteen  yards  long, 
and  something  more  than  two  yards  wide:  but 
though  woven  and  wrought  separatelj%  they  were 
afterwards  joined  together,  into  two  grand  divis- 
ions of  five  curtains  each;  probably  by  needle- 
work. Each  of  these  divisions  would  be  about 
eleven  yards  wide;  and  they  likewise  were  joined 
together  into  one  tabernacle.  Fifty  loops  of  blue 
tape,  or  ribband,  were  fastened  to  the  edge  or 
selvedge  of  the  outermost  of  the  five  curtains,  on 
that  side  by  which  it  was  to  be  coupled  to  the  out- 
ermost of  the  other  five  curtains;  on  the  selvedge 
of  which,  fifty  loops  were  placed  exactly  answer- 
ing to  the  others. — These  loops  seem  to  have  been 
joined  together,  by  being  passed  through  each 
other:  and  fifty  taches,  or  buttons,  or  clasps,  of 
gold,  were  also  made,  to  each  of  wliich,  two  loops, 
one  of  either  outside  curtain,  were  closely  fasten- 
ed, in  order  to  render  the  whole  compact:  yet  so 
that  the  two  grand  divisions  might  easily  be  sep- 
arated, when  there  was  occasion  to  remove  it. 
Thus  firmly  joined  together,  it  was  spread  over 
the  top  of  the  sanctuary,  and  reached  on  each 
side,  within  less  than  a  yard  of  the  ground,  cov- 
ering also  the  whole  length  of  it.  The  ten  cur- 
tains were  forty  cubits  wide,  (except  any  thing 
should  be  deducted  for  the  seams  and  joinings,) 
yet  the  sanctuary  was  not  much  more  than  thirty 
cubits  long:  hence  it  has  been  thought,  that  one 
division  of  the  covering  was  exactly  spread  over 
the  holy  place,  which  was  twenty  cubits  in  length; 
and  that  the  other  covered  the  most  holy  place, 
which  was  ten  cubits  square;  and  that  the  residue 
liung  over  on  the  west  end  towards  the  ground. 
But  tliis  is  not  here  mentioned:  and  perhaps  this 
inner  covering  being  spread  rather  loosely  over 
the  sanctuary,  did  not  extend  much  beyond  the 


a  cubit  on  the  other  side  +  of  that  which 
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  cover  it. 

14  And  thou  shalt  make  *  a  covering 
for  the  tent,  o/*"  rams'  skins  dyed  red,  and 
a  covering  above  oj  badgers'  skins. 

15  IT  And  thou  shalt  make  *  boards  for 
the  tabernacle,  ^  of  shittim-wood,  standing 
up. 

16  Ten  cubits  shall  he  the  length  of  a 
board,  and  a  cubit  and  a  half  shall  be  the 
breadth  of  one  board. 

1 7  Two  }  tenons  shall  there  he  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,  southward. 

19  And  thou  shalt  make  ^  forty  sock- 
ets of  silver,  under  the  twenty  boards: 
two  sockets  under  one  board  for  his  two 
tenons,  and  two  sockets  under  another 
board  for  his  two  tenons. 


t  Heb.   in   the  remainder,  or, 

suj-plusage, 
136:19.     Num.   4:5.     Ps.  27:5. 

121:4,5.   Is.  4:6.  26:4. 
u26:5.    36:7,23.    39:34.    Num. 

4:10.   Kx.  16:10. 
X  18,22—29.  36:20—33.    40:17, 


18.  Num.  4:31,32.    E ph.  2:20, 

21. 

y  25:5. 

j  Heb.  hands. 
z  25,31.  2-2:10,12—18.   36:24— 

26.  38:27,30,31.  40:18.    Num. 

3:36.  4:31,32.  Cant.  5:15. 


ends  of  it;  which  is  the  more  likely,  as  mention  is 
expressly  made  of  the  surplus  of  the  second  cur- 
tains. 

V.  7 — 14.  The  curtains  of  goats'  hair  were 
above  a  yard  longer  than  the  rich  curtains,  and 
would  therefore  extend  above  half  a  yard  lower 
on  each  side,  tiiat  is,  almost  to  the  ground.  Be- 
ing one  more  in  number  tlian  the  others,  and  of 
the  same  width,  they  would,  when  joined,  be  more 
than  two  yards  wider,  and  so  much  the  more  would 
be  left  to  hang  over  at  the  ends  of  the  sanctuary: 
but  it  seems  that  the  greater  part  of  the  additional 
curtain,  was  brought  to  the  east  end  or  opening 
of  it;  and  there  doubled  up,  perhaps  for  ornament 
as  a  festoon;  yet  some  also  remained  at  the  west 
end,  to  cover  "the  curtains  and  the  boards.  They 
were  joined  together,  as  the  rich  curtains  were, 
except  that  the  taches  were  made  of  brass  instead 
of  gold.  The  language  however,  describing  the 
way  in  which  they  were  fastened  to  each  other, 
is  varied:  and  perhaps  may  be  thus  more  clearly 
rendered:  "Thou  shalt  make  fifty  loops  at  the 
border  of  the  first  curtain,  which  is  outmost  next 
to  the  coupling,  and  fifty  loops  in  the  border  of  the 
curtain  that  coupleth,  even  of  the  second."  For 
these  were  the  two  curtains  by  which  all  the  rest 
were  coupled  together:  and  on  the  outmost  border 
of  each  of  these,  fifty  loops  were  fixed;  which  by 
means  of  the  taches,  or  clasps,  or  buttons,  were 
firmly  joined  together,  into  one  tent  or  covering. 
— Thus  the  coarser  curtains  completely  covered, 
and  concealed,  the  richer:  yet  a  two-fold  security 
against  the  effects  of  the  weather  was  added,  in 
the  covering  of  rams'  skins  dyed  red,  and  that  of 
badgers'  skins,  which  was  spread  over  all  the  rest. 
— The  whole  represents  the  person  and  doctrine 
of  Christ,  his  true  church,  and  all  heavenly  things, 
which  are  outwardly,  and  to  the  carnal  eye, 
mean;  but  are  inwardly,  and  in  the  sight  of  God, 
exceedingly  glorious  and  precious.     The  secure 

[287 


B,  C.  1491. 


EXODUS. 


B.  C.  1491. 


20  And  for  the  second  side  of  the  tab- 
ernacle on  the  north  side,  there  shall  be 
twenty  boards. 

21  And  their  forty  sockets  of  silver: 
*  two  sockets  under  one  board,  and  two 
sockets  under  another  board. 

22  And  for  the  sides  of  the  taber- 
nacle westward,  thou  shalt  make  six 
boards. 

23  And  two  boards  shalt  thou  make 
for  the  corners  of  the  tabernacle  in  the 
two  sides. 

24  And  they  shall  be  *  coupled  to- 
gether beneath,  ^  and  they  shall  be 
coupled  together  above  the  head  of  it 
unto  one  ring:  thus  shall  it  be  for 
them  both;  they  shall  be  for  the  two 
corners. 

25  And  they  shall  be  eight  boards, 
and  their  sockets  o/' silver,  sixteen  sockets: 
two  sockets  under  one  board,  and  two 
sockets  under  another  board. 

26  And  thou  shalt  make  *=  bars  o/'shit- 
tim-wood:  five  for  the  boards  of  the  one 
side  of  the  tabernacle, 

27  And  five  bars  for  the  boards  of 
the  other  side  of  the  tabernacle,  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 
with  gold,  and  make  their  rings  of  gold 
for  places  for  the  bars:  and  thou  shalt 
overlay  the  bars  with  gold. 


a  19. 

*  Heb.  trvined. 

b  36:29.30.  Ps.  133:1—3.  1  Cor. 
1;10. 


c  36:31—38.     Num.  3:36. 
Rom.  15:1.  Gal.  6:1,2. 
d  Sec  0/125:11,12. 


4:31. 


protection  which  he  prepares  for  those  who  are 
precious  in  his  sight,  may  also  be  denoted:  and 
the  unity  of  the  whole,  formed  of  so  many  pieces, 
and  of  such  different  materials,  into  one  covering 
of  the  sanctuary,  represents  the  spiritual  temple, 
formed  of  persons  of  different  nations,  dispositions, 
abilities,  and  attainments,  compacted  together 
into  one  church,  by  the  uniting  influence  of  the 
Spirit  of  love. 

V.  15 — 29.  The  sockets  of  silver,  each  weigh- 
ing a  talent,  that  is,  about  a  hundred  weight, 
were  placed  in  rows  upon  the  ground;  forty  on  the 
south,  forty  on  the  north,  twelve  on  the  west,  and 
two  at  each  corner  on  the  west  end.  In  every 
couple  of  these  sockets,  and  by  two  tenons  fitted 
to  the  hollows  of  them,  was  fixed  a  substantial 
board  of  shittim-wood,  covered  with  plates  of 
gold:  the  boards  seem  also  to  have  been  fastened 
together  by  mortoises  and  tenons,  or  by  a  concave 
in  the  one  exactly  fitted  to  a  convex  in  the  other. 
The  comer  boards  were  also  joined  to  the  boards 
on  either  side  of  them,  both  at  top  and  bottom,  by 
a  ring  or  staple,  no  doubt  of  gold. — Thus  a  wall 
was  formed  on  three  sides  of  the  sanctuary;  which 
was  still  further  strengthened  by  five  bars  of  shit- 
tim-wood, covered  with  gold,  passing  through 
rings  of  gold.  As  the  middle  bars  alone  are  said 
to  "reach  from  end  to  end,"  it  may  be  supposed 
288] 


30  And  thou  shalt  ^  rear  up  the  tab- 
ernacle ^  according  tq  the  fashion 
thereof  which  was  shewed  thee  in  the 
mount. 

31  IF  And  thou  shalt  make  s  a  veil  of 
^  blue,  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-tuooc?,  overlaid  with 
gold:  their  hooks  shall  be  of  gold,  upon 
the  four  sockets  of  silver. 

33  And  thou  shalt  hang  up  the  veil 
under  "  the  taches,  that  thou  mayest 
bring  in  thither  "  within  the  veil,  °  the  ark 
of  the  testimony:  and  the  veil  shall  divide 
unto  you,  between  p  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  veil,  and  *the  candlestick 
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  an  *  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  hang- 


e  40.2,17,18.  Num.  10;21.  Josh. 

18:1.   Heb.  8:2. 
f  26:9,40.  27:8.  Acts  7:44.  Heb. 

8:5.  9:23. 
g  36:35.    40.3,21.    Lev.  16:2,15. 

2  Chr.  3:14.  Matt.  27:51.  Mark 

15:38.  Luke  23:45.   Epb.  2:14. 

Heb.  9:3—8.  10:20,21. 
h  25:4.  35:6,25,35.  36:8. 
i  1.  28:15.  33:23.    2  Chr.  2:7- 

13.  Ps.  137:5.  Cant.  7:1. 
k  See  on  25:18. 
137.  36:38.  Esth.  1:6. 
m  27:10.  36:36. 


D  Heb.  9:4,5. 

oSee  on  26:16. — 40:21. 

p  1  Kings  8:6,10.    2  Chr.  5:7— 

10.   Heb.  9:2,3. 
q  See    on  25:21. — 40:20.     Heb. 

9:5. 
r  See  on  40:22.— Heb.  9:2,8,9. 
s  See  071  25:31—37.  40t24. 
t  36:37.  40:28.  John  10:9.   14:6. 
u  35:11.  39:33.   40:29.    Num.  3: 

25.  9:15.    2  Sam.  7:6.    Pg.  78: 

60. 
X  See  on  31. 


that  the  others  were  not  so  long.  The  whole  was 
so  firmly  compacted  together,  that  it  could  not 
be  shaken  or  thrown  down,  much  more  easily 
than  an  edifice  of  stone;  though  it  might  readily 
be  taken  down,  and  afterwards  put  together 
again;  its  materials  also  were  verj^  costly. — In  all 
these  things,  it  was  a  type  of  the  church  of  God, 
"built  upon  the  foundation  of  the  apostles  and 
propiiets,  Jesus  Christ  himself  being  the  chiet 
Corner-stone,  in  whom  all  the  building  fitly  fram- 
ed together  groweth  unto  an  holy  temple  in  the 
Lord."     Eph.  2:20,21. 

V.  30.     Jfotes,  25:9,40. 

V.  31—33.  This  veil  separated  "the  holy 
place,"  or  what  the  apostle  calls  "the  first  taber- 
nacle," "from  the  most  holy  place;"  and  it  was 
hung  upon  pillars  fixed  in  sockets  of  silver,  in 
the  manner  of  the  boards. — It  was  formed  of  the 
same  materials,  and  of  the  same  ornamental 
work,  as  the  innermost  curtains;  but  it  is  gener- 
ally thought  to  have  been  made  exceedingly 
thick,  that  it  might  completely  conceal  the  most 
holy  place,  and  the  ark  of  the  covenant. — We 
need  only  hint,  that  sin  had  excluded  man  from 
the  gracious  presence  of  God,  so  that  nothing 
short  of  the  death  of  Christ  could  remove  the 
obstacle,-  rend  the  veil,  and  give  the  sinner  free 
access  with  boldness  to  the  mercy-seat. 


B.  C.  1491. 


CHAPTER  XXVII. 


B.  C.  1491. 


ing  five  pillars  q/'shittim-ryoo(?,  and  ^  over- 
lay them  with  gold:  and  their  hooks  shall 
be  of  gold:  and  thou  shalt  cast  five  sock- 
ets of  brass  for  them. 

CHAP.  XXVII. 

The  brazen  altar  for  burnt  sacrifice,  and  its  vessels,  1 — 8.  The 
court  of  the  tabernacle,  its  hangings,  pillars,  and  dimensions,  9 
— 19.  The  oil  for  the  candlestick,  and  the  ordering  of  it,  20,  21. 

AND  thou  shalt  make  an  '^  altar  of 
shittim-wood,  five  cubits  long,  and 
five  cubits  broad:  the  altar  shall  be  four- 
square, and  the  height  thereof  shall  be 
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 


y  36:38. 

a20;24— 26.  24:4.  38:1—7.  40: 

10,29.  2  Sam.  24:18.  2  Chr.  4: 

].  Ez.  43;1.S— n.  Heb.  13:10. 
b  29:12.     Lev.  4:7,18,25.    8:15. 

16:18.   1  Kings  1:60.  2:28.    Ps. 

118:27.   Heb.  6:18. 


c  Num.  16:33,39.   1  Kings  3:64. 
d  Lev.  16:12.     1  Kings  7:40,45. 

2  Clir.  4:11.  Jer.  52:18. 
e  24:6. 
f  33:3.  Num.  4:14.  1  Sam.  2:13, 

14.    1  Chr.  28:17.  2  Chr.  4:16. 


V.  36,  37.  This  hanging-  was  suspended  on 
five  pillars,  overlaid  with  gold,  at  the  east  end  of 
the  sanctuary,  and  served  instead  of  a  door;  on 
the  removal  of  which,  tlie  priests  might  enter  the 
sanctuary  between  the  pillars.  It  seems  to  have 
been  less  ornamented  in  all  respects,  than  the  in- 
ner veil,  and  without  cherubim;  and  the  sockets 
for  the  pillars  were  made  of  brass  instead  of  sil- 
ver. In  veiieration  of  the  rising  sun,  many  of 
the  Gentiles  worshipped  towards  the  east:  but  Is- 
rael was  required  to  protest  against  that  idolatry, 
by  turning  tlieir  backs  upon  the  east  in  worship- 

{)ing  God;  for  we  must  disregard  the  most  excel- 
ent  and  useful  creatures,  when  they  would  divert 
our  homage  and  affections  from  the  Creator. 

PRACTICAL  OBSERVATIONS. 

With  this  typical  description  of  Christ  and  his 
church  before  our  eyes,  let  us  ask  ourselves  what 
our  judgment  on  these  subjects  is.  Do  we  see 
any  glory  in  the  person  of  Christ.''  any  excellency 
in  his  character,  or  preciousness  in  his  salvation, 
or  wisdom  in  the  doctrine  of  the  cross.''  Do  we 
perceive  any  beauty  in  holiness,  or  anj^  amiable- 
ness  in  the  character  of  Christians.''  These  things 
are  hidden  under  external  meanness,  from  the 
carnal  eye  of  the  superficial  observer,  but  are 
spiritually  discerned  by  every  true  believer;  who 
sees,  through  the  exterior  covering,  the  internal 
glory,  and  hidden  excellency,  of  heavenly  things. 
As  our  judgment,  choice,  and  consequent  prac- 
tice are,  so  is  our  state  towards  God.  "To  you 
that  believe,  Christ  is  precious." — Let  us  also  ex- 
amine ourselves,  as  to  the  state  of  our  own  hearts; 
whether  we  possess  a  consciousness  of  depen- 
dence on  God,  love  to  him,  hatred  of  sin,  desire 
after  holiness,  and  a  full  purpose  of  heart,  through 
divine  grace  to  glorify  him.?  Will  our  religion 
bear  examination.''  and  are  we  more  careful  to 
approve  our  hearts  to  God,  than  our  characters 
to  men.'  For,  notwithstanding  all  our  imperfec- 
tions, this  state  of  mind  is  in  the  sight  of  God  of 
great  price. — The  hypocrite  is  the  reverse  of  all 
this:  he  keeps  up  a  specious  appearance  before 
men,  but  he  shrinks  from  examination;  for  "his 
inward  part  is  very  wickedness;"  and  God  knows 
it. — Thus  also  the  Christian's  comfort,  and  his  in- 
heritance, are  not  an  outside  shew  of  mirth  and 
prosperity,  covering  an  aching  heart,  and  a  soul 
doomed  to  destruction;  but  an  inward  sweetness 
Vol.  I.  37 


his  s  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  beneath,  that  the 
net  may  be  even  to  the  midst  of  the 
altar. 

6  And  thou  shalt  make  ^  staves  for  tlie 
altar,  staves  q/*  shittim-wood,  and  overlay 
them  with  brass. 

7  And  the  staves  shall  be  put  into  the 
rings,  and  the  staves  shall  be  put  upon 
the  two  sides  of  the  altar  to  ^  bear  it. 

8  Hollow  with  boards  shalt  thou  make 
it:  •"  as  *  it  was  shewed  thee  in  the  mount, 
so  shall  they  make  it. 


g  2  Kings  25:15.  Jer.  62:19. 

h  35:16.    38:4,5. 

i  See  on  25:12. 

k  See  071  25:13 — 15. 

1  26.28.  30:4.  Num.  4:13,14. 


m  25:9,40.  26:30.     1  Chr.  28:11. 

19.  Matt.  15:9.  Col.  2:20— 23. 

Heb.  8:5. 
*  Heb.  hetheiced. 


and  peace  unobserved  of  men,  and  a  glorious  in- 
heritance, reserved  within  the  veil.  Nay,  the 
mean  appearance  of  the  church,  and  of  the  Chris- 
tian, is  often  a  security  from  persecution  and 
temptation. — As  every  part  of  this  spiritual  build- 
ing of  God,  in  subserviency  to  his  power  and 
love,  conduces  to  the  stability  of  the  whole,  let 
us  consider  how  much  it  behoves  us,  to  "endeav- 
or to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace:"  let  us  watch  against  discontent,  envy,  am- 
bition, and  contention;  and,  each  in  his  proper 
place,  study  to  serve  the  common  interests  of  gen- 
uine Christianity. 

NOTES. 
Chap.  XXVII.  V.  1—8.  The  altar  for  tho 
sacrifices  made  by  fire,  at  the  entrance  into  the 
Sanctuary,  was  almost  three  yards  square,  and 
above  a  yard  and  a  half  in  height.  The  frame 
was  of  shittim-wood,  forming  a  hollow  square 
within.  And  on  each  corner  was  a  small  turret, 
or  pinnacle,  of  the  same  wood:  to  which,  oa 
some  occasions  at  least,  the  animals  to  be  sacri- 
ficed were  bound;  and  to  which  part  of  the  blood 
was  applied.  The  frame  of  the  altar  was  covered 
with  plates  of  brass,  probably  of  a  considerable 
thickness,  both  within  and  without:  the  horns 
also  were  overlaid  with  brass.  Over  the  hollow 
in  the  middle  was  placed  a  brazen  grate,  to  re- 
ceive the  fire  and  the  sacrifices,  being  full  of 
holes,  as  a  net,  through  which  the  ashes  might 
fall  down  under  the  altar;  whence  they  were  re- 
moved from  time  to  time.  This  grate  seems  to 
have  sloped  down  on  every  side,  and  so  to  have 
reached  half  way  to  the  bottom  of  the  altar  within: 
and  by  four  rings  it  might  be  taken  up  to  be 
cleaned  or  to  be  removed,  separately  from  the 
rest  of  the  altar.  By  means  of  this  grate,  the  fire 
was  kept  at  a  proper  distance  from  the  wood 
of  which  the  frame  was  made;  and  it  had  this 
protection  in  addition  to  the  covering  of  brass. 
— There  seem  likewise  to  have  been  rings  to  the 
altar,  as  well  as  to  the  grate,  by  which  it  was 
carried  on  the  staves  or  bars. — Connected  with 
the  altar,  were  various  vessels  for  different  pur- 
poses; as  pans,  into  which  the  ashes  were  taken 
to  be  earned  awaj';  basons,  to  receive  tlie  blood  of 
the  sacrifices,  and  the  meat-offerings;  jlesh-hooks, 
ov forks,  by  which  the  flesh  was  put  on  the  altar, 
or  ordered  when  there:  zndjire-pans,  in  wliich  it 
is  supposed  the  sacred  fire  was  taken,  when  the 

[289 


B.  e.  1491. 


EXODUS. 


B.  C.  1491. 


9  IF  And  thou  shalt  make  "  the  court 
of  the  tabernacle  for  the  south  side  south- 
ward: there  shall  he  "hangings  for  the 
court  o/'fine  twined  linen  of  an  hundred 
cubits  long,  for  one  side. 

10  And  the  twenty  pillars  thereof,  and 
their  twenty  p  sockets  shall  he  of  brass; 
the  hooks  of  the  pillars,  and  their  *i  fillets 
shall  he  of  silver: 

1 1  And  likewise  for  the  north  side  in 
length,  there  shall  he  hangings  of  an  hun- 
dred cuhits  long,  and  his  tiventy  pillars, 
and  their  twenty  sockets  of  brass:  the 
hooks  of  the  pillars,  and  their  fillets  of 
silver. 

12  And  for  the  breadth  of  the  court, 
on  the  west  side,  shall  he  hangings  of  fifty 
cubits:  their  pillars  ten,  and  their  sockets 
ten. 

13  And  the  breadth  of  the  court  on 
the  east  side,  eastward,  shall  he  fifty 
cubits. 

1 4  The  '  hangings  of  one  side  of  the 
gate  shall  he  fifteen  cubits:  their  pillars 
three,  and  their  sockets  three. 

1 6  And  on  the  other  side  shall  he  hang- 
ings fifteen  cuhits :  their  pillars  three,  and 
their  sockets  three. 

16  And  for  the  gate  of  the  court  shall 
he  an  hanging  of  twenty  cubits,  ^  of  blue, 
and  purple,  and  scarlet,  and  fine  twined 


n  38:9—20.  40;8.  1  Kings  6:36. 
S:64.  2  Chr.  33:5.  Ps.  34:10. 
92:13.  100:4.  116:19.  Ez.  40: 
14,20,23,28,32,44.  42:3,19,20. 
46:20—24. 


0  26:31—37.   35:17. 
p  See  on  26:19— 21. 
q  36:33.  Jer.  62:21. 
r  9.  26:36. 
s  See  07126:31,36. 


39:40. 


altar  was  removed;  but  which  might  likewise  be 
used  on  other  occasions,  especially  in  carrying  fire 
from  the  Brazen  altar,  with  which  to  burn  incense 
on  the  golden  altar  within  the  sanctuary.  The 
altar,  formed  of  wood,  but  protected  from  the 
fire  by  the  brazen  plates,  may  typify  the  human 
nature  of  Christ,  supported  under  the  fire  of  the 
divine  wrath  for  sin,  by  its  union  with  his  divin- 
ity. 

V.  9 — 19.  The  tabernacle,  when  set  up,  was 
enclosed  in  a  court,  between  fifty  and  sixty  yards 
in  length,  and  between  twenty-five  and  thirty  in 
breadth;  formed  by  curtains  hung  upon  brazen 
pillars,  fixed  in  brazen  sockets,  after  the  manner 
of  the  boards  of  the  sanctuary;  and  having  an 
entrance  at  the  east  end,  similar  to  the  entrance 
of  that  building.  The  curtains  for  this  court  were 
made  of  fine  linen,  spun  and  woven,  after  the 
manner  of  the  rich  curtains  called  the  tabernacle; 
yet  neither  dyed  nor  embroidered  as  they  were: 
but  those  that  formed  the  entrance  into  it,  were 
dyed,  and  wrought  with  ornamental  needle-work, 
though  not  with  cherubim. — The  brazen  pillars 
likewise  were  embellished  with  chapiters,  over- 
laid or  environed  with  plates  of  silver;  (38:17.) 
and  the  hooks  on  which  the  curtains  were  hung 
were  made  of  silver. — The  pins  (19)  are  supposed 
to  have  been  intended  to  hold  down  the  bottom  of 
the  curtains  to  the  sockets,  that  the  wind  might 
not  blow  them  aside:  and  it  seems,  such  pins  were 
also  used  to  hold  down  the  curtains  of  the  taber- 
nacle, which  were  made  of  brass,  though  the  sock- 
ets were  made  of  silver,  and  the  boards  covered 
290] 


linen,  wrought  with  *  needle-work:  and 
theii'  pillars  shall  he  four,  and  their  sock- 
ets four. 

17  All  the  pillars  round  about  the 
court  shall  he  filletted  with  silver:  their 
hooks  shall  he  o/"  silver,  and  their  sockets 
of  brass. 

1 8  The  "  length  of  the  court  shall  he 
an  hundred  cubits,  and  the  breadth  *  fifty 
every  where,  and  the  height  five  cubits, 
o/fine  twined  linen,  and  their  sockets  cf 
brass. 

1 9  All  the  vessels  of  the  tabernacle  in 
all  the  service  thereof,  and  *  all  the  pins 
thereof,  and  all  the  pins  of  the  court, 
shall  he  (j/" brass. 

20  IT  And  thou  shalt  command  the 
children  of  Israel,  that  they  bring  thee 
y  pure  oil-olive  beaten,  '^  for  the  light,  to 
cause  the  lamp  t  to  burn  always. 

21  In  ^  the  tabernacle  of  the  congrega- 
tion ^without  the  veil,  which  is  before 
the  "^  testimony;  ^  Aaron  and  his  sons  shall 
order  it  from  ®  evening  to  morning  before 
the  Lord:  it  shall  6e  '  a  statute  for  ever 
unto  their  generations,  on  the  behalf  of 
the  children  of  Israel. 


t  23:39.  36:37.  39:29.    Juig.  5: 

a  29:10,44.  Lev.  3:8.  Num.  8:9. 

30.     Ps.  45:14. 

b  26:31—33.  40:3. 

u  9—12. 

c  See  on  16:34.  25:16,21. 

*  Heb.  Jifhj  by Jifhj. 

d  30:8.     1  S.-im.  3:3.    2  Chr.  13: 

X  35:18.  38:20.31.  39:40.  Num. 

11.  Mai.  2:7.  Matt.  4:16.  John 

3:37.  4:32.  Ezra  9:8.    Ec.  12: 

5:35.    2  Cor.  4:6.    2  Pet.  1:19. 

11.       Is.      22:23—25.      33:20. 

Rev.  2:1. 

Zech.  10:4. 

eGen.  1:5,8.    Lev.   24:3.    Ps. 

y  39:37.    Lev.  24:2— 4.     Judg. 

134:1. 

9:9.     Ps.  23:5.     Zech.  4:11— 

f  28:43.  29:9,28:  Lev.  3:17.   16- 

14.  Rev.  11:4. 

34.  24:9.    Num.  18:23.    19:21. 

z  See  on  25:31-37. 

1  Sam.  30:25. 

1  Heb.  to  ascend  up. 

with  gold.  Yet  some  think,  that  only  the  pins  for 
the  curtains  at  the  door  of  the  sanctuary,  the  pil- 
lars of  which  stood  in  sockets  of  brass,  are  meant. 
Within  this  inclosure  the  priests  and  Levites  at- 
tended at  the  altar,  and  hither  the  people  were 
admitted,  at  least  such  as  brought  sacrifices:  the 
priests  went  likewise  into  the  sanctuary;  but 
none,  except  the  high  priest,  went  into  the  holy  of 
holies,  and  that  but  on  one  day  in  a  3^ear;  yet  tlie 
whole  people  of  Israel  was  "a  kingdom  of  priests 
and  a  holy  nation,"  compared  with  the  heathen. 
Surely,  this  divine  appointment  is  suited  to  teach 
us,  how  far  sin  has  separated  betwixt  us  and  a 
holy  God,  and  what  difficulties  bar  our  re-union! 
Surely  it  evinces  the  falsehood  of  that  proud  sen- 
timent, which  represents  man's  poor  services,  as 
in  themselves  acceptable  and  meritorious  before 
God;  since  even  this  "kingdom  of  priests"  could 
not  approach  his  very  mercy-seat,  in  their  own 
persons,  or  with  their  own  services,  however  cost- 
ly; but  only  by  their  representative,  their  t)T5ical 
mediator,  with  the  sprinkling  of  blood,  and  the 
burning  of  incense! — These  distinctions  also  rep- 
resented the  difference  between  the  visible  nomi- 
nal church,  and  the  true  spiritual  church,  which 
alone  hath  access  to  God  and  communion  with 
him. 

V.  20,  21.  The  purest  oil,  which  ran  freely 
from  the  olives  when  bruised,  and  not  such  as  was 
squeezed  out  by  a  press  or  mill,  was  required  for 
the  seven  lamps  of  the  golden  candlestick:  and 
they  were  to  he  lighted  and  ordered  by  Aaron, 
and  by  his  sons,  through  successive  generations; 


B.  a  1491. 


CHAPTER  XXVIII. 


B.  C.  1491. 


CHAP.  XXVIII. 

Aaron  and  his  sons  are  appointed  to  the  priesthood,  1.  The  holy 
garments  prescribed  for  the  high  priest,  2—6;  consisting  of  the 
ephod  and  girdle,  6 — 14;  the  breast-plate  of  judgment  with 
Urim  and  Thumrifim,  15—30;  the  robe  of  the  ephod,  the  mitre, 
and  the  coat  of  tine  liuen,  31— 39.  The  garments  of  the  other 
priests,  40 — 43. 


A 


ND  ^  take  thou  unto  thee  Aaron  thy 
brother,   and   his    sons   with   him, 


^5 


from  ''among  the  children  of  Israel,  that 

35;19.  Num.  13;7.   Deut.  10:6. 
2  Chr.    11:14. 


a  LeF.  8:2.  Num.  16:9—11.  17: 

2—9.  Heb.  5:1—5. 
b  41.    29:1,9,44.    30:30.    31:10. 


1  Chr.   6:10. 
Luke  1:3. 


some  of  whom  probably  attended  on  them  all  the 
night.  It  is  said,  "Aaron  and  his  sons  shall  order 
it  from  evening  to  morning:''''  and  from  this  and 
some  other  expressions  in  the  scriptures  referred 
to  in  the  margin,  [Marg.  Ref.  d,)  many  have 
concluded  that  the  lamps  were  not  lighted  in  the 
day-time.  But,  as  the  sanctuary  had  no  windows, 
and  as  the  priests  were  required  to  offer  incense 
twice  every  day  on  the  golden  altar,  as  well  as  to 
order  other  things  within  the  sanctuary  during  the 
day,  this  construction  can  scarcely  be  admitted. 
Josephus,  who  was  a  priest,  says,  that  only  three 
of  the  seven  were  lighted  in  the  day-time;  and  he 
is  an  unexceptionable  witness  to  the  customs  of 
his  own  times,  but  then  those  customs  were  often 
unscriptural.  Perhaps,  had  it  not  been  for  an 
express  injunction,  the  priests  might  have  thought 
it  enough  to  order  the  lamps  during  the  day,  when 
wanted;  and  have  left  them  to  go  out  in  the  night: 
but  they  were  particularly  commanded  to  order 
them  through  the  night,  "to  cause  the  lamp  to 
burn  always;"  and  the  expressions,  before  refer- 
red to,  may  only  denote,  that  in  the  evening  they 
paid  an  especial  attention  to  the  lamps,  prepara- 
tory to  their  care  of  them  through  the  night. 
Upon  the  whole,  it  seems  probable  that  the  light 
never  went  out  in  the  sanctuary,  except  when  the 
priests  neglected  or  mistook  their  duty. 

PRACTICAL  OBSERVATIONS. 
Of  what  vast  importance,  in  true  religion,  must 
the  Person,  the  priesthood,  and  the  sacrifice  of  the 
Son  of  God  be,  when  they  are  forced  upon  our  at- 
tention in  such  a  variety  of  types  and  representa- 
tions!— He  indeed  is  our  Prophet,  and  we  must 
welcome  and  submit  to  his  teaching;  our  King, 
and  we  must  willingly  obey  him;  our  Example, 
and  we  must  imitate  him:  but  he  is  also  our  Altar, 
our  Priest,  our  Sacrifice,  our  Mediator;  and  we 
have  neither  been  truly  taught  by  him,  nor  have 
we  rendered  him  any  genuine  obedience,  unless 
we  have  learned  to  come  to  the  Father,  as  lost 
sinners,  through  him,  tlie  Waj%  the  Ti-uth,  and 
the  Life;  to  draw  all  our  sufficiency  from  his  ful- 
ness, as  the  Fountain  of  grace;  and  to  rely  on  his 
merits,  as  the  Foundation  of  our  hope. — We  have 
abundant  cause  to  bless  our  God,  that  we  are 
within  the  enclosure  of  his  visible  church,  and  fa- 
vored with  the  means  of  grace:  let  us  not  how- 
ever I'est  in  outward  profession,  but  be  very  ear- 
nest and  dihgent,  to  be  found  of  the  number  of 
those  who  "truly  have  fellowship  with  the  Father 
and  with  his  Son  Jesus  Christ."  We  should  also 
recollect,  that  even  the  Scriptures  wiU  not  prove 
effectual  to  enlighten  our  minds,  in  those  things 
which  belong  to  eternal  salvation,  without  the 
unction  of  the  Holy  Spirit,  communicated  to  us 
through  that  great  High  Priest,  of  whom  Aaron 
and  his  sons  were  types,  and  who  "walketh  amidst 
his  golden  candlesticks."  But  at  the  same  time  we 
must  consider,  that  ministers,  by  opening  and  ap- 
plying the  Scriptures,  and  preaching  tlie  gospel 
continually;  and  private  Christians,  in  performing 
the  duties  of  their  several  stations;  and  all,  by 
their  fervent  and  frequent  prayers;  are  instru- 
mental in  diffusing  the  divine  light  in  this  dark 
world.     Let  us  then  diligently  tend  the  lamp  of 


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  gar- 
ments for  Aaron  thy  brother,  for  ®  glory 
and  for  beauty. 


c6:23.  24:1,9.  Lev.  10:1,12. 
Num.  2:4.  26:61.  1  Chr.  24:1 
—4. 

d  29: 5— 9,29,30.  31:10.  39:1.  40: 
13.  Lev.  8:7-9,30.  Num.  20: 
26—23.  Fs.  132:9,16.  Is.  61:3, 
10.  64:6.    Zech.  3:3,4.    Rom. 


3:22.  13:14.  Gal.  3:27.  Heb. 
7:26.  Key.  19:8. 
6  40.  19:5,6.  Num.  27:20,21. 
Job  40:10.  Ps.  90:16,17.  96:6. 
149:4.  Is.  4.2.  Jer.  9:23,24.  1 
Cor.  1:30,31. 


the  sacred  Scriptures,  that  we  may  walk  in  the 
light  ourselves,  and  communicate  it  to  all  around 
us.  And  may  the  Lord  send  forth  many  able  and 
faithful  ministers,  to  diffuse  the  light  throughout 
the  earth:  for,  blessed  be  his  name,  it  is  not  now 
confined  to  the  sanctuary  in  Israel,  but  is  intend- 
ed to  lighten  the  gentiles  in  every  part  of  the 
world. 

NOTES. 
Chap.  XXVIII.  V.  I.  Several  intimations 
had  before  been  given  of  the  Lord's  purpose;  but 
this  is  tlie  first  express  appointment  of  Aaron  and 
his  sons,  to  the  priesthood.  The  heads  of  families 
seem  hitherto  to  have  officiated  as  priests,  and  to 
have  offered  sacrifices;  but  now  that  practice  was 
terminated,  and  the  sacerdotal  office  was  I'estrict- 
ed  to  the  family  of  Aaron.  Moses  not  only  gave 
a  decided  proof  of  his  disinterestedness,  in  leaving 
his  own  posterity  in  the  rank  of  private  Levites, 
while  he  confirmed  Aaron  and  his  descendants  in 
this  important  and  honorable  service;  (I  Chr.  23: 
14 — 17.  J^Tote,  14.)  but  he  also  fully  evinced,  that 
he  acted  entirely  oy  divine  direction:  and  this  is 
further  proved  by  the  remarkable  circumstance, 
that  no  provision  was  made  for  the  succession  to 
the  priesthood,  in  case  Aaron's  family  should  be 
extinct.  According  to  human  observation,  this 
was  a  very  probable  event,  especially  after  the 
death  of  Nadab  and  Abihu:  and  it  must  have  been 
followed  by  the  entire  subversion  of  the  religious 
system  at  this  time  estabbshed;  for  it  was  funda- 
mental to  it,  that  no  person,  in  any  age  or  in  any 
case,  should  officiate  as  priest,  under  the  penalty 
of  death,  except  he  were  of  Aaron's  family:  j'et 
Moses  left  the  whole  dependent  on  an  apparent 
contingency!  This,  human  policy  never  M'ould 
have  done.  But  the  providence  of  God  took  care 
of  that,  which  was  thus  simply  committed  to  him; 
and  the  priests  of  the  family  of  Aaron  increased, 
and  continued  as  long  as  that  dispensation,  and 
until  the  Christian  dispensation  was  introduced. — 
The  word  (lonDS)  rendered  "that  he  may  minis- 
ter in  the  priest's  oflice,"  seems  originally  to  have 
meant  serving  in  an  honorable  station:  and  there- 
fore it  is  used  concerning  the  sons  of  David,  who 
could  not  be  priests,  strictly  speaking.  (2  Sam.  8: 
18.)  Hence  it  is  in  several  places  in  tne  margin 
rendered  princes.  And  as  princes  or  courtiers 
wait  on  the  king,  and  are  honored  by  nearer  ac- 
cess to  him  than  others;  so  the  priests  under  the 
law,  both  in  respect  of  their  oflice,  and  as  types  oi 
Christ,  waited  on  the  Lord  in  his  courts,  and  were 
admitted  nearer  to  him  than  other  Israelites. 
Therefore  "no  man  took  this  honor  to  himself,  but 
he  who  was  called  of  God,  as  was  Aaron;"  for  it 
was  ab.solutely  requisite  that  the  Lord  should  se- 
lect the  persons,  whom  he  would  admit  into  his 
special  presence,  and  distinguish  as  the  types  of 
his  beloved  Son,  in  mediating  between  him  and 
his  sinful  creatures. — Wherever  the  word  (p3) 

is  connected  with,  any  of  the  names  of  God,  it 
seems  always  to  denote   a  priest;   but  when  it 
stands  alone,  it  sometimes  means  a  prince  or  em- 
inent person. 
V.  2.   Whatever  was  separated  from  common 

~C)QJ 


[291 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


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  consecrate  i 
him,  that  he  may  minister  unto  me  in 
the  priest's  office. 

4  And  these  are  the  garments  which 
they  shall  make;  ^  a  breast-plate,  and  an 
*  ephod,  ^  and  a  robe,  and  '  a  broidered 
coat,  a  "  mitre,  and  a  girdle:  and  they  shall 
make  holy  garments  for  Aaron  thy  broth- 
er, 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. 

6  IT  And  they  shall  make  the  ephod 
©/"gold,  ©/"blue,  and  q/* purple,  q/" scarlet, 
and  fine  twined  "  linen,  with  cunning 
work. 

7  It  shall  have  the  p  two  shoulder- 
pieces  thereof  joined  at  the  two  edges 
thereof;  and  so  it  shall  be  joined  to- 
gether- 

8  And  ^  the  *  curious  girdle  of  the 
ephod  which  is  upon  it,  shall  be  of  the 
same,  according  to  the  work  thereof;  even 

f  31:3— 6.  33:31— 35.  36:1,2.  Is.  -     -     - 

28:24—26. 
gDeut.  34:9.    Is.  11:2.    1  Cor, 

12:1-11.  Eph.  l:n. 
h  39:8—21.  Is.  69:17.    Eph.  6; 


14.   1  Thes.  5:B;   Rev.  9:11. 
i6— 14.  39:2-5,21,22.   Lev.  8: 

7,8.   1  Sam.  2:18.    22:18.  23:6. 

30:7.  2  Sam.  6:14. 
Ic  31—34.  39:25,26. 


1  39,40.  Lev.  8:7 

m  39:28.  Lev.  8:9.  Zech.  3:5. 

n  See  on  25:3,4 39:2,3. 

o  See  on  26:1. 

p  39:4. 

q  27,28.   29:5.    39:20,21.    Lev. 

8:7.   Is.  11:5.  IPet.  1:13.  Rev. 

1:13. 
*  Or,  emhroidered. 


of  gold,  of  hlnc,  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  Israel. 

10  Six  of  their  names  on  one  stone, 
and  the  other  six  names  of  the  rest 
on  the  other  stone,  ^  according  to  their 
birth. 

1 1  With  the  work  of  an  engraver  in 
stone,  like  the  "  engravings  of  a  signet, 
shalt  thou  engrave  the  two  stones,  with 
the  names  of  the  children  of  Israel:  thou 
shalt  make  them  to  be  set  in  ^  ouches  of 
gold: 

1 2  And  thou  shalt  put  the  two  stones 
upon  y  the  shoulders  of  the  ephod,  for 
stones  of  memorial  unto  the  children  of 
Israel.  And  ^  Aaron  shall  bear  their 
names  before  the  Lord,  upon  his  two 
shoulders  for  a  *  memorial. 

13  And  thou  shalt  make  ouches  of 
gold: 

14  And  two  ^  chains  of  pure  gold  at  the 
ends:  q/"^  wreathen  work  shalt  thou  make 
them,  and  fasten  the  wreathen  chains  to 
the  ouches. 


uses,  and  consecrated  to  the  immediate  service  of 
God,  was  called  holy.  These  garments  were  in- 
tended to  disting'uish  the  priests,  and  to  render 
their  persons  and  ministrations  respected  by  the 
people:  they  were  also  emblematical  of  that  holy 
conversation  and  conduct,  which  should  ever  be 
the  "glorj'  and  beauty,"  the  disting-uishing'  mark, 
of  the  ministers  of  religion;  without  which  they, 
and  the  services  which  they  perform,  will  be 
had  in  contempt.  But  especially  they  were  typ- 
ical of  the  glory  of  the  divine  majesty,  and  the 
beauty  of  perfect  holiness,  which  rendered  Je- 
sus Christ  "such  a  High  Priest  as  became  us," 
and  stamped  infinite  value  on  his  whole  work. 
(JVofe,  Heb.  7:26—28.) 

V.  3.  Whoever  is  endued  with  skill  and  ability 
to  perform  the  service  assigned  him,  especially 
in  promoting  true  religion,  and  does  it  uprightly 
and  diligently,  is  wise-hearted.,  and  will  give  God 
the  glory  of  making  him  so;  for  all  natural  wis- 
dom is  the  gift  of  God:  but  this  seems  to  have 
been  supernaturally  bestowed;  as  it  is  added, 
•'whom  I  have  filled  with  the  Spirit  of  wisdom." 
(JVo<e*,  31:1—6.) 

V.  4,  5.  The  different  parts  of  the  priestly 
garments  will  be  briefly  considered,  as  they  are 
afterwards  more  particularly  described. — They 
were  made  for  Aaron  and  "his  sons,  that  he 
might  minister  in  the  priest's  office:"  and  it  is 
generally  thought  that  the  priests  never  wore 
the  sacred  vestments,  except  when  ministering 
at  the  sanctuary.  AH  the  garments  seem  to 
have  been  made  of  linen,  though  some  writers, 
without  any  scriptural  proof,  assert  that  part  of 
thera  was  made  of  wool.  Where  no  color  is 
mentioned,  the  linen  was  white. 
292] 


r20.  39:13.  Gen.  2:12.  Job  28: 

16.  Ez.  28:13. 
s  36.  39:6.  2  Chr.  2:7.  Cant.  8: 

6.  Is.  49:16. 
t  l:l--4.  Gen.  43:33. 
u21.     Jer.  22:24.     Zech.   3:9. 

Eph.  1:13.  4:30.    2  Tim.  2:19. 

Rev.  7.2. 
X  13,14,25.  39:6,13,18. 
y7.    Ps.    89:19.    Is.  9:6.    12:2. 


Zech.  6:13,14.  Heb.  7:25—28. 
z29. 
a  12:14.  13:9.  39:7.    Gen.  9:12 

—17.  Lev.  24:7.   Num.  16:40. 

31:54.     Jo.sh.    4:7.       Is.    62:6. 

MaTg.  Luke  1:54,72.  Acts  10: 

4. 
b24.  39:15. 
c  22— 25.39:17,18.  1  Kings 7:17. 

2  Kings  25:17.  2  Chr.  4:12,13. 


V.  6 — 14.  The  ephod,  or  the  outer  garment 
of  the  priests,  which  they  wore  over  the  rest  to 
keep  them  close  about  them,  was  a  short  coat 
without  sleeves;  but  made  with  two  shoulder- 
pieces,  one  for  each  shoulder,  to  join  the  whole 
garment  together,  and  to  retain  it  in  its  place. 
Ephods  were  worn  by  the  inferior  priests,  and 
even  by  others  on  some  occasions;  as  by  Samuel 
when  a  child,  and  by  David  when  he  danced  be- 
fore the  ark.  (1  Sam.  2:18.  2  Sam.  6:14.)  But 
these  were  made  only  of  linen;  whereas  the 
ephod  of  gold  was  richly  dyed  and  curiously  em- 
broidered, and  had  much  gold  wrought  upon  it. 
According  to  our  translation,  and  the  general 
sense  of  expositors,  it  was  likewise  girt  on  with 
a  girdle  over  the  breast,  dyed,  embroidered,  and 
interwoven  with  gold,  like  the  other  parts  of  the 
ephod:  but  it  is  not  certain,  whether  the  original 
words  mean  a  girdle;  or  merely  that  the  whole 
of  the  ephod  which  went  round  the  body,  as  well 
as  that  which  was  on  the  breast  and  shoulders, 
should  be  thus  ornamented.  The  ephod,  how- 
ever, was  buttoned  on  each  shoulder  by  an  onyx 
set  in  gold;  and  on  these  two  onyx-stones  were 
engraven  the  names  of  the  twelve  sons  of  Israel, 
six  on  each  onyx,  according  to  their  seniority; 
that  the  chief  priest  might  bear  their  names  be- 
fore the  Lord  in  his  ministrations,  and  thus  both 
remember  to  plead  their  cause,  and  also  put  the 
Lord  in  remembrance  of  his  promises  to  them. 
There  were  likewise  two  chains  of  gold,  curi- 
ously wreathen,  and  fixed  to  the  ouches,  in  whi«h 
the  onyx-stones  were  set:  and  these  chains  seem 
to  have  served  also  to  fasten  the  breast-plate  on 
the  ephod  (22 — 28.)— Thus  Christ  appeared  to 
the  a,postle,  "girt  about  the  paps  with  a  golden 


B.  C.  1491. 


CHAPTER  XXVIII. 


B.  C.  1491. 


15  IT  And  thou  shalt  make  •*  the  breast- 
plate of  judgment  with  cunning  work, 
*"  after  the  work  of  the  ephod  thou  shak 
make  it:  o/gold,  of  blue,  and  of  purple, 
and  of  scarlet,  and  of  fine  twined  linen 
shalt  thou  make  it. 

16  Four-square  it  shall  be  being  dou- 
bled; a  span  shall  be  the  length  thereof, 
and  a  span  shall  he  the  breadth  thereof. 

1 7  And  ''  thou  shalt  *  set  in  it  settings 
of  stones,  even  four  rows  of  stones:  tJie 
first  row  shall  6e  s  t  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. 

19  And  the  third  row  °  a  ligure,  °  an 
agate,  and  an  amethyst. 

20  And  the  fourth  row,  p  a  beryl,  and 
^  an  onyx,  and  ■■  a  jasper:  they  shall  be 
set  in  gold  in  their  }  enclosings. 

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  the  twelve  tribes. 

22  And  thou  shalt  make  "  upon  the 
breast-plate  chains  at  the  ends,  of  wreath- 
en  work,  of  pure  gold. 


d  See  on  h.  4,30.-39:8.    Lev. 

8:8. 
«  See  on  6.  26:1. 
f  See  on  9,11.— 39:10.    Mai.  3: 

17. 
*   Heb.  Jill  in    it  fillings  of 

stone. 
g  Ez.  28:13.  Rev.  21:19— 21. 
t  Or,  ruby.  Job  28:18.  Prov.  3: 

15.  8:11.  20:15.  31:10.     Lam. 

4:7. 

h  Job  28:19.  Rev.  21:20. 
i  Is.  54:11,12. 
k  39:11.  Kz.  27:16. 
1  24:10.    Job  28:6,16.    Cant.  5: 


14.  Ez.  1:26.  10:1.    Rev.  4:3. 

21:19. 
m  Jer.  17:1.  Ez.  23:13. 
n  39:12. 
ols.  54:13. 
pEz.  1:16.     10:9.     Dan.   10:6. 

Rev.  21:20. 
q  See  on  9. 
rRev.  4:3.  21:11,18. 
X  Heb.  fillings.  13. 
s  9—11. 
t  1  Kings    18:31.     Luke    22:30. 

Jam.  1:1.  Rev.  7:4— 8.   21:12. 
u  14. 


girdle:"  for  "righteousness  was  the  girdle  of  his 
loins;"  "he  was  clad  with  zeal  as  a  cloak;"  "the 
government  was  upon  his  shoulders;"  and  he 
bears  the  names  of  his  people  before  God,  as  a 
memorial;  while,  as  their  Representative  and 
Advocate,  with  all  his  power,  he  interposes  in 
their  behalf,  and  maintains  their  cause. 

V.  15 — 29.  "The  breast-plate  of  judgment" 
was  so  called,  because  the  high  priest  wore  it 
whenever  he  confiulted  the  Lord,  about  the  con- 
cerns of  religion  and  government,  in  order  to 
deliver  the  judgment  of  God  to  the  rulers  in  the 
congregation.  It  was  a  piece  of  fine  linen  cloth, 
woven,  dyed,  and  embroidered,  like  the  golden 
ephod,  and  being  doubled  it  was  a  span  square. 
Upon  it  were  fixed  twelve  precious  stones,  set  in 
twelve  ouches  of  gold;  and  on  each  of  them  was 
engraven  the  name  of  one  of  the  sons  of  Israel: 
these  being  considered  as  the  representatives  of 
the  twelve  tribes.  It  is  doubted,  whether  the 
name  of  Levi  was  engraven,  as  that  tribe  might 
be  sufficiently  represented  by  the  high  priest 
himself;  or  whether  Manasseh  and  Ephraim  had 
each  a  separate  stone,  as  forming  two  tribes:  but 
the  text  seems  to  imply,  that  the  names  of  all 
Jacob's  sons  were  engraven,  and  no  other. — 
Learned  men  have  formed  discordant  opinions 
about  the  precious  stones  intended  by  the  origi- 
nal words;  but  we  may  as  well  rest  satisfied  with 
our  version,  which  probably  is  as  correct  as  any. 
Nor  have  the  endeavors  which  some  have  used, 


23  And  thou  shalt  make  upon  the 
breast-plate  two  rings  of  gold,  and  shalt 
put  the  two  rings  on  the  two  ends  of  the 
breast-plate. 

24  And  thou  shalt  put  the  two  wreath- 
en  chains  of  gold  in  the  two  rings  which 
are  on  the  ends  of  the  breast-plate. 

25  And  the  other  two  ends  of  the  two 
wreathen  chains,  thou  shalt  fasten  in  the 
two  ouches,  and  put  them  *  on  the  shoul- 
der-pieces of  the  ephod  before  it. 

26  And  thou  shalt  make  two  rings  of 
gold,  and  thou  shalt  put  them  upon  the 
two  ends  of  the  breast-plate,  in  the  bor- 
der thereof,  which  is  in  the  side  of  the 
ephod  inward. 

27  And  two  other  rings  of  gold  thou 
shalt  make,  and  shalt  put  them  on  the 
two  sides  of  the  ephod,  underneath,  to- 
wards the  fore-part  thereof,  over  against 
the  other  coupling  thereof,  above  ^  the 
curious  girdle  of  the  ephod. 

28  And  they  shall  bind  the  breast- 
plate, 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  breast-plate  be  not 
loosed  from  the  ephod. 

29  And  Aaron  shall  bear  the  names 
of  the  children  of  Israel  ^  in  the  breast- 
plate of  judgment,  ^  upon  his  heart,  when 
he  goeth  in  unto  the  holy  place,  for  "^  a 
memorial  before  the  Lord  continually. 

X  7.  lb  See  on  12.— Jer.  30:21.  Kom. 

y  See  on  8.  10:1. 

z  31,37.  39:30.31.  Num.  15:38.     c  Cant.  8:6.  Is.  49:15,16. 
a  See  on  16,30.  j 


to  find  out  a  coincidence  between  the  precious 
stone,  and  the   character  or  circumstances  of 
the  tribe  supposed  to  have  been  engraven  on  it, 
proved  at  all  successful.     It  suffices,  Ihat  they 
were  emblems  of  the  divers  excellencies,  fuunj 
in  the  several  members  of  the  Church  of  Christ, 
who  among  them  possess  all  that  is  truly  valu- 
able upon  earth. — This  breast-plate  Aaron  wore, 
when  he  went  into  the  holy  place,  for  a  memo- 
rial before  the  Lord,  to  remind  him  that  he  acted 
in  a  public  character;  and   that  he  must  have 
the  interests  of  all  the  tribes,  whom  he  repre- 
sented, near  his  heart  in  approaching  the  Lord, 
without  any  prejudice,  or  partiality.     This  was 
an  evident  type  of  Christ,  who  has   the  name 
even  of  every  individual  of  his  people  engraven 
upon  his  heart;  and  within  the  veil  will  be  sure 
never  to  forget  or  neglect  any  of  tlicm,  or  of 
their  concerns,  however  destitute  or  despicable 
they  may  be  upon  earth. — The  breast-plate,  thus 
richly  decorated,  was  firmly  joined  to  the  ephod 
of  gold.    Two  golden  rings  were  fixed  on  the 
two  uppermost  corners  of  the   breast-plate,  to 
which  the  wreathen  chains  of  gold,  (before  men- 
tioned in  the  description  of  the  ephod,)  being 
joined  to  the  ouches  of  gold  on   the  shoulder- 
pieces,  were  fastened.  (14,25.)   Then  two  other 
rings  of  gold  were  placed  underneath,  and  out  of 
sight,  at  the  lowermost  comers  of  the  breast- 
plate; and  two  answering  them  on  the  ephod,  at 
the  bottom  of  the  shoulder-pieces,  as  the  word 

[29.3 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


30  And  thou  shalt  put  in  the  breast- 
plate of  judgment  '^  the  Urim  and  the 
Thummim;  and  they  shall  be  upon  Aa- 
ron's heart,  when  he  goeth  in  before  the 
J.jOrd:  and  Aaron  shall  *  bear  the  judg- 
ment of  the  children  of  Israel  ^  upon  his 
heart,  before  the  Lord  continually. 

31  IF  And  thou  shalt  make  sthe  robe 
of  the  ephod  all  of  blue. 

32  And  there  shall  be  an  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 


d  Lev.  8:8.  Num.  27-.21.  Deut. 
33:8.  Judg.  1:1.  20:18,23,27, 
28.  1  Sam.  23:9—12.  28:6.  30: 
7,8.  Ezra  2:63.  Neh.  7:66. 

e  Zech.  6:13. 

f  2  Cor.  6:11,12.     7:3.     12:15. 


Phil.  1:7,3.    Heb.2:17.    4:16. 

9:12,24. 
g  4:28.  39:22.  Lev.  8:7. 
h  39:28.    2Chr.  26:14.    Neh.  4: 

16.  Job  41:26. 


rendered  sides  (27)  evidently  means;  and  these 
rin^s  on  the  breast-plate  and  on  the  ephod,  were 
tied  fast  tog-ether  by  a  blue  lace  or  ribband  on 
each  side,  over  the  curious  work  of  the  ephod. 
Thus  it  was  so  completely  fastened  at  all  the  four 
corners,  that  it  could  not  move. 

V.  30.  Tlie  Scriptures  no  where  inform  us, 
what  the  Urim  and  Thummim  were;  nor  was  any 
direction  given  to  Moses  how  to  make  them. 
The  original  words  signify.  The  Lights,  (or  Il- 
luminations,) and  THE  Perfections;  and  a  varie- 
ty of  conjectures  have  been  made  on  the  subject. 
Some  suppose  that  the  precious  stones,  engraven 
with  the  names  of  the  sons  of  Israel,  are  meant; 
which  are  thus  called  from  their  brilliancy,  and 
because  they  were  the  most  perfect  of  their  kind: 
but  the  context  seems  to  imply  that  something 
further  was  intended,  and  this"  interpretation  is 
not  satisfactory.  Others  think,  that  the  words 
a-'onni  oniNn  were  either  wrought  in  the  substance 

of  the  breast-plate,  or  engraven  on  a  plate  of  gold, 
and  fixed  upon  it;  as  Holiness  to  the  Lord 
was,  upon  the  mitre;  intimating,  that  divine  illu- 
mination and  strict  integrity  or  soundness  of  heart, 
were  requisite  in  the  sacred  office  of  the  high 
priest:  or  rather,  that  the  clearest  light  and  knowl- 
edge, with  the  most  perfect  counsel  and  direction, 
would  be  obtained  by  thus  consulting  the  Lord. — 
This  interpretation  seems  not  inconsistent  with 
the  narrative:  but  it  is  objected,  that  no  direction 
is  given  how  these  words  were  to  be  put  into  the 
breast-plate,  as  there  is  afterwards  concerning 
the  inscription  on  the  mitre  (3G).  Others  there- 
fore think,  that  the  Urim  and  Thummim  were 
something  given  to  Moses  on  the  Mount,  to  be 
privately  enclosed  in  the  breast-plate,  as  a  pledge 
that  the'Lord  would  answer  the  high  priest  when 
he  thus  inquired  his  will;  and  that  it  was  the 
Lord's  express  intention,  none  should  know  what 
they  were.  Several  other  opinions  have  been 
formed,  but  these  seem  the  most  plausible.  Yet, 
after  all,  it  may  be  doubted,  whether  any  thing 
were  put  into  the  breast-plate,  distinct  from  the 
things  before  described;  and  whether  the  use  to 
xchich  it  was  to  be  appropriated  were  not  princi- 
pally intended.— When  however  the  high  priest, 
as  Israel's  representative,  wearing  the  breast- 
plate, inquired  for  the  ruler  and  congregation  of 
Israel,  what  they  ought  to  do;  he  was  illuminated 
and  instructed  to  give  perfect  counsel  in  the  most 
difficult  cases.  Various  opinions  are  also  formed, 
concerning  the  manner,  in  which  these  answers 
were  given;  but  only  two  seem  at  all  probable: 
either  -he  high  priest  was  answered  by  an  audible 
voice  from  above  the  mercy-seat  within  the  veil, 
or  he  was  inspired  as  a  prophet,  to  declare  the 
will  of  God  on  the  occasion.  It  is  evident  that 
294] 


hole  of  an  habergeon,  '  that  it  be  not  rent. 

33  And  henmth^  ^  upon  the  *  hem  of  it, 
thou  shalt  make  *  pomegranates  of  blue, 
and  o/*  purple,  and  o/"  scarlet,  round  about 
the  hem  thereof;  and  ""  bells  of  gold  be- 
tween them  round  about. 

34  A  °  golden  bell  and  a  pomegranate, 
a  golden  bell  and  a  pomegranate,  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. 

i  John  19:23,24.    Eph.  4:3—16. 

k  39:24—26. 

*  Or,  skirts. 

1  1  Kings  7:13.  2  Kings  25:17. 

m  Zech.  14:20. 


nPs.  89:16.    Cant.  2:3.    4:3,13. 

6:7,11.    8:2.    John  16:4— 8,16. 

Col.  1:5,6,10. 
o  Lev.  16:2.  Heb.  9:12. 


none  but  the  high  priest  was  authorized  to  inquire 
of  God  in  this  manner;  and  he  only  at  tlie  taber- 
nacle, in  the  holy  place  without  the  inner  veil: 
but  some  instances,  hereafter  to  be  considered, 
render  it  probable,  that  on  particular  occasions, 
the  Lord  answered  inquiries  made  in  this  manner, 
at  a  distance  from  the  tabernacle.  (1  Sain.  14: 
18,36,37.  23:1— 12.)— The  Jewish  writers  say, 
that  this  method  of  inquiring  tlie  will  of  God  was 
terminated,  when  Solomon  had  ouilt  the  temple; 
and  it  is  certain,  that  little  is  afterwards  recorded 
concerning  it:  but  it  seems  rather  to  have  fallen 
into  disuse,  because  the  high  priests  in  general 
neglected  their  duty;  and  the  prophets,  as  extra- 
ordinary messengers  of  God,  were  appointed  to 
supersede  them.  It  however  finally  ceased  at 
the  captivity;  till  Christ,  the  great  Antitype, 
arose,  as  a  Priest  with  Urim  and  Thummim,  who 
communicates  to  his  true  Church,  from  his  treas- 
ury of  divine  wisdom  and  grace,  through  his 
word,  and  by  his  Spirit,  all  wisdom,  knowledge, 
and  righteousness,  and  every  perfect  gift,  in  meas- 
ure sufficient  for  every  emergency.  And  as  the 
Urim  and  Thummim  were  on  Aaron's  heart, 
whenever  he  entered  the  sanctuary  to  inquire  the 
will  of  God;  and  he  never  approached  the  Lord 
in  this  manner,  on  his  own  personal  concerns,  as 
distinct  from  those  of  his  people,  but  as  "bearing 
the  judgment  of  the  children  of  Israel  upon  his 
heart  continually;"  so  Christ  "appears  in  the 
presence  of  God  for  ms,"  and  ever  bears  the  in- 
terests of  his  whole  church  and  of  every  believer 
on  his  heart,  in  his  unremitting  intercession  for  us. 

V.  31 — 35.  The  robe  of  the  ephod  was  the 
middle  garment,  which  was  worn  under  the  ephod, 
and  above  the  coat  (39).  It  had  a  hole,  through 
which  the  head  passed  when  it  was  put  on;  and 
it  seems  to  have  been  formed  carefully  of  one 
piece,  that  it  should  not  be  rent.  This  may  re- 
mind us  of  Christ's  coat  "without  a  seam,  woven 
from  the  top  throughout,"  and  which  was  not 
rent,  but  cast  lots  for  by  the  soldiers;  an  emblem 
of  his  perfect  uninterrupted  obedience  to  the  di- 
vine law,  and  of  the  unbroken  harmony  which 
ought  to  subsist  in  his  church. — Upon  the  hem,  or 
lowermost  border  of  the  robe,  which  is  supposed 
to  have  reached  to  the  ancles,  were  fixed  artificial 
pomegranates,  which  were  richly  dyed,  though 
the  rest  of  the  robe  Avas  entirely  blue;  and  between 
every  two  of  the  pomegranates  was  fastened  a 
golden  bell.  It  is  not  said  how  many  there  were 
of  each:  but  it  is  much  more  probable  that  they 
accorded  to  the  twelve  tribes  of  Israel,  than  that 
there  should  be  seventy-two,  as  some  writers  as- 
sure us. — These  may  represent  the  sound  of  di- 
vine truth,  preached  or  professed,  being  joined 
with  the  precious  fruits  of  holiness,  in  the  minis- 


B.  C.  1491. 


CHAPTER  XXVIII. 


B.  C.  1491 


36  If  And  thou  shalt  make  a  plate  of 
pure  gold,  and  p  grave  upon  it,  like  the 
engravings  of  a  signet,  i  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  fore- 
head, that  Aaron  may  *  bear  the  iniquity 
of  the  holy  things,  which  the  children  of 
Israel  shall  hallov/  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. 

p  See  oji9,ll. 

q  39:30.    Lev.  8:9.    10:3.   19:2. 
Ps.  93:5.      Ez.  43:12.      Zech. 


14:20.    Heb.   7:26.     12:14.     1 

Pet.  1:16,16.  2:9. 
r  See  on  28. 
s4.  29:6.     39:30,31.    Lev.  8:9. 

Zech.  3:5. 
1  43.    Lev.  10:17.    22:9.    Num. 


18:1.   Is.  53:6,11,12.  Ez.  4:4  — 

6.     John   1:29.      2  Cor.    5:21. 

Heb.  9:28.   1  Pet.  2:24.   3:18. 
u  Lev.  1:4.    22:27.    23:11.     Is. 

56:7. 
X  See  on  4. 
z  Sec  071  8. 
a  Ps.  46:14. 


ters  of  the  gospel  and  in  true  Christians:  but  it 
especially  typified  the  glad  tidings  which  Christ 
is  anointed  to  preach,  and  tlie  fragrant  fruits  of 
his  priesthood  which  he  confers  upon  his  Church. 
— The  bells  were  also  intended  to  give  notice  to 
the  people  when  the  high  priest  entered  into  the 
most  holy  place,  perhaps  that  they  might  join  his 
ministrations  within  the  sanctuary  with  their 
prayers.  [Luke  1:10.)  It  is  also  added,  "That  he 
die  not;"  which  he  might  expect  to  do,  if  he  did 
not  act  according  to  the  prescribed  rules,  in  this 
sacred  and  typical  interposition  between  sinners 
and  a  holy  God. 

V.  36 — 38.  The  mitre  was  made  of  fine  linen, 
I'oUed  up,  not  much  unlike  the  turbans  worn  at 
this  day  in  the  eastern  countries,  as  the  original 
name  evidently  indicates.     (nflJi'D  ,  a  rjjx  vertere, 

volvere,  circumdare.)  On  this  crown,  or  turban, 
was  fastened,  by  a  blue  ribband  or  lace,  passed 
through  it  and  tying  behind,  a  plate  of  fine  gold, 
beaten  into  the  form  of  a  leaf,  or  one  of  the  petals 
of  a  beautiful  flower,  and  rendered  as  bright  as 
possible;  for  so  the  word  seems  to  mean.  On  this 
plate  were  engraven  the  Hebrew  words  n^ni*?  '.ynp  , 

signifying  Holiness  to  the  Lord;  and  it  was 
placed  on  the  mitre  exactly  over  the  high  priest's 
forehead,  so  that  everj^  one  whom  he  faced  might 
read  the  inscription.  This  was  suited  to  remind 
him  of  the  sanctity  of  his  office  and  character,  as 
the  typical  mediator  between  Jehovah  and  his 
people;  and  so  especially  required  to  be  in  all 
respects  devoted  in  holiness,  to  the  service  of  a 
holy  God:  and  to  warn  him  neither  to  disgrace, 
nor  attempt  to  conceal,  his  sacred  function.  It 
likewise  instructed  the  people  to  honor  his  person 
and  ministrations. — In  wearing  constantly,  when 
officiating  as  high  priest,  tliis  holy  crown,  he  was 
also  reminded  that  he  "was  to  bear  the  iniquity 
of  the  holy  things,"  which  Israel  offered  to  the 
Lord.  If  any  thing  was  neglected,  or  done  con- 
trary to  law,  he  must  be  answerable  for  it,  and 
should  therefore  be  circumspect;  and  their  invol- 
untary imperfections  must  be  expiated  by  his 
typical  sendees.  In  all  this  he  represented  our 
great  High  Priest,  whose  perfect  holiness,  and 
voluntary  dedication  of  himself  in  our  behalf  unto 
the  Father,  to  fulfil  his  will  and  magnify  his  law 


40  IT  And  ^  for  Aaron's  sons  thou  shalt 
make  coats,  and  thou  shalt  make  for  them 
girdles,  and  *=  bonnets  shalt  thou  make  for 
them,  **  for  glory  and  for  beauty. 

41  And  thou  shalt  put  them  upon 
Aaron  thy  brother,  and  his  sons  with 
him:  and  shalt  ^  anoint  them,  ^  and  *  con- 
secrate 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 

that    they 


mmister   m 

b  4.    39:27—29,41.     Lev.  8:13. 

Ez.  44:17. 
c  29:9. 
d  See  071  2.— 1  Tim.  2:9,10.    6:9 

—11.  Tit.  2:7,10.  1  Pet.  3:3,4. 

5:5. 
e  29:7.  30:23—30.  40:15.  Lev. 

10:7.  Is.  10:27.    61:1.    John  3: 

34.    2  Cor.  1:21,22.    1  John  2: 


the    holy   place; 


20:27. 
f  29:9,35.  Lev.  8:33.  Num.  3:3- 

Ez.  43.26.    Heb.  7:28. 
*  Heb.  fill  their  hand.  29:24. 
g  See  on  1,4. 
h  20:26.  39:28.  Lev.  6:10.  Ez. 

44:18.  Rev.  3:18.   16:16. 
t  Heh.  Jleah  ofiheir  nakedness. 
i  Heb.  be. 


by  his  obedience  unto  death,  have  prepared  the 
way  for  his  being  "made  to  us  Sanctification," 
by  his  Holy  Spirit.  Through  the  same  he  also 
"bears  the  iniquity  of  our  holy  things,"  and,  by 
his  prevailing  intercession,  renders  our  sinful  per- 
sons and  imperfect  services  acceptable  to  a  holy 
God. 

V.  39.  We  read  before  of  an  embroidered 
coat,  but  no  particular  directions  were  given  how 
it  was  to  be  made.  It  is  supposed  to  have  been 
the  innermost  garment  worn  by  the  high  priest, 
having  sleeves  down  to  the  wrists,  made  rather 
close  to  the  body,  but  hanging  loose,  except  as 
fastened  by  a  girdle.  It  was  made  of  fine  linen, 
(as  the  mitre  also  was,)  probably  white,  but  curi- 
ously embroidered:  and  the  girdle  was  not  only 
embroidered,  but  d3^ed  of  various  colors.  (39:29.) 
Some  affirm  likewise  that  it  was  made  so  long,  as 
to  reach  many  times  round  the  body,  like  a  sash; 
and  to  have  ends  hanging  down  almost  to  the 
ground,  which,  when  employed,  the  high  priest 
threw  across  his  shoulder.     [Rev.  1:13.) 

V.  40,  41.  The  coats  and  girdles  of  the  ordina- 
ry priests  are  thought  to  have  been  made,  in  all 
respects,  like  those  of  the  high  priest:  but  the 
bonnets  worn  on  their  heads  were  different  from 
his  crown  or  tiara,  as  another  word  is  used;  (nU'aJc) 

but  the  precise  difference  is  not  certainly  known. 
They  too  had  ephods,  but  of  plain  white  linen; 
and  the  breast-plate,  thcro&e  of  the  ephod,  and 
the  golden  crown  inscribed  Holiness  to  the 
Lord,  were  peculiar  to  the  high  priest.  Yet  the 
garments  of  the  ordinary  priests  were  made  "for 
them  for  glory  and  for  beauty,"  as  well  as  his. 
They  typified  the  glorious  and  beautiful  holiness 
of  Christ,  our  great  High  Priest,  which  is  com- 
municated to  all  the  royal  priesthood  of  his  true 
disciples:  and,  while  it  required  great  care  in  the 
priests  to  keep  their  garments  pure  and  white, 
they  were  reminded  of  the  holiness  which  they 
ought  diligently  to  observe  in  all  their  conduct. 
— It  is  said  by  the  Jewish  expositoi's,  that  these 
garments  were  never  washed;  but  when  soiled, 
they  were  used  for  other  purposes  about  the  sanc- 
tuary, and  supplied  by  new  ones.— Tlie  partici- 
larsof  the  arraying,  anointing,  and  consecrating 
Aaron  and  his  sons,  will  hereafter  be  considered. 

[295 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


*  bear  not  iniquity,  and  die.  It  shall  fee  ''  a 
statute  for  ever  unto  him,  and  his  seed 
after  him. 

CHAP.  XXIX. 

The  ceremonies  and  sacriBces  to  be  used  in  consecrating  the 
priests,  and  the  altar,  1 — 37.  The  daily  oblation,  38 — 41.  Gra- 
cious promises,  42 — 46. 

AND  this  is  the  thing  that  thou  shah 
do  unto  them  to  *  hallow  them,  ^  to 
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  ^  wa- 
fers unleavened  anointed  with  oih  of 
wheaten  flour  shalt  thou  make  them. 


i  Lev.  5:1,17.     20:19,20.     22:9. 

Num.  9:13.    18:22.     Matt.  22: 

12,13. 
k2'7:21.  Lev.  17:7. 
a21.  20:11.  28:41.  Matt.  6:9. 
b  See  on  28:3. 
c  Lev.  8:2.    9:2.    16:3.    2  Chr. 

13:9. 
d  12:6.    Lev.  4:3.  5:15,16.  6:6. 


22:20     Mai.  1:13,14.    Heb.  7: 

26.   1  Pet.  1:19. 
e  See  on  12:3 — Lev.  2:4.    6:20 

—22.  8:2.   1  Cor.  5:7. 
f23.  Lev.  2:4,5,16.  7:10.  Num. 

6:16. 
g  Lev.  7:12.    8:26.    Num.  6:15, 

19. 


V.  42,  43.  The  indecencies,  attending  the 
worship  of  idols,  were  strongly  protested  against 
by  the  care  taken  to  avoid  every  approach  to 
them,  and  every  accidental  appearance  of  them, 
in  the  ministration  of  the  priests  of  the  true  God. 
They  were  therefore  required  to  wear  linen 
breeches,  or  drawers,  at  all  times,  when  they  offi- 
ciated at  the  sanctuary;  though  it  does  not  appear 
that  the  Israelites  in  general  wore  any  other  than 
loose  garments,  according  to  the  general  custom 
of  the  east  to  this  day.  And  it  seems  especially 
with  reference  to  this  part  of  the  priestly  clothing, 
that  the  concluding  caution  was  given:  if  they 
were  negligent  in  this  matter,  they  would  bear 
iniquity  and  die;  for  this  was  "a  statute  for  ever 
to  Aaron  and  his  sons;"  that  is,  perpetually,  as 
long  as  that  priesthood  endured.  This  was  suited 
to  impress  both  priests  and  people  with  a  sense 
of  the  holiness  of  God  and  their  own  sinfulness; 
and  to  shew  that  he  would  be  sanctified  by  all 
who  approached  him,  especially  by  his  priests. — 
As  no  shoes  or  sandals  are  mentioned  among  the 
sacred  vestments,  it  is  supposed  that  the  priests 
always  ministered  bara-foot;  for  Moses  was  or- 
dered to  pull  off  his  shoes,  when  the  Lord  appear- 
ed to  him  in  the  burning  bush.     (JVbie,  3:4,5.) 

PRACTICAL  OBSERVATIONS. 

Blessed  be  God,  that  we  have  such  a  High 
Priest,  as  is  in  this  chapter  typically  delineated: 
one  solemnly  appointed  by  God  and  consecrated 
to  his  work;  furnished  for  his  high  office  by  the 
glory  of  his  divine  majesty,  and  the  beauty  of  per- 
fect holiness;  who  bears  the  names  of  all  his  peo- 
ple upon  his  shoulders,  and  upon  his  heart,  pre- 
senting them  and  all  their  several  cases,  before 
the  Father  in  heaven,  and  ever  living,  by  his  con- 
tinual intercession,  to  apply  the  salvation  which 
his  sacrifice  has  purchased:  in  whom  are  Illu- 
minations AND  Perfections,  even  inexhausti- 
ble treasures  of  wisdom  and  grace,  to  be  commu- 
nicated to  them;  who,  himself  Holiness  to  the 
Lord,  is  made  Sanctification  to  his  people,  that 
they  may  be  "holiness  unto  the  Lord  also,"  in  their 
measure  in  this  world,  perfectly  in  that  to  come. 
Happy  are  we,  if  we  are  so  well  instructed  in  the 
spirituality  of  the  divine  law,  the  evil  of  sin,  and 
our  own  sinfulness,  as  to  be  deeply  convinced 
that  "such  a  High  Priest  became  lis;"  that  we 
can  have  no  access  to  a  holy  God,  nor  accept- 
296] 


3  And  thou  shalt  put  them  into  one 
basket,  and  bring  them  ''in  the  basket, 
with  the  bullock  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  breast-plate,  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 
the  mitre. 

7  Then  shalt  thou  take  the  "  anointing 
oil,  and  pour  it  upon  his  head,  and  anoint 
him. 


h  Lev.  8:2,26,31.  Num.  6:17. 
126:36.  40:28.  Lev.  8:3— 6. 
Ij  30:13—21.    40:12.     Lev.  8:6. 

14:8.    Deut.  23:11.    Ez.  36:25. 

John  13:8—10.  Eph.  6:26.  Tit. 

3:5.    Heb.  10:22.     1  Pet.  3:21. 

Rev.  1:6,6. 


1  Set  on  28:2,4 Lev.  8:7,8. 

m  See  on  23:36—39 Lev.  8:9. 

n  28:41.  30:23—31.  Lev.  8:10 
—  12.  10:7.  21:10.  Num.  35: 
25.  Ps.  89:20.  133:2.  Is.  61:1. 
John  3:34.  1  John  2.27. 


ance  with  him,  but  by  Jesus  Christ;  no  light,  no 
wisdom,  no  perfection  but  from  him;  no  glory  nor 
beauty,  but  in  conformity  to  him.  If  this  be  our 
judgment  and  experience,  let  us  take  encourage- 
ment from  the  power,  love,  and  compassion  of  our 
High  Priest  to  the  meanest  of  his  people,  "to 
draw  near  with  boldness  to  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need."  Yet,  "let  us  have  grace  to 
worship  him  with  reverence  and  godly  fear;  for 
our  God  is  a  consuming  fire:"  not  forgetting,  that 
garments  were  at  first  necessary  to  hide  the  sliame 
of  our  fallen  parents;  that  when  we  use  them  for 
ostentation  we  glory  in  our  shame;  that  the}'  who 
prefer  ornament  to  modesty  are  still  more  basely 
criminal;  and  that  this  vanity  and  indecency  is 
most  of  all  abominable  in  the  courts  of  the  Lord. 
Let  us  then  make  a  bold  and  consistent  profession 
of  our  devotedness  to  God,  and  be  careful  to  adorn 
it  by  the  fruits  of  righteousness  in  our  lives;  mak- 
ing Christ  our  Counsellor,  by  whom  we  may  in- 
quire of  the  Lord,  and  learn  his  truth  and  will, 
that  we  may  be  wise-hearted  for  every  service  to 
which  he  shall  appoint  us.  By  daily  meditating 
upon  his  word,  let  us  endeavor,  "with  open  face, 
as  in  a  glass,  so  to  behold  his  glory,  that  we  may 
be  changed  into  the  same  image  from  glory  to 
glory,  by  the  Spirit  of  the  Lord." — Clothed  in  his 
righteousness  for  glory  and  for  beauty,  who  in  his 
death  hath  borne  the  iniquity  of  our  holy  things, 
let  us,  through  him,  as  his  "spiritual  priests," 
"offer  unto  God  the  sacrifice  of  praise  continual- 
ly, giving  thanks  unto  his  name:"  and  let  us  see 
to  it,  that  "our  loins  are  girt  about  with  truth;" 
that  we  wear  the  breast-plate  of  righteousness, 
and  that  we  "are  sober,  and  hope  to  the  end;"  for 
"blessed  are  those  servants,  whom  their  Lord 
when  he  cometh  shall  find  so  doing." 

NOTES. 
Chap.  XXIX.  V.  1 — 7.  Directions  having 
been  given,  about  making  the  sacred  garments 
for  Aaron  and  his  sons;  the  manner  of  their  con- 
secration to  the  priesthood  is  next  prescribed. 
Though  appointed  by  office,  to  expiate  the  sins 
of  the  people  by  the  typical  sacrifices;  they  must 
be  reminded  that  they  themselves  likewise  were 
sinners,  and  needed  an  expiation;  a  young  bul/ock 
therefore,  (or  rather  bull,)  for  a  sin-offering,  a 
ram  for  a  burnt-offering,  and  a  I'am  of  consecra- 


B.  C.   1491. 


CHAPTER  XXIX. 


B.  C.   1491. 


8  And  thou  shall  bring  "  his  sons,  and 
put  coats  upon  them. 

9  And  thou  shalt  gird  them  with  gir- 
dles, (Aaron  and  his  sons,)  and  *put  the 
bonnets  on  them:  and  p  the  priest^s  office 
shall  be  theirs  for  a  perpetual  statute: 
and  thou  shalt  +  consecrate  Aaron  and 
his  sons. 

10  And  thou  shalt  <i  cause  a  bullock  to 
be  brought  before  the  tabernacle  of  the 
congregation:  and  Aaron  and  his  sons 
shall  ^  put  their  hands  upon  the  head  of 
the  bullock. 

1 1  And  *  thou  shalt  kill  the  bullock  be- 


o  28:40,41.    Lev.  S;i3. 

*  Heb.  bind, 

p28;l.  Num.  16:10,36,40.  18:1. 

Heb.  5.4,6,10.  7:11— 14. 
J  Heb.  Jill  Ike  hand  of.   28:41. 

ai!:29.  Mars-    Lev.  8:26—28. 


Heb.  7:23—23. 
q  J. 
r  15,19.    Lev.  1:4.  3:2.  8:14,18 

16:21.  Is.  53:6.  2  Cor.  5:21. 
s  Lev.  1:4,5.  8:15.  9:8,12. 


tion  as  a  peace-offering;  and  bread,  cakes  tem- 
pered with  oil,  and  wafers  anointed  with  oil,  all 
unleavened,  for  a  meat-offering',  were  first  pre- 
pared. The  distinguishing  nature  and  meaning- 
of  these  several  kinds  of  sacrifice,  with  the  man- 
ner in  which  they  were  offered  and  used,  will 
hereafter  be  considered. — This  preparation  hav- 
ing been  made,  and  the  meat-offering  in  a  basket, 
as  well  as  the  young  bull  and  the  two  rams, 
brought  to  the  door  of  the  tabernacle;  Moses,  who 
would  officiate  as  priest  on  this  occasion,  was  di- 
rected to  bring  Aaron  and  his  sous  to  the  same 
place,  and  there  to  wash  them  with  water.  Prob- 
ably, they  were  at  that  time  washed  all  over, 
though  on  many  otlier  occasions  they  only  washed 
their  hands  and  feet.  Moses  was  then  directed 
to  clothe  Aaron  with  the  sacred  garments;  com- 
pleting the  whole,  by  "putting  the  holy  crown  upon 
the  mitre."  {.Yote,  28:36—38.)  The  golden  plate, 
inscribed  Holiness  to  the  Lord,  being  called 
"the  holy  crown,"  not  only  shewed  how  honorable 
Aaron's  office  was,  but  further  intimated  that  the 
High  Priest,  whom  he  typified,  would  also  be  a 
King;  and  there  seems  to  be  a  reference  to  the 
two  words,  used  for  tliis  plate  of  gold,  in  the  form- 
er chapter  and  here,  when  tlie  Psalmist  says  of 
the  Messiah,  "Upon  himself  shall  his  crown  jlour- 
f?/i;"  (P.V.  13''2:18.)  for  in  the  original  both  the 
words  are  used. — When  Aaron  had  been  thus 
arrayed,  Moses  was  directed  to  anoint  him  witli 
the  sacred  oil,  the  composition  of  which  is  after- 
wards prescribed,  which  being  poured  on  his 
head,  "ran  down  to  his  beard,"  and  "even  to  the 
skirls  of  his  raiment;"  or,  as  some  with  probability 
suppose  the  word  to  mean,  the  upper  border  of  his 
raiment,  that  fastened  round  his  neck.  [.M'ote.,  Ps. 
133:'2.) — In  all  this,  Aaron  was  evidently  a  type 
of  Christ.  He  indeed,  being  without  sin,  was  not 
admitted  to  his  sacerdotal  office  by  atoning  sacri- 
fices: but,  being  "made  in  the  likeness  of  sinful 
flesh,"  he  submitted  to  be  baptized  by  John,  be- 
fore he  entered  on  his  sacred  work;  which  ordi- 
nance in  its  general  use  denoted  the  washing  away 
of  the  pollution  of  sin,  as  the  washing  of  the  priests 
also  did.  We  have  seen  that  the  sacred  garments 
likewise  typified  his  endowments  and  qualifica- 
tions for  his  High  Priesthood:  and  he  was  also 
anointed  with  the  Holy  Spirit  without  measure, 
not  for  himself  only,  but  for  all  his  people. — The 
ceremonies  of  this  consecration  seem,  likewise,  to 
denote  the  admission  of  sinners  into  the  spiritual 
priesthood,  to  offer  "spiritual  sacrifices,  accepta- 
ble to  God  through  Jesus  Christ."  They  must 
be  washed  in  regeneration;  clothed  in  that  right- 
eousness, which  is  upon  all  them  that  believe; 
Vol.  I.  38 


fore  the  Lord,  hy  the  '  door  of  the  taber- 
nacle of  the  congregation. 

1 2  And  thou  shalt  take  of  "  the  blood 
of  the  bullock,  and  put  it  upon  ^  the  horns 
of  the  altar  with  thy  finger,  and  ^  pour 
all  the  blood  beside  the  bottom  of  the 
altar. 

13  And  thou  shalt  take  ^  all  the  fat  that 
covereth  the  inwards,  ^  and  the  t  caul 
that  is  above  the  liver,  and  the  two  kid- 
nej-'s,  and  the  fat  that  is  upon  them,  and 
^  burn  them  upon  the  altar. 

14  But  "=  the  flesh  of  the  bullock,  and 
his  skin,  and  his  dung,  shalt  thou  burn 


t  See  on  4.  Lev.  ]:3. 

u  Lev.    8:15.    9:9.    16:14,18,19. 

Heb.  9:13,14,22.  10:4. 
X  27:2.  30:2.  38:2. 
y  Lev.  4:7,18,25,30,34.  6:9.  9:9. 
z22.   Lev.  3:3,4,9,10,14— 16.  4: 

8,9,26,31,36.   6:12.  7:3,31.    Ps. 


22:14.  Is.  1:11.  34:6.43:24. 
a  Lev.  8:16,25.  9:10,19. 
J  Or,  midriff. 
b  18,25.  Lev.  1:9,15.  16:25.  17: 

6.  Num.  18:17.   1  Sam.  2:16. 
cLev.  4:11,12,21.   8:17.   16:27. 

Heb.  13:11—13. 


anointed  with  the  unction  of  the  Holy  Spirit;  and 
have  an  interest  in  the  one  great  Sacrifice  for  sin, 
before  thej'  can  glorify  God  as  his  holy  priest- 
hood, or  rejoice  in  their  own  invaluable  privi- 
leges. 

V.  8,  9.  The  sons  of  Aaron,  when  they  had 
been  waslied  with  water,  needed  only  to  be  ar- 
rayed with  tlie  garments,  prescribed  for  them;  for 
they  were  not  anointed  on  the  head  with  the  sa- 
cred oil,  which  was  peculiar  to  the  high  priest. 
The  words  rendered  "consecrate,"  literally  mean 
Jill  the  hands.  Probably  this  was  done  by  putting 
the  sacrifice  into  their  hands,  to  be  waved  before 
the  Lord.  The  ministers  of  God  have  their  hands 
filled,  when  they  enter  upon  their  cffir'e;  and  will 
continue  to  have  their  hands  full  of  work  of  one 
sort  or  another,  if  they  duly  seek  for  it  and  attend 
to  it:  but  far  more  covet  the  emolument  or  honor 
of  the  ministry,  than  its  work.  Indeed,  the  case 
is  the  same  with  all  Cliristians:  each  may  have 
his  hands  filled  with  work,  if  his  heai-t  be  dispos- 
ed lo  do  it.     [J\Jark  13:34.) 

V.  10,  11.  "Putting  the  hands  on  the  bead" 
of  tlie  sin-offering,  not  only  implied  the  surrender 
of  it  as  an  oblation  to  God;  but  also,  and  especial- 
ly, it  denoted  a  confession  of  guilt,  which  was 
thus  typically  transferred  to  the  sacrifice  that  it 
might  be  expiated  by  it:  so  that  the  priests  thus 
acknowledged  themselves  deserving  of  death,  and 
that  they  could  not  offer  sacrifices  for  others,  un- 
less the  Lord  first  accepted  their  sin-ofl"e ring,  and 
forgave  their  transgressions. — Moses,  as  priest  on 
this  extraordinary  occasion,  slew  the  several  sac- 
rifices; though  in  ordinary  cases  the  offerers  them- 
selves might  slay  them.     [JSTotes,  Lev.  1:4 — 9.) 

V.  12.  When  Moses  had  slain  the  bull  for  a 
sin-oftering,  he  was  required  to  apply  part  of  the 
blood,  witli  his  finger,  to  the  four  horns  of  the  altar 
of  burnt-offering;  and  then  to  pour  all  the  remain- 
der at  the  bottom  of  it,  where  no  doubt  there 
was  a  trench,  by  which  whatever  was  redundant 
might  be  carried  off.  Thus  the  altar  itself  must 
first  be  sanctified,  by  sacrifice  and  blood,  before 
it  could  sanctify  the  gift:  for  every  creature  of 
God  on  earth  has  been  so  polluted  by  man's  sin, 
that  none  is  meet  to  be  set  apart  for  his  imme- 
diate service,  till  purged  with  blood:  and  all  the 
ministrations  of  sinners  are  so  defiled,  that  the 
best  would  condemn  them,  even  their  most  sol- 
emn sacrifices,  unless  sprinkled  with  the  blood  of 
Christ.  This  was  evidently  intended  to  tcacl) 
the  Israelites  the  holiness  of  God,  the  defiling- 
nature  of  sin,  their  own  sinfulness,  and  their  need 
of  the  promised  Savior,  who  should  "take  away 
sin  by  the  sacrifice  of  himself." 

[297 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


with  fire  without  the  camp:  ^  it  is  a  sin- 
offering. 

1 5  11  Thou  shalt  also  take  *  one  ram, 
and  Aaron  and  his  sons  shall  ^  put  their 
hands  upon  the  head  of  the  ram. 

16  And  8  thou  shalt  slay  the  ram,  and 
thou  shalt  lake  his  blood,  and  sprinkle  it 
round  about  upon  the  altar. 

17  And  thou  shalt  cut  the  ram  in 
pieces,  and  ^  wash  the  inwards  of  him,  and 
his  legs,  and  put  thera  *  unto  his  pieces, 
and  unto  his  head. 

18  And  thou  shalt  burn  the  whole  ram 
upon  the  altar:  it  is  *  a  burnt-offering  unto 
the  Lord:  it  is  J  a  sweet  savor,  an  offer- 
ing made  by  fire  unto  the  Lord. 

19  IF  And  thou  shalt  take  ^  the  other 
ram,  ^  and  Aaron  and  his  sons  shall  put 
their  hands  upon  the  head  of  the  ram. 


20  Then  shalt  thou  kill  the  ram,  and 
take  of  his  blood,  and  "^  put  it  upon  the 

d  30:10.    Lev.  4r3,2.S,29,32.  6;C,        "         ~" 

8.  6:25.  9:2.  16:3,11.     Num.  7 

16.  2  Chr.  29:24.   Ezra  S:35. 
e  3,19.   Lev.  8:18—2 


f  See.  on  10. 
g  See  OH  1 1,12. 

h  Lev.  1:9,13.   8:21.  9:14.   Jer. 
4:14.   Matt.  23:26. 
*  Or,  upon. 
i  Gen.  22:2,7,13.    Lev.  9:24.    I 


Sam.  7:9.  1  Kings  3:4.  18:38 
Ps.  50:8.  Is.  1:11.  Jer.  6:20.7: 
21,22.  Mark  12:33.  Heb.  10:6 
—10. 

j  Gen.  8:21.  Lev.  1:17.  Eph.5: 
2.  Phil.  4:18. 

k  3.   Lev.  8:22—29. 

1  Sfe  on  10. 

m  Lev.  14:14.  Is.  50:5.  Mark  7: 
33. 


V.  13,  14.  According  to  the  law  of  the  sin- 
offering,  afterwards  given,  U^otes,  Lev.  4:4 — 11.) 
all  the  fat  of  this  bull  was  directed  on  this  occa- 
sion, as  by  anticipation,  to  be  burnt  on  the  altar; 
but  the  flesh,  skin,  and  dung,  were  to  be  burned 
with  a  stroni:;  fire.,  (the  word  is  altered,)  without 
the  camp.  It  should  be  observed,  that  the  fat, 
which  the  Israelites  always  burnt  on  the  altar, 
was  not  what  is  blended  with  the  flesh,  in  every 
part  of  the  body;  but  the  suet  and  loose  inward 
fat.  When  an  animal  is  opened,  the  several  in- 
testines appear  covered  withy«<,  which  forms  an 
integument  both  suited  to  keep  them  separate, 
and  to  preserve  a  proper  warmth.  These  integ- 
uments, and  the  suet  with  the  kidneys  covered 
by  it,  are  evidently  meant  in  all  the  passages  in 
which  this  is  instituted,  thougli  learned  men  have 
differently  explained  the  terms  used  on  the  sub- 
ject.— The  flesh  of  the  other  sin-offerings,  the 
blood  of  which  was  not  carried  into  the  sanctu- 
ary, was  eaten  by  the  priests:  but  this  was  the 
sin-offering  of  the  priests,  who  could  neither  bear 
nor  atone  for  their  own  sins.  In  this  incipient 
state  therefore  of  the  Levitical  priesthood,  though 
the  blood  was  not  carried  into  the  holy  place,  (the 
high  priest  not  being  yet  fully  authorized  to  per- 
form that  service,)  the  flesh  was  burned  without 
the  camp,  as  it  was  afterwards  appointed  in  re- 
spect of  the  sin-offerings  for  the  high  priest,  con- 
gregation, or  ruler,  the  blood  of  which  was  car- 
ried into  the  holy  place. — The  word  rendered 
".';in-offering"  is  merely  sin;  "It  is  *m."  This 
implied,  that  it  must  be  treated  with  abhorrence, 
and  consumed  by  the  fire,  which  represented  the 
justice  of  Godj  as  if  it  were  sin  itself:  and  the  ex- 

{>ression  helps  to  explain  the  apostle's  energetic 
anguage  in  the  following  passage,  as  also  other 
similar  passages  in  tlie  New  Testament,  "Christ 
was  made  Sin  for  us,  who  knew  no  sin;  that  we 
might  be  made  the  Righteousness  of  God  in  him." 
V.  15 — 18.  One  of  the  rams,  before-mention- 
ed, was  directed  to  be  offered  as  "a  burnt-offer- 
ing," with  the  ceremonies  in  that  case  prescrib- 
ed. {J^otes,  Lev.  1:) — Every  sacrifice  of  innocent 
.298] 


tip  of  the  right  ear  of  Aaron,  and  upon  the 
tip  of  the  right  ear  of  his  sons,  and  upon 
the  thumb  of  their  right  hand,  and  upon 
the  great  toe  of  their  right  foot,  and  "  sprin- 
kle the  blood  upon  the  altar  round  about. 

21  And  thou  shalt  take  of  the  blood 
that  is  upon  the  altar,  and  of  °  the  anoint- 
ing 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  p  shall  be  hallowed,  and  his  gar- 
ments, and  his  sons,  and  his  sons'  garments 
with  him. 

22  Also  ^  thou  shalt  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  shoul- 
der; for  it  is  a  ram  of  consecration: 

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. 


n  Lev.  14.7,16.  16:14,15,19.    Is. 

52:15.    Heb.  9:19—23.    10:22. 

12:24.   1  Pet.  1:2. 
0  7.30:26—30.  Lev.  8:30.  14:15 

—  13,29.  Ps.  133:2.  Is.  11:2—5. 

61:1—3. 
fSee  on  John  17:19.    Heb.  9: 


22.  10:29. 

q  13.  Lev.  8:26—27. 
r  Lev.  3:9.  7:3.  9:19. 
s  Lev.     7:32,33.     9:21. 

Num.  18:18. 
t2,3. 


10:14. 


useful  animals,  implied  the  sinfulness  of  the  offer- 
ers, and  prefigured  the  vicarious  sufferings  of  the 
Holy  Jesus:  the  priests  therefore  were  required 
to  lay  their  hands  on  the  head  of  the  ram  for  a 
burnt-offering,  and  even  on  that  of  consecration, 
(as  well  as  on  that  of  the  young  bull  for  a  sin- 
offering,)  implying  the  translation  of  their  guilt 
to  the  animal  about  to  be  sacrificed.  The  whole 
of  the  blood  was  to  be  sprinkled  about  the  altar; 
or,  as  some  suppose,  poured  on  the  altar  round 
about,  to  be  consumed  by  the  fire  along  with  the 
flesh.  The  entire  animal,  except  the  skin,  being 
burnt,  no  separation  was  made  between  the  loose 
fat  and  the  intestines;  but  the  whole,  being  pre- 
viously well  cleansed,  was  laid,  with  the  flesh  and 
the  head,  on  the  altar.  In  connexion  with  the 
typical  import,  this  sacrifice  denoted  the  offerer's 
profession  of  unreserved  devotedness,  in  body  and 
soul,  to  the  service  of  God,  according  to  the  du- 
ties to  which  he  was  called. 

V.  19 — 21.  "The  ram  of  consecration"  was 
evidently  a  sacrifice  of  peace-offering,  though 
presented  on  a  particular  occasion.  [Jyotes,  Lev. 
3:)  With  reference  to  this  occasion,  part  of  the 
blood  was  applied,  not  as  that  of  the  sin-offering 
to  the  horns  of  the  altar,  but  to  Aaron  and  his 
sons;  to  the  tips  of  their  right  ears,  the  thumbs 
of  their  right  hands,  and  the  great  toes  of  their 
right  feet:  implying  their  obligation  to  hearken 
diligently  to  the  word  of  God,  to  do  his  work  in 
the  best  manner  which  they  could,  and  to  walk 
in  his  ways  with  steady  perseverance;  and  also, 
that  they  could  not  do  these  things  acceptably, 
except  through  the  atoning  blood,  received  and 
applied  by  faith.  Then  part  of  the  blood  reserv- 
ed upon  the  altar,  probably  in  a  bason  for  that 
purpose,  was  mingled  with  the  holy  anointing 
oil,  and  sprinkled  on  the  garments  both  of  Aaron 
and  his  sons,  to  hallow  them  to  the  Lord.  'This 
'm.ay  be  looked  upon  as  a  lively  representation 
'of  our  purification  by  the  blood  of  Jesus  Christ, 
'and  by  his  Holy  Spirit.'  Bp.  Patrick.  We  may 
add,  tliat  these  always  go  together.  (JVb<es,  Rom. 
6:16—19.   12:1.) 


B.C.    1491. 


CHAPTER  XXIX. 


B.  C.  1491. 


24  And  thou  shall  "  put  all  in  the  hands 
of  Aaron,  and  in  the  hands  of  his  sons; 
and  shall  *  wave  them  for  "  a  wave-oftcr- 
ing  before  the  Lord. 

25  And  y  thou  shall  receive  them  of 
their  hands,  and  burn  them  upon  the  altar 
for  a  burnt-offering,  ^  for  a  sweet  savor 
before  the  Lord;  it  is  *  an  offering  made 
bj  fire  unto  the  Lord. 

26  And  thou  shall  take  the  breast  of 
the  ram  of  Aaron's  consecration,  and 
wave  it  for  a  wave-offering  before  the 
Lord:  and  it  shall  be  thy  part. 

27  And  thou  shall  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,  from  the  chil- 
dren of  Israel:  for  it  is  ^  an  heave-offer- 
ing: and  it  shall  be  an  heave-offering 
from  the  children  of  Israel,  of  ^  the  sacri- 
fice of  their  peace-offerings,  even  their 
heave-offering  unto  the  Lord. 

29  If  And  s  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  congregation  to  minister  in  the  holy 
place. 

31  IT  And  thou  shall  take  '  the  ram  of 
the  consecration,  and  ^  seethe  his  flesh 
in  the  holy  place. 

32  And  ^  Aaron  and  his  sons  shall  eat 
the  flesh  of  the  ram,  °  and  the  bread  that 
is  in  the  basket,  hy  the  door  of  the  taber- 
nacle of  the  congregation. 

33  And  they  shall  p  eat  those  things, 
wherewith  the  atonement  was  made,  to 
consecrate  and  to  sanctify  them:  but  i  a 
stranger  shall  not  eat  thereof  because 
"■  they  are  holy. 

34  And  if  ought  of  '  the  flesh  of  the 
consecrations,  or  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  atone- 
ment: and  thou  shall  *  cleanse  the  altar, 
when  thou  hast  made  an  atonement  for 
it,  and  thou  shall  "  anoint  it  to  sanctify 
it. 


uLev.  3:27. 

*  >Ieb.  shake  to  and  fro. 

X  26,27.   Lev.  7:30.  9:21.  10:14. 

y  Lev.  7:29— 31.8:28.  Pa.  99:6. 

z  See  on  18. 

a  41.   Lev.  1:9.13.2:2,9,16.3.3, 

5,9,11,14,16.   7:5,25.    10:13.     1 

Sam.  2.28. 
bLev.  7:31—34.  8:29.  9:21.  10: 

IS.  Num.  6.20.  18:18,19. 
c  22,34.  Lev.  7:37.  8:28—31. 


d  Lev.      7:32—34.       10:14,15. 

Dcut.  18.S. 
e27.   Lev.  7:14.  Num.  16:19,20. 

18:24,28.  31:29,41. 
f  Lev.  3:  7:11,&C. 
g  28:3,4. 

h  Num.  20.26—28. 
15—7.30:30.40:15.  Lev. 8:7— 

12.   Num.  18:8.  35:25. 
\  Heb.  he  of  hit  sons.   Hcb.  7: 

26. 


k  35.  12:15.  God.  3:10,12.   Lev. 

8  .33—36.    12:2,3.    13:5.     J05I1. 

6:14,15.  Ez.  43:26.  Acts  20:6, 

7. 
1  See  oil  27. 
m  Lev.   8:31.    1  Sam.  2:13,15. 

Ez.  46:20—24. 
n  24:9— 11.  Lev.  10:12—14. 
o  2,3,23. 
p  Lev.    10:16—18.      Ps.   22:26. 

John   6:53—65.   1  Cor.   11:24, 

26. 
q  Lev. 

3:I0,S 


22:10—13.     Num.  1:51. 
3.  16.40.  18.4,7. 


r  Num.  16:5. 

s  22,2P,;3. 

t  12:10.  16:19.    Lev.  7:18.19.  8-. 

32.  10:16. 
u  40:12—15.   Lev.  8.4,&c. 
X  39:42,43.  40:16.  John  15:14. 
y  30,37.  40:13.     Lev.  8:33.  14:8 

—11. 
z  See  on  10—14.    Ez.  43:25,27. 

45:18—20.   Heb.  10:11. 
a  Lev.   16:16—19,27.    Heb.  9: 

22,23. 
b  30.26.40.9—11.  Lev.8:I0,ll. 

Num.  7:1. 


V.  22 — -28.     In  ordinary  peace-offerings  of  the  \ 
herd,  the  fat  alone  was  burnt  on  the  altar;  but  of  ■ 
sheep  the  rumps  also,  which  are  often  exceed- 1 
ingly  large  and  fat  in  those  countries;    and  in  j 
this  particular  case,  the  right  shoulder,  with  a  | 
portion  of  each  part  of  the  meat-offering,  having 
been  first  put  into  the  hands  of  Aaron  and  his 
sons,  to  be  waved  by  them,  were  presented  by 
Moses,  as  a  burnt-offering  to  the  Lord,  and  laid 
on  the  altar  with  the  fat.     From   this  circum- 
stance, the  sacrifice  was  called  "the  ram  of  con- 
secration," or  of  fillings,  as  the  hands  of  Aaron 
and  his  sons  were  first  filled  with  these  parts  of 
it,  before  they  were  presented  to  God;  implying, 
that  they  did  not  set  themselves  to  work,  but  un- 
dertook  their   sacred   services   by  his   express 
direction.     The  breast  of  the  ram,  having  oeen 
waved  by  Moses  himself,  was  allotted  to  him,  as 
priest,  for  his  portion  of  the  peace-offering.     In 
other  instances  however,  after  Aaron   and  his 
sons  had  been  fully  initiated  in  their  office,  both 
the  right  shoulder  and  the  breast  of  every  peace- 
offiering  were  allotted  to  the  priests. — The  heav- 
ing these  parts  of  the  sacrifices  upwards  towards 
heaven,  and  the  waving  of  them  to  the  right  hand 
and  left,  or  to  the  four  quarters  of  the  globe,  im- 
plied, that  they  were  thus  dedicated  to  the  God 
of  heaven  and  of  all  the  earth;  and  were  then 


used  by  his  priests  as  given  by  him  to  them:  and 
perhaps  the  right  shoulder  and  the  breast  being 
thus  presented,  might  intimate,  that  the  priests 
and  offferers  also  should  devote  themselves  to  the 
service  of  God,  with  all  their  power,  and  with 
their  whole  heart. 

Consen-ation.  (26)  o^NSon ,  from  nSd  to  be  full., 
or  to  fill.     (JVbfe,  8,9.)      '  ' 

V.  29,  30.  On  this  occasion,  another  general 
law  was  given,  respecting  the  appointment  of 
one  of  Aaron's  sons,  at  his  death,  for  his  successor 
in  the  high  priesthood;  who  must  be  clothed 
!in  the  sacred  vestment  of  his  father,  that  he 
might  be  anointed  and  consecrated  in  them;  and 
must  put  them  on  seven  days,  before  he  perform- 
ed the  peculiar  functions  of  the  high  priest;  in 
order  that  he  might  be  habituated  to  the  dress, 
and  have  time  to  learn  what  was  necessary  to  a 
due  performance  of  these  sacred  services. 

V.  31 — 34.  The  remainder  of  the  ram  of  con- 
secration, with  that  of  the  meat-offering,  was  to 
be  eaten  by  the  priests,  as  their  portion  of  their 
own  peace-offering:  but,  as  tlie  occasion  was  pe- 
culiar, they  must  eat  it  in  the  court  of  the  taber- 
nacle and  not  elsewhere,  for  none,  even  of  their 
families,  might  join  with  them  in  thus  feasting 
before  the  Ix)rd  in  his  courts;   and  the  residue 


[23« 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


37  Seven  days  thou  shall  make  an 
atonement  for  the  altar  '  p.nd  sanctify 
it:  and  «*  it  shall  be  an  altar  most  holy: 
whatsoever  toucheth  the  altar  shall  be 
holy. 

38  IT  Now  this  is  that  which  thou  shalt 
offer  upon  the  altar;  ^  two  lambs  of  the 
first  year,  day  by  day  continually. 

39  The  one  lamb  thou  shalt  offer  *■  in 
the  morning;  and  the  other  lamb  thou 
shalt  offer  °  at  even. 

40  And  with  the  one  lamb  ^  a  tenth- 
deal  of  flour  mingled  with  the  fourth  part 
of  an  *  hin  of  beaten  oil:  and  the  fourth 
part  of  an  hin  of  wine  for  J  a  drink-offer- 
ing. 

41  And  the  other  lamb  thou  shalt 
^  offer  at  even,  and  shalt  do  thereto  ac- 
cording to  the  meat-oflfering  of  the  morn- 


c  40:10.   Dan.  9:24. 

d  30:29    Man.  23:17,19. 

e  Num.  28:3—8.  1  Chr.  16:40. 
2  Chr.  2:4.  13:11.  31:3.  Ezra 
3:3.  Dan.  9:21,27.  12:11.  John 
1:29.  Heb.  7:27.  1  Pet.  1:19. 
Rev.  5:9—12. 

f  2  Kings  16:16.  2  Chr.  13:11. 
Ps.  6:3.  56:16,17.  Luke  1:10. 
Acts  26:7. 

g  See  on  41. 

h  16:36.  Num.  15:4,9.  28:5,13. 


130:24.  Lev.  23:13.  Num.  15:4. 

28:14.    £2.4:11.45:24.46:5,7, 

11,14. 
j  Gen.  35:14.  Lev.  23:13.  Num. 

6:15—17.    15:5,7,10,24.    28:10, 

14,15,24.   29:16.    Deut.    32:38. 

Is.  ^7:6.  Ez.  20.28.  45:17.  Joel 

1:9,  3.  2:14.  Phil.  2:17.  Or. 
k  1  Kings    18:29,36.    Ezra    9:4. 

Ps.     141:2.        Ez.    46:13-15. 

Dan.  9:21. 


must  be  burnt,  and  not  be  kept  till  morning'.  In 
these  particulars  it  was  ordered  differently  from 
most  other  peace-ofTerings. 

V.  35 — 37.  The  consecration  of  Aaron  and 
his  sons  was  to  be  continued  for  seven  days,  dur- 
ing which  time  a  young  bull  for  a  sin-offering,  ac- 
cording to  the  form  befope  established,  {j\ofcs, 
10 — 14.)  was  every  day  offered ybr  atonement^  (or 
rather  atonements,)  both  for  them  and  for  the  altar, 
which  must  thus  be  cleansed,  (or  expiated,  as  the 
word  signifies,)  and  anointed,  before  it  was  fully 
consecrated  as  an  altar.  Some  expositors  are  of 
opinion,  that  these  seven  days  for  the  cleansing 
of  the  altar,  were  distinct  from  the  seven  days 
of  consecrating  the  priests;  and  that  they  pre- 
ceded them,  and  attended  the  erection  of  the 
sanctuary  by  Moses.  And  they  argue  in  favor  of 
this  opinion,  that  the  purifying  of  the  altar  must 
have  preceded  all  sacrificing  upon  it;  but  that 
Moses  offered  a  burnt-offering  and  a  meat-offering 
upon  it,  when  he  placed  it  in  the  court  of  the  tab- 
ernacle. (40:29.)  The  language,  however,  here 
used,  by  no  means  admits  of  this  construction:  as 
the  hull  for  atonement  was  offered  on  each  of  the 
days,  in  which  Aaron  and  his  sons  were  conse- 
crated, and  with  the  blood  of  these  very  bulls  the 
altar  was  expiated.  It  seems  evident  that  some 
things,  in  the  first  introduction  of  the  Levitical 
ceremonial,  must  necessarily  have  come  short  of 
the  exact  regularity  which  it  required  when  com- 
pleted. Moses  had  never  been  consecrated  to  the 
priesthood,  as  Aaron  was;  yet  he  acted  as  priest 
during  this  interval:  and  can  we  wonder,  if  he 
sacrificed  on  the  altar  before  it  had  been  fully 
dedicated.'  When  the  burnt-offering  was  slain,  he 
would  put  the  blood  on  the  horns  of  the  altar,  or 
sprinkle  it  round  about;  and  this  would  be  a  suf- 
ficient confession,  that  all  things,  with  which  sin- 
ners have  to  do,  need  purging  with  atoning  blood, 
when  used  in  the  service  of  a  just  and  holy  God. 
And  when  Aaron  and  his  sons  were  consecrated, 
the  more  solemn  expiation  or  dedication  of  the 
altar  was  carried  on  at  the  same  time,  and  by  the 
same  sacrifices,  from  applying  the  blood  of  the 


ing,  and  according  to  the  drink-offering 
thereof,  for  a  sweet  savor,  an  ofiering 
made  by  fire  unto  the  Lord. 

42  Tlds  shall  be  a  'continual  burnt- 
offering  throughout  your  generations,  at 
the  door  of  the  tabernacle  of  the  congre- 
gation, before  the  Lord;  ""  where  I  will 
meet  you,  to  speak  there  unto  thee. 

43  And  there  I  will  meet  with  the  chil- 
dren of  Israel,  and  *  the  tabernacle  shall 
be  "  sanctified  by  my  glory. 

44  And  I  will  sanctify  the  tabernacle 
of  the  congregation,  and  the  altar:  1  will 
°  sanctify  also  both  Aaron  and  his  sons, 
to  minister  to  me  in  the  priest's  office. 

45  And  I  will  p  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  1  may 


1  30:8.  Num.  28:6.  Dan.  8:11— 

13.  12:11. 

m  26:22.    30:6,36.       Lev.    1:1. 
Num.  17:4. 
*  Or,  Israel, 
n  40:34.  1  Kings  3:11.  2  Chr.  5: 

14.  7:1—3.  Is.  6:1—3.  60:1. 
Ez.  43:6.  Hag.  2:7— 9.  >»al. 
3:1.    2  Cor.  3:13.  4:6.     1  John 


3:2.   Rev.  21:22,23. 
o  Lev.  21:15.  22:9,16.  John  10: 

36.   Rev.  1:5,6. 
p  15:17.  28:8.    Lev.  26:12.    P.s. 

68:18.   Zech.  2:10.  John  14:i7, 

23.     2  Cor.  6:16.     Eph.  2:22. 

Rev.  21:3. 
q  See  0)1  20:2 Jer.  31:33. 


300] 


first  sin-offering  to  the  horns  of  it,  till  it  was  fin- 
ished on  the  seventh  day.  Then  it  was  made  an 
altar  "most  holy;  whatsoever  touched  it  should 
be  holy."  None  but  priests  of  Aaron's  family 
might  approach  it:  from  that  time  Moses  sacri- 
ficed no  more,  and  every  oblation  presented  at  it 
was  "hoi}'  to  the  Lord." 

V.  38 — 41.  When  the  priests  had  been  fully 
consecrated,  and  the  altar  sanctified,  two  lambs 
of  the  first  year  must  be  offered  daily,  one  in  the 
morning,  the  other  in  tlie  afternoon,  as  a  bumt- 
offcring.  This  observance  might  never  on  any 
account  be  omitted,  whatever  additional  sacri- 
fices were  appointed  for  the  sabbaths  and  solem- 
nities, or  presented  on  various  occasions  by  the 
rulers,  priests,  or  people;  for  it  especially  typified 
"the  Lamb  of  God  who  taketh  away  the  sin  of  the 
world;"  the  constant  efficacy  of  his  one  all-suffi- 
cient atonement;  and  our  continual  need  of  it,  in 
all  our  approaches  unto  a  holy  God.  It  likewise 
taught  the  people,  that  God  must  be  worshipped 
every  day  continually,  morning  and  evening  at 
least,  with  prayer,  and  praise,  and  thanksgiving; 
and  not  only  on  sabbaths  and  solemn  festivals: 
and  that  this  should  be  considered  as  a  sacred 
feast,  to  which  they  were  admitted,  and  in  which 
the  Lord  condescended  to  meet  with  them. — To 
render  this  idea  of  communion  with  God  more  fa- 
miliar to  their  minds,  the  several  particulars  re- 
quisite to  a  feast  accompanied  the  sacrifice;  es- 
pecially bread  and  wine,  in  the  form  of  a  meat- 
offering and  a  drink-offering. — The  word  render- 
ed "tenth  deal,"  means  a  tenth,  that  is,  of  an 
ephah,  or  about  three  quarts  of  wine-measure, 
being  the  same  as  an  omer.  A  hin  contained  the 
sixth  part  of  an  ephah,  or  about  five  quarts  wine- 
measure.  So  that  about  three  quarts  of  fine  flour, 
mixed  up  witli  a  quart  and  half  a  pint  of  the 
very  best  oil,  was  morning  and  evening  burnt 
upon  the  altar,  along  with  the  lamb  of  the  daily 
sacrifice;  and  a  quart  and  half  a  pint  of  wine  was 
poured  as  a  libation  upon  it.  The  whole  of  this 
oblation,  both  in  its  typical  import,  as  an  act  of 
solemn  worship,  and  as  denoting  the  gracious 


B.C.  1491. 


CHAPTER  XXX. 


B.  C.  1491. 


dwell  among  them:  '  I  am  the  Lord  their 

God. 

CHAP.  XXX. 

Directions,  concerning  the  altar  of  incense,  I-IO;  the  half  shekel 
of  ransom-money,  11—16;  the  brazen  lavcr,  17—21;  the  holy 
anointing  oil,  22—33;  and  the  incense,  34—38- 

k  ND  thou  shall  make  ''an  altar  to 
jhL  burn  incense  upon:  0/ shittim-vvood 
shalt  thou  make  it. 

2  A  cubit  shall  he  the  length  thereof, 
and  a  cubit  the  breadth  thereof,  four- 
square shall  it  be;  and  two  cubits  shall  be 
the  height  thereof:  ''the  horns  thereof 
shall  be  of  the  same. 

3  And  thou  shalt  •=  overlay  it  with  pure 
gold,  the  *  top  thereof,  and  the  +  sides 
thereof  round  about,  and  the  horns  there 

r  Lev.   11-.44.   18:30.  19;2.   Ez.     b  See  on  27:2 


20:6. 
a  37:26—28.  40:5.    Lev.  4:7,18. 
1   Kings  6:20.     2  Chr.  26:16. 
Rev.  8:3. 


c  25:11,24. 
»  Heb.  roof. 
t  Heb.  vialls. 


PRACTICAL  OBSERVATIONS. 

Blessed  be  God,  our  High  Priest  is  not  alto- 
g-ether  like  the  hij^h  priests  of  the  family  of  Aaron. 
— He  indeed  is  solemnly  set  apart  to  his  office,  and 
has  "his  hands  filled;"  for  he  has  the  interest  of 
all  his  people  to  maintain,  and  their  cause  to 
plead;  and  all  power  and  authority  in  heaven  and 
earth  are  given  unto  him  for  that  purpose:  he  is 
also  clothed  with  majesty  and  honor,  and  has  not 
only  the  holy  anointing,  but  the  fulness  of  the  Spir- 
it treasured  up  in  him.  He  however  needed  not 
to  offer  any  sacrifices  for  himself;  and  by  one  sin- 
gle sacrifice  he  hath  fully  atoned  for  all  the  sins  of 
all  his  people,  through  all  generations,  and  open- 
ed for  them  the  gates  of  heavenly  felicity.  There 
could  be  no  occasion,  in  his  case,  to  prescribe 
rules  for  the  appointment  of  his  successor;  because 
"he  hath  an  unchangeable  priesthood,  seeing  he 
ever  liveth  to  make  intercession  for  us."  Yet 
is  he  at  the  same  time,  our  Sin-offering,  our  Peace, 
our  Altar,  yea,  our  true  Tabernacle,  in  which 
"dwelleth  all  the  fulness  of  the  Godhead  bodily." 


of:  and  thou  sh»»lt  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  1  corners  thereof,  upon  the  two  sides 
of  it  shalt  thou  make  it ;  and  they  shall 
be  for   places  for  the  staves   to  bear  it 

j  withal. 

!      5  And  thou    shalt  make  the  *  staves 

\of  shittim-wood,  and  overla}"-  them  with 

I  gold. 

j      6   And   thou   shalt   put  it  before   the 

i  ^  veil,  that  is  by  the  ark  of  the  testimony; 

[  before    ^  the    mercy-seat,    that   is    over 
the  testimony,  where  ^  I  will  meet  with 

!  thee. 


d2S:12,I4,27.  26:29.  27.4,7. 

t  Heb.  ribs. 

e  26:13,27. 

f  26:31— 35.  40:3,5,26.  Malt. 27: 


51.  Heb.  9.3,4. 
g  26:21,22.     Lev.  16:13.   1  Chr. 

28:11.    Heb.  4:16.  9:6. 
h  36.  29:42,43.  Num.  17:4. 


communion  of  the  Lord  with  his  people,  was  "a 
sweet  savor,  an  offering  made  by  fire  unto  the 
Lord."  [Marg.  Re/.—JSTote,  Gen.  8:20—22.) 
v.  42—46.  The  continual  burnt-offering  must 
be  sacrificed  no  where  except  at  the  door  of  the 
tabernacle.  The  word  rendered  "the  congrega- 
tion," here  and  in  very  many  places,  undoubtedly 
refers  to  the  Lord's  meeting  with  the  people,  and 
not  to  their  assembling  together,  at  the  tab- 
ernacle: for  the  reason  of  the  name  is  expressly 
and  particularly  shewn.  So  long  as  the  atoning 
sacrifice  was  daily  offered,  the  Lord  promised  to 
meet  his  people  at  the  tabernacle,  in  mercy. 
There  he  intended  to  meet  Moses,  and  deliver  to 
him,  doubtless  in  an  audible  voice,  all  the  re- 
maining parts  of  the  law.  And  there  he  would 
likewise  meet  Israel,  and  the  nation  (rather  thanj 
the  tabernacle,  marg.)  should  he  sanctified  as  a 
holy  people,  by  the  Lord's  glory  manifested  to 
the'm  and  put  "upon  them.  Thus  he  would  like- 
wise sanctify  the  tabernacle,  the  altar,  and  the 
priests,  by  his  glorious  presence,  and  by  especially 
appropriating  them  to  his  own  worsliip,  that  he 
might  dwell  among  the  children  of  Israel,  as  their 
King,  their  Protector,  and  their  God;  communi- 
cating all  blessings  to  them,  and  accepting  their 
persons  and  services,  through  these  institutions; 
which  were  shadows  of  the  good  things  to  come, 
by  which  all  the  true  Israel  of  God  are  indeed 
sanctified  as  his  redeemed  people,  that  he  may 
dwell  among  them,  as  the  Lord  tlieir  God,  for 
evermore. 


— Here  the  righteous  Lord  meets,  and  blesses, 
and  sanctifies  his  people  by  his  glory;  and  there 
they  meet  him,  and  present  themselves  as  living 
sacrifices,  while  they  ofl'er  him  "the  fruit  of  their 
lips,  giving  thanks  to  his  name." — "Truly,"  may 
every  real  Christian  say,  "our  fellowship  is  with 
the  t'ather,  and  with  his  Son  Jesus  Christ."  But 
are  we  of  that  number.'  Do  we  wash  our  souls, 
as  humble  penitents,  "in  the  Fountain  which  he 
hath  opened  for  sin  and  for  uncleanness.''"  Do  we 
present  ourselves  to  God,  day  by  day,  arrayed  in 
the  priestly  garments  of  Christ's  righteousness, 
trusting  only  in  his  merits,  and  not  at  all  in  our- 
selves or  in  our  services,  for  acceptance  with  God? 
Are  we  anointed  with  the  unction  of  the  Holy 
Spirit,  purifying  our  hearts  from  the  love  of  sin, 
and  shedding  abroad  in  them  the  love  of  God.-*  Do 
we,  as  confessing  our  sins  and  exercising  faith, 
lay  our  hands  upon  the  head  of  the  great  Sacri- 
fice.' And  are  our  hearts  and  "consciences  purg- 
ed by  his  blood,  from  dead  works  to  serve  the 
living  God;"  and  our  bodies  presented,  not  as  a 
burnt-offering,  but  as  a  living  sacrifice,  holy  and 
acceptable  to  God;  whilst  the  members  of  them, 
which  once  were  instruments  of  unrighteousness 
unto  sin,  are  now  made  instruments  of  righteous- 
ness unto  him.'  Do  wc  maintain  daily  commun- 
ion with  him,  presenting  our  morning  and  evening 
sacrifice  of  secret  and  family-worship,  accept- 
able through  the  atonement  of  "the  Lamb  of  God, 
who  taketh  away  the  sin  of  the  world.'"  And  are 
our  hands  filled  with  his  work,  and  our  time  and 
talents  offered  to  the  Lord  as  a  wave-offering,  and 
improved  to  his  glor)?  Is  (his  the  sincere  inten- 
tion and  desire  of  our  hearts,  all  the  day  long.' — 
Alas!  how  little  do  the  most  of  professing  Chris- 
tians know  of  this  spiritual  consecration  unto  God 
through  Christ  Jesus!  yet  all  else  is  but  the  name 
and  the  form:  this,  and  nothing  less  than  this,  is 
the  religion  of  the  "royal  priesthood,  the  holy 
nation,  the  peculiar  people,  whom  he  hath  callecl 
out  of  darkness  into  marvellous  light,  to  shew 
forth  his  praise."  Let  us  not  then  rest  in  any 
thing  short  of  it,  but  press  forward  to  this  mark: 
then  wIU  God  speak  to  us  in  his  word,  meet  us  in 
his  ordinances,  make  himself  known  to  us  as  our 
God  and  Savior,  and  fill  our  hearts  with  his  holy 
consolations. 

NOTES. 
Chap.  XXX.  V.  1—6.  The  altar  of  incense 
was  made,  like  the  ark  of  the  covenant,  of  shittim- 
wood  covered  with  plates  of  gold.  It  was  some- 
thing more  than  half  a  yard  square,  and  above  a 
yard  in  height;  and  from  the  four  corner-posfs 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


7  And  Aaron  shaH  burn  thereon 
*  sweet  incense  every  morning:  when  he 
'  dresseth  the  lamps  he  shall  burn  in- 
cense upon  it. 

8  And  when  Aaron  +  lighteth  the  lamps 
i  at  even,  he  shall  burn  incense  upon  it; 
^  a  perpetual  incense  before  the  Lord, 
throughout  your  generations. 

9  Ye  shall  ofter  no  ^  strange  incense 
thereon,  nor  burnt-sacrifice,  nor  meat-of- 
fering; neither  shall  ye  pour  drink-offer- 
ing thereon. 

10  And  •"  Aaron  shall  make  an  atone- 
ment 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,  throughout  your 
generations:  it  is  most  holy  unto  the  Lord. 

1 1  IT  And  the  Lord  spake  unto  Moses, 
saying, 

1 2  When  thou  °  takest  the  sum  of  the 
children  of  Israel,  after  Hheir  number; 
then  shall  they  give  every  man  p  a  ran- 
som for  his  soul  unto  the  Lord,  when  thou 

*  Heb.   incense  of  spices.  34 


38 
i  27:20.  1  Sam.  2:28.  3:3.  1  Chr. 

23:13.  Luke  1:9.   Acts  6:4. 
I  Or,  sttttth  up.    Heb.  caustth 

to  ascend. 
X  Heb.   betvieen  the  tmo  evens. 

12:6.  mnrg. 
k  Rom.  8:34.  1  Thes.  5:17.  Heb. 

7:26.  9:24. 
1  Lev.  10:1. 


m  29:36,37.    Lev.   16:29,30.  23: 

27.   Heb.  1:3.  9:22,23. 
n  Lev.  16:5,6. 
0  38:25,26.    Num.    1:2—6.26:2 

—  4.  2  Sam.  24:2. 
}   Heb.    them   that   are    to  he 

miTTibered. 
p  Num.  31:60.   2Chr.  24.6.  Job 

33:24.36:18.    Ps.  49:7.    Matt. 

20:23.  Mark  10:45.  1  Tim.  2:6. 

I  Pet.  1:18,19. 


arose  four  horns,  or  pimmcles,  which  were  cover- 
ed with  plates  of  g-olu.  It  was  surrounded  on  the 
top  with  a  cornice  of  solid  gold,  underneath 
which  were  placed  two  golden  rings,  probabl}' 
on  two  opposite  corners,  for  the  conveniency  of 
carrying  it  on  staves,  during  the  marches  of  Is 
rael  in  the  wilderness,  and  afterwards  when  re 
moved  to  different  places  in  Canaan. — This  altar,  | 
and  the  incense  burnt  on  it,  typified  the  Son  of 
God  in  our  nature  making  intercession  for  us;  as 
the  altar  of  burnt-offering  and  its  oblations  typ- 
ified his  sacrifice.  The  former  was  therefore 
placed  within  the  sanctuary,  the  latter  in  the 
court  without;  for  his  sacrifice  was  offered  on 
earth,  his  intercession  is  in  heaven.  But  it  was 
not  put  in  the  most  holy  place;  because  the  con- 
tinual  intercession  of  Christ  was  represented  by 
the  other  priests,  as  well  as  the  high  priest,  daily 
burning  incense  upon  it  morning  and  evening. 
It  was  therefore  placed  without  the  veil,  but 
nearer  to  it  than  the  table  or  the  candlestick;  and 
in  the  centre  of  the  tabernacle,  directly  over 
against  the  ark,  except  as  the  veil  was  between. 
V.  7,  8.  Aaron  alone  is  here  mentioned,  as 
burning  incense  on  the  altar:  but  it  is  gene- 
rally agreed,  that  not  only  succeeding  high 
priests,  but  also  the  ordinary  priests  in  their 
courses,  performed  this  service.  (JVofes,  lAtlce 
1:5 — 10.)  When  Aaron  or  his  sons  had  offered 
the  morning-sacrifice,  one  of  them  went  into 
the  tabernacle,  and  on  that  occasion  he  trimmed 
and  ordered  the  lamps  for  the  day,  and  perhaps 
cleansed  and  burnished  the  candlestick:  he  also 
burned  incense  on  the  golden  altar,  while  the 
people  were  offering  their  prayers  without.  In 
the  evening  likewise,  when  the  lamb  had  been 
sacrificed,  the  priest  again  entered  the  sanctu- 
ary, and  both  lighted  the  lamps  and  burned  in- 
cense on  the  altar. — It  is  probable,  that  no  more 
302] 


numberest  them:  that  there  be  "i  no 
plague  among  them,  when  thou  number- 
est them. 

13  This  they  shall  give,  every  one 
that  passeth  among  them  that  are  num- 
bered; half  a  shekel,  after  the  shekel  of 
the  sanctuary:  ("^  a  shekel  is  twenty  ge- 
rahs:)  ^  an  half  shekel  shall  be  the  offer- 
ing of  the  Lord. 

14  Every  one  that  passeth  among 
them  that  are  numbered,  ^  from  twenty 
years  old  and  above,  shall  give  an  offer- 
ing unto  the  Lord. 

1 5  The  "  rich  shall  not  II  give  more, 
and  the  poor  shall  not  ^  give  less  than 
half  a  shekel,  when  they  give  an  offering 
unto  the  Lord,  to  make  ^  an  atonement 
for  your  souls. 

1 6  And  thou  shalt  take  the  atonement- 
money  of  the  children  of  Israel,  and  shalt 
y  appoint  it  for  the  service  of  the  taber- 
nacle of  the  congregation;  that  it  may  be 
^  a  memorial  unto  the  children  of  Israel 
before  the  Lord,  to  make  an  atonement 
for  your  souls. 


q2  Sam.  24:13,16.  1  Chr.  21:12, 

14.  27:24. 
r  Lev.  27:25.    Num.  3:47.    Ez. 

46:12. 
s  38:26.  Matt.  17:24.  Or. 
tNum.   1:3,18,20.    14:29.    26:2. 

32:11. 
u  Job  34:19.    Prov.  22:2.    Eph. 


6:9.  Col.  3:25. 
II  Heb.  multiply. 
ir  Heb.  diTninish. 
X  Lev.   17:11.    Num.  D1:S0.    9 

Sam.  21:3. 
y  38:25— 31.  Neh.  10:32,33. 
z  .See  on  12:14.— Num.   16:40. 

Luke  22:19. 


than  one  priest  at  a  time  entered  the  sanctuary 
to  burn  incense:  and  that  if  the  high  priest  were 
present,  and  had  no  impediment,  he  performed 
this  service,  at  least  in  the  first  ages  of  the 
church  of  Israel.  As  the  oil  might  be  nearly 
burnt  out,  and  perhaps  some  of  the  lamps  extin- 
guished; it  is  here  called  lighting  the  lamps:  and 
as  Aaron  and  his  sons  were  directed  to  "order 
them  from  evening  to  morning,"  we  cannot  sup- 
pose that  they  left  them  from  the  time  of  the 
evening-sacrifice  to  the  ensuing  morning;  but 
that  the  priest,  whose  office  it  was  to  burn  in- 
cense, ordered  them  at  that  time;  and  that  some 
other  of  the  priests,  in  rotation,  tended  them 
during  the  rest  of  night.  {J^ote,  27:20,21.)— 
The  daily  sacrifices  represented  the  perpetual 
efficacy  of  Christ's  atonement,  and  the  burning 
of  incense  morning  and  evening  typified  his  con- 
tinual intercession  for  us;  w-bile  the  dressing 
and  lighting  of  the  lamps  prefigured  the  preach- 
ing of  the  word,  which  could  only  be  rendered 
effectual  by  that  intercession,  bringing  down  a 
blessing,  in  answer  to  the  prayers  of  his  people. 
— As  no  grate  is  mentioned  in  this  altar,  nor  any 
thing  said  about  cleaning  it,  expositors  generally 
think,  that  a  censer  with  coals  was  placed  on  it, 
when  incense  was  burnt. 

V.  9,  10.  Nothing,  except  the  incense  after- 
wards described,  might  be  offered  on  the  golden 
altar:  but,  once  every  year,  on  the  great  day  of 
atonement,  the  high  priest  must  apply  to  the 
horns  of  it  t)\e  blood  of  the  sin-offering;  to  shew 
that  all  the  services  performed  at  it  needed  purg- 
ing with  blood,  to  be  accepted  by  a  holy  God. 
This  denoted  that  the  intercession  of  Christ  in 
heaven  derives  all  its  efficacy  from  his  sufferings 
on  earth;  and  that  we  need  no  other  sacrifice  or 
intercessor  but  Christ  only. 

V.  11—16.    The  Israelites  were  twice  num-' 


B.  C.  1491. 


CHAPTER  XXX. 


B.  C.  1491. 


1 7  IT  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  congregation,  they  shall  wash  with 
water,  that  they  ^  die  not:  or  when  they 
come  near  to  the  altar  to  minister,  to  burn 
offei-ing  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  throughout  their 
generations. 

22  IT  Moreover  the  Lord  spake  unto 
Moses,  saying, 

23  Take  thou  also  unto  '  thee  princi- 
pal spices,  of  pure  myrrh  five  hundred 
shekels,  and  of  sweet  cinnamon  half  so 
much,  even  two  hundred  and  fifty  shekels, 
and  of  sweet  calamus  two  hundred  and 
fifty  shekels, 


a3lT9.  38:8.  Lev.  8:11.  1  Kings 

7:23,33.     2    Chr.    4:2,6,14,15. 

Zech.   I3:J.    Tit.  3.5.  Or.    1 

John  1:1. 
b  40:7,30—32. 
c  40:31,32.    Ps.  26.6.    Is.  62:11. 

.lohn  13:8—10.   1  Cor.  6:9—11. 

Tit.    3:5.     Heb.    9:10.     10:22. 


Rev.  1:5,6. 
d  12:16.    Lev,   10:1—3.    16:1,2. 

1  Sam.  6:19.   1  Chr.  13:10.  Ps. 

89:'7.Act3  5;5,10.Heb.l2:28,29. 
e  28:43. 
f  37:29.    Ps.  46:8.    Prov.   7:17. 

Cant.   1:3,13.  4:14.  Jer.  6.20. 

Ez.  27:19,22. 


bered,  ia  the  days  of  Moses,  by  divine  command; 
and  doubtless  on  both  these  occasions  this  law 
was  observed.  [Marg.  Ref.  o.)  Indeed,  the  col- 
lecting of  the  half-shekel,  if  exactly  done,  would 
itself  be  equivalent  to  numbering  them. — Wo- 
men and  minors  were  exempted  from  the  tax, 
not  being  numbered;  and  so  were  the  Levites, 
as  it  is  manifest  from  comparing-  the  numlicr  of 
those  who  paid  the  tax,  with  the  sum  total  of  the 
congregation,  besides  the  Levites.  [38:26.  JVmwj. 
1:46,47.)  Indeed  it  is  probable,  that  the  old  men, 
who  were  incapable  of  war,  were  also  exempted. 
(JVmot.  1:42,45.)  The  shekel  of  the  sanctuary, 
where  the  standard  weight  was  kept,  was  nearly 
half  an  ounce  troy  weight;  so  that  the  sum  paid 
by  each  person  was  about  fifteen  pence. — This 
silver  was  at  that  time  used  for  the  sockets  of 
the  sanctuary,  and  for  hooks  for  the  curtains, 
and  for  plates,  to  fillet  or  cover  the  chapiters  of 
the  pillars  round  the  court.  {J^ote,  38:26—28.) 
But  it  is  probable,  a  similar  assessment  was  made 
as  often  as  necessary,  being  the  same  as  was 
demanded  of  our  Lord;  {J^Tote,  Jlail.  17:24 — 27.) 
and  it  was  in  general  expended  in  purchasing 
sacrifices,  wood,  and  other  things,  for  the  service 
of  the  sanctuary;  or  perhaps  in  repairs.  Other 
contributions  were  voluntary,  and  proportioned 
to  the  ability  or  liberality  of  the  offerer:  but  this 
was  the  ransom  of  the  souls,  or  lives  of  the  peo- 
ple, and  the  same  sum  was  paid  by  every  man, 
whether  rich  or  poor;  and  if  they  refused  to  pay 
it,  they  could  have  no  interest  in  the  sacrifices, 
and  might  expect  to  be  visited  with  the  plague 
for  their  contempt.  Some  think  that  David's 
offence,  in  numbering  the  people,  was  enhanced, 
by  his  neglecting  to  raise  this  capitation-tax. 


24  And  of  cassia  five  hundred  shekels, 
after  s  the  shekel  of  the  sanctuary,  and  of 
oil-olive  an  ''  hin. 

25  And  thou  shalt  make  it  an  oil  of 
holy  ointment,  an  ointment  compound 
after  the  art  of  the  *  apothecary:  it  shall 
be  '  an  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  candlestick  and  his  vessels,  and 
the  altar  of  incense, 

28  And  the  altar  of  burnt-oftering 
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  "  consecrate  them,  that 
they  may  minister  unto  me  in  the  priest's 
office. 

31  And  thou  shalt  speak  unto  the  chil- 
dren of  Israel,  saying,  This  shall  be  °  an 
holy  anointing  oil  unto  me,  throughout 
your  generations. 


gNum.  3:47.  Ez.  45:12. 

h  29:40.  Lev.  19:36.  Num.  16:5. 

*  Or,  perfumer.   1  Chr.  9:30. 

i  Nntn.  36:26.  Ps.  89:20.  133:2. 
Heb.  1:9. 

k  40:9-16.  Lev.  8:10—12. 
Num.  7:1,10.  Is.  61:1.  Acts  10: 
33.    2  Cor.  1:21,22.    1  John  2: 


20,27. 
129:37.  Lev.  6:18.  Matt.  23:17, 

19. 
m29:7.    40:16.     Lev.    8:12,30. 

Num.  3:3. 
n  See  on  28:3.  29:9,35. 
0  37:29.    Lev.  8:12.  21:10.    Ps. 

89.20. 


{J^otes,  2  Sam.  24:) — The  law  implied,  that  the 
souls  of  all  are  of  equal  value,  equally  forfeited, 
and  equally  in  need  of  a  ransom;  Christ  is  equal- 
ly proposed  to  all  who  hear  the  gospel,  and  all 
believers  have  an  equal  interest  in  him:  but, 
without  this  interest  in  him,  we  can  have  no 
benefit  from  his  sacrifice;  and,  instead  of  ransom 
for  our  souls,  may  expect  additional  vengeance 
for  neglecting  so  great  salvation.  And  though 
we  can  add  nothing  to  the  all-sufficient  atone- 
ment of  Christ,  which  is  freely  given  without 
money  and  without  price,  to  all  who  believe  in 
him;  yet  we  may,  by  our  worldly  substance,  as- 
sist in  maintaining  the  expenses  of  religious  or- 
dinances, which  are  memorials  to  us  of  the 
atonement  made  for  our  souls. 

V.  18 — 21.  The  laver  of  brass  was  a  large 
cistern,  probably  circular,  in  which  was  contin- 
ually kept  a  quantity  of  water;  and  perhaps  the 
foot  was  a  circular  vessel  which  received  the 
water  out  of  the  cistern,  by  several  cocks  or 
spouts,  for  immediate  use.  For  the  priests, 
though  washed  at  their  consecration,  were  com- 
manded on  pain  of  death,  to  wash  their  hands 
and  feet  every  time  they  officiated,  or  at  least 
every  day;  which  intimated  the  continual  guilt, 
which  they  contracted  in  their  daily  employ- 
ments and  converse  with  the  world.  [J^ote,  John 
13:6 — 11.)  But,  besides  this  use,  much  water 
would  be  wanted  for  washing  the  sacrifices,  the 
vessels,  and  other  things  about  the  sanctuary,  in 
order  to  preserve  the  court  clean  and  sweet, 
when  so  many  animals  were  slaughtered,  so  mych 
blood  sprinkled  and  poured  out,  and  so  much  fat 
and  flesh  consumed  on  the  altar.^The  laver  was 
placed  nearer  to  the  door  of  tlie  sanctuarj-^,  than 

[303 


B.  C.  1491. 


EXODUS. 


B.  C.  149!. 


32  Upon  P  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  holj  unto  you. 

33  Whosoever  "^  compound eth  any  like 
it,  or  whosoever  putteth  any  of  it  upon  '-a 
stranger,  shall  even  be  ^  cut  off  from  his 
people. 

34  IT  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  weight. 

35  And  thou  shalt  make  it  a  ^  perfume. 


J)  Lev.  21:10.   Matt.  7;6. 

q  Luke  12:1,2.  Heb.  10:26—29. 

r  23:33. 

s  12:15,19.  Gen.  17:14.  Lev.  1: 

20,21.      17:4,9.       19:3.     23:29. 

Num.  9:13. 


126:6.37:29. 

u  Lev.  2:1,15.  6:11.24:7.  1  Chr. 

9:29.     Neh.   13:6.     Cant.  3:6. 

Matt.  2:11. 
X  Prov.  27:9.      Cant.   1:3.  3:6. 

John  12:3. 


the  altar  was;  and  the  Levites  replenished  it  as 
often  as  it  was  necessary. 

V.  22 — 33.  The  several  spices  here  mentioned, 
being  the  very  best  of  those  kinds,  which  were 
most  hig-hly  valued  at  that  time,  and  amounting  in 
al!  to  a  hundred  and  twenty  pounds  troy-weight, 
with  about  five  quarts  of  oil  of  olive  added  to 
them,  doubtless  of  the  purest  sort,  were  formed 
into  a  rich  and  highly  aromatic  ointment,  or  oil, 
according  to  the  methods  used  by  the  makers  of 
unguents  or  perfumes.  It  is  generally  supposed 
that  it  still  continued  a  liquid,  and  that  the  dreg- 
gy part  of  the  spices  was  strained  out  of  it. — 
With  this  holy  oil,  all  the  furniture  belonging  to 
the  sanctuary  was  anointed.  It  was  poured  on 
the  head  of  Aaron  and  his  successors,  when  they 
were  consecrated  to  the  high  priesthood:  and, 
with  the  blood  of  the  burnt-ofFering,  it  was  sprin- 
kled on  the  garments  both  of  the  high  priests, 
and  of  the  other  priests,  when  admitted  to  their 
office.  The  anointing  with  this  holy  oil  espe- 
cially completed  the  consecration  of  the  priests, 
and  the  dedication  of  the  sanctuary  and  its  fur- 
niture, as  most  holy;  and  therefore  it  must  not  be 
used  for  any  common  purposes,  or  made  by  any 
other  person,  on  peril  of  death. — It  is  indeed 
generally  supposed  that  the  kings  of  Judah  were 
by  the  LoRp's  express  appointment  anointed  with 
it:  for  it  is  reasonable  to  conclude,  in  opposition 
to  Jewish  traditions,  that  it  was  made,  under  the 
inspection  of  the  high  priest,  as  often  as  it  was 
wanted,  which  would  frequently  be  the  case  in 
successive  generations.  This  sacred  oil,  or  oint- 
ment typified  tlie  Holy  Spirit,  especially  as  given 
to  our  great  High  Priest  without  measure;  and 
•.ill  his  personal  and  mediatorial  excellencies,  as 
Ihe  "well  beloved  Son,  in  whom  the  Father  is 
well  pleased,"  and  whose  name  is  to  the  believer, 
'•'•as  ointment  poured  forth."  It  also  intirnated, 
that  "if  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  his,"  not  one  of  his  holy  priesthood; 
and  that  we  cannot  attend  on  any  divine  ordi- 
nance, or  officiate  in  any  sacred  service,  accept- 
ably or  usefully,  without  his  sanctifying  influen- 
ces.— The  concluding  prohibition  reminds  us, 
that  hypocrisy  which  counterfeits,  and  profane- 
ness  which  ridicules,  the  sanctifying  work  of  the 
Holy  Spirit,  brings  swift  destruction  on  the 
guilty;  and,  in  general,  that  Christ  himself,  and 
Ids  holy  gospel,  are  "a  savor  of  death"  to  unbe- 
lievers.    [J^ote,  2  Cor.  2:14—17.) 

V.  34—38.  The  spices,  or  gums,  of  which  tliis 
peifume,  or  incense,  (for  so  the  word  is  elsewliere 
rendered,)  was  composed,  are  not  all  certainly 
known;   because  some  of  the  words  are  seldom 

used  in  Scriptui-e The  slacte  is  supposed  by  the 

304] 


a  confection  after  the  art  of  the  apothe- 
cary, *  tempered  together,  pure  and  holy. 

36  And  thou  shalt  beat  some  of  it  very 
small,  and  put  of  it  before  ^  the  testimony, 
in  the  tabernacle  of  the  congregation, 
'  where  I  will  meet  with  thee:  it  shall  be 
unto  you  most  holy. 

37  And  as  for  the  perfume  which  thou 
shalt  make,  ^  ye  shall  not  make  to  your- 
selves according  to  the  composition  there- 
of: ^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. 


*  Heb.  salted.  Lev.  2:13. 

y  See  on  16:34. 

z  6.  25:22.  29:42,43.  Lev.  16:2. 


a  32,33. 

b  29:37.  Lev.  2:3. 

c  See  on  33. 


most  approved  commentators  to  have  been  the 
purest  part  of  myrrh:  and  the  onycha,  an  odorif- 
erous shell,  though  some  think  it  was  the  gum 
called  Ladanum.  The  galbanum  is  thought  to 
have  been  of  a  different  sort  from  the  gum  call- 
ed now  by  that  name,  the  smell  of  which  is  very 
disagreeable.  The  frankincense  is  well  known. 
— The  word,  rendered  tempered  together,  signi- 
fies salted:  {marg.)  and  it  is  supposed,  that  salt 
was  mingled  with  the  other  ingredients;  as  in- 
deed it  was  used  in  every  oblation.  This  in- 
cense, being  beaten  small,  was  placed  within  the 
sanctuary,  probably  on  the  table;  that  it  might 
be  ready  for  the  priests  to  take  and  burn  on  the 
golden  altar,  before  the  testimony,  or  ark,  as 
nothing  but  the  veil  interposed:  (j^ote,  I — 6.)  for 
this  daily  burning  of  incense  witnin  the  sanctu- 
ary was  as  necessary,  in  order  to  Israel's  com- 
munion with  God,  as  the  daily  sacrifices  on  the 
altar  of  burnt-offering. — Let  the  attentive  reader 
compare  the  language  used  on  these  subjects, 
with  the  account  of  the  giving  of  the  moral  law 
from  mount  Sinai;  and  study  the  difference,  be- 
tween a  sinner  meeting  God  as  a  Lawgiver  and 
a  Judge,  and  his  coming  before  him  on  "a  throne 
of  grace,"  as  a  God  of  salvation,  through  the 
atonement  and  intercession  of  the  great  High 
Priest  of  our  profession.  But  they,  who  corrupt 
or  pervert  the  doctrine  of  free  mercy,  to  gratify 
their  own  carnal  and  sensual  inclinations,  and 
they  who  constitute  other  intercessors,  alike  vio- 
late the  spirit  of  the  annexed  prohibition. 

PRACTICAL  OBSERVATIONS. 

If  men  do  not  wilfully  shut  their  eyes  to  the 
things  which  are  written  in  the  word  of  God, 
they  cannot  but  see  in  these  ceremonial  institu- 
tions, compared  with  the  New  Testament,  that 
Jesus  Christ  is  the  grand  Subject  of  the  Scrip- 
tures; and  the  sum  of  all  true  religion,  as  "made 
of  God  unto  us.  Wisdom,  Righteousness,  Sanc- 
tification,  and  Redemption."  To  assert  that  the 
language  of  the  New  Testament  concerning  his 
priesthood,  oblation,  entrance  into  the  holiest, 
and  intercession  for  his  people,  were  accommo- 
dations to  these  Old  Testament-rites,  is  to  suppose 
that,  in  building  the  spiritual  temple,  the  all-wise 
Architect,  without  any  previous  design,  planned 
and  formed  a  verj-  intricate  and  unnecessary 
scaffolding,  and  then  erected  the  building  for  the 
sake,  and  according  to  the  pattern,  of  that  .scaf- 
folding! But  "known  unto  God  are  all  his  works 
from  the  beginning  of  the  world."  He  first  form- 
ed the  plan  of  salvation  in  his  own  infinite  mind, 
then  slievv^ed  as  much  of  it  as  was  needful,  ta 


B.  C.  1491. 


CHAPTER  XXXI. 


B.C.  1491. 


CHAP.  XXXI. 

Becaleel  and  Aholiab  are  appointed  and  qualified  to  erect  the 
tabernacle,  and  make  the  sacred  furniture,  1 — 11.  The  ob- 
servance of  the  sabbath  is  enforced,  12 — 17.  The  tables  of  the 
law  are  delivered  to  Moses,  18. 

AND  the   Lord   spake    unto   Moses, 
saying, 

2  See,  *  I  have  called  by  name  ^  Be- 
zaleel  the  son  of  Uri,  the  son  of  Hur,  of 
the  tribe  of  Judah. 

3  And  I  have  "^  filled  him  Avith  the 
Spirit  of  God,  in  wisdom,  and  in  under- 
standing, 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  of  timber,  to  work  in  all 
manner  of  workmanship. 

6  And  I,  behold,  ^  I  have  given  with 
him,  s  Aholiab  the  son  of  Ahisamach  of 


a  33:12,17.  35:30.    Mark  3:16— 

19.   John  3:27. 
b  37:1.   1  Chr.  2:19,20. 
c  35:31.  Is.  28:6,26.   1  Cor.  12.4 

—11. 
d    36:32—35.     26:1.     28:15.   1 


Kins^s  7:14.     2  Chr.  2:7,13,14. 

e  28:9—21. 

f  4:14,15.  6:26.  Ezra  5:1,2.  Ec. 
4:9—12.  Matt.  10:2—4.  Luke 
10:1.  Acts  13:2.  15:39,40. 

g36:l. 


Moses  in  the  mount;  and  according  to  it,  tliis 
scaffolding  was  formed,  for  the  sake  of  the  in- 
tended building-,  which  accordingly  has  since 
been  erected  exactly  answerable  to  it. — From 
this  chapter  let  us  observe,  that  our  duty,  and 
our  urgent  wants  call  upon  us  daily  to  approach 
our  Creator  and  Benefactor,  with  our  tlianksgiv- 
ings  and  supplications;  but  that  we  are  not  wor- 
thy to  draw  nigh  in  our  own  name,  or  in  any 
other  way  than  through  the  meritorious  and  pre- 
vailing intercession  of  the  Son  of  God.  Though 
we  are  without  on  earth,  and  he  is  ascended  into 
heaven,  and  is  out  of  our  sight;  let  us  by  faith 
behold  him,  and  realize  him  to  our  minds,  as 
ever  living  to  receive  and  present  our  worship, 
perfumed  with  the  sweet  incense  of  his  interces- 
sion, before  the  Father's  mercy-seat  for  accept- 
ance. We  must  therefore  not  be  slack,  unfre- 
quent,  or  doubtful  in  our  supplications:  nay  we 
should  ask  abundantly  and  constantly,  and  ex- 
pect copious  blessings,  that  our  joy  may  be  full, 
and  our  God  be  glorified.  Blessed  be  his  name, 
tiie  Priest,  the  sacrifice,  the  incense,  and  anoint- 
ing oil,  are  all  ready  prepared  to  our  hands,  with- 
out any  concurrence  of  ours:  but,  if  we  luiow 
the  value  of  this  great  salvation,  we  shall  not 
grudge  either  time,  labor,  or  expense,  which  the 
maintaining,  or  attending  on,  divine  ordinances 
may  require;  and  it  is  to  be  feared  that  we  have 
no  interest  in  the  sacrifice,  if  we  hesitate  to  con- 
tribute. Nor  should  we  forget,  that  the  poor  are 
as  welcome  to  Christ,  as  the  rich;  and  the  ricli 
as  much  in  want  of  his  ransom  for  their  souls,  as 
the  poor:  for,  in  this  grand  concern,  no  external 
distinctions  make  any  difference,  and  all  are  alike 
bound  to  express  their  valuation  of  Christ  and  of 
his  salvation.  Even  they  who  are  washed,  in 
their  first  conversion,  from  the  sins  of  their  past 
lives,  and  from  prevailing  sin  in  their  hearts, 
have  occasion  for  renewed  repentance,  forgive- 
ness, and  grace,  from  day  to  day;  and  must  still 
approach  as  sinners  washed  in  the  blood  of  Jesus, 
anointed  by  the  Spirit,  and  pleading  the  Savior's 
merits.  But  let  us  beware  of  attempting  to  ren- 
der a  religious  profession  subsei-vient  to  our  sec- 
ular interests;  of  treating  heavenly  things  with 
irreverence  or  contempt;  or  of  gratifying  our 
sinful  inclinations  under  the  pretence  of  Chris- 
tian liberty:  for  these  are  most  dangerous  and 
fatal  perversions  of  the  gospel  of  Christ. 
Vol.  I.  39 


the  tribe  of  Dan;  and  in  the  hearts  of  all 
that  are  ^  wise-hearted  I  have  put  wisdom; 
that  they  may  make  all  that  1  have  com- 
manded thee: 

7  The  '  tabernacle  of  the  congrega- 
tion, and  the  ^  ark  of  the  testimony,  and 
the  mercy-seat  that  is  thereupon,  and  all 
the  *  furniture  of  the  tabernacle, 

8  And  *  the  table  and  his  furniture,  and 
the  "  pure  candlestick  with  all  his  furni- 
ture, and  °  the  altar  of  incense, 

9  And  °  the  altar  of  burnt-offering  with 
all  his  furniture,  and  p  the  laver  and  his 
foot, 

10  And  ^  the  cloths  of  service,  and  the 
holy  garments  for  Aaron  the  priest,  and 
the  garments  of  his  sons,  to  minister  in 
the  priest's  office, 


h23:3.      35:10,26,26.     36:8. 
Kings  3:12.  Jam.  1:5,16,17. 
i  26:  27:9—19.  36:8—38. 
k  25:10—22.  37:1—9. 
*  Heb.  vessels. 
1  26:23—30.  37:10—16. 


m25:31— 40.  37:17-24. 
n  30:1—10.  37:25—28. 
0  27:1—8.38:1—7. 
p30:I8— 21.  38:8.40:11. 
q28:39:    Lev.  8.7,8,13. 
4:6—14. 


Num. 


NOTES. 

Chap.  XXXI.  V.  1 — 5.  It  cannot  be  sup- 
posed that  the  Israelites,  who  had  been  employed 
as  bond-slaves  in  Egypt,  were  in  general  quali- 
fied for  such  curious  workmanship  as  had  been 
described;  any  more  than  that  the  apostles,  taken 
from  their  fishing-boats,  and  other  low  occupa- 
tions, were  capable  of  speaking  fluently  and  cor- 
rectljr  in  the  languages  of  all  nations,  to  whom 
they  were  commanded  to  preach:  but  the  same 
Spirit,  who  gave  the  apostles  utterance  in  divers 
tongues,  miraculously  endued  the  persons  here 
appointed  with  requisite  skill,  or  exceedingly 
improved  them  in  it;  for  they  might  have  acquired 
some  knowledge  in  particular  branches  of  these 
ingenious  arts,  which  are  thought  to  have  been 
very  successfully  cultivated  in  Egjpt,  at  this 
early  period. — Neither  Moses,  nor  Aaron,  nor 
any  of  Aaron's  sons  were  appointed  to  this  ser- 
vice: the  honor  already  conferred  must  sufiice  for 
them;  and  if  they  attended  to  their  proper  em- 
ployment, they  would  find  that  also  sufficient. 
Nor  were  Moses's  sons  appointed;  for  it  was  the 
Lord's  will  that  his  disinterestedness  and  divine  le- 
gation, should  appear  illustrious  in  the  obscurity 
of  his  posterity!  If  Hur  was  (as  some  think)  Mir- 
iam's husband,  and  in  consequence  Bezaleel  a 
distant  relation  of  Moses;  as  the  Lord  expressly 
called  him  by  name,  to  preside  in  the  whole  busi- 
ness, all  occasion  of  murmuring  was  precluded. 

V.  6.  Aholiab  was  also  expressly  appointed  to 
be  assistant  to  Bezaleel,  and  next  under  him,  in 
this  service:  yet  not  only  to  these  two,  but  to 
many  othei-s,  the  Lord  gave  wi.sdom  and  under- 
standing, as  well  as  a  willing  heart,  to  perform 
various  parts  of  the  work,  under  their  superin- 
tendency. — They  were  not,  however,  allowed  to 
exercise  their  ingenuity,  in  contriving  any  dec- 
orations to  embellish  the  sanctuary;  but  merely  to 
devise  how  to  execute  tlie  commands  of  God,  with 
exactness,  readiness,  and  elegance.— -Dpi.]  Hu- 
ram,  the  principal  workman,  in  building  Solo- 
mon's temple,  was  "the  son  of  a  woman  of  the 
daughters  of  Dan."  (2  Chr.  2:13,14.  4:11—18. 
JVb<e,  1  Kings  l-.U.) 

V.  8.  Pure  candlestick.'^  Thus  called,  because 
it  was  made  entirely  of  pure  gold;  and  not  merely 
overlaid  with  gold,  as  other  parts  of  the  sacred 
furniture  were. 

V.  10.  Cloths  of  service.'^    These  are  supposed 

[305 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


1 1  And  '  the  anointing  oil,  and  ^  sweet 
incense  for  tlie  holy  place;  according  to 
all  that  I  have  commanded  thee,  shall 
they  do. 

1 2  IT  And  the  Lord  spake  unto  Moses, 
saying, 

13  Speak  thou  also  unto  the  children 
of  Israel,  saying,  *  Verily  my  sabbaths 
ye  shall  keep:  for  it  is  a  "  sign  between 
me  and  you,  throughout  your  genera- 
tions; ^  that  ye  may  know  that  I  am  the 
Lord,  that  doth  sanctify  you. 

14  Ye  shall  ^  keep  the  sabbath  there- 
fore: for  it  is  holy  unto  you.  ^  Every 
one  that  defileth  it  shall  surely  be  put 
to  death:  for  whosoever  *  doeth  any  work 
therein,  that  soul  shall  be  cut  off  from 
among  his  people. 

1 3  ^  Six  days  may  work  be  done,  but 


r  30;23— 33.  37;29. 

s  30:34—38. 

tSteon  20:3— n.— Lev.  19:3, 

30.  23:3.  26:2. 
D  17.  Ez.  20:12,20.  44:24. 
X  Lev.  20:8.    21:8.    Ez.  37:23. 

John    17:17,19.     1  Thes.   6:23. 


Jude  1 
y  Deut.  5:12—16.  Neh.  9:14.  Is. 

66:2—6.  58:13,14. 
z  Is.  56:2,6.  Ez.  20:13,16,21,24. 
a  35:2  3, 
b  17.  'l6.26.  34:21.    Lev.  23:3. 

Ez.  46:1.    Luke  13:14. 


to  have  been  the  coverings,  prepared  for  the  sa- 
cred furniture,  when  it  was  to  be  removed.  [JSum. 
4:6—14.) 

V.  13—17.  The  injunction,  to  sanctify  the  sab- 
bath, seems  to  have  been  repeated  and  enlarg-ed 
on  at  this  time,  to  shew  the  people,  that  the  sacred 
rest  must  not  be  interrupted,  even  while  they 
were  employed  in  erecting  the  tabernacle.  The 
appointment  of  the  weekly  sabbath  was  a  sign,  or 
token,  of  the  Lord's  special  favor  to  Israel.  Their 
strict  and  constant  observance  of  it  would  not 
only  distinguish  them,  as  the  worshippers  of  God, 
who  created  the  heavens  and  the  earth  in  six  days 
and  rested  on  the  seventh,  from  all  the  surround- 
ing idolaters;  but,  through  successive  generations, 
it  would  be  a  sign  of  their  covenant-relation  to 
him,  and  an  important  means  of  bringing  them 
more  fully  acquainted  with  his  glorious  perfec- 
tions, and  of  rendering  them  indeed  a  holy  peo- 
ple devoted  to  his  service.  It  was  therefore,  at 
this  time  expressly  made  a  part  of  the  ^/wrficia^  law, 
that  every  Israelite  should  hallow  the  sabbath:  if 
any  one  violated  it,  he  must  be  put  to  death  by 
the  magistrate,  provided  his  crime  were  known; 
and  if  he  kept  it  secret,  he  might  expect  to  be  cut 
oif  by  some  divine  judgment.  Other  seasons  were 
set  apart,  as  a  kind  of  sahhath:  but  this  was  the 
principal;  "a  sabbath  of  rest,  holy  to  the  Lord;" 
the  public  observance  of  which  by  the  nation,  and 
the  punishment  of  such  as  violated  it,  formed  one 
condition  of  the  national  covenant  throughout 
their  generations.  For  it  was  kept  in  honor  of 
the  Creator,  who  rested  and  was  refreshed,  when 
he  had  completed  his  design:  such  satisfaction  did 
he  take  in  that  display  of  his  glory!  Surely  then 
his  worshippers  ought  to  find  refreshment  and  de- 
light, in  contemplating  his  works,  rendering  him 
the  tribute  of  adoring  and  gprateful  praise,  and  per- 
forming the  duties  of  that  holy  day. 

V.  18.  After  all  the  preceding  laws  and  in- 
structions, (which  probably  were  given  at  differ- 
ent times,)  when  the  forty  days  of  Moses's  contin- 
uance on  the  mount  were  nearly  ended,  the  Lord 
gave  him  the  tables  of  stone  before  spoken  of,  (24: 
12.)  with  the  ten  commandments  written  on  them 
by  his  own  immediate  power.  They  are  here  call- 
ed, the  "two  tables  of  testimony:"  because  the 
laws  written  on  them  were  the  substance  of  that 
will  of  Go(^  which  he  testified  to  them;  and  like- 1 
306] 


in  the  seventh  is  "  the  sabbath  of  rest, 
*  holy  to  the  Lord:  ^  whosoever  doeth 
any  work  in  the  sabbath-day,  he  shall 
surely  be  put  to  death. 

16  Wherefore  the  children  of  Israel 
shall  keep  the  sabbath,  to  observe  the 
sabbath  throughout  their  generations, /or 
®  a  perpetual  covenant. 

17  It  is  a  sign  between  me  and  the 
children  of  Israel  for  ever:  for  in  '  six 
days  the  Lord  made  heaven  and  earth, 
and  on  the  seventh  day  he  rested,  and 
s  was  refreshed. 

18  IT  And  he  ''-  gave  unto  Moses,  when 
he  had  made  an  end  of  communing 
with  him  upon  mount  Sinai,  two  tables  of 
testimony,  tables  of  stone,  written  with 
'  the  finger  of  God. 

C  16:23.  Lev.  23:3,32.  Luke  23: 

56.— Heb.  4:9.  Or. 
*  Heb.  holiness. 
d  Num.  15:32—36.  .ler.  17:24— 

27. 
e  Gen.  9:13.  17:11.  Jer.  50:5. 
f  Gen.  2.2,3.  Heb.  4.3,4,10. 
g  Gen.  1:31.  Job  38:7.   Ps.  104: 


31.  Jer.  32:41. 
h  24:12,13.32:15,16.  34:1—4,28, 

29.  Deut.  4:13.  522.  9:9—11. 

2  Cor.  3:3. 
i  8:19.  32:16.  Jer.   31:33.  Matt. 

12:28.   Luke  11:20.  2  Cor.  37. 


wise,  because  by  giving  this  law  to  them,  and  by 
placing  it  in  the  ark  under  the  mercy-seat,  from 
above  which  he  displayed  his  glory,  he  testified  his 
special  favor  to  that  nation,  and  the  way  in  which 
it  would  be  continued  to  them.  The  stones,  on 
which  the  law  of  the  ten  commandments  was  writ- 
ten, denoted  its  perpetual,  unchangeable  obliga- 
tion; in  which  it  differed  from  the  other  laws, 
which  would  after  a  time  be  superseded. — By  the 
finger  of  God,  the  Holy  Spirit  may  be  meant,  as 
the  texts  referred  to  shew;  [Marg.  Ref.  i;)  and  he 
writes  this  law  in  the  hearts  of  all  the  spiritual 
children  of  Israel,  having  prepared  them  for  that 
purpose. 

PRACTICAL  OBSERVATIONS. 

The  Lord  confers  his  unmerited  favors  on  whom 
he  pleases:  but  the  honor,  which  cometh  from 
him,  is  always  attended  with  a  work  to  be  done: 
and  to  be  employed  by  him  is  indeed  the  highest 
honor,  and  the  noblest  privilege. — Men  are  not 
now  called  forth  by  name,  as  in  the  days  of  Moses: 
yet  our  God  generally  marks  out  the  persons, 
whom  he  hath  made  choice  of,  by  endowing  them 
with  correspondent  dispositions  and  qualifications 
by  his  Spirit,  and  opening  the  way  to  their  work 
in  his  providence.  We  may  indeed  certainly 
know  that  we  are  not  appointed  to  any  service, 
for  which  we  continue  utterly  unqualified.  Yet 
there  are  cases,  in  which  men  aie  unexpectedly 
and  evidently  called  to  situations,  and  engaged  in 
services,  for  which  they  are  humbly  conscious  of 
being  in  themselves  wholly  insufficient:  but  they 
may  depend  upon  God  to  give  them  "the  Spirit  of 
wisdom,  understanding,  and  knowledge"  for  theii- 
work,  even  after  they  are  engaged  in  it;  if  they 
simply  seek  his  glory,  do  his  will,  and  are  em- 
ployed by  him.  He  confers  different  gifts  on  dif- 
ferent persons;  that  they  may  feel  their  need  of 
each  other,  and  receive  mutual  benefit,  as  the 
members  in  tlie  human  body:  let  then  each  per- 
son mind  his  proper  work,  and  improve  his  own 
talents  diligently;  remembering  that  whatever 
wisdom  any  man  possesses,  the  Lord  hath  put  it 
into  his  heart,  to  the  end  that  he  may  do  all  his 
commandments.  Let  no  one  envy,  despise,  inter- 
meddle with,  or  depreciate,  the  gift  or  work  of  liis 
brethren:  and  let  each  "study  to  be  quiet,  and  to 
do  his  own  business;"  and  to  rejoice  in  the  super- 


B.  C.   1491. 


CHAPTER  XXXII. 


B.  C.   1491. 


CHAP.  XXXH. 

Aaron,  at  the  people's  JDstigation,  makes  a  golden  calf,  and  they 

worship   it,   1 6.     God   informs   Mosps,    who   intercedes   for 

Israel,  and  prevails,  7—14.  He  comes  down  from  the  mount, 
breaks  the  tables  of  the  law,  destroys  the  idol,  and  expostu- 
lates with  Aaron,  16 — 24.  He  commissions  the  Levites,  who 
slay  three  thousand  of  the  criminals,  25 — 29.  He  again  inter- 
cedes for  the  nation,  30 — 35. 

AND  when  the  people  saw  that  Mo- 
ses *  delayed  to  come  down  out  of 
the  mount,  the  people  gathered  them- 
selves together  unto  Aaron,  and  said  unto 
him,  ''  Up,  "^  make  us  gods  "^  which  shall 
go  before  us:  for  as  for  this  PJoses,  "^  the 
man  that  brought  us  up  out  of  the  land  of 
Egj'^pt,  ^  we  wot  not  what  is  become  of 
him. 

2  And  Aaron  said  unto  them,  Break 
off  the  s  golden  ear-rings  which  are  in 
the  ears  of  jour  wives,  of  your  sons,  and 
of  your  daughters,  and  bring  (hem  unto  me. 

3  And  all  the  people  *"  brake  off  the 

a  24:18.     Dent.  9:9.     Matt.  24:       Mic.  6:4. 


43:    2  Pet.  3:4. 
b  Gen.  19:14.  44.4.   Josh.  1:13. 
c  20:3— 5.  Deut.  4:15—18.  Acts 

■7:40.  n:29.'  19:26. 
A  13:21.   33:3,14,15. 
e  7,11.  14:11.  16:3.   Hos.  12:13. 


f  Gen.  21:26.39:8.  44:16- 

e     12:35,36.       Gen.    24:22,47. 

Judg.  8:24—27.  Ez.  16:11,12, 

17.  Hos.  2:8. 
h  .Tudg.   17:3,4.     Is.    40:19,20. 

46:6.  Jer.  10:9. 


rior  endowments  of  others,  without  murmuring  or 
disputing-,  or  by  ostentation  provoking  their  enr)' 
or  resentment. — Every  useful  work  is  beautiful  in 
its  season;  but  the  more  immediate  exercises  of 
religion  belong  especially  to  the  sanctitication  of 
the  sabbath:  and  as  the  appointment  itself  is  an 
external  sign  of  the  Lord's  good  will  to  sinful  men; 
so  our  love  to  it,  and  delight  in  hallowing  it,  is  a 
good  internal  evidence,  that  he  hath  begun  and 
will  continue  to  sanctify  our  souls. — May  the  Lord 
therefore  have  mercy  upon  us,  pardon  all  our 
transgressions,  take  away  the  heart  of  stone,  and 
write  this  and  all  his  laws  in  our  inmost  souls: 
then,  though  every  sweet  season  of  communion 
with  God  on  earth  must  come  to  a  close,  we  shall 
at  length  be  admitted  into  his  presence  in  heaven, 
where  "is  fulness  of  joy,  and  pleasures  for  ever- 
more." 

NOTES. 
Chap.  XXXIL  V.  1.  Just  when  Moses,  Is- 
rael's faithful  representative,  had  transacted  all 
their  great  concerns  upon  the  mount,  and  was 
coming  down,  fully  instructed  and  authorized,  to 
erect  the  tabernacle,  and  set  up  the  worship  of 
God  among  them,  a  sad  interruption  took  place, 
through  their  shameful  disobedience. — They  seem 
to  have  been  weary  of  waiting  so  long  at  Sinai; 
though  had  they  been  so  disposed,  they  might  have 
improved  the  time  very  profitably,  in  reflecting 
and  conversing  on  what  tiiey  had  heard  and  seen. 
While  some  of  them  "in  heart  turned  back  into 
Egypt,"  others  were  in  great  haste  for  the  corn 
and  wine,  the  milk  and  honey,  of  Canaan.  But 
the  grand  evil  was  this;  their  carnal  minds  did  not 
relish  the  spiritual  worship  of  an  invisible  holy 
God.  Many  of  them  were  infected  with  idolatry, 
and  doubtless  had  witnessed  in  Egypt  religious 
feasts  suited  to  a  sensual  mind;  [JVote,  Ez.  20: 7 — 
9.)  and  probably  they  expected  the  same,  in  the 
feast  which  they  were  to  hold  unto  the  Lord:  but 
in  this  they  were  greatly  disappointed,  and  the 
whole  was  a  very  serious,  alarming,  and  painful 
employment  to  them. — In  the  absence  of  Moses 
therefore,  they  formed  the  project  of  a  religious 
feast  more  suited  to  their  taste,  which  having  sol- 
emnized, they  intended  to  leave  Sinai,  and  to 
march,  either  back  into  Egypt,  or  forward  to 
Canaan. — They,  who  duly  consider  in  what  man- 
ner religious  festivals  are  observed  among  millions 


golden  ear-rings  which  were  in  their  ears, 
and  brought  the7n  unto  Aaron. 

4  And  he  received  them  at  their  hand, 
and  '  fashioned  it  with  ^  a  graving  tool, 
after  he  had  made  it  a  molten  ^  calf:  and 
they  said, ""  These  be  thy  gods,  O  Israel, 
"  which  brought  thee  up  out  of  the  land 
of  Egypt. 

5  And  when  °  Aaron  saw  it,  he  built 
an  altar  before  it,  and  Aaron  p  made 
proclamation,  and  said.  To-morrow  is 
'i  a  feast  to  the  Lord. 

6  And  they  rose  up  early  on  the  mor- 
row, and  *■  offered  burnt-offerings,  and 
brought  peace-offerings:  and  the  people 
'  sat  down  to  eat  and  to  drink,  and  rose 
up  to  play. 


20:23. Deut.  9:16.  Ps.l06:19— 

21.  Is.  44:9,10.    Acts  7:4J.  17: 

29. 
k  28:9,11. 
1  1  Kings  12:28,32.  2  Kings  10: 

29.    2Chr.  11:16.  13:8.     Hos. 

8:4,6.  10:6.  13:2. 
m  8.  Judg.  17:3.   1  Kings  12:28, 

Neh.  9:18.  Is.  40:18.  Rom.  1: 

21—23. 
n  1,8.  20:2. 


0  1  Sam.  14:36.  2  Kings  16:11. 

Hos.  8:11,14. 
p    Lev.   23:2,4.     I   Kings  21:9, 

2  Kings  10:20.    2  Chr.  30;.1. 
q  4.  10:9.  12:14.   1  Kings  12:32, 

33.    1  Cor.  6:8. 
r  24:4,5. 
s  Num.  25:2.   Judg.  16.23-25. 

Am.  2:S.  8:10.     Acts  7:41,42 

1  Cor.  10:7.     Rev.  11:10. 


of  professed  Christians,  will  readily  perceive  how 
agreeable  such  a  religion  must  be  to  a  sensual 
mind,  as  consists  "in  sitting  down  to  eat  and  drink, 
and  rising  up  to  play"  (6);  that  is,  to  dance,  and 
sing,  and  divert  themselves. — In  forwarding  this 
project,  they  pretended  that  they  "knew  not 
what  was  become  of  this  Moses,"  of  whom  they 
spake  with  tlie  utmost  indifierence:  they  seemed 
to  intimate,  that  the  fire  had  consumed  him,  or 
that  he  had  perished  with  hunger,  or  perhaps  was 
taken  up  into  heaven. — Indeed  they  had  no  reason 
to  think  he  delayed  longer  than  was  necessary;  or 
to  doubt  that  he  was  safe,  and  faithfully  employed 
for  them,  and  that  he  would  in  due  time  return. 
But,  supposing  he  had  been  dead,  surely  a  decent 
respect  should  have  been  shewn  to  his  memory: 
and  had  they  then  questioned  whether  Aaron  and 
Hur  should  succeed  him,  or  some  other  persons 
be  appointed,  there  might  have  been  an  appear- 
ance of  reason  in  it:  but  to  propose  making  them 
gods,  because  Moses  was  gone,  shewed  them  "mad 
upon  their  idols,"  and  glad  of  any  pretence  to  re- 
turn to  them!  Not  much  above  forty  days  before, 
they  had  heard  God  himself  speak  unto  them  out 
of  the  midst  of  the  fire,  while  they  saw  no  simil- 
itude; and  he  had  expressly  prohibited  them  not 
to  form  any  image  of  him:  that  fire,  and  the 
cloud  attending  it,  were  still  before  their  eyes;  all 
the  otlier  wonders  were  fresh  in  their  memories; 
they  daily  ate  of  the  manna  from  the  clouds,  and 
drank  of  the  water  from  the  rock:  yet  even  "in 
Horeb  they  forgat  God  their  Savior,"  ascribed 
their  deliverance  out  of  Egypt,  first  to  the  man 
Moses,  and  then  to  the  idol  wliich  they  had  form- 
ed! (4.)     Such  was  this  astonishing  transaction! 

Gods.]  cnhn;  the  same  word  as  is  e^ery  where 

used  for  the  triie  God;  but  it  is  here,  and  in  other 
places  of  this  narrative,  joined  with  a  plural  verb, 
which  is  not  the  case  when  it  means  the  true  God. 
They  wanted  a  visible  representation  of  the  ob- 
ject, or  objects,  of  their  worsliip;  and  ])erhaps  at 
first  desired  more  images  than  one:  a  single  idol, 
however,  satisfied  them.  It  is  probable,  that  the 
pillar  of  cloud  and  fire,  which  had  led  them,  con- 
tinued stationary  on  the  mount;  and  they  thence 
concluded  that  it  would  no  longer  go  before  them, 
and  so  they  required  other  guides. 

V.  2 — 6.  If  the  conduct  of  Israel  as  a  people 

[307 


B.C.  1491. 


EXODUS. 


B.  C.  1491. 


7  And  the  Lord  said  unto  Moses,  ^  Go, 
get  thee  down:  for  "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  commanded 
them:  they  have  made  them  a  molten 
calf,  and  have  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. 


t  19^24.  33:1.    Deut.  9:12. 
u  1,11. 

X  Gen.  6:11,12.  Deut.  4:16.  32; 
6.  Jud?.  2:19.  Hos.  9:9. 


y  Deut.  9:16.  Judg.  2:17. 
z  20:3,4. 
a  See  on  4. 


was  surprising',  that  of  "Aaron,  tlie  saint  of  the 
Lord,"  was  still  more  so.  Many  conjectures 
have  been  made  concerning'  his  reasons  for  acting 
as  he  did;  but  his  conduct  seems  to  have  been  too 
unreasonable  to  be  either  excused,  or  accounted 
for:  yet  the  Lord  permitted  it,  to  evince  by  facts, 
of  what  man  is  capable;  and  to  shew  that  the 
priesthood  was  given  to  Aaron  entirely  of  grace, 
when  he  might  mast  justly  have  been  cut  off  for 
his  transgression;  that  he  might  wear  his  honors 
the  more  humbly  ever  after,  as  Peter  did  after 
denying  his  Lord;  that  when  the  sin-offering  of 
consecration  was  offered,  he  might  indeed  feel  his 
need  of  the  atonement;  and  that  it  might  appear, 
that  sinful  man  wanted  a  High  Priest  of  another 
and  a  nobler  order. — The  Jews  indeed  have  a  tra- 
dition that  Hur  was  killed  for  opposing'  tlie  proj- 
ect, and  that  Aaron  feared  the  same  fate:  but  if 
so,  he  would  have  had  a  better  excuse  to  make 
before  Moses.  (JVofe,  21 — 24.)  He  might  indeed 
be  frighted,  but  he  had  not  so  just  cause:  for, 
however  disposed  the  people  had  shewn  them- 
selves to  rebellion,  it  is  not  intimated  that  they 
assembled  seditiously,  or  with  violence,  on  this 
occasion.  The  demand  of  the  golden  ear-ring-s 
has  been  considered,  as  an  attempt  to  put  the 
people  off  from  their  purpose;  and  as  there  was 
much  gold  in  their  camp  besides  this,  and  such 
ornaments  are  reluctantly  parted  with,  it  is  prob- 
able he  entertained  some  hope,  that  they  would 
not  comply  with  so  self-denying  and  expensive  a 
proposal.  But  it  was  a  feeble  measure,  and  far 
from  that  decision  which  became  him:  for  they 
readily  and  zealously  parted  with  their  ornaments, 
which  they  had  newly  acquired  as  the  spoil  of 
Egypt;  and  he  as  readily,  however  he  acquired 
his  skill,  formed  it  into  the  shape  of  a  calf,  or  ox! 
— The  words  rendered,  "He  fashioned  it  with  a 
gTaving  tool,  after  he  had  made  it  a  molten  calf," 
are  variously  interpreted.  'The  order  is  invert- 
'ed.  He  first  cast  the  calf,  then  he  formed  it  with 
'a  g'raving  tool  or  scraping  instrument,  cutting' 
'away  the  redundancies,  and  polishing  it. — Or, 
'preserving  the  right  order,  it  may  be  explained; 
'He  framed,  or  marked  out  with  a  graving  instru- 
'ment,  the  image  to  be  made,  namely,  that  the 
'mold  might  be  fashioned,  into  which  the  gold 
'should  be  poured;  and  he  thence,  in  this  manner, 
'made  the  molten  calf.'  In  PooPs  Synopsis. — It 
is  likewise  much  disputed,  what  induced  Aaron 
to  make  the  image  in  this  shape.  Some  deny  that 
the  Egyptians  worshipped  either  an  ox,  or  the 
image  of  one,  at  this  early  period:  but  they 
can  only  shew,  that  we  have  no  positive  evidence 
they  did,  and  for  the  same  reason  we  have  no 
proof  they  did  not;  for  we  have  no  records  so  an- 
cient, except  the  Scriptures,  which  favor  the 
conclusion  that  they  did.  Some  indeed  imagine, 
that  Aaron  took  the  hint  from  the  cherubim, 
which  they  suppose  to  have  had  faces  as  oxen: 
but,  whatever  may  be  decided  as  to  this,  they 
308] 


9  And  the  Lord  said  unto  Moses,  •"  I 
have  seen  this  people,  and  behold,  it  i^ 
•^  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 


b  Deut.  9:13.    Jer.  13:2T   Hos, 

6:10. 
c  33:3,S.  34:9.  Deut.  9:6.  10:16. 

31:21.  2  Chr.  30:8.  Neh.  9:17. 

Vs.  78:8.   Prov.  29:].    Is.  48:4. 

Zech.  7:11,12.    Acts  7:51. 
d   Gen.    18:32,33.    32:26 — 28. 

Num.    14:19,20.    16:22,45—48. 


Jer.  14:11.  15:1.  Jam.  6:16. 
e  11,19.  22:24. 
f  Num.  14:12.   Deut.  9:14. 
g  Deut.  9:18— 20.   Ps.  106:23. 
*  Heb.  the  face  of  the  LORD. 
h  Num.  11:11.  16:22.    Ps.  74;J, 

2.  Is,  63:17.  Jer.  12:1,2. 


forget  that  the  cherubim,  on  the  mercy-seat  and 
tabernacle,  were  not  yet  made,  or  known  of  ex- 
cept by  Moses. — It  is  therefore  probable,  that 
Aaron  complied  with  the  wishes  of  the  people, 
and  formed  the  resemblance  of  a  calf,  in  conform- 
ity to  what  they  had  seen  in  Egypt.  [Ez.  20:8. 
23:8.)  With  this  they  were  mightily  pleased; 
and,  though  probably  but  a  rude  representation 
of  a  beast,  they  stupidly  considered  it  as  a  very 
proper  similitude  of  the  God,  or  gods,  who 
brought  them  out  of  the  land  of  Egypt!  They 
evidently  intended  to  worship  Jehovah  by  it, 
however  ignorant  and  inconsistent  their  language 
might  be.  But  this  was  infinitely  dishonorable 
to  his  incomprehensible  majesty,  and  no  better 
than  "turning  their  glory  into  the  similitude  of 
an  ox,  that  eateth  grass."  Our  surprise,  however, 
at  Israel's  and  Aaron's  conduct  may  be  somewhat 
abated,  when  we  consider  how  great  a  part  of 
the  professing  Christian  Church  hath  for  ages 
concurred  in,  pleaded  for,  and  vindicated  sim- 
ilar practices,  in  as  direct  opposition  to  every 
part  of  the  word  of  God,  as  this  was  to  the  law 
which  Israel  had  just  heard  from  mount  Sinai; 
and  with  no  better  excuses  than  Aaron  could 
have  pleaded,  had  not  Moses  silenced  him.  But 
when  the  word  of  God  does  not  coincide  with  our 
interests,  inclinations,  and  prejudices,  the  chief 
discovery  of  man's  ingenuity  is  mailifested  in  ex- 
plaining it  away. — When  Aaron  therefore  found, 
that  the  people  were  so  well  satisfied  with  his 
performance,  he  was  induced  still  further  to  con- 
cur in  their  designs;  and  perhaps  he  vainly  hoped 
by  compliance  to  retain  them  within  some  bounds, 
and  by  allowing  the  use  of  an  image,  to  keep 
them  from  directly  worshipping  other  gods.  He 
therefore  proclaimed,  that  on  the  morrow  a  feast 
would  be  held  to  Jehovah:  and  the  people,  with 
great  alacrity,  brought  burnt-offerings  and  peace- 
offerings;  (for  the  use  of  these  was  known  be- 
fore;) and  having  offered  sacriiices  to  the  image 
of  the  calf,  they  feasted  on  the  residue  of  the  ob- 
lations, and  were  engaged  in  mirth  and  diversion, 
if  not  more  gross  sensuality,  when  inteirupted 
by  the  return  of  Moses. 

V.  Tt^lO.  The  Lord  had  before  given  Moses 
the  tables  of  the  law,  in  order  that  he  might  go 
down  from  the  mount:  but  at  length  he  urged  his 
departure,  in  language  which  implied,  that  the 
people  had  rejected  Jehovah,  as  their  Deliverer 
out  of  Egypt;  and  thence  Moses  might  conclude 
that  he  had  rejected  them.  Considering  the 
short  time  which  had  passed,  since  they  heard 
the  law  from  mount  Sinai,  and  promised  obedi- 
ence, and  afterward  were  warned  not  to  "make 
to  them  gods  of  silver  or  of  gold;"  (20:23.)  it  might 
well  be  said,  they  "had  turned  quickly  out  of  the 
way:"  and  though  they  intended  their  idol  as  a 
representation  of  an  invisible  deity,  or  deities; 
yet  they  must  have  had  very  confused,  and  er- 
roneous notions  of  the  divine  Unity,  when  they 


B.  C.  1491. 


CHAPTER  XXXII. 


B.  C.  1491- 


wralh  wax  hot  against  thy  people,  '  which 
thou  hast  brought  forth  out  of  the  land  of 
Egypt,  with  great  power,  and  with  a 
mighty  hand? 

1 2  Wherefore  ^  should  the  Egyptians 
speak  and  say,  For  mischief  did  he  bring 
them  out,  to  slay  them  in  the  mountains, 
and  to  consume  them  from  the  face  of 
the  earth?  *  Turn  from  thy  fierce  wrath, 
and  "■  repent  of  this  evil  against  thy  peo- 
ple. 

13  °  Remember  Abraham,  Isaac,  and 
Israel,  thy  servants,  °  to  whom  thou  swar- 
est  by  thine  own  self,  and  saidst  unto 
them,  P  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  i  repented  of  the 
evil   which   he  thought  to  do  unto   his 

people.  [^Practical  Obsei-vations.'] 

15  IT  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 


»  7. 

k  JViira.  14:13—16.  Deut.  9:28. 

32:27.     Josh.   7:9.     Ps.  74:18. 

79:9,10.   Kz.  20.9,14,22. 
J    Deut.     13:17.        Josh.    7:26. 

Ezra   10:14.    Ps.  78:38.     85:3. 
m  14.    Gen.  6:6.    Deut.  32:36. 

Ps.  90:13.   106:45.     Am.  7:3,6. 

Jon.  3:9.    Zech.  8:14. 
n  Lev.  26:42.    Deut.  7:8.  9:27. 

Luke  1:64,55. 
o  Gen.  22:16.  26:3,4.     Heb.  6: 


13. 
p  Gen.   12:2,7.    13:16,16.    15:5, 

18.  26:4.    28:13,14.    35:11,12. 
48:16. 

q  2  Sam.  24:16.      lChr.21:15. 
Ps.    106:45.     Jer.    18:8.  26:13, 

19.  Joel  2:13.  Jon.  3:10.  4:2. 
r  24:18.   Deut.  9:16. 

s  See  on  16:34.-40:20.     Deut. 

5:22.    Ps.  19:7. 
t  Rev.  5:1. 


used  the  language  here  ascribed  to  them.  Their 
conduct  therefore  formed  an  additional  proof, 
after  all  preceding  instances  of  their  rebel- 
lion, that  they  were  "a  stifF-nccked  people:"  that 
is,  stubborn  and  untractable,  like  unruly  bul- 
locks, upon  whose  neck  the  yoke  could  not  be 
put,  without  great  difficulty. — But,  as  Moses 
was  preparing  to  intercede  for  them,  the  Lord 
said  to  him,  "-Let  me  alone;"  for  should  his  faith- 
ful servant  interpose,  he  could  not,  as  it  were, 
proceed  to  execute  deserved  vengeance  upon 
tliem.  This,  which  seemed  to  forbid,  in  reality 
encouraged  the  prayer  of  Moses. — The  proposal 
of  exceedingly  multiplying  his  posterity,  that  the 
promises  made  to  the  patriarchs,  which  Israel 
had  forfeited,  might  be  entailed  on  his  family, 
was  intended  to  prove  and  manifest  the  sincerity 
and  fervor  of  his  love  to  his  people,  and  the  ex- 
tent of  his  disinterestedness. 

V.  11 — 14.  Instead  of  at  all  mentioning  the 
proposal,  which  God  had  made  to  him,  or  neg- 
lecting to  pray  for  his  people,  Moses  interceded 
for  them  with  such  earnestness,  as  put  him 
into  an  agony  of  mind;  for  so  the  word  (SnO 
seems  to  signify.  He  did  not,  however,  attempt 
to  palliate  or  excuse  their  sin;  but  lie  pleaded 
the  glory  of  the  divine  perfections  as  concerned 
in  the  event:  for  if  the  Lord  should  destroy  Israel, 
(of  whom  he  says,  "thy  people,  whom  thou  hast 
brought  out,")  the  Egyptians  would  impeach  his 
justice  and  goodness.  The  destruction  of  the 
nation  could  not  apparently  be  reconciled  with 
his  promises  and  oath  to  Abraham,  Isaac,  and 
Israel:  and,  whatever  their  sin  deserved,  surely 
Jehovah  would  not  give  occasion  to  any  injuri- 
ous reflections  being  cast  upon  his  own  great 
name.    [JsTotCy  Devi.  32:26,27. )    This  regard  to 


sides;  on  the  one  side  and  on  the   other 
were  they  written. 

1 6  And  "  the  tables  were  the  work  of 
God,  and  the  writing  was  the  writing  of 
God  graven  upon  the  tables. 

17  And  when  ^  Joshua  heard  the  noise 
of  the  people  as  y  they  shouted,  he  said 
unto  Moses,  ^  There  is  a  noise  of  war  in 
the  camp, 

1 8  And  he  said.  It  is  not  the  voice  of 
them  that  shout  for  mastery,  neither  is  it 
the  voice  of  them  that  cry  for  *  being  over- 
come: ^  but  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's 
^  anger  waxed  hot,  and  he  cast  the  tables 
out  of  his  hands,  and  *  brake  them  be- 
neath the  mount. 

20  And  he  '  took  the  calf  which  they 
had  made,  and  burnt  it  in  the  fire,  and 
ground  it  to  powder,  and  strawed  it  upon 
the  water,  and  s  made  the  children  of  Is- 
rael drink  of  it. 

21  And    Moses     said     unto    Aaron, 


u  31:18.  34:1,4.    Deut.  9:9— 11. 

10:1.  2  Cor.  3:3,7.   Heb.  8:10. 
X  See  on  17:9.  24:13. 
y  18.   Ezia3:ll— 13.    Ps.  47:1. 
z  Josh.  6:5,10,16,20.     Judg.  15: 

14.      1    Sam.    4:5,6.     17:20,52. 

Job  39:25.  Jer.  51:14.    Am.  1: 

14.  2:2. 
*  Heb.  Tveakness. 
a  16:l,&c.    Dan.  5:4,23. 


b  4—6.   Deut.  9:16. 

c  15:20.    2  Sam.  6:14.  Lara.  5: 

16. 
d  11.    Num.  12:3.    Matt.  5:22. 

Mnrk3:5.   10:14.    Eph.  4:26. 
e  Deut.  9:17.   27:26.      Jer.  31: 

32.    Zech.  11:10,11,14. 
f  Deut.  7:6,25.  9:21.     2  Kings 

23:6,15. 
g  Prov.  1:31.    14:14. 


the  divine  honor  was  well  pleasing  to  the  Lord, 
who  graciously  intimated  his  design  of  sparing- 
them,  as  he  had  before  seemed  determined  upon 
their  destruction;  whicli  change,  in  the  external 
discovery  of  his  purpose,  is  called  "repenting  of 
!  the  evil,  which  he  thought  to  do  to  his  people." 
(j\''o<e.  Gen.  6:6,7.)— Thus  Moses  did  not  go  down 
'  from  the  mount  till  mercy  was  promised;  and 
I  his  example  instructs  us  in  the  most  affecting- 
I  manner,  how  to  pray,  what  pleas  to  urge,  and 
I  whence  to  deduce  encouragements   for  perse- 
vering in  our  supplications. 

V.  15.  On  both  their  sides.']  This  is  different- 
ly interpreted.  Some  think,  that  the  ten  com- 
mandments were  written  on  only  one  side  of 
each  table,  part  on  the  one  and  part  on  the  other; 
that  so  they  might  close  togetlier  as  a  book, 
when  laid  in  the  ark:  but  others  are  of  opinion 
that  each  table  was  written  on  both  sides. 

V.  17.  Joshua  had  waited  paticntlj",  during  all 
the  forty  days,  in  the  place  where  Moses  had 
left  him;  below  the  summit  of  the  mount,  at  a 
distance  from  the  people,  and  out  of  the  way  of 
temptation. 

V.  19.  Moses's  anger  was  hot,  and  he  intend- 
ed to  express  his  abhorrence  of  Israel's  crime: 
yet  his  breaking  of  the  tables  of  the  covenant 
was  no  rash  sally  of  passion,  as  some  have  imag- 
ined; but  a  significant  action,  done  probably  by 
a  divine  suggestion,  to  denote  that  the  covenant 
was  broken,  and  that  the  people  lay  exposed  to 
the  severest  vengeance  of  God. 

V.  20.  The  people  seem  to  have  been  over- 
awed by  the  presence  of  Moses,  and  not  to  have 
attempted  any  resistance,  while  he  took  away 
their  idol  to  destroy  it. — As  it  is  very  difficult  to 
reduce  gold  to  powder,  many  conjectures  have 


[309 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


^  What  did  this  people  unto  thee,  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  J  that  they  are  set  on  mischief. 

23  For  ^  they  said  unto  me,  Make  us 
gods  which  shall  go  before  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  I  said  unto  them,  Whosoever 
hath  any  gold,  let  him  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  that  the  peo- 
ple xccre  °  naked;  (for  °  Aaron  had  made 
them  naked  unto  their  °  shame,  amongst 
*  their  enemies;) 

26  Then  Moses   stood  in  the  gate  of 


h  Gen.  20:9.  26:10.  Deut.  13: 
6—8.  1  Sam.  26:19.  1  Kings 
14:16.  21:22.  2  Kings  21:9— 
11, 

1  14:11.  16:24.  16:2 — 4,20,28. 
17:2—4.   Deut.  9:7,24. 

i    1  Sara.  16:24.  Ps.  36:4.  Prov. 

"  4:16. 

k  See  on  1 — 4,8. 


1  4.  Gen.  3:12,13.  Luke  10:29. 

Rom.  3:10. 
m  33:4—6.  Gen.  3:10.   Hos.2: 

3.  Rev.  3:17,18.    16:16. 
n  Deut.  9:20.  2  Chr.  28:19. 
o  Ez.  16:63.  Dan.  12:2.    Horn. 

6:21. 
*    Heb.     those    that 

against  them. 


the  camp,  and  said,  p  Who  is  on  the  Lord's 
side  ?  let  him  come  unto  me.  And  all  the 
sons  of  Levi  gathered  themselves  together 
unto  him. 

27  And  he  said  unto  them,  Thus  saith 
the  Lord  God  of  Israel,  Put  every  man 
his  sword  by  his  side,  arid  go  in  and  out, 
from  gate  to  gate,  throughout  the  camp, 
and  1  slay  every  man  his  brother,  and 
every  man  his  companion,  and  every  man 
his  neighbor. 

28  And  the  children  of  Levi  did  ac- 
cording to  the  word  of  Moses:  and  '  there 
fell  of  the  people  that  day  about  three 
thousand  men. 

29  +  For  ^  Moses  had  said,  }  Conse- 
crate yourselves  to-day  to  the  Lord,  even 
every  man  upon  his  son,  and  upon  his 
brother,  that  he  may  bestow  upon  you  a 
blessing  this  ddij^ 

30  And  it  came  to  pass  on  the  morrow, 

2 


p  Josh.  6:13.    2  Sam.  20:11. 

Kings  9:32.  Matt.  12:30. 
q     26,29.      Num.    25:5,7 12 


Deut.  33:8,9.    Luke   14:26.     2 
Cor.  6:16. 
[IrNum.   16:32—35,49.     1   Cor. 
rose     xtp  I      ,0;8.  Heb.  2:2,3. 

f  Or,  Jind  Mosea  said,  Conse- 


been  formed  on  the  manner,  in  which  it  was 
done  on  tliis  occasion:  but  the  text  leads  us  to 
consider  Moses,  as  first  destroying'  the  form  of 
the  idol,  by  melting-  it  down;  and  then  proceeding 
to  reduce  it,  by  violent  friction  or  filing,  to  a  fine 
powder.  [Marg.  Ref.)  No  doubt  this  would  re- 
quire much  labor;  but  many  might  a.ssist  him, 
both  of  those  who  had  kept  clear  of  this  vile  idol- 
atry, and  of  such  as  were  brouglit  to  a  sense  of 
their  guilt;  and  it  is  absurd  to  suppose  that  it  was 
impossible  to  be  done. — It  was  proper  that  the 
treasure,  thus  employed  in  idolatry,  should  finally 
perish,  as  an  accursed  thing;  and  that  the  idol 
itself  should  be  rendered  as  contemptible  as  pos- 
sible, before  its  stupid  worshippers.  By  strew- 
ing the  powder  in  the  stream,  which  ran  perhaps 
rapidly  from  the  rock,  the  people  would  be  forc- 
ed to  drink  some  of  it  with  the  water:  which  in- 
timated, that  they  must  expect  to  experience  the 
fatal  effects  of  their  sin,  as  bringing  a  curse  upon 
all  their  comforts. 

V.  21 — 24.     Moses  did  not  inquire  of  Aaron,  i 
what  induced  him  to  concur  with  the  people  in 
this  detestable  idolatry;  but  in  what  they  had  of- 
fended him,  that  he  should  revenge  himself  by 
leading  them  into  so  great  a  wickedness.     This 
most    emphatically   declares    his    judgment    of 
Aaron's   conduct,   and   confutes   all    the    pleas, 
which  have  been  invented  to  palliate  it.   Indeed, 
no  wise  man  ever  made  a  more  unmeaning  and ' 
foolish   excuse,    than   Aaron   did.      We   should] 
never  have  supposed  "that  he  could  speak  well," ; 
were  we  to  judge  of  his  eloquence  by  this  speci- 
men.    If  the  people  were  bent  upon  mischief, 
Aaron,  the  saint  and  servant  of  the  Lord,  who , 
was  intrusted  with  authority  over  Israel,  should 
have   ventured   and  suffered  all  extremities  in 
opposing  their  mad  design:  but  while  he  was  as 
pliant  as  they  could  wish,  and  very  active  in  the 
business,  he  charged   all  the  blame  on  others, 
and  spake  as  if  the  golden  calf  had  been  produc- 
ed almost  by  accident,  without  his  concurrence, 
and  beyond  his  expectation;  and  he  seemed  only 
intent  to  deprecate  the  anger  of  Moses,  not  that 
of  God! — No  wonder  that  "the  Lord  was  angry. 
310] 


crate  yo\irselves  to-day  to  the 
LORD;  because  every  7nan 
hath  been  against  his  son  and 
against  his  brother,  &c. 

s  ]Viim.  26:11-13.     Dent.  13:6 

— 11.      1    Sam.    15:18 22. 

Zech.  13:3.  Matt.  10:37. 

^  Heb.  Fili  your  hands. 


with  him  also  to  have  destroyed  him:''  but  Mo- 
ses prayed  for  him  too;  {£)evt.  9:20.)  and  we 
may  be  sure  that  he  was  ever  after  deeply  hum- 
bled, and  greatly  ashamed  of  his  conduct. 

V.  2.5.  The  sin  of  the  people  had  despoiled 
them  of  all  claim  to  the  Lord's  protection,  and 
had  left  them  exposed  without  excuse  to  liis 
righteous  vengeance,  and  the  scorn  and  rage  of 
their  enemies.  They  had  stripped  themselves  of 
part  of  their  ornaments  to  make  the  golden  calf; 
and  they  were  ordered  to  lay  aside  the  rest  in  a 
way  of  humiliation,  on  this  shameful  occasion. 
[JVote,  33:4 — 6.)  Perhaps  also,  in  their  dancing 
and  sensual  festivity,  man}'  of  them  had  uncover- 
ed themselves  in  an  indecent  and  shameful  man- 
ner; as  well  as  exposed  themselves  to  the  danger 
of  being  assaulted,  and  ignominiously  scattered 
by  their  enemies. — Idolatrous  feasts  have  scarce- 
ly ever,  in  any  age  or  nation,  been  free  from 
shameful  indecencies. 

V.  26 — 29.  The  Levites  with  one  consent, 
having  come  promptly  at  the  call  of  Moses,  as 
decidedly  "on  the  Lord's  side,"  in  this  general 
defection,  were  commissioned  to  slay  the  ring- 
leaders in  this  wickedness,  without  respect  to 
friendship,  relation,  or  any  other  social  tie:  for 
idolatry  was  a  crime  to  be  punished  by  their 
magistrates.  Yet  it  seems  none  were  executed, 
but  those  who  openly  and  boldly  stood  forth  as 
disposed  to  vindicate  their  conduct:  while  those 
who  retired  as  ashamed  were  spared.  This  com- 
mission, being  faithfully  executed,  brought  a 
great  blessing  upon  the  tribe;  and  was  a  prepa- 
ration for  its  being  appointed  to  the  service  of 
the  sanctuar}^  which  was  a  very  honorable  and 
advantageous  distinction.  For,  however  men 
might  blame  them,  they  made  it  manifest,  that 
though  doubtless  some  individuals  were  guilty, 
as  the  words,  "Every  man  upon  his  son,  and 
upon  his  brother,"  implyj  [Jfote,  Deut.  33:9.) 
yet,  as  a  tribe,  they  had  been  peculiarly  free  from 
this  national  idolatry,  notwithstanding  Aaron  had 
set  them  so  bad  an  example;  and  that  they  were 
valiant  for  God  and  for  his  honor.  And  as  they 
were  seconded  by  the  divine  power,  which  con- 


B.  C.   1491. 


CHAPTER  XXXII, 


B.  C.  149 


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. 

31  And  Moses  ^  returned  unto  the 
Lord,  and  said,  Oh,  this  people  have 
^  sinned  a  great  sin,  and  have  ^  made 
them  gods  of  gold. 

32  Yet  now,  ^  if  thou  wilt  forgive  their 
sin — ;  and  if  not,  '^  blot  me,  I  pray  thee. 


t  31.     1    Sam.    2;17.   12;20.     2 

Sam.    12;9.     2    Kings    11:21. 

Luke  7:47. 
u    2   Sara.    16:12.      Am.   5:16. 

Jon.  3:9.     2  Tim.  2.26. 
X  32.  Num.  16:47.  25:13.  Rom. 

9:3.   Gal.  3:13. 
y  34:28.     Deut  9:18,19. 


z   .See    071   30.— Ezra   9:6,7,15. 

Neh.  9:33.  Dan.  9:5,8,11. 
a  20:4,23. 
b    Num.    14:19.     Dan.  9:13,19. 

Am.  7:2.    Luke  23:34. 
c  10.     Deut.  9:14.  26:19.  29:20. 

Ps.  69:28.    Ez.  13:9.   Rom.  9: 

3.  Rev.  3:5.  22:19. 


founded  and  intimidated  the  transgressors,  no  op- 
position was  made  to  the  execution.  It  does  not 
however  appear,  that  any  from  the  other  tribes 
joined  the  Levites;  and  it  is  thence  supposed, 
that  all  the  rest  had  concurred  in  the  idolatry. 

V.  30 — 33.  It  may  be  supposed,  that  Moses 
expatiated  before  the  people  on  the  exceeding 
heinousness,  and  the  many  aggravations,  of  their 
crime;  and  attempted  to  bring  them  to  humble 
themselves  in  deep  repentance  on  account  of  it, 
while  he  went  to  intercede  in  their  behalf  before 
God.  His  words  were  suited  to  preserve  them 
in  a  due  medium  between  desponding  fear  and 
presumptuous  confidence:  "Peradventure  I  shall 
make  an  atonement  for  your  sin."  Perhaps  he 
expected  that  a  sin-offering  for  the  nation  might 
be  appointed,  and  that  through  this  typical 
atonement  their  crime  might  be  pardoned:  or  he 
referred  to  the  proposal  which  he  was  about  to 
make.  His  words  however  imply,  that  without 
an  atonement  there  could  be  no  forgiveness;  and 
that  they  could  make  no  atonement  for  them- 
selves. He  had  received  some  intimation  from 
the  Lord,  that  he  would  spare  the  nation,  before 
he  went  down  from  the  mount;  yet  he  was  so  af- 
fected by  a  nearer  view  of  the  guilt  which  they 
had  contracted,  that  he  seems  almost  to  have 
questioned,  whether  this  could  consist  with  the 
honor  of  God.  When  therefore  he  went  to  meet 
liim,  (probably  not  on  the  top  of  the  mount  Sinai, 
but  at  a  distance  from  the  camp,)  he  mournfullj' 
deplored  the  great  sin  of  his  people;  and  pleaded 
for  them  in  an  imperfect  sentence,  implying 
rather  an  ardent  desire,  than  a  direct  request. 
The  meaning  of  his  vehement  language  has  been 
much  disputed:  and  some  contend,  that  he  ex- 
pressed his  willingness  to  be  blotted  out  of  the 
book  of  life,  and  finally  to  perish,  provided  this 
might  be  accepted  as  an  atonement  for  the  sin  of 
his  people;  and  they  put  the  same  construction 
on  the  words  used  by  St.  Paul,  on  a  somewhat 
similar  occasion.  (JVofe,  iZorn.  9: 1 — 3.)  But  this 
interpretation  seems  inadmissible;  for  the  spiritual 
law  of  God  requires  us  to  "love  our  neighbor  «* 
ourselves,"  and  not  more  than  ourselves,  which 
surely  is  implied,  in  being  willing  to  be  for  ever 
miserable,  either  for  their  temporal  or  eternal 
salvation.  Even  Christ,  of  whom  Moses  is  sup- 
posed to  be  a  type  in  this  proposal,  was  only  will- 
ing for  our  salvation  to  die  a  temporal  death,  with 
every  possible  circumstance  of  inward  and  out- 
ward suffering;  not  to  be  eternally  miserable:  and 
the  apostle  says,  "We  ought  to  lay  down  our  lives 
for  the  brethren;"  not  that  we  ought  to  devote  our 
souls  to  destruction  for  them. — No  doubt,  zeal  for 
the  honor  of  God  glowed  in  the  heart  of  Moses, 
when  he  thus  expressed  himself;  and  perhaps  he 
could  not  conceive,  how  that  could  be  secured 
and  manifested,  either  by  destroying  or  sparing 
his  people.     But  it  should  be  remembered,  that 


out  of  thy  book  which  thou  hast  written. 

33  And  the  Lord  said  unto  Moses, 
Whosoever  hath  ^  sinned  against  me,  him 
will  I  blot  out  of  ^  my  book. 

34  Therefore  now  go,  lead  the  people 
unto  theplace  of  which  1  have  spoken  unto 
thee:  behold,  *"  mine  angel  shall  go  before 
thee:  nevertheless,  in  e  the  day  when  I 
visit,  I  will  visit  their  sin  upon  them. 

35  And  the  Lord  plagued  the  people, 
because  ^  they  made  the  calf,  which  Aa- 
ron made. 


d  Ez.  18:4. 

e  Ps.  109:13,14.  Phil.  4:3.  Rev. 

13:8.20:12. 
f  23:20.  33:2,14,15.    Num.    20: 

16. 


g  20:5.  Num.  14:27—30.  Deut. 

32:36.  Jer.  5:9,29.     Am.  3:14. 

Matt.  23:35.    Rom.  2:4—6. 
h  25.  2  Sam.  12:9,10.  Matt.  27: 

3—7.   Acts  1:18.  7:41. 


not  only  final  misery,  but  final  desperate  enmity 
to  God,  is  implied  in  the  proposal,  if  thus  under- 
stood; and  it  is  wonderful  how  any  man  could  ever 
think,  that  a  willingness  to  be  eternally  wicked, 
and  a  desperate  hater  of  God,  can  spring  from 
love  to  him,  and  be  a  proper  expression  of  zeal 
for  his  glory! — If  therefore  Moses  referred  to  this 
proposal,  when  he  said,  "Peradventure  I  shall 
make  an  atonement  for  your  sin;"  the  words  may 
be  thus  paraphrased;  'O  Lord,  instead  of  destroy- 
'ing  Israel  as  a  sacrifice  to  thy  justice,  and  mak- 
'ing  of  me  a  great  nation;  let  me  be  the  sacrifice, 
'and  spare  them:  and  if  it  may  not  consist  with  thy 
'glory  to  spare  them  otherwise,  and  my  death  may 
'suffice  for  that  purpose,  exclude  me  from  Ca- 
'naan,  and  take  me  out  of  life,  in  any  way  which 
'thou  seest  good,  that  my  people  may  be  preserv- 
'ed  and  thy  name  glorified.' — Or  perhaps  he  only 
meant  to  say,  'If  my  people  must  be  destroyed, 
'cut  me  off  also,  and  let  me  not  survive  or  witness 
'their  destruction.' — The  expression,  "Blot  me 
out  of  thy  book,"  is  an  allusion  to  the  affairs  of 
men,  which  is  used  in  various  senses  in  the  Scrip- 
tures. [Marg.  Ref.  e.) — Whatever  Moses  meant 
by  the  request,  the  Lord  did  not  accede  to  it,  at 
least  on  that  occasion;  but  only  answered,  that  he 
would  "blot  those  who  had  sinned  out  of  his  book;" 
that  is,  he  would  punish  the  guilty,  not  the  inno- 
cent: yet,  when  Moses  afterwards  offended  God, 
and  was  excluded  from  Canaan  while  his  people 
inherited  it,  he  would  no  doubt  remember  this  re- 
quest. 

If  thou  wilt.  Sic.  (32)  Ei  ficv  a<pti;  aVTOii  rtjv  afiapTiar, 
a<pti-,  u  h  jir),  K.  r.  X.  Sept. — 'If  thou  wilt  forgive 
'them  their  sin,  forgive;  but  if  not,  &c.'  Com}). 
Luke  13:9.  Gr. 

V.  34,  35.  The  Lord,  in  commanding  Moses 
to  lead  the  people  to  Canaan,  and  in  merely  prom- 
ising that  his  angel  should  go  before  him,  intimat- 
ed that  he  would  not  immediately  pour  out  his  ven- 
geance upon  them,  to  destroy  them;  but  at  the 
same  time  he  declared,  that  their  national  violation 
of  the  covenant  would  be  remembered  against 
them,  when  their  other  crimes  should  induce  him 
to  visit  them  in  anger.  The  Jews  have  to  this 
day  a  sajang  current  among  them  to  this  effect, 
'That  ail  the  calamities,  which  have  ever  since 
'befallen  the  nation,  have  in  them  a  measure  of 
'the  Lord's  indignation  for  the  sin  of  the  golden 
'calf.' — It  is  not  said,  in  what  manner  he  plagued 
the  people  at  this  time;  but  in  some  way  they 
sensibly  felt  the  effects  of  his  displeasure:  and  it 
is  particularly  to  be  noticed,  that  however  Aaron 
endeavored  to  exculpate  himself,  and  whatever 
things  have  since  been  urged  in  his  excuse;  yet 
God  expressly  mentioned  him,  as  a  principal 
agent  in  this  heinous  transgression  of  Israel. 

PRACTICAL  OBSERVATIONS. 
V.   1—14. 
It  is  not  in  general  advisable  for  magistrates, 

[311 


13.  C.  1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  XXXIII. 

The  Lord  orders  Moses  to  lead  the  people  to  Canaan,  under  the 
conduct  of  an  angel,  refusing  himself  to  go  with  them,  1 — 3. 
The  people  express  sorrow  and  humiliation,  4 — 6.  Moses  re- 
moves the  tabernacle  out  of  the  camp;  and  the  Lord  there 
displays  his  glory,  and  communes  with  Moses,  while  the  peo- 
ple worship  at  their  tent-doors,  7 — 11.  Moses  prevails  with 
the  Lord  to  accompany  them,  and  desires  to  behold  his  glory, 
12—23. 

ND  the  Lord  said  unto  Moses,  *  De- 
part, and  go  up  hence,  thou  and 

a  32:34. 

ministers,  or  heads  of  families,  to  be  long-  absent 
from  their  respective  charges;  and  if  they  have  no 
good  reason  for  such  absence  they  will  in  great 
measure  be  answerable  for  all  the  consequences. 
— They  who  are  so  soon  weary  of  waiting-  upon 
God,  as  to  be  eager  to  return  to  their  worldly  in- 
terests and  pleasures,  have  evidently  profited  very 
little  by  instruction:  and  as  the  people  rushed  into 
wickedness,  because  they  did  not  expect  the  re- 
turn of  Moses;  so  unbelief,  as  to  a  future  judg-- 
ment,  lies  at  the  root  of  the  ungodhness  of  vast 
multitudes.  [Mait.  24:48— 5i.  2  Pet.  3:4.)— High 
affections,  urgent  terrors,  confident  prciessions, 
and  transient  comforts,  are  not  sufficient  eviden- 
ces of  true  conversion;  for  they  frequently  go  off, 
and  leave  the  heart  more  hard,  and  the  conscience 
more  callous,  than  before:  nor  can  any  external 
means,  mercies,  or  judgments,  change  the  heart, 
or  for  any  long  time  win  or  awe  men  even  into 
exterior  good  behavior. — The  servants  of  God 
should  not  expect  much  gratitude  or  respect  from 
those,  who  ungratefully  and  contemptuously  re- 
bel against  him:  and  after  being  favored  with  sweet 
fellowship  with  him,  they  must  often  return  to 
witness,  to  mourn  over,  and  to  bear  testimony 
against,  the  wickedness  even  of  those  among 
whom  they  have  labored,  and  for  whom  they  have 
poured  out  their  souls  in  prayer. — No  carnal 
heart  can  long  endure  the  humbling  truths,  the 
holy  precepts,  and  tlie  spiritual  worship  of  God: 
and  they  who  hate  his  glorious  perfections,  must 
dislike  his  image  in  his  faithful  people.  But  a 
god,  a  priest,  a  worship,  a  doctrine,  and  a  sacri- 
fice, suited  to  a  carnal  mind,  will  always  meet 
with  abundance  of  devotees:  nay,  the  very  gospel 
itself  may  be  sophisticated,  so  as  to  suit  their  taste; 
its  hearers,  having  offered  their  sacrifice,  "will 
sit  down  to  eat  and  drink,  and  rise  up  to  play;" 
nnd  while  they  can  render  selfishness,  self-grati- 
fication, and  dissipation,  consistent  with  religion, 
by  their  views  of  Christianity,  they  will  cry  them 
up  as  loudly  and  zealously,  as  Israel  did  the  golden 
calf,  and  call  the  whole  "a  feast  unto  the  Lord!" 
Yea,  their  example,  influence,  persuasion,  and 
discourses,  will  draw  in  some  ill-judging,  compli- 
ant Aarons,  to  sanction  and  give  credit  to  this 
motley  religion;  though  the  whole  be  as  contrary 
to  that  of  Clirist,  as  "tlie  works  of  the  flesh  are  to 
the  fruits  of  the  Spirit!"  We  have  the  more  need 
to  be  upon  our  guard  against  such  delusions, 
when  we  consider  tliat  "the  heart  is  deceitful 
above  all  things  and  desperately  wicked;"  and 
that  Satan  can  easily  blind  the  understanding, 
pervert  the  judgment,  and  mislead  the  conscience 
of  the  best  of  men,  if  left  to  themselves.  Soon  do 
we,  when  in  this  case,  forget  the  terrors  of  mount 
Sinai,  and  the  more  affecting  scenes  which  Geth- 
semane  and  Golgotha  exhibit,  yea,  all  our  sweet 
experience  of  the  love  of  Christ:  while  some  gold- 
en or  gilded  idol  usurps  his  throne  and  his  wor- 
ship; and  we  are  easily  induced  to  disgrace  his 
gospel,  and  gratify  his  enemies. — Well  is  it  for  us, 
that  the  "Prophet  like  unto  Moses,"  but  infinitely 
more  powerful  and  merciful,  once  veiled  his  maj- 
esty, made  atonement  for  our  souls,  and  interest- 
ed the  glory  of  the  Father  in  our  salvation,  and 
now  effectually  intercedes  in  our  behalf;  else  we 
312] 


the  people  which  ''  thou  hast  brought  up 
out  of  the  land  of  Egypt,  unto  *=  the  land 
which  I  svvare  unto  Abraham,  to  Isaac, 
and  to  Jacob,  saying, 
will  I  give  it: 

2  And   I   will  send  ' 


*  Unto  thy  seed 

an  angel  before 
thee;    and   I   will    drive   out   '"the   Ca- 


b  17:3.  32:1,7. 

c  32:13.    Gen.  22:16—18.  26:3 
28:13-15. 
d  Gen.  12:7.  13:14— -17.  16:18. 


e  23:20.  32:34. 
f  See   on   3:8,17.- 
Josh.  24:11. 


-Deut.   7:22. 


should  in  a  moment  be  consumed  by  his  hot  dis- 
pleasure. 

V.  15—35. 
While  we  rejoice  in  the  intercession  and  grace 
of  Christ,  we  should  recollect,  that  the  law  is 
now  written  in  the  hearts  of  the  true  Israel,  who 
love  and  obey  its  precepts,  and  deeply  repent 
whenever  they  break  them;  and  we  should  inquire 
whether  we  have  this  good  evidence,  that  our 
sins  are  pardoned,  and  that  the  everlasting  cove- 
nant is  ratified  with  us;  for  otherwise  sin  hath 
"made  us  naked  to  our  shame,"  and  hath  left  us 
without  protection  in  the  hands  of  our  enemies, 
j^ea,  exposed  us  to  the  wrath  of  God  himself. — 
However  sinners  may  now  rejoice  in  iniquity, 
when  Christ  returns  to  judgment,  the  stoutest 
hearts  will  fail,  and  their  mirth  will  be  turned 
into  "weeping,  wailing,  and  gnashing  of  teeth." 
Then  every  vain  excuse  will  be  silenced;  every 
one's  sin  will  find  him  out;  consent  in  wickedness 
will  be  turned  into  mutual  recriminations;  and 
the  tempters  and  the  tempted  will  be  involved  in 
one  common,  though  not  equal,  condemnation. 
Let  us  now  therefore  casit  ourselves  humbly  on 
the  divine  mercy,  thankfully  accept  of  the  chas- 
tisement of  our  sins,  and  earnestly  seek  deliver- 
ance from  the  wrath  to  come;  and,  as  a  pledge  of 
it,  deliverance  from  the  power  and  love  of  sin  in 
this  world. — Of  all  the  crimes  which  we  commit, 
none  are  so  injurious  to  man,  as  those  which  tempt 
or  encourage  others  to  sin:  and  if  we  would  shew 
ourselves  decidedly  on  the  Lord's  part  in  this  re- 
bellious world,  we  must  not  shrink  from  any  ser- 
vice, however  difficult,  dangerous,  or  contrary  to 
our  natural  feelings;  nor  must  we  in  such  a  case 
"know  any  man  according  to  the  flesh."  Yet  we 
have  a  cause  for  thankfulness,  that  our  testimony 
against  sin,  and  our  service  for  God,  are  not  now 
of  that  nature,  which  were  frequently  required  in 
these  ancient  times.  But  though  his  judgments 
are,  under  the  Christian  dispensation,  more  spir- 
itual, let  presumptuous  sinners  remember,  that 
they  will  at  length  be  on  that  very  account  the 
more  dreadful. — Our  abhorrence  of  sin,  and  in- 
dignation against  it,  are  never  too  strong,  if  we 
be  able,  in  the  midst  of  our  hot  displeasure,  to 
pray  earnestly  for  sinners,  and  labor  disinterested- 
ly to  do  them  good:  and  as  the  glory  of  God  may 
be  pleaded  with  him  as  a  good  argument,  why  he 
should  not  destroy  his  people;  may  it  not  be  also 
pleaded  with  them  as  a  cogent  argument  why 
they  should  not  sin  against  him,  and  cause  his 
holy  name  and  religion  to  be  blasphemed.'' — He 
will  surely  honor  those,  who  are  preserved  from 
prevaihng  sins,  and  who  boldly  protest  against 
them:  and  retirement  and  communion  witli  him 
are  happy  means  of  keeping  us  out  of  the  way  of 
temptation. — Yet,  if  we  have  been  thus  preserv- 
ed, we  must  give  God  the  glory,  and  become  sup- 
plicants in  behalf  of  others;  for  "the  effectual  fer- 
vent prayer  of  a  righteous  man  availeth"  some- 
times to  the  saving  of  a  nation.  But  alas!  the 
most  zealous  may  often  be  ashamed,  when  they 
compare  the  assiduity,  liberahty,  and  earnestness 
of  idolaters,  and  of  the  idolatrous  devotees  of 
worldly   interests,   pleasures,    and  preferments, 


B.  C.  1491. 


CHAPTER  XXXIII. 


B.C.  1491. 


naanite,  the  Amorke,  and  the  Hittite, 
and  the  Perizzite,  the  Hivite,  and  the 
Jebusite: 

3  Unto  6  a  land  flowing  with  milk  and 
honey:  ^  for  I  will  not  go  up  in  the  midst 
of  thee,  for  thou  art '  a  stiff-necked  peo- 
ple; ^  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  con- 
sume thee:  therefore  now  °  put  off  thy 
ornaments  from  thee,  that  p  1  may  know 
what  to  do  unto  thee. 

6  And  the  children  of  Israel  i  stripped 
themselves  of  their  ornaments,  by  the 
mount  Horeb. 


g  13:5.  Lev.  20:24.  Num.  13: 
27.  14:8.  16:13.  Josh.  8:6.  Jer. 
11:6. 

h  15— n.  32:10,14.  Num.14: 
12.  Deut.  32:26.27.  1  Sam.  2: 
30.  Jer.  18:7—10.  Ez.  3:18, 
19.33:13—16.    Jon.  3:4,10. 

i  32:9.  Deut.  9:6—13.  Ps.  78:8. 
Acts  7:51. 

k  23:21.  Num.  16:46.  Am.  3: 
13,14. 

1  Num.  14:39.  Hos.  7:14.  Zech. 


7:3,5. 

m  Lev.  10:6.  2  Sam.  19:24.  1 
Kings  21:27.  2  Kings  19:1. 
Ezra  9:3.  Esth.  4:1—4.  Job 
1:20.  2:12.  Is.  32:11.  Ez.  24: 
17,23.  26:16.    Jon.  3:6. 

n  Num.  16:21,45.  Job  34:20. 
Ps.  73:19.  Lam.  4:6. 

0  Is.  22:12. 

p  Gen.  13:21.22:12.  Deut.  8:2. 
Ps.  139:23. 

q  4.  32:3.  Jer.  2:19. 


with  their  own  supineness,  lukewarmness,  and 
want  of  generosity  in  the  service  of  God. 

NOTES. 

Chap.  XXXIII.  V.  1,  2.  Moses  had  plead- 
ed the  promise  and  oath  of  God  to  Abraham, 
Isaac,  and  Jacob;  and  interested  his  glory  in  pre- 
serving Israel,  and  putting  them  in  possession  of 
Canaan:  therefore  he  was  commanded  to  lead 
them  directly  thither,  without  any  mention  of 
erecting  the  tabernacle,  or  establishing  the  wor- 
ship of  Jehovah  among  them.  As  if  he  had  said, 
'Let  them  have  the  land  flowing  with  milk  and 
'honey;  and  an  angel  shall  go  before  them,  and 
'put  them  in  possession  of  it:  but  let  them  have  it 
'without  any  special  blessing,  or  further  religious 
'advantages,  to  distinguish  them  from  the  nations 
♦around  them.' — It  is  observable,  that  as  Moses, 
when  he  had  seen  their  wickedness,  did  not  call 
them  the  Lord's  people,  but  said,  "Oh,  this  peo- 
ple;" (32:31.)  so  the  Lord  calls  them,  "the  people 
whom  thou  hast  brought  up  out  of  Egypt,"  as 
though  he  disdained  to  have  any  more  to  do  with 
them:  but  Moses,  having  thus  far  prevailed,  was 
encouraged  still  further  to  urge  his  intercession. 

V.  3.  /  will  not,  &c.]  Such  declarations 
rather  shew,  what  God  justly  might  do,  what  it 
would  become  him  to  do,  and  what  he  would  do, 
were  it  not  for  some  intervening  consideration, 
than  his  irreversible  purpose;  and  they  always 
imply  a  reserved  exception,  in  case  the  party  of- 
fending be  truly  penitent.  The  Lord  therefore 
expressed  himself,  as  if  he  would  not  have  a  tab- 
ernacle, or  dwelling  place,  among  the  people,  or 
in  any  way  manifest  his  special  presence  and 
glory  in  the  midst  of  them;  seeing  that  they  were 
disposed  to  treat  him  with  such  insufferable  con- 
tempt, that  these  favors  would  only  serve  to  in- 
crease their  guilt,  and  to  provoke  his  jealousy  to 
their  destruction. 

V.  4 — 6.     The  people  had  parted  with  some  of 

their  ornaments  to  make  the  golden  calf;    yet 

doubtless  they  had  generally  arrayed  themselves 

in  festive  garments  to  worship  tlie  idol:  but  they 

Vol.  I.  40 


7  And  Moses  took  the  tabernacle,  and 
pitched  it  without  the  camp,  ■"  afar  off 
from  the  camp,  and  called  it  ^  the  Taber- 
nacle of  the  congregation.  And  it  came 
to  pass,  that  every  one  which  *  sought 
the  Lord,  "  went  out  unto  the  tabernacle 
of  the  congregation  which  was  without 
the  camp. 

8  And  it  came  to  pass,  when  Moses 
went  out  unto  the  tabernacle,  that  all  the 
people  rose  up,  *  and  stood  every  man  at 
his  tent-door,  and  looked  after  Moses,  un- 
til he  was  gone  into  the  tabernacle. 

9  And  it  came  to  pass,  as  Moses  en- 
tered 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  people  saw  the  cloudy 
pillar  stand  at  the  tabernacle-door:  and 
all  the  people  rose  up  and  *  worshipped, 
every  man  in  his  tent-door. 


r  Ps.  10:1.  35:22.     Prov.  15:29. 

Is.  59:2.  Hos.  9:12. 
s  See  on  29:42,43. 
t  Deut.  4:29.    2  Sam.  21:1.    Ps. 

27:8.  Is.  55:6,7.  Matt.  7:7,8. 
u  Heb.  13:11—13. 
X  Num.  16:27. 


y  See  on  13:21,22.— Ps.  99.7. 
z  11.  25:22.  31:18.  34:3,9.  Gen. 

17:22.  18:33.  Num.  11:17.  Ez. 

3:22. 
a  4:31.    1  Kings  8:14,22.    Luke 

13:13. 


laid  the  whole  aside,  when  they  heard  of  the 
Lord's  hot  displeasure  against  them,  and  no  more 
attempted  to  resume  them.  For  the  Lord  had 
intimated  an  intention  of  destroying  them  in  a 
moment:  j'et  at  the  same  time  he  had  ordered 
them  to  assume  the  habit  of  mourners  or  peni- 
tents, while  he,  as  it  were,  deliberated  how  to  act 
towards  them.  This  implied  a  design  of  mercy, 
provided  they  shewed  signs  of  repent; «  ce;  and 
as  they  complied  withc>ut  hesitation,  and  seemed 
more  grieved  because  the  Lord  refused  to  go 
with  them,  than  on  account  of  the  terrible  exe- 
cution recorded  in  the  foregoing  chapter,  it  may 
be  supposed  that  several  of  them  were  truly  hum- 
bled; and  the  others,  by  an  externsd  humiliation, 
gave  glory  to  God,  which  made  way  for  him  hon- 
orably to  avert  the  national  judgment.  (JVo^e, 
1  Kings  21:27 — 29.) — The  words  (aim  nno)  ren- 
dered "by  the  mount  Horeb,"  seem  to  mean,  at  a 
distance  from  the  holy  mount;  which  was  another 
token  of  humiliation. 

V.  7.  The  tabernacle,  here  mentioned,  seems 
to  have  been  a  tent  that  Moses  had  prepared,  in 
which  he  administered  justice,  and  answered  the 
inquiries  of  those  who  applied  to  him.  It  is  also 
probable  that  before  the  Tabernacle  was  erected, 
as  prescribed  on  the  mount,  the  people  assem- 
bled here  to  worship,  and  the  pillar  of  fire  and 
cloud  appeared  on  the  top  of  it.  We  may  sup- 
pose that  Moses  did  not  inform  the  people,  how 
far  he  had  succeeded  in  making  up  the  breach;  as 
it  was  his  purpose  to  bring  them  to  repentance: 
and,  in  removing  this  tent  to  a  distance  from  the 
camp,  no  doubt  by  divine  direction,  he  gave  them 
another  indication  of  the  Lord's  heavy  displeas- 
ure, who,  as  it  were,  refused  to  dwell  any  longer 
among  them. — On  this  occasion  he  called  it  "The 
Tabernacle  of  the  congregation,"  or  of  meeting 
(ijiiD  Snx) ;  that  is,  the  place  where  the  Lord  met 

his  people;    the   name  given   to  the   sanctuary 
afterwards  erected.     But  the  IsraeUtes  in  gen 
eral  were  not  worthy  of  being  thus  honored  and 
favored:  and  if  any  were  desirous  of  seeking  God 

[313 


B.  C.  1491. 


EXODUS. 


B.  C.   1491. 


1 1  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   tabernacle.  [Practical  ObservaHons.] 

12  IT  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. 

1 3  Now  therefore,  I  pray  thee,  s  if  I 
have  found  grace  in  thy  sight,  *"  shew  me 
now  thy  way,  '  that  I  may  know  thee, 
that  I  may  find  grace  in  thy  sight:  and 
J  consider  that  this  nation  is  thy  people. 

14  And  he  said,  ''My  presence  shall 
go  with  thee,  and  I  will  give  thee  '  rest. 


b   9.     Gen.  32;30.    Num.  12:8 

Deut.  5:4.  34:10. 
c  2  Chr.  20:7.    Job  16:21.    Is. 

42:8.    John  3:29.   11:11.15:14, 

16.    Jam.  2:23. 
d   17.9.  24:13.  32:17. 
e  1.  32:34. 
f  17.  Gen.  13:19.   Ps.  1:6.    Jer. 

1:5.  John  10:14,15.    2  Tim.  2: 

19. 
g  See  on  17 34:9. 


h   Ps.    26:4.  27:1!.  86:11.    119: 

33.  Cant.  1:7,8.  Is.  30:21. 
i    18.    John    17:3.    Eph.    1:17. 

Col.»l:10.    2  Pet.  3:18. 
j  32:7.   Deut.  9:26,29.  Is.  63:17, 

19.    Joel  2:17.    Rom.  11:28. 
k  13:21.40.34 — 38.     Josh,  1:6. 

Is.  63:9.  Matt.  28:20. 
1  Deut.  3:20.     Josh.  21:44.  22: 

4.23:1.    Ps.  96:11.     Jer.  6:16. 

Matt.  11:28.  Heb.  4:8,9. 


and  humbling  themselves  before  him,  or  of  offer- 
ing sacrifice  to  him,  they  were  required  to  follow 
the  tabernacle  out  of  the  camp. 

V.  8 — 11.  When  Moses  left  the  camp,  and 
went  to  the  tabernacle  now  pitched  at  a  distance, 
the  people  in  general  came  out  to  see  what  the 
event  would  be,  and  kept  their  eyes  on  him  till 
he  had  entered  the  tabernacle.  It  is  proba- 
ble, that  after  the  making  of  the  golden  calf, 
the  cloudy  pillar  had  disappeared;  but  now  it 
again  descended,  and  rested  at  the  door  of  the 
tabernacle.  This  re-appearance  of  it,  not  over 
the  camp,  but  at  a  distance,  where  Moses  was, 
ratified  all  that  he  had  done;  and  the  people 
were  so  impressed  by  it,  that  they  prostrated 
themselves  in  solemn  worship,  at  the  door  of  their 
tents,  before  the  symbol  of  the  divine  presence. 
— In  the  mean  while,  the  Lord  conversed  with 
Moses,  not  as  in  a  dream  or  vision,  but  by  an  au- 
dible voice,  in  the  most  familiar  manner;  even  as 
when  a  man  speakethyace  to/ace  with  his  friend. 
There  does  not  seem  to  have  been  any  visible 
appearance  in  human  form  at  the  time:  but  it 
may  be  supposed,  that  the  cloud  appeared  within 
as  well  as  above  the  tabernacle;  and  that  the 
voice  came  from  the  cloud,  as  when  our  Lord 
was  transfigured.-  After  some  time  Moses  re- 
turned to  the  camp,  probably  to  instruct  and  en- 
courage the  people:  and,  as  it  does  not  appear 
why  Joshua  should  remain  at  the  tabernacle 
when  Moses  left  it,  the  latter  clause  has  been 
thus  rendered  by  some  expositors;  "He  turned 
again  to  the  camp  with  his  servant  Joshua,  tiie 
son  of  Nun,  a  young  man."  But  "He"  (that  is, 
the  Lord,  as  appearing  in  the  cloud)  "departed 
not  out  of  the  tabernacle."  Thus  the  Lord  still 
refused  to  manifest  himself  in  the  camp  of  Israel. 
— Joshua  was  at  this  time  about  fifty-three  years 
old;  but  he  was  a  young  man  compared  with 
Moses,  and  tliis  was  a  common  title  for  those  who 
acted  ris  servants  to  others. 

V.  12 — 16.  This  is  either  the  substance  of  the 
conference  before  spoken  of  (11),  or  else  Moses 
returned  to  the  tabernacle,  and  tnus  pleaded  and 
prevailed  for  bis  people. — The  Lord  had  promis- 
314] 


1 5  And  he  said  unto  him,  ™  If  thy 
presence  go  not  zvith  me,  carry  us  not  up 
hence. 

16  For  wherein  shall  it  be  known 
here,  that  I  and  thy  people  have  found 
grace  in  thy  sight?  Is  it  not  "  in  that 
thou  goest  with  us?  So  shall  we  be  °  sep- 
arated, I  and  thy  people,  from  all  the 
people  that  are  upon  the  face  of  the 
earth. 

1 7  And  the  Lord  said  unto  Moses,  p  I 
will  do  this  thing  also  that  thou  hast 
spoken:  for  *>  thou  hast  found  grace  in  my 
sight,  and  I  know  thee  by  name. 

18  And  he  said,  I  beseech  thee, ""  shew 
me  thy  glory. 

19  And  he  said,  I  will  make  ^  all  my 
goodness  pass  before  thee,  and  I  will 
'  proclaim  the  name  of  the  Lord  before 
thee;  and  will   "  be  gracious  to  whom  I 


m  3.  34:9. 

n  Num.  14:14.  Matt.  1:23. 

0  8:22.   19:5,6.  34:10.    Num.  23: 

9.  Deut.  4:7,34.    2  Sam.  7:23. 

1   Kings  8:63.     Ps.    147:20.     2 

Cor.  6:17. 
p  Gen.  18:32.   19:21.    Is.  65:24. 

John  16:23.  Jam.  6:16.  1  John 

6:14,16. 
q  12.  Gen.  6:8.  19:19,21. 


r20.  Ps.  4:6.  John  1:18.  2  Cor. 

3:18.  4:6.  1  Tim.  6:16.    Tit.  2: 

13.  Rev.  21:23. 
s  Neh.  9:25.  Ps.  25:13.    JUarg. 

65:4.    Jer.  31:12,14.    Zech.  9: 

17.  Rom.  2.4.    Eph.  1:6—8. 
t  See   on  3:13—15.   34:6—7.— 

Is.  7:14.  9:6.  12:4.  Marg. 
uRom.  9:15—18,23. 


ed  to  send  an  angel  with  him,  to  put  Israel  in 
possession  of  Canaan:  but  his  refusal  to  accom- 
pany them  implied  that  tliis  would  be  merely  a 
created  angel,  the  minister  of  his  providence. 
[Jfotes,  1 — 3.)  Moses  therefore  pleaded,  that 
God  had  not  informed  him  whom  he  would  send 
with  him;  though  he  had  given  him  the  fullest 
assurances  of  his  special  grace  and  favor.  But 
if  indeed  he  was  thus  distinguished,  as  one  known 
by  God;  he  prayed  tliat  he  would  "shew  him  his 
way,''''  the  method  according  to  which  he  purpos- 
ed to  deal  with  Israel,  or  the  way  in  which  he 
would  have  his  people  walk  before  him;  that  he 
might  more  fully  know  him,  and  continue  to  en- 
joy his  special  favor.  Yet  even  this  was  not  all 
he  desired;  for  he  earnestly  requested  the  Lord 
to  consider,  that  Israel  was  his  people  whom  he 
had  chosen,  and  who  alone  of  all  nations  worship- 
ped him.  He  could  not  endure  to  have  his  in- 
terests separated  from  those  of  his  brethren:  and 
this  emphatically  implied  a  request,  that  the 
Lord,  though  offended,  would  vouchsafe  his  spe- 
cial presence  with  his  people,  and  set  up  his  tab- 
ernacle among  them,  over  which  the  cloudy 
pillar  might  rest,  and  in  which  his  glory  might 
appear  above  the  mercy-seat.  This  plea,  result- 
ing from  disinterested  love  to  Israel,  united  with 
zeal  for  the  honor  of  God,  prevailed:  and  the 
Lord  assured  Moses,  that  his  gracious  presence 
should  accompany  him,  in  leading  Israel  to  Ca- 
naan, the  prornised  rest.  But  he,  desiring  still 
more  particular  and  explicit  assurances,  entreat- 
ed that  they  might  proceed  no  further  without 
that  presence,  and  the  religious  advantages  which 
it  implied:  as  these  only  could  fully  prove,  that 
the  Lord  specially  favored  him  and  his  people; 
and  thus  alone  they  would  be  distinguished  and 
kept  separate  from  all  other  nations  on  earth. 

V.  17.  The  Lord  at  length,  well  pleased  with 
Moses's  importunity,  fully  granted  his  requests; 
and  for  his  sake,  (who  was  in  this  transaction  a 
remarkable  type  of  Christ,)  the  breach  was  made 
up.  Accordingly,  in  the  following  chapters  we 
read,  that  the  tabernacle  was  erected,  and  the 
ordinances  appointed,  by  which  Israel  was  scpa- 


B.  C.  1491. 


CHAPTER  XXXIII. 


B.  C.  1491. 


will  be  gracious,  and  will  shew  mercy  on 
whom  I  will  shew  mercy. 

20  And  he  said,  ^  I'hou  canst  not  see 
my  face:  for  there  shall  no  man  see  me, 
and  live. 

21  And  the  Lord  said,  Behold,  there 
is  a  place  by  me,  and  thou  shall  stand 
upon  a  rock. 

X  24:10.    Gen.  32:30.    Deut.  5:  |     1:18.    Rev.  1:16,17. 
i'i.  Judg.  6:22.    Is.  6:5.    Jolin 


22  And  it  shall  come  to  pass,  while 
my  glory  pafseth  by,  that  I  will  put  thee 
"'  in  a  clift  of  the  rock;  and  will  '^  cover 
thee  with  ray  hand  while  I  pass  by. 

23  And  1  will  take  away  mine  hand, 
and  ^  thou  shalt  see  my  back-parts:  but 
my  face  shall  not  be  seen. 


y  Ps.  18:2.  Cant.  2:3.    Is.  32:2. 

1  Cor.  10:4.  2  Cor.  5:19. 
z  Deut.  33:12.  I's.  91:1,4. 


a  Job  11:7.  26:14. 
1  Tim.  6:16. 


I  Cor.  13:12. 


rated  from  other  nations:  and  though  Moses  nev- 
er entered  the  rest  of  Canaan,  he  found  rest  to 
his  soul  in  the  ways  of  the  Lord,  and  in  the  com- 
fort of  his  presence;  and  entrance  into  "the  rest, 
which  remaineth  for  the  people  of  God." 

V.  18,  19.  Encouraged  by  the  condescending' 
mercy  of  God,  Moses  ventured  to  request  tliat 
he  would  "shew  him  his  glory,"  as  a  pledge  of  his 
special  favor,  and  an  earnest  of  the  accomplisli- 
meiit  of  his  promises. — He  seems  to  have  meant 
something  distinct  from  the  external  displays 
which  he  had  witnessed,  and  of  a  more  spiritual 
nature.  Accordingly,  the  Lord  promised  to 
"cause  all  his  goodness  to  pass  before  him;"  that 
he  might  have  a  clear  discovery  of  his  holy  per- 
fections, which,  though  transient  in  itself,  would 
leave  a  permanent  impression  on  his  mind. — The 
goodness  of  God  may  either  mean,  in  general,  the 
holy  excellence  of  his  nature,  which  is  altogether 
lovely;  or  his  kindness  to  sinful  men,  in  all  its  va- 
ried exercises;  but  especially  his  unfathomable 
love  and  mercy,  as  manifested,  in  harmonj'^  with 
infinite  justice  and  holiness,  in  the  salvation  of 
Christ:  for  this  is  the  grandest  display  which  we 
are  capable  of  beholding,  and  to  us  by  far  the 
most  interesting.  (1  John  4:8 — 10.) — At  the  same 
time,  the  Lord  promised  to  proclaim  his  name  be- 
fore Moses;  and  an  account  of  this  transaction  is 
recorded  in  the  next  chapter.  He  also  added, 
"And  I  will  be  gracious  to  whom  I  will  be  gra- 
cious, and  I  will  shew  mercy  on  whom  I  will  shew 
mercy."  As  if  he  had  said,  'I  will  pardon  what 
'sinners  I  please;  nor  shall  any  degree  of  guilt  bar 
'this  sovereign  exercise  of  my  mercy.'  [JVote, 
Rom.  9:15 — 18.)  Thus,  while  some,  whose  crimes 
appear  to  us  of  inferior  malignity,  are  left  to  hard- 
ness of  heart,  and  suffer  the  deserved  punishment 
of  their  evil  deeds;  in  other  instances,  "where  sin 
tath  abounded,  grace  much  more  abounds." 

V.  20 — 23.  "No  man  hath  seen  God  at  any 
time,"  for  he  "dwelleth  in  the  light  which  no  man 
can  approach  unto;"  so  that  "no  man  hath  seen 
him,  or  can  see  him."  It  is  therefore  evident,  that 
all  the  appearances  of  God,  spoken  of  in  Scripture, 
were  far  different  from  a  visible  display  of  his  es- 
sence, or  essential  glory,  which  in  its  own  nature 
is  invisible:  and  this  applies  equall3'^  to  the  famil- 
iar appearances  with  which  tlie  patriarchs  were 
favored;  the  more  awful  and  glorious  manifesta- 
tions which  were  made  to  the  prophets  in  vision; 
the  Shechinah,  or  visible  glory  which  appeared 
above  the  mercy-seat;  and  the  manifestations 
vouchsafed  to  IVtoses,  when  "the  Lord  spake  to 
him  face  to  face,  as  a  man  speaketh  to  his  friend." 
And  not  only  must  the  divine  essence  always  con- 
tinue invisible  to  our  bodily  eyes;  but  even  the 
full  discovery  of  the  divine  glory  to  our  souls,  or 
such  an  external  splendor  as  might  be  rendered 
visible,  would  overwhelm  and  dissolve  the  feeble 
frame  of  man  in  his  present  state.  In  this  sense, 
it  seems  to  have  been,  that  the  Lord  said  to  Moses, 
"Thou  canst  not  see  my  face:  for  there  shall  no 
man  see  me,  and  live."  Yet,  as  far  as  mortal 
man  could  endure  the  sight,  Moses  should  have 
hii  request  granted.  In  some  place,  near  the 
spot  where  he  was  communing  with  God,  he  should 
stand  upon  a  rock;  (perhaps  the  rock  in  Horeb, 


whence  the  waters  miraculously  flowed;)  and 
while  the  I^ord  passed  by,  in  some  most  august 
display  of  his  glory,  he  would  put  him  in  a  clift  of 
the  rock,  and  "cover  him  with  his  hand,"  or  shel- 
ter him  by  his  power,  or  perhaps  veil  the  glorj'  by 
a  cloud.  But  when  the  overwhelming  splendor 
was  past,  he  would  remove  his  hand,  that  Moses 
might  behold  his  glory;  as  if  a  man  should  see, 
not  the  countenance,  but  the  back  of  some  au- 
gust personage  who  passed  by  him. — It  is  not 
agreed  what  external  appearance  attended  this 
display;  but  there  is  no  sufficient  reason  to  con- 
clude that  it  was  in  human  form,  as  the  words, 
face,  hands,  and  back-parts,  seem  to  be  used  fig- 
uratively. The  transaction,  however,  was  doubt- 
less emblematic.  We  can,  in  this  world,  see  the 
glory  of  God,  only  as  reflected  from  his  works,  or 
as  revealed  in  his  word:  for  the  more  direct  dis- 
play of  his  essential  glory  to  the  soul  is  reserved 
for  the  beatific  vision. — The  rock  on  which  Moses 
stood,  and  in  the  clift  of  which  he  was  sheltered, 
was  doubtless  an  emblem  of  Christ;  in  whose 
person,  character,  and  salvation  alone,  we  sinners 
may  by  faith  see  the  glorj'  of  God  and  live:  for 
there  it  appears  in  softened  splendor;  as  the  sun, 
when  his  brightness  is  diminished  by  a  mist,  is 
beheld  more  distinctly  by  the  human  eye. 

PRACTICAL  OBSERVATIONS. 

V.  1—11. 
While  multitudes  of  professed  Christians  perish 
in  sin,  God  knows  how  to  secure  the  honor  of  his 
faithfulness. — He  often  confers  outward  prosper- 
ity in  anger  on  wicked  men,  who  take  it  as  their 
portion  and  look  no  further.  But,  while  the  con- 
science remains  tender,  prosperous  ungodliness, 
and  the  removal  of  divine  ordinances,  will  be 
dreaded  as  the  heaviest  judgments. — Yet  obsti- 
nate wickedness,  under  the  means  of  grace,  en- 
sures the  severest  vengeance. — Every  command- 
ment of  God  to  sinners  implies  some  degree  of 
encouragement;  and  in  humble  obedience  they 
should  wait  to  see  what  the  Lord  will  do  with 
them. — When  he  calls  to  weeping  and  mourning, 
those  enjoyments  and  ornaments,  which  at  other 
times  are  allowable,  will  be  laid  aside  and  slight- 
ed by  the  true  penitent:  and  indeed  it  is  most 
shameful,  if  Christians  refuse  to  part  with  their 
ornaments,  in  compliance  with  the  demands  of 
decency,  charity,  and  perhaps  justice,  while  idol- 
aters give  up  theirs  for  the  sake  of  their  worth- 
less idols! — Yet  alasl  external  expressions  of  hu- 
miliation do  not  always,  or  indeed  generally, 
prove  that  the  heart  is  truly  humbled  before  God. 
— When  the  Lord  appears  about  to  leave  a  de- 
generate church  or  people,  we  must  be  decided  in 
protesting  against  prevailing  iniquities,  in  with- 
drawing from  obstinate  offenders,  and  in  follow- 
ing the  word  and  ordinances  of  God,  whitherso- 
ever they  go,  let  who  will  stay  behind:  and  when 
young  persons  love  his  courts,  it  promises  a  use- 
ful and  honorable  old  age.  (JVote,  Ps.  92:13— 15.1 

V.   12—23. 

The  Lord  will  shew  such  tokens  of  his  favor  to 

his  approved  servants,  as  shall  be  evident  to  all 

their  opposers;  and  in  communion  with  himself 

will  make  them  rich  amends  for  all  their  troubles. 

[3\!j 


B.  C.   1491. 


EXODUS. 


B.  C.  1491. 


CHAP.  XXXIV. 

MoBes  is  commanded  to  hew  two  tables  of  stone,  and  to  ascend 
mount  Sinai  alone,  1 — i.  The  Lord  proclaims  his  name,  and 
Moses  worships,  5 — 9.  The  Lord  renews  his  covenant  with 
Israel,  and  repeats  many  laws  before  given,  10 — 27.  Moses, 
after  forty  days'  fasting,  returns  with  the  tables  of  the  law: 
tis  face  shines,  and  he  covers  it  with  a  veil,  28 — 35. 

AND  the  Lord  said  unto  Moses, 
^  Hew  thee  two  tables  of  stone  Hke 
unto  the  first:  and  ^  I  will  write  upon 
these  tables  '^  the  words  that  were  in  the 
first  tables,  ^  which  thou  brakest. 

2  And  be  ready  in  the  morning,  and 
come  up  in  the  morning  unto  mount  Si- 
nai, and  present  thyself  there  to  me  ^  in 
the  top  of  the  mount. 

3  And  no  man  shall  ^  come  up  with  thee, 
neither  let  any  man  be  seen  throughout 
all  the  mount:  neither  let  the  flocks  nor 
herds  feed  before  that  mount. 

4  And  he  hewed  two  tables  of  stone 
like  unto  the  first;  and  Moses  rose  up 
early  in  the  morning,  and  went  up  unto 
mount  Sinai,  as  the  Lord  had  command- 
ed him,  and  took  in  his  hand  the  two  ta- 
bles of  stone. 

Deut. 


a  See  on  31:18.— 32;16. 
10:1. 

b  28.  Deut.  10:2 — 4. 
c  Ps.  119:89. 


d  32:19.    Dent.  9:15—17. 
e  19:20,24.    24:12.   Deut.  9:25. 
f  19:12,13,21.      Lev.    16:17.      1 
Tim.  2:5.  Heb.  12:20. 


— Whatever  interest  we  have  at  a  throne  of  grace*, 
we  should  improve  it  in  behalf  of  others;  remem- 
bering that  our  God  delights  in  and  honors  im- 
portunity: and  we  should  take  encouragement 
from  success,  to  request  still  more  and  more. — If 
we  have  any  useful  knowledge  of  him,  it  arises 
from  our  having  been  first  noticed  by  him  with 
distinguished  regard:  and  it  will  lead  us  to  desire 
to  know  more  of  him,  of  his  ways,  and  of  his  spe- 
cial grace,  day  by  day.  We  shall  therefore  in 
every  undertaking,  and  in  all  our  removals,  ur- 
gently desire  to  be  under  his  guidance;  earnestly 
pray,  "that  unless  his  presence  go  with  us  he  will 
not  carry  us  up  thence;"  and  be  careful  that  cov- 
etousness  or  conveniency  do  not  draw  us  from 
our  proper  place,  or  to  a  distance  from  his  ordi- 
nances. Nor  should  we  forget,  that  as  the  Lord's 
f>eople  are  distinguished  and  separated  by  pecu- 
iar  privileges  from  others;  so  they  are  called  to 
separate  themselves,  that  they  may  "be  unto  him 
a  peculiar  people  zealous  of  good  works;"  which 
is  both  the  effect  of  divine  teaching,  the  evidence 
of  divine  grace,  the  present  rest  of  the  soul,  and 
the  earnest  of  everlasting  rest. — They,  who  have 
been  favored  Avith  a  glimpse  of  the  Lord's  glory 
and  a  taste  of  his  goodness,  will  ardently  desire 
more  full  discoveries  and  communications;  and, 
as  here  "they. see  through  a  glass  darkly,"  they 
will  by  that  desire  be  gradually  rendered  willing 
to  depart  hence,  that  they  may  "see  him  face  to 
face."  In  the  mean  time  they  wiU  thankfully,  as 
sheltered  in  the  rock  of  salvation  from  the  con- 
suming fire  of  his  holiness  and  justice,  contem- 
plate his  footsteps  and  the  discoveries  made  of  his 
glorious  perfections,  in  all  his  works,  but  especial- 
ly in  the  work  of  redemption:  and  tliese  views  are 
peculiarly  suited  to  humble  them;  to  wean  them 
from  the  world,  and  to  eclipse  all  its  vain  splen- 
dor; and  gradually  to  transform  them  into  the 
image  of  him,  whom  they  thus  contemplate  by 
faith,  through  the  teaching  of  his  Holy  Spirit. 
(JVbie,  2  Cor.  3:17,18.)  If  then  he  causes  all  his 
goodness  to  pass  beiore  us,  and  makes  us  acquaint- 
ed with  his  Name,  as  a  God  of  grace  and  mere}' ; 
while  we  acknowledge  our  obligations  to  our 
316] 


5  And  the  Lord  s  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  gracious,  long- 
suffering,  and  "  abundant  in  goodness  and 
°  truth, 

7  P  Keeping  mercy  for  thousands, 
1  forgiving  iniquity  and  transgression  and 
sin,  and  that  '  will  by  no  means  clear  the 
guilty;  ^  visiting  the  iniquity  of  the  fathers 
upon  the  children,  and  upon  the  chil- 
dren's children,  unto  the  third  and  to  the 
fourth  generation. 


Num.  11:17,25. 
-12.     Luke  9:34, 


g  19:18.  33:9. 

1  Kings  8:10- 

35. 
h  33:19.     Deut.  32:3.     Ps.  102: 

21.  Prov.  18:10.    Is.  50:10. 
133:20—23.     1  Kings  19:11. 
k  Num.  14:17—19.    Is.  12:4. 
1  3:13—16. 
m    Deut.    6:10.      2    Chr.    30:9. 

Neh.    9:17.     Ps.    86:5,15.   103: 

8—13.  111:4.  112:4.  116:5.  145: 

8.  Joel  2:13.   Jon.  4:2.    Rom. 

2:4. 
n  Ps.   31:19.    MIc.  7:18.    Kom. 

5:20,21.    Eph.  1:7,8. 
0   Ps.  67:10.    91:4.  108:4.  111:8. 

138:2.  146:6.  Lam.  3:23.  Mic. 


7:20.  John  1:17. 
p  20:6.    Deut.  6:10.    Neh.  1:5. 

9:32.  Jer.  32:18.  Dan.  9:4. 
q   Ps.    103:3.    130:4.     Dan.  9:9. 

Matt.    6:14,15.    12:31.    18:32— 

35.    Luke  7:42,48.     Acts  5:31. 

13:38.    Rom.  4:7,8.    Eph.  1:7. 

4:32.    1  John  1 :9. 
r    23:7,21.       Nom.     14:18—23. 

Deut.  32:35.  Josh.  24:19.  Job 

10:14.    Ps.  9:16.17.  11:6,6.  53: 

10,11.     136:10,15.      Is.    45:21. 

Mic.  6:11.  Nah.  1 . -2,3,6.  Rom. 

2:4 — 9.     3:19 26.      9:22,23. 

Heb.  12:29.    Rev.  20:15.  21:8. 
s  See  on  20:6. 


heavenly  Advocate,  who  by  his  prevailing  inter- 
cession hath  completely  repaired  the  breach 
which  sin  hath  made;  we  may  well  be  willing  to 
wait  for  further  discoveries,  till  we  depart  hence " 
to  be  with  him. — Finally,  let  not  sinners  forget, 
that  "he,  who  is  gracious  to  whom  he  will  be  gra- 
cious, and  hath  mercy  on  whom  he  will  have 
mercy,"  hath  also  assured  us,  that  "him,  who 
Cometh  unto  him,  he  will  in  no  wise  cast  out." 

NOTES. 

Chap.  XXXIV.  V.  1.  (32:15,16.)  Toremind 
the  people  of  the  sin,  through  which  the  former 
tables  had  been  broken,  the  Lord  would  not  pre- 
pare these  himself,  but  Moses  was  ordered  to  hew 
them,  or  prepare  them,  for  the  writing;  which  it 
seems  was  not  a  work  of  very  great  labor  or  ex- 
actness, for  it  was  speedily  performed. — When 
God  made  man  in  his  own  image,  the  moral  law 
was  written  in  his  heart  without  any  external  cre- 
ated concurrence:  but  since  the  covenant  then 
made  with  him  was  broken,  the  ministry  of  men 
has  been  used,  both  in  giving  the  Scriptures,  and 
in  bringing  sinners  to  believe  and  obey  them. 
Yet  the  whole  writing  is  the  Lord's:  all  Scripture 
was  given  by  inspiration  from  him;  and  he  alone 
can  write  the  law  in  the  heart,  so  as  to  produce 
true  conviction  of  sin,  penitent  faith  in  Christ, 
and  willing  and  unreserved  obedience. 

V.  2,  3.  The  people  were  tried  forty  days  more, 
whether  they  would  wait  for  the  return  of  Moses, 
tliough  they  "knew  not  wliat  was  become  of  him:" 
and  the  injunctions  given  on  a  former  occasion, 
being  now  rendered  still  more  strict,  would  tend 
also  to  impress  them  with  an  awful  sense  of  tlie 
divine  holiness,  their  own  exceeding  unworthi- 
ness,  and  the  Lord's  special  regard  for  Moses 
[Marg.  Ref.) 

V.  4.  It  does  not  appear  whether  any  persons 
were  left  in  authority  at  this  time,  or  not.  Aaron 
had  greatly  offended,  and  Hur  is  no  more  men- 
tioned in  the  history.  (24:14.) 

V.  5 — 7.  According  to  the  promise  made  in  the 
preceding  chapter,  the  Lord  met  Moses  in  a 
cloud  on  the  mount,  and  thence  proclaimed  his 


B.  C.  1491. 


CHAPTER  XXXIV. 


B.  C.  1491. 


8  And  Moses  made  haste,  and  *  bowed 
his  head  toward  the  earth,  and  wor- 
shipped. 

9  And  he  said,  *  If  now  I  have  found 
grace   in   thy   sight,  O   Lord,  ^  let   my 

t  4:31.  Gen.  17:3.  2  Chr.20:18.  |  y  See  on  33:14— 16.— Matt.  23: 
X  33:13,17.  20. 


Name,  or  concerning  his  Name;  that  is,  those  per- 
fections, and  that  character,  which  are  denoted 
by  the  name  Jehovah.  This  was  proclaimed 
in  an  audible  voice,  that  Moses,  and  from  him 
Israel,  and  all  the  earth,  might  know  the  God 
with  whom  they  had  to  do:  not  only  that  there 
was  a  God,  but  what  his  moral  perfections  were; 
and  consequently  what  he  must  require  of  them, 
and  what  they  might  expect  from  him.  When 
the  Lord  made  himself  known  to  Moses  by  the 
name,  I  am  that  I  am,  he  declared  unto  him, 
(as  in  this  passage  by  the  words,  "the  Lord,  the 
Lord  God,")  his  self-existence,  unchangeable- 
ness,  eternity,  omnipotence,  omniscience,  and 
omnipresence;  with  his  authority,  as  everlasting, 
absolute,  and  universal  Sovereign,  Lawgiver, 
and  Judge;  who,  having  created  the  whole  world, 
and  still  upholding  and  providing  for  it,  demands 
all  love,  worship,  and  obedience  from  his  ration- 
al creatures.  But  here  especially  are  made 
known  the  moral  perfections  of  this  eternal 
God:  for  he  first,  in  a  variety  of  expressions,  de- 
clared his  mercy  and  grace,  with  which  sinners 
are  especially  concerned;  that  they  may  both 
be  certified  there  is  hope,  and  know  from  whence 
that  hope  arises.  '-The  Lord  God  is  merciful;'''' 
that  is,  condescending  and  compassionate,  as  a 
father  to  his  children;  ready  to  relieve  the  indi- 
gent, and  to  rescue  the  miserable:  gracious,  or 
propense  to  bestow  unmerited  benefits,  nay,  to 
be  kind  to  such  as  deserve  his  hot  displeasure: 
and  long-suffering,  or  slow  to  anger,  patientl)' 
bearing  the  multiplied  provocations  of  his  rebel- 
lious creatures,  affording  them  space  for  repent- 
ance, and  not  delighting  in  their  misery;  but 
only  punishing  when  the  honor  of  his  name  and 
law,  and  the  welfare  of  his  universal  and  ever- 
lasting kingdom,  require  it.  He  is  also  "abun- 
dant in  goodness  and  truth;"  that  is,  the  riches  of 
his  liberality  and  bounty  are  infinite;  the  whole 
creation  is  replete  with  his  benefits;  all  crea- 
tures, even  sinners,  abundantly  receive  them, 
though  they  abuse  them  and  are  ungrateful  for 
them:  and  all  that  he  reveals  is  infallible  truth; 
all  that  he  proposes,  is  in  absolute  sincerity;  and 
all  that  he  promises,  is  in  perfect  faithfulness; 
while  he  hath  revealed,  proposed,  and  promised, 
even  to  us  sinners,  such  abundant  goodness,  as 
can  neither  be  expressed  nor  conceived. — 
"Keeping  mercy  for  thousands;"  that  is,  contin- 
«ially  shewing  mercy  in  all  its  various  exercises, 
to  thousands  of  sinners,  and  having  still  inex- 
haustible treasures  for  thousands  more,  yea,  for 
increasing  numbers  till  the  end  of  time:  doing 
all  good  to  those  who  trust  in  his  mercy  at  pres- 
ent, and  reserving  good  for  them  in  future,  even 
to  eternity:  and  not  for  them  only,  but  for  their 
"children  s  children;"  "for  his  mercy  endureth 
for  ever." — "Forgiving  iniquity  and  transgres- 
sion and  sin:"  because  all  his  mercy  and  good- 
ness either  make  way  for  the  full,  free,  and  ever- 
lasting forgiveness  of  every  kind  and  degree  of 
sin  which  can  be  specified;  or  they  consist  in  it, 
or  result  from  it. — "And  that  will  by  no  means 
clear  the  guilty:"  all  this  mercy  and  grace  con- 
sist with  the  most  entire  hatred  of  all  moral  evil, 
and  the  most  absolute  determination  to  punish  it: 
indeed,  the  holiness  and  justice  of  God  are  a  part 
of  his  goodness  and  love,  considered  in  their  ex- 
ercise towards  all  his  rational  creatures,  through- 
out universal  space  and  everlasting  duration. 


Lord,  I  pray  thee,  go  among  us ;  for  it  is 
^  a  stiff-necked  people;)  and  ^  pardon  our 
iniquity  and  our  sin,  and  "^  take  us  for 
thine  inheritance.       [Praciuai  ohservations.] 


z  See  on  32:9.  33:3,5. — Is.  43:4. 

a  Num.  14:19.  Ps.  25:11. 

b   19:5.    Deut.  32:9.    Ps.  28:9. 


33:12.  78:62.  94:14. 
10:16.  Zech.  2:12. 


136:4.  Jer. 


For  mercy  and  forgiveness  are  never  exercised 
by  our  holy  and  righteous  God,  but  through  the 
atonement  of  the  death  of  Christ,  and  to  those 
who  believe  in  his  name;  and  in  the  sufferings 
which  he  endured,  the  holiness  and  justice  of 
God  have  their  grand  display,  and  the  evil  of  sin 
is  most  fully  manifested.  None  are  pardoned 
but  those  who  repent,  and  forsake  the  allowed 
practice  of  every  sin;  forgiving  mercy  being  al- 
ways attended  by  converting  and  sanctifying 
grace.  Naj',  even  thej',  for  whose  sins  the  blood 
of  Christ  hath  fully  atoned,  are  severel}'  clias- 
tised  in  this  world  for  those  failures,  into  which, 
through  the  remaining  sinfulness  of  the  heart 
and  the  power  of  temptation,  they  are  betrayed. 
But  that  sinner,  who  remains  guilty,  having  not, 
by  repentance  and  faith,  obtained  an  interest  in 
the  great  Sacrifice  for  sin,  shall  by  no  means  be 
acquitted  or  escape;  nor  any  who  pervert,  neg- 
lect, or  despise  so  great  salvation,  in  impenitence 
and  unbelief.  The  severest  ven^^eance  of  God 
shall  fall  upon  the  heads  of  sucli  persons;  the 
very  mercy  which  they  have  perverted  into  an 
encouragement  to  sin,  shall  occasion  their  deeper 
condemnation;  and  if  Israel,  or  any  other  nation, 
dare  to  abuse  such  a  proclamation  of  the  name 
of  a  merciful  God,  national  judgments  on  them 
and  their  posterity  shall  vindicate  the  honor  of 
his  insulted  justice.  [J^otcs,  20:5.  J^Tum.  14:13 
— 19.  JYah.  1:2 — 6.) — As  the  word  guilty  is  not 
in  the  original,  many  commentators  interpret 
the  words  to  mean,  'that,  in  executing  judgments, 
'the  Lord  will  not  proceed  to  extremities  with 
'his  people.''  But  the  words  literally  signify, 
clearing  he  will  not  clear:  and  in  such  a  solemn 
proclamation  of  the  Name  of  Jehovah,  it  would 
be  wonderful,  if  no  intimation  should  be  given  of 
holiness  and  justice;  which  are  as  essential  to 
the  perfection  of  his  character,  and  the  honor  of 
his  government,  ?5  even  his  grace  and  truth. 
Yet  if  this  interpretation  be  adopted,  these  at- 
tributes are  not  so  much  as  hinted  at. — The  mar- 
ginal references  will  shew  the  careful  student, 
that  the  exposition  above  given  accords  to  the 
general  tenor  of  Scripture;  and  every  one,  who 
knows  the  plan  of  Christianity,  must  see  the  im- 
portance of  the  views  thus  set  before  us,  to  the 
right  knowledge  of  God,  our  Lawgiver  and  Sa- 
vior. There  should  then  be  very  cogent  argu- 
ments adduced,  before  we  consent  to  give  up  the 
instruction  conveyed  by  our  translation;  which 
indeed  seems  clearly  to  express  the  genuine 
meaning  of  the  original. 
JVill  by  no  means  clear  the  guilty.  (7)  npy  nS  npj. 

Kai  B  KaSaptet  tov  cvoxov.  Sept.  The  same  words, 
JVum.  14:18.  are  rendered  KaSapi(7/jM  h  Ka&apu7  tov 
tvoxov.  But  the  same  expression,  J^oh.  1:3.  is 
rendered  aSwov  vk  a&wwaei,  Will  not  absolve  the  in- 
nocent; which  gives  no  clear  meaning.  'The 
'doctors  explain  it,  He  cleanses  those  that  repent; 
'but  those  who  arc  unwilling  to  repent,  he  does 
'not  cleanse.  ...Who  so  remits  sins,  tliat  he  may 
'sanctify  himself,  and  prove  himself  just.'  In 
Robertson. 

V.  8,  9.  This  proclamation  of  the  name  of 
God  had  its  proper  effect  upon  Moses,  who,  im- 
mediately bowing  down  in  reverential  worship, 
seized,  as  it  were,  the  encouraging  words  from 
the  mouth  of  the  Lord,  and  pleaded  his  mercy,  as 
an  argument  with  him  to  forgive  Israel,  to  c6n- 

[317 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


10  And  he  said,  Behold,  'I  make  a 
covenant;  before  all  thy  people  ^  I  will 
do  marvels,  such  as  have  not  been  done 
in  all  the  earth,  nor  in  any  nation;  and 
all  the  people,  amongst  which  thou  art, 
shall  see  the  work  of  the  Lord:  for  it 
h  ^  a  terrible  thing  that  I  will  do  with 
thee. 

11  IT  '^  Observe  thou  that  which  I  com- 
mand thee  this  day:  Behold,  s  I  drive 
out  before  thee  the  Amorite,  and  the  Ca- 
naanite,  and  the  Plittite,  and  the  Periz- 
zite,  and  the  Hivite,  and  the  Jebusite. 

12  ''Take  heed  to  thyself,  lest  thou 
make  a  covenant  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  '  worship  no  other 
god:  for  the  Lord,  ""  whose  name  is  Jeal- 
ous, is  a  "jealous  God: 

15  Lest  thou  "  make  a  covenant  with 

2:2. 


c  24:7,8.    Deut.  4:13.  5.2.  29:12 

—  14.  Josh.  24:26. 
d  Deut.  4:32—35.  32:30.  Josh. 

6:20.    10:12,13.     2  Sam.    7:23. 

Ps.  77:14. 
c  Deut.  10:21.    Ps.  65:5.  66:3,5. 

68:35.    76:12.     106:22.      145:6. 

Is.  64:3.    Jer.  32:21. 
f  Deut.   4:1.2,40.   5:32.    6:3,25. 

12:28,32.    28:1.     Matt.    28:20. 

John   14:21. 
g  .See  on  3:3,17. — 33:2.     Gen. 

15:18—21. 
h  23:32,33.    Deut.  7:2.     Judg. 


i   Deut.  7:16.    Judg.  2:3,  8:27. 

Ps.  106:36. 
k  23:24.     Deut.  7:25,26.  12:2,3. 

Judg.  6:25.     2  Kings  18:4.  23: 

14.    2  Chr.  31:1.  34:3,4. 
*  Heb.  statues. 
1  20:3—5.    Deut.  5.7.    Matt.  4: 

10. 
m  5—7.33:19.  Is.  9:6.  57:15. 
n  20:6.     Deut.  4:24.  6:15.  23:20. 

32:16,21.  Josh.  24:19.  Nah.  1: 

2.    iCor.  10:22. 
O  10,12.  23:32.    Deut.  7:2. 


tinue  his  special  presence  with  them,  and  to  take 
them  for  his  inheritance,  ^'■though  a  stiff-necked 
people."  Or,  if  we  retain  our  translation,  he 
makes  even  that  circumstance  an  additional  rea- 
son; as  they,  heing-  a  stitF-necked  people,  needed 
the  conduct  of  such  a  merciful  and  g'racious 
God;  they  could  no  otherwise  be  dons  any  g-ood 
to,  and  would  afford  him  full  opportunity  of  glo- 
rifyin;^  his  mercy  and  g^race. 

V.  10.  The  prayer  of  Moses  being  granted, 
the  Lord  again  promised  to  make  a  covenant 
with  Israel,  that  is,  to  renew  the  covenant  which 
had  been  broken:  and  he  assured  Moses,  that  in 
fulfilling  this  covenant,  he  would  do  such  won- 
ders as  had  not  been  done  on  eartli.  The  word 
signifies  created  (?)jj^"l2j):  and  the  astonishing 

miracles,  by  which  Israel  was  brought  into  Ca- 
naan, and  made  triumphant  over  every  foe,  and 
which  seemed  to  reverse  in  many  things  the  set- 
tled order  of  creation,  were  especiaU}'  meant. 
Yet  the  effects  of  Jehovah's  power  in  the  midst 
of  the  people,  were  as  terrible  to  them  when  dis- 
obedient, as  at  other  times  to  their  enemies. 

V.  11 — 17.  The  covenant  made  with  Israel 
•was  a  marriage-covenant;  idolatry  was  consid- 
ered as  adultery,  and  the  name  of  God  is  Jeal- 
ous, so  that  every  approach  to  that  sin,  would 
provoke  him  to  jealousy.  [J^otes,  5 — 7.  20:5.) 
They  were  commanded  therefore  to  destroy 
every  monument  of  idolatry,  however  curious 
and  costly;  to  reject  all  treaties  of  alliance, 
friendship,  or  marriage  with  idolaters,  however 
advantageous;  to  refuse  all  invitations  to  idol- 
atrous feasts  [.Marg.  Ref.  r);  and  especiallj', 
not  to  repeat  their  old  crime  of  making  a  mol- 
ten image  of  God.  The  repetition  of  these  laws, 
318] 


the  inhabitants  of  the  land,  and  they  go 
a  P  whoring  after  their  gods,  and  do  sac- 
rifice unto  their  gods,  and  one  i  call  thee, 
and  thou  "■  eat  of  his  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. 

1 7  Thou  shalt  make  to  thee  *  no  mol- 
ten gods. 

1 8  IT  The  "  feast  of  unleavened  bread 
shalt  thou  keep.  Seven  days  thou  shalt 
eat  unleavened  bread,  as  1  commanded 
thee,  in  the  time  of  the  month  Abib:  for 
in  the  month  Abib  thou  camest  out  from 
Egypt. 

19  All  that  ^openeth  the  matrix  is 
mine,  and  every  firstling  among  thy  cat- 
tle, whether  ox  or  sheep,  that  is  male. 

20  But  ^  the  firstling  of  an  ass  thou 
shalt  redeem  with  a  +  lamb:  and  if  thou 
redeem  him  not,  then  shalt  thou  break 
his  neck.  All  ^  the  first-born  of  thy  sons 
thou  shalt  redeem  :  and  ^  none  shall  ap- 
pear before  me  empty. 


p  Lev.  17:7.  20:5,6.     Num.  15: 

39.     Deut.  31:16.     Judg.  2:17. 

Ps.  73:27.   Ez.  6:9.    Hos.  4:12. 

9:1.  Rev.  17:1—5. 
q  Num.  25:2.   1  Cor.  10:27. 
r  Ps.  106:28.   1  Cor.  8:4,7,10.  10: 

20,21.  Rev.  2:20. 
s  Deut.  7:3,4.    1  Kings  11:2—4. 

Ezra  9:2.  Neh.  13:23.  2  Cor.  6: 

14 — 17. 
t32:8.     Lev.    19:4.     Is.  46:6,7. 

Jer.  10:14.  AcU  17:29.  19:26. 


I  u  12:15—20.  13:4,6,7.  23:15. 
I  Lev.  23:6.  Deut.  16:1—4. 
I    Mark  14:1.     Luke  22:1.    Acts 

12:3. 
!  V  13:2,12.  22:29.    Num.  18:16— 
17.  Ez.  44:30.  Luke  2:23. 
X  1.3:13. 
t  Or,  kid. 

y  13:15.   Num.  3:45— 61. 
z  23:15.  Deut.  16:16.   1  Sam.  9: 
7,8.  2  Sam.  24:24. 


with  enlargement,  and  additional  cautions  and 
warnings,  was  peculiarly  suitable  and  season- 
able at  the  renewing  of  the  covenant,  after 
the  late  shameful  violation  of  it.  (JVoies,  23:20 
— 23,32,33.) — The  same  observation  is  also  ap- 
plicable to  many  of  the  subsequent  laws,  which 
had  before  been  given,  but  were  on  this  occa- 
sion enforced  with  greater  energy  and  author- 
ity.— [JIarg.   Ref.) 

fFhose  name  is  Jealous.  (14)  The  idols  of  the 
nations  were  not  characterized  as  jealous;  at 
least  in  any  great  degree.  They  were  not  sup- 
posed to  be  offended,  by  their  worshippers  pay- 
ing occasional,  or  even  stated  worship  to  other 
deities,  provided  the  number  and  value  of  the 
sacrifices  offered  to  them,  were  not  diminished. 
Hence  arose  what  has  been  called  an  inlereom.- 
munity  of  the  worshippers  of  different  idols  with 
each  other;  wlio  scrupled  not  to  worship  the 
gods  of  other  nations,  especially  when  among 
them.  But  this,  Jehovah,  the  one  living  and 
true  God,  would  not  endure.  Hence  conscien- 
tious Israelites  were  universally  counted  bigots. 

V.  IS.  J\larg.  Ref.  u.  JVo<f#,  12:15—20.  13:3—7. 

V.  19,  20.  Marg.  Ref.  v— z.  Jfotes,  13:2,11—16. 

Every  firstling   among    thy  cattle  ...  that  is 

male.    (19)  -)JQ|p   "i^jlH   !r]4[:3D-S^-     Most 

Lexicographers  suppose  the  meaning  of  the 
Niph,  of  "^^y  (which  occurs  only  in  this  place,) 

to  be  taken  from   the   noun  "^^f  a  male;  and 

the  sentence  is  rendered  by  Buxtorf  'Oinne 
'pecus  tuum,  quod  masculum  nascetur.'  But 
niDD    '^   masc.    and    '^^IH    is    either  3d. 

pers.   fern.,  or  2d.    pers.  masc  of  the   future. 


B.  C.  1491. 


CHAPTER  XXXIV. 


B.  C.  1491. 


21  *  Six  days  thou  shalt  work,  but  on 
the  seventh  day  thou  shalt  rest:  in  ''  ear- 
ing-time  and  in  harvest  thou  shalt  rest. 

22  And  thou  shalt  observe  •=  the  feast 
of  weeks,  of  the  first-fruits  of  wheat-har- 
vest, and  the  feast  of  in-gathering  at  the 
*  year's  end. 

23  '^  Thrice  in  the  year  shall  all  your 
men-children  appear  before  the  Lord 
God,  *  the  God  of  Israel. 

24  For  ^  I  will  cast  out  the  nations  be- 
fore thee,  and  ^  enlarge  thy  borders:  nei- 
ther shall  any  man  **  desire  thy  land, 
Avhen  thou  shalt  go  up  to  appear  before 
the  Lord  thy  God,  thrice  in  the  year. 

25  Thou  shalt  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  shalt  bring  unto  the  house 
of  the  Lord  thy  God.  Thou  shalt  not 
■"  seethe  a  kid  in  his  mother's  milk. 

27  IF  And  the  Lord  said  unto  Moses, 
"  Write  thou  these  words:  for  after  the 
tenor  of  these  words  °  I  have  made  a 
covenant  with  thee  and  with  Israel. 

28  And  he  was  there  with  the  Lord 
^  forty  days  and  forty  nights;  he  did  nei- 
tiier  eat  bread,  nor  drink  water:  and  ^  he 


20:9—11.  23:12.  35:2.    Deut. 

5:12—15.     Luke  13:14.  23:56. 
b  Gen.    45:6.      Deut.    21:4.      1 

Sam.  8:12.     Is.  30:24. 
c23:ie.    Num.  28:16— 31.29:12 

—39.    Deut.  16:10 — IS.    John 

7:2.  Acts  2:1. 
*  Heb.  revolution  of  the  year. 
d  2;):14,17.      Deut.    16:16.    Ps. 

84:7. 
e  f>en.  32:28.  33:20. 
f  23:27—30.  33:2.     Lev.   18:24. 

Deut.  7:1.   Ps.  78:65.  80:8. 
g  23:31.     Deut.   12:20.   19:8.      1 

Clir.  4:10. 


h    Gen.   35:6.      2   Chr.    17:10. 

Prov.  16:7.    Acts  18:10. 
1    12:20.23:18.     Deut.   16:3       1 

Cor.  5:7,8. 
k  12:10.  23:18.  29:34.    Lev.  7: 

15.    Num.  9:12. 
123:19.  Deut.  26:2,10.    Prov.  3: 

9,10.  Matt.  6:33.  1  Cor.  15:20. 

Jam.  1:18. 
m  23:19.     Deut.  14:21. 
n  17:14.  24:4,7.     Deut.  31:9. 
0  See  on  10. 

p  See  0)124:18.— Deut.  9:9,18,26. 
q    1.  31:18.  32:16.     Deut.   4:13. 

10:2 — 4.   2  Cor.  3:7. 


They  cannot  therefore  agree  together.- — The 
Clialdee  renders  it,  'Omne  pecus  tuum  mascu- 
Mum  sanctificabis.'  But  perhaps  the  verb  has  in 
this  place  also  its  usual  signification  of  rewicm- 
bering,  and  we  may  translate  it  with  Cocceitis, 
'Quoad  omnem  pecudem  tuam,  facies  te  in  recor- 
'datibne  esse.'   Or,  taking  in  n3£3 ,  'As  to  all  thy 

'cattle,  thou  shalt  be  mindful  of  the  opening,'  or 
'of  that  which   openeth,'  viz.  am  the  womb;  as 

the  phrase  is  completed  in  the  beginning  of  the 
verse. — The  word  ns^n  is  not  rendered  at  all  in 

our  translation,  but  the  words  "that  is  male,"  put 
in  italics  in  its  stead. — Parkhurst,  by  rejecting 
the  points,  translates  it,  'From  all  thy  cattle  thou 
'■shalt  make  a  memorial  with  the  firstling  of  the 
'ox  and  of  the  sheep.' — See  Heb.  Lex.  under  -oi , 
i  II;  and  Robertsoii's  Thes.  'o^ ,  col.  4. 

V.  21.  Marg.  Ref.  a,  b.  'j'Totes,  20:9—11.  35: 
2,3.     Gen.  45:6. 

V.  22,  23.     Marg.  Ref.  c,  d.  JVo<e,  23:14—18. 

The  Lord  God,  the  God  of  Israel.    (23)    >rhii 

nu^  y\v.7\  Snic'>  ,  "The  Lord,  Jehovah,  God  of 

Israel." 

V.  24.  J^either,  &c.]  This  remarkable  prom- 
ise would  form,  while  the  people  continued  to 
observe  the  solemn  feasts,  a  full  demonstration  of 


wrote  upon  the  tables  the  words  of  the 
covenant,  the  ten  +  commandments. 

29  IF  And  it  came  to  pass  when  Moses 
came  down  from  mount  Sinai,  with  the 
"■  two  tables  of  testimony  in  Moses's  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  chil- 
dren 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  congrega- 
tion returned  unto  him:  y  and  Moses 
talked  with  them. 

32  And  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  pu'  ^  a  veil  on  his  face. 

34  But  when  Moses  went  in  before  the 
Lord  to  speak  with  him,  ^  he  took  the 
veil  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's 
face  shone:  and  Moses  put  the  veil  upon 
his  face  again  until  he  went  in  to  speak 
with  him. 

t  Heb.  ajoria.  x  3:16.  24:1 — 3. 

r  See  on  32:15.  y  Gen.  45:3,15. 

s  16:15.    Josh.  2:4.  8:14.    Judg.  z    1  Kings  22:14.     Matt.  28:20. 

16:20.    Mark  9:6.  14:40.    Luke  1  Cor.  11:23.  15:3. 

2:49.     John  5:13.     Acts  12:9.  a  Rom.  10:4.    2  Cor.  3:13— 18. 

23:5.  4:4—6. 

t  Matt.  17:2.    Luke  9:?9.    Acts  b  Heb.  4:16.  10:19—22. 

6:15.  2 Cor.  3:7— 9.   Rev.  1:16.  c  29.30.     Kc.  8:1.     Pan.   12:3. 

10:1.  Matt.  6:16.  13:43.     John  5:35. 

u   Num.    12:8.       Mark    9:3,16.  Phil.  2:16. 

Luke  5:8. 


the  divine  origin  of  their  religion:  and  three 
times  in  the  year  they  would  put  this  matter  to  a 
new  proof.  No  instance  is  recorded,  through  the 
whole  history,  of  the  land  being  invaded  on  there 
occasions,  though  scarcely  any  but  women,  chil- 
dren, and  old  men  were  left  behind!  No  false 
prophet  would  ever  have  inserted  such  an  en- 
gagement in  his  writings,  by  which  his  own  im- 
posture would  always  be  liable  to  detection. 

V.  25,  26.  Marg.  Ref.  Kotes,  12:3—10,19,20. 
23:19. 

V.  27.  Moses  wrote  in  a  book  the  judicial  and 
ceremonial  precepts,  that  he  had  received:  but 
God  himself  wrote  the  ten  commandments,  the 
substance  of  the  moral  law,  on  the  tables  of 
stone.  (JVbfe  28.)  This  difference  strongly  mark- 
ed the  permanency  and  perpetual  obligation  of 
the  moral  law,  and  the  inferior  importance  and 
temporary  obligation  of  the  ceremonial  institu- 
tions; and  even  of  the  judicial  law,  except  as  coin- 
cident with  the  moral. — Thus  the  national  cove- 
nant was  renewed  on  the  same  terms  as  before. 

V.  28.  Moses  was  miraculously  supported, 
this  second  time,  to  fast  forty  days  and  nights; 
and  it  is  probable,  he  did  not  sleep  at  all,  but 
spent  much  of  his  time  in  prayer  and  supplica- 
tion for  his  people. — "i/e  wrote;"  that  is,  "the 
Lord."— (.Mar-^.  R(f.  q.  .^''o^e,  1.) 

V.   29—35.     As  the  light  of  the  sun  causes 

[319 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


even  opaque  bodies,  on  which  it  shines,  to  ap- 
pear luminous;  so,  long  contemplation  of  the 
divine  glory  caused  an  irradiation  of  the  soul  of 
Moses,  which  was  miraculously  represented  to 
the  people,  by  this  external  brightness  of  his 
countenance:  but  he  himself  was  not  conscious 
of  it.  His  countenance  did  not  shine  when  he 
came  down  the  first  time  from  the  mount:  but  he 
seems,  during  the  second  time,  to  have  had  far 
more  clear  discoveries  of  the  glorious  perfec- 
tions of  the  divine  character,  even  of  the  good- 
ness, mercy,  righteousness,  holiness,  and  truth  of  i 
God,  than  before.  Thus  the  Lord  put  honor  j 
upon  him  before  the  people,  and  made  them  stand  i 
in  awe  of  him;  so  that  even  Aaron  did  not  ven-  \ 
lure  to  approach,  till  Moses  called  him  and  the ; 
princes  and  people  to  him.  Yet  even  then,  the  i 
splendor  of  his  face  was  too  much  for  them  to 
bear;  and  therefore  he  covered  it  with  a  veil 
when  he  spoke  to  them,  but  took  it  off  when  he 
appeared  before  the  Lord,  to  inquire  his  will, 
and  commune  with  him. — Some  think  that  this 
splendor  continued  as  long  as  Moses  lived;  and 
others,  that  it  ceased  when  the  law  had  been 
fully  given,  and  the  worship  at  tlie  tabernacle, 
under  the  conduct  of  Aaron  and  his  sons,  was 
fully  established.— The  Latin  translation  of  the 
Bible,  called  the  Vulgate,  which  is  exclusively 
sanctioned  by  the  church  of  Rome,  understands 
the  word,  translated  shone,  to  mean  horned; 
though  it  seems  only  to  refer  to  the  manner  in 
which  rays  of  light  are  reflected.  Yet,  on  this 
slender  ground  painters  have  almost  universally 
proceeded,  in  drawing  Moses  with  something  like 
horns  on  his  head! — The  veil  which  he  used 
marked  the  obscurity  of  this  dispensation,  com- 
pared with  that  of  the  New  Testament:  it  was 
also  an  emblem  of  that  veil,  which  pride  and 
carnal-mindedness  have  put  upon  the  hearts  of 
men  respecting  spiritual  things;  and  it  repre- 
sented the  veil,  that  was  and  is  upon  the  minds 
of  such  multitudes  of  the  nation  of  Israel,  re- 
specting tlie  true  meaning  of  the  Scriptures  of 
the  Old  Testament;  which  can  only  be  taken 
aivay  by  the  Spirit  of  the  Lord,  shewing  to  them 
"Christ,  as  the  End  of  the  law  for  righteousness 
to  everj-  one  that  belie veth."  {J^Totes,  2  Cor.  3: 
12—18.) 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  giving  of  the  law  to  sinful  man,  was  an 
indication  that  the  Lord  had  purposes  of  mercy 
to  him;  and  the  writing  of  it  in  our  hearts  is  the 
only  sure  evidence  that  our  sins  are  forgiven, 
that  God  hath  taken  us  into  covenant  witli  him- 
self, and  that  we  are  become  his  people:  so  that 
'he  who  can  truly  ss.y,  "I  delight  in  the  law  of 
God  after  the  inward  man,"  notwithstanding  the 
infirmities,  cx>nflicts,  and  remaining  sinfulness, 
whicli  cause  him  to  "groan,  being  burdened,"  is 
certainly  a  true  believer,  and  reconciled  to  God 
by  Jesus  Christ. — When  we  obey  the  Lord's 
commands,  implicitly  and  without  delay,  and  re- 
sort to  those  places  and  ordinances  which  he 
hath  appointed,  he  will  certainly  condescend  to 
meet  us,  and  fulfil  Ins  kindest  promises.  But  the 
Name  of  the  Lord  proclaimed  to  Moses,  as  a 
just  God  and  a  Savior,  can  alone  give  relief  to  a 
burdened  conscience,  or  encourage  the  prayers 
of  a  humbled  sinner.  Let  no  inquiring  soul 
overlook  this  Name;  for  it  is  intimately  connect- 
ed with  the  "great  Mystery  of  godliness,  God, 
manifested  in  the  flesh,"  "purchasing  the  Church 
with  his  own  blood."  Let  no  discouraged  sinner 
despond  with  these  words  of  grace  and  truth 
sounding  in  his  ears:  yet  let  none  abuse  such 
mercy;  for  God  knows*  how  to  punish  as  well  as 
pardon;  to  punish  consistently  with  the  glory  of 
his  mercy,  as  well  as  to  pardon  consistently  with 
his  justice  and  holiness:  as  those  guilty  wretches 
320] 


will  one  day  know,  who  "sin  on  that  grace  may 
abound."      But  a  true  discovery  of  the  Lord's 
glory  will  produce  a  happy  union  of  filial  confi- 
1  dence  with  profound  reverence,  in  the  heart  of 
I  an  experienced  believer,  and  put  life  and  vigor 
I  into  his  prayers  and  supplications;  and  every  per- 
j  fection  of  the  name  of  God  will  furnish  him  with 
I  an  argument,  which  he  may  plead  with  him,  for 
the  forgiveness  of  his  sins,  the  sanctification  of 
his  heart,  and  the  enlargement  of  the  Redeem- 
er's kingdom. 

V.  10—35. 
Whilst  we  take  encouragement  from  the  prom- 
ises of  God,  we  must  observe  to  do  his  command- 
ments; else  every  external  advantage  will  only 
serve  to  increase  our  condemnation:  and  in  seek- 
ing assurance  that  the  Lord  hath  made  with  us 
an  everlasting  covenant  of  peace,  we  must  break 
every  covenant  with  sin,  renounce  all  needless 
connexion  with  sinners,  shun  every  snare  and 
temptation,  avoid  all  appearance  of  evil,  and  not 
spare  or  covet  any  object  that  tends  to  it:    for 
"the  Lord  whose  name  is  Jealous,  is  a  jealous 
God,"  and  will  endure  no  rival  in  our  affections. 
Nor  is  any  thing  more   ensnaring   to  souls,  or 
more  destructive  to  religion,  than  the  marriages 
of  God's  people  with  those  who  are  ungodljs  or 
of  a  false  religion. — Such  is  our  forgetfulness  in 
the  concerns  of  our  souls,  that  we  need  not  only 
to  have  the  same  things  repeated  in  our  ears,  but 
to  have  them  committed  to  writing,  that  we  may 
have  them  ever  before  our  eyes.     (JVofe,  2  Pet. 
1:12 — 15.) — While  we  devote  ourselves   to   the 
Lord's  service,  and  attend  with  delight  on  his 
worship,  we  may  intrust  ourselves  and  our  pos- 
sessions to  his  keeping,  with  confidence  that  none 
can  do  us  any  real  hurt:  and  when  a  due  portion 
of  our  time  and  substance  is  consecrated  to  his 
immediate  service,  we  secure  a  sanctified  and 
comfortable  enjoyment  of  the  remainder. — What 
true  believer  would  not  willingh'  forego  aU  sen- 
sual pleasures,  to  enjoy  with  Moses  the  sacred 
pleasure  of  the  holy  mount?     But  alas!  though 
"it  is  good  to  be  there,"  how  backward  are  we  to 
begin  the  sweet  service  of  prayer  and  praise, 
and  how  apt  to  grow  weary  of  it!    In  heaven  it 
shall  be  otherwise:  no  leisure  for  such  things  as 
here  occupy  our  time  and  engross  our  hearts,  no 
thought  of  them,  no  desire  after  them. — The  more 
we  now  set  our  affections  on  things  above,  seek 
communion  witli  the  Lord,  and  enjoy  the  con- 
templation of  his  glory  in  the  gospel,  by  faith  and 
serious  meditation;  the  more  shall  we  be  "chang- 
ed into  his  image,  from  glory  to  glory  bj-  the  Spirit 
of  the  Lord:"  and  when  we  come  forth  from  our 
devotion,  we  shall  shine  in  our  holy  conversation 
before  men,  and  shew  by  our  good  works  that  we 
have  been  with  God.     But  it  is  well  when  others 
behold  it,  and  glorify  him  on  our  behalf;  while  we 
ourselves  are  unconscious  of  it,  being  "clothed 
with  humility."    Indeed,   while  we  are  in  this 
world  we  must  accommodate  ourselves  to  our  sit- 
uation, and  to  what  those  around  us  are  able  to 
bear:  and  not  only  should  we  avoid  ostentation  in 
respect  of  our  religious  experiences,  and  the  es- 
pecial favors  which  tlie  Lord  hath  vouchsafed  us; 
but  prudently  avoid  speaking  of  them,  lest  we 
"throw  our  pearls  before  swine,  which  may  tram- 
ple them  under  foot,  and  turn  again  and  rend  us:" 
contented  to  rejoice  in  them,  and  be  thankful  be- 
fore God  in  secret;  for  it  is  "a  joy  which  a  stran- 
ger intermeddleth  not  with." — Indeed,  in   every 
thing  we  should  endeavor  to  abate  envy  by  con- 
descension and  courtesy,  if  the  Lord  has  at  all 
distinguished  us;  and  to  accommodate  ourselves 
to  the  capacity  of  our  weaker  brethren,  for  their 
edification.     But  let  us  not  forget,  that  we  must 
appear  before  God  without  any  veil,  and  just  what 
we  arc,  whether  better  or  worse  than  men  suppose 
us  to  be. 


B.  C.  1491. 


CHAPTER  XXXV. 


B.  C.  1491. 


CHAP.  XXXV. 

Moses  shews  the  will  of  God,  concerning  the  sabbath,  the  vohin- 
tary  offering,  and  the  tabernacle  and  its  furniture,  1—19.  The 
people  readily  contribute  and  assist,  20—29.  Bezaleel  aud 
Aholiab  are  called  to  the  work,  30—35. 


the 


congre- 


AND  Moses  gathered  all 
gation  of  the  children  of  Israel  to- 
gether, and  said  unto  them,  ^  These  are 
tiie  words  which  the  Lord  hath  com- 
manded, that  ye  should  ^  do  them. 

2  *^  Six  days  shall  work  be  done,  but 
on  the  seventh  day  there  shall  be  to  you 
*  an  holy  day,  a  sabbath  of  rest  to  the 
Lord:  ^  whosoever  doeth  work  therein, 
shall  be  put  to  death. 

3  Ye  shall  ®  kindle  no  fire  throughout 
your  habitations  upon  the  sabbath-day. 

4  IF  And  Moses  spake  unto  all  the  con- 
gregation of  the  children  of  Israel,  say- 
ing, This  is  the  thing  which  the  Lord 
commanded,  saying, 

5  Take  ye  from  among  you  an  offer- 
ing unto  the  Lord:  ^  Whosoever  is  of  a 
willing  heart,  let  him  bring  it,  an  offering 
of  the  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  bad- 
gers' skins,  and  shittim-wood, 

8  And  '  oil  for  the  light,  and  ^  spices 
for  anointing  oil,  and  for  the  sweet  in- 
cense. 

9  And  *  onyx-stones,  and  stones  to  be 
set  for  the  ephod,  and  for  the  breast- 
plate. 

10  And   every  ""  wise-hearted  among 

a25:— 31:1— 11.34:32. 

b  Matt.  7:21—27.     Rom.  2:13. 

Jam.  1:22. 
c  20:9,10.23:12.  31:13—16.  34: 

21.    Lev.  23:3.    Deut.  5:12- 

15. 
*  Heb.  holiness. 
d  Num.  15:32—36.     John  5:16. 

Heb.  2:2,3.  10:28,29. 
e  16:23.  Is.  58:13. 


f  See  on  25:2— 7.- Judg.  5:9 
Ps.  110:3.  2  Cor.  8:12.  9:7. 

g  See  on  26:1,31,36.  28:5,6,15, 
33. 

h  See  on  26:7—14. 

i  See  on  27:20. 

k  See  on  25:  6.  30:23—28. 

1  See  071  28:9,17-21.-39:6- 
14. 

m  See  on  31:1—6.-36:1-4. 


NOTES. 

Chap.  XXXV.  V.  1.  These,  fee]  This  es- 
pecially relates  to  the  directions  g-iven  to  Moses 
in  the  mount,  concerning  the  tabernacle,  the  wor- 
ship to  be  there  performed,  and  the  several  things 
which  pertained  to  it.     [Marg.  Ref.) 

v.  2,  3.  The  sanctification  of  the  sabbath, 
being  essential  to  every  part  of  religion,  is  again 
and  again  repeated,  and  enforced  in  a  variety  of 
ways.  The  annexed  penalty  of  death  to  the  trans- 
gressor shews  this  to  have  been  3.  judicial  statute; 
and  the  connexion  favors  the  opinion,  that  the 
prohibition  "to  kindle  a  fiire  throughout  their 
habitations  on  the  sabbath-day,"  was  meant  of 
fires  used  in  manufactories  or  trades,  by  smiths, 
plumbers,  and  others,  of  which  many  would  be 
required  in  preparing  the  sanctuary:  but  none 
even  of  that  work  might  be  done  on  the  holy  day 
of  God. — If  fires  in  general  be  understood,  we 
must  suppose,  either  that  it  was  a  temporary  in- 
stitution, for  the  time,  during  which  the  people 
in  the  wilderness  were  miraculously  provided  for; 
or  that  some  exceptions  were  allowed  in  favor  of 
the  sick,  infirm,  and  children,  who  must  suffer 
extremely  at  some  seasons,  even  in  warm  climates, 
for  want  of  fire;  or,  that  a  fire  which  was  burning 
Vol.  L  41 


you  shall  come,  and  make  all  that  the 
Lord  hath  commanded; 

1 1  The  °  tabernacle,  his  tent,  and  his 
covering,  his  taches,  and  his  boards,  his 
bars,  his  pillars,  and  his  sockets, 

1 2  The  °  ark  and  the  staves  thereof, 
■with  the  mercy-seat,  and  p  the  veil  of  the 
covering, 

13  The  ^  table  and  his  staves,  and  all 
his  vessels,  and  the  shew-bread, 

14  The  '  candlestick  also  for  the  light, 
and  his  furniture,  and  his  lamps,  with  the 
oil  for  the  light, 

15  And  Hhe  incense-altar,  and  his 
staves,  and  the  anointing  oil,  and  the 
sweet-incense,  and  *  the  hanging  for  the 
door  at  the  entering  in  of  the  tabernacle, 

16  The  "altar  of  burnt-offering  with 
his  brazen  grate,  his  staves,  and  all  his 
vessels,  ^  the  laver  and  his  foot, 

17  y  The  hangings  of  the  court,  his 
pillars,  and  their  sockets,  and  the  hang- 
ing for  the  door  of  the  court, 

18  The  pins  of  the  tabernacle,  and 
the  pins  of  the  court,  and  their  cords, 

19  ^  The  clothes  of  service,  to  do  ser- 
vice in  the  holy  place,  ^  the  holy  garments 
for  Aaron  the  priest,  and  the  garments  of 
his  sons  to  minister  in  the  priest's  office. 

20  IT  And  all  the  congregation  of  the 
children  of  Israel  departed  from  the  pres- 
ence of  Moses. 

21  And  they  came,  every  one  ^  whose 
heart  stirred  him  up,  and  every  one 
whom  his  spirit  made  willing,  and  they 


n  See  on  31:7—9.-36:8-34. 
o  See  on  26:10-22.— 37:1— 9. 
p  See  071  26:31—33.-36:36,36. 
q  See    on    25:23—30.-37:10- 

16. 
r  See  on  26:31—39.-37:17—24. 
3  Seeon  30:1-10,22-38.-37: 

25—28. 
t  See  on  26:36,37.-36:37,38. 
u  See  0)i27:l— 8.— 38:1— 7. 


X  Seeo»i30:I3— 21.— 38:8. 

y  See  on  27:9—19 38:9—20. 

z  See  on  31:10.— 39:1,41.  Num. 
4:7-15. 

a  See  oti  23:- 39:1— 31. 

b  6,22,26,29.  26:2.  36:2.  Judg. 
5:3,9.  2  Sam.  7:27.  1  Chr.  28: 
2,9.  29:3.5,6,9,14,17,18.  Ezra 
1:6,6.  7:27.  Ps.  110:3.  Je«.  30: 
21.2  Cor.  S:!?.  9:7. 


might  be  kept  up,  though  a  fresh  one  might  not 
be  kindled.  The  subsequent  parts  of  Scripture 
give  no  light  on  the  subject:  and  among  the  van'- 
ous  instances  recorded,  in  which  the  Israeljtes 
were  reproved  and  individuals  punished,  for  neg- 
lecting to  sanctify  the  sabbath,  this  is  not  once 
mentioned;  nor  is  any  intimation  given,  that  the 
Jews,  in  the  times  of  Christ  and  his  apostles,  had 
no  fires  on  that  day,  or  even  that  they  prepared 
no  victuals.  The  sacred  festivals  would  some- 
times happen  on  the  sabbath,  and  the  paschal 
lamb  was  roasted  in  the  house  where  it  was  eaten: 
some  exceptions  must  therefore  be  supposed,  if  we 
understand  the  prohibition  concerning  fires  in 
general. — The  modern  Jews  expound  it  literally: 
yet  they  use  fires  in  various  waj^s  on  their  sab- 
bath, but  employ  other  persons  to  kindle  them, 
or  keep  them  up!  While  however  we  conclude, 
that  fires  for  ordinary  purposes  on  the  Lord's  day 
are  allowed  us;  we  should  recollect,  that  the  per- 
mission of  works  which  are  necessary,  or  condu- 
cive to  our  own  or  other  men's  real  advantage, 
does  not  warrant  us  to  "make  provision  for  the 
flesh  to  fulfil  its  lusts." 

V.  4—18.  Marg.  Ref.  JsTotes,  2.5:— 27:  30: 31: 1—9. 

V.  19.     Marg.  Ref.  Mies,  28:  31:10. 

[321 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


brought  the  Lord's  offering  to  the  work 
of  the  tabernacle  of  the  congregation,  and 
for  all  his  service,  and  for  the  holy  gar- 
ments. 

22  And  they  came  both  men  and  wo- 
men, as  many  as  were  willing-hearted, 
and  brought  *^  bracelets  and  ear-rings, 
and  rings,  and  tablets,  all  jewels  of  gold: 
and  ^  every  man  that  offered,  offered  an 
offering  of  gold  unto  the  Lord. 

23  And  every  man  with  whom  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  offer- 
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, 

23  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  wisdom,  spun  goats' 


hair. 

27  And 


stones,  and 


the    rulers  brought   *'  onyx- 


stones  to  be  set  for  the  eph- 
od,  and  for  the  breast-plate; 

28  And  '  spice,  and   oil  for  the  light. 


c  32:3.    Num.  31:50.     Is.  3:19. 

Ez.  16:11. 
d   1  Chr.  29:6,7.     2  Chr.  24:9— 

14.    Kzra  2:68,69.     Neh.  "7:70 

—72.    Is.  60:9,13.    Matt.  2:11. 

Mark  12:41—44. 
e  See  on  6—10.  25:2—7. 


f  28:3.  31:6.  36:1.  2  Kings  23: 
7.  Prov.  14:1.  31:19—24.  Luke 
8:2,3.  Acts  9:39.  Rom.  16:1— 
4,6.   Phil.  4:3. 

g  21,29.  36.8. 

h  9. 

L  8.  30:23—38. 


V.  20 — 24.     When  Moses  had  delivered  his 
message  to  the  people,  they  departed  to  their  tents, 
to  fetch  their  several  oblations;  and  on  this  occa- 
sion a  peculiar  influence  was  felt,  enlarging^  their 
hearts  to  liberality.     Many  of  those,  no  doubt, 
who  had  offered  towards  the  golden  calf,  were 
now  willing  to  retrieve  their  character  with  Mo- 
ses and  their  brethren,  or  to  "bring  forth  fruits 
meet  for  repentance;"  and  such  as  had  kept  clear 
of  that  crime,  were  desirous  of  shewing  tliemselves 
more  zealous  for  the  worship  of  God,  than  the 
idolaters  had  been  for  their  idol.     Yet  the  lan- 
guage used  seems  to  imply,  that  only  some  of  the 
people  were  thus  liberal;  and  that  others  did  not 
offer  at  all,  or  less  freely:  no  compulsion  however, 
or  persuasion,  was  employed,  but  each  was  left  to 
follow  the  dictates  of  his  own  mind.     Nothing  but 
ear-rings  seem  to  have  been  given  to  make  the 
golden  calf;  but  various  other  golden  ornaments 
were  offered  on  this  occasion,  principally  of  the 
spoils  of  Egypt;  both  men  and  women  being  will- 
ing to  part  with  their  newly  acquired  adornings, 
to  beautify  the  sanctuary  of  God.     A  rare  exam- 
ple!   But  besides  these  articles  of  manufactured 
gold,  some  of  the  people  presented  such  as  was 
un  wrought,  and  used  as  money;  for  this  is  thought 
to  be  meant  by  the  words  rendered,  "Every  man 
that  offered,  offered  an  offering  of  gold  unto  the 
Lord." — When  this  oblation  was  completed,  those 
who  had  less  valuable  things  to  offer,   brought 
them.     Afterwards  the  rulers  brought  the  pre- 
cious stones,  &c.  ('27,28.) 
322] 


and  for  the  anointing  oil,  and  for  the 
sweet  incense. 

29  The  children  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  hand  of  Moses. 

30  H  And  Moses  said  unto  the  chil- 
dren of  Israel,  ™  See,  the  Lord  hath  call- 
ed by  name  Bezaleel,  the  son  of  Uri,  the 
son  of  Hur,  of  the  tribe  of  Judah: 

31  And  he  hath  filled  him  with  the 
Spirit  of  God,  in  wisdom,  in  understand- 
ing, and  in  knowledge,  and  in  all  manner 
of  workmanship; 

32  And  to  devise  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. 

35  Them  hath  he  filled  Avith  wisdom 
of  heart,  to  work  all  manner  of  work, 
of  the  engraver,  and  of  the  cunning 
workman,  and  of  the  embroiderer,  in 
blue,  and  in  purple,  in  scarlet,  and  in  fine 
linen,  and  p  of  the  weaver,  even  of  them 
that  do  any  work,  and  of  those  that  de- 
vise cunning  work. 


k  21,22. 

14.  Deut.  12:32.  Matt.  28:20. 

m  See   on   31:2 — 6. — 1  Kings  7: 

14.    Is.  28:26.    1  Cor.  12:4,11. 

Jam.  1:17. 


n  Ezra    7:10,27.      Neh.    2:12. 

Jam.  1:16,17. 
0  2  Chr.  2:14.     1  Cor.    1:5—7. 

12:7. 
p  Job  7:6.  Is.  38:12. 


V.  25,  26.  Wisdom,  in  this  connexion,  means 
skill  to  perfoj-m  the  work  in  the  best  manner.  As 
the  blue,  purple,  and  scarlet,  are  distinguished 
from  the  fine  linen;  it  has  generally  been  thought 
that  wool  dyed  of  these  colors  was  meant.  But 
wool  is  not  once  mentioned;  either  in  the  direc- 
tions given  to  Moses,  or  the  execution  of  them; 
as  the  goats'  hair  and  badgers'  skins  are.  All 
the  sacerdotal  garments  had  fine  linen  in  their 
texture;  and  the  law  forbad  the  people  to  wear 
linen  and  woollen  mingled  together  in  the  same 
garment.  (Lev.  19:19.  Dew<.  22:11.)— The  Jews 
indeed  say,  that  an  exception  was  made  to  this 
law,  in  the  case  of  the  high  priest  alone;  but  the 
other  priests  also  wore  girdles  of  the  same,  (39; 
27 — 29.)  and  the  Scripture  does  not  mention  this 
exception.  In  Ezekiel's  vision,  the  priests  are 
expressly  forbidden  to  wear  wool  in  their  minis- 
trations. [Ezek.  44:17,18.)— The  word  rendered 
fine  linen  is  used  for  linen  of  a  peculiar  kind, 
and  it  is  allowed  that  several  sorts  were  then 
in  use;  and  perhaps  this  fine  linen  was  woven 
without  dyeing,  and  then  embroidered  with  other 
linen,  dyed  of  the  several  colors  here  mentioned. 

V.  30— 35.  [JS'utes,  21:1— e>.)  The  supernat- 
ual  qualifications  of  Bezaleel  and  AhoHab  proved 
their  divine  appointment;  yet  they  had  an  express 
nomination  to  their  work:  they  were  also  miracu- 
lously qualified  to  instruct  their  assistants,  as  well 
as  to  superintend  them.  Christ  alone  builds  the 
temple  of  the  Lord,  and  bears  the  glory;  but 
ministers  and  private  Christians,  under  his  direc- 


B.  C.  1491. 


CHAPTER  XXXVI. 


B.  C.  1491. 


CHAP.  XXXVI. 

Bezaleel  and  Aholiab  receive  the  oblations  and  begin  to  work, 
1 — 3.  The  liberality  of  the  people  is  restrained,  4 — 7.  The 
several  parts  of  the  sanctuary  are  made,  8—38.     (Notes,  Sec. 

26:) 

THEN  wrought  *  Bezaleel  and  Aho- 
liab, and  every  wise-hearted  man, 
in  whom  the  Lord  put  wisdom  and  un- 
derstanding, to  know  how  to  work  all 
manner  of  work  ''  for  the  service  of  the 
sanctuary,  according  to  all  that  the  Lord 
had  commanded. 

2  And  Moses  called  Bezaleel  and 
Aholiab,  and  every  wise-hearted  man, 
'^  in  whose  heart  the  Lord  had  put  wis- 
dom; 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  withal.  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  ev- 
ery man  from  his  work  which  they 
made; 

5  And  they  spake  unto  Moses,  saying, 
The  people  bring  ^  much  more  than 
enough  for  the  service  of  the  work,  which 
the  Lord  commanded  to  make. 

6  And  Moses  gave  commandment,  and 
they  caused  it  to  be  proclaimed  through- 
out the  camp,  saying.  Let  neither  man 
nor  woman  make  any  more  work  for  the 
offering  of  the  sanctuary.  So  the  people 
were  restrained  from  bringing. 

7  For  the  stuff  they  had  was  sufficient 
for  all  the  work  to  make  it,  and  too  much. 

8  IT  And  every  '  wise-hearted  man, 
among  them  that  wrought  the  work  of 
the  tabernacle,  Jmade  ten  curtains  of 
fine  twined  linen,  and  blue,  and  purple, 
and  scarlet;  v:ith  ^  cherubims  of  cunning 
work  made  he  them. 


a  See  on  f!M— 6.  35:30—35. 

b  .%4.  Num.  6:9.  Heb.  8:2. 

c  28:3.  31:6.  35:10,21—35.  Acts 

6:3. 
d  35:21,26.  1  Chr.  29:5. 
e  See  on  35:5 — 21,29. 
f  Ps.  5:3.    Is.   50:4.    Jer.  21:12. 


g  Matt.  24:45.     Luke    12:42.    1 

Cor.  3:10. 
h  2  Chr.  24:14.  31:6—10.  2Cor. 

8:2,3.   Phil.  4:18. 
i  See  on  31:6.  35:10. 
j  See  on  26:1 — 6. 
k  See  on  25:18—22. 


tion  and  by  his  grace,  may  be  fellow-workers 
together  witli  him. 

PRACTICAL  OBSERVATIONS. 

Let  us  here  observe  the  faithfulness  of  Moses. 
and  learn  to  imitate  it,  in  every  thing  intrusted 
to  us;  and  through  him  look  unto  Jesus,  who  was 
''faithful  as  a  Son  over  his  own  house." — Without 
a  willing  mind  the  most  costly  offerings  would  be 
abhorred;  but  with  it,  the  meanest  will  meet  with 
a  gracious  acceptance;  and  our  hearts  may  be  said 
to  be  willing,  when  we  cheerfully  contribute  and 
assist,  according  to  our  ability,  in  promoting  the 
cause  of  God  and  his  truth:  but,  as  even  this  is  the 
gift  and  work  of  God,  we  should  beseech  him  dai- 
ly to  increase  in  us  a  willing  mind,  to  abound  unto 
every  good  work. — They,  who  in  mean  employ- 


9  The  length  of  one  curtain  zvas  twen- 
ty 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  the  other  live  cur- 
tains he  coupled  one  unto  another. 

1 1  And  he  made  loops  of  blue  on  the 
edge  of  one  curtain,  from  the  selvedge  in 
the  coupling:  likewise  he  made  in  the 
uttermost  side  of  another  curtain,  in  the 
coupling  of  the  second. 

1 2  Fifty  loops  made  he  in  one  curtain, 
and  fifty  loops  made  he  in  the  edge  of 
the  curtain  which  was  in  the  coupling  of 
the  second:  the  loops  held  one  curtain  to 
another. 

1 3  And  he  made  fifty  taches  of  gold, 
and  coupled  the  curtains  one  unto 
another  with  the  taches.  "•  So  it  became 
one  tabernacle. 

14  IT  And  he  made  °  curtains  0/ goats' 
hair,  for  the  tent  over  the  tabernacle: 
eleven  curtains  he  made  them. 

1 5  The  length  of  one  curtain  was  thirty 
cubits,  and  four  cubits  was  the  breadth 
of  one  curtain:  the  eleven  curtains  were 
of  one  size. 

16  And  he  coupled  five  curtains  by 
themselves,  and  six  curtains  by  them- 
selves. 

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,  of  rams'  skins  dyed  red,  and  a  cover- 
ing 0/^  badgers'  skins  above  that. 

20  IT  And  he  made  p  boards  for  the 
tabernacle,  of^  shittim-wood,  standing  up. 

21  The   length   of  a   board   was  ten 

1  Zeph.  3:9.  Acts  2.1.    Eph.  4 


3:9.  Acts  2.1. 

3—6.   Phil.  2:2. 
m  1  Cor.  12:20.  Eph.  2:20—22. 

1  Pet.  2:4,5. 
n  See  on  26:7 — 13. 


o  See  on  26:14. 
p  See  07126:15—25.  40:18,19. 
q  25:5,10.     Num.   25:1.     Deut. 
10:3. 


ments  are  diligent  and  humbly  contented,  are  as 
acceptable  to  God,  as  those  who  are  engaged  in 
more  splendid  services.  The  women  who  spun 
the  goats'  hair  were  wise-hearted,  as  weU  as  the 
persons  who  presided  over  the  work  of  the  taber- 
nacle, or  as  Aaron  who  burnt  incense  there;  be- 
cause they  "did  it  heartily  to  the  Lord."  [JVote, 
Col.  3:22—25.)  Thus  the  laborer,  mechanic,  or 
menial  servant,  who  conscientiously  attends  to 
the  work  of  his  situation,  in  the  faith  and  fear  of 
God,  may  be  as  wise  for  his  station  as  the  most 
useful  minister,  and  will  certainly  meet  with  the 
divine  acceptance  as  well  as  he.  In  short,  our 
wisdom  and  duty  consist  in  giving  God  the  glory 
and  use  of  our  talents,  be  they  more  or  less;  nei- 
ther abusing  nor  burying  them,  but  occupying 
with  them  till  our  Lord  shall  come;  being  satisfied 

[323 


B.C.  1491. 


EXODUS. 


B.C.  1491. 


cubits,  and  the  breadth  of  a  board  one 
cubit  and  a  half. 

22  One  board  had  two  tenons,  equally 
distant  one  from  another:  thus  did  he 
make  for  all  the  boards  of  the  tabernacle. 

23  And  he  made  boards  for  the  taber- 
nacle: twenty  boards  for  the  south  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  taber- 
nacle zohich  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  there- 
of, to  one  ring;  thus  he  did  to  both  of 
them  in  both  the  corners. 

30  And  there  were  eight  boards,  and 
their  sockets  were  sixteen  sockets  of  sil- 
ver, ■)■  under  every  board  two  sockets. 

31  IT  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 
for  the  boards  of  the  tabernacle  for  the 
sides  westward. 

33  And  he  made  the  middle  bar  to 
shoot  throuojh  the  boards  from  the  one 
end  to  the  other. 

34  And  he  overlaid  the  boards  with 
gold,  and  made  their  rings  o/gold  to  be 

*  Heb.  twined.  I    under  one  hoard*  26:25. 

■f  Heb.  t-jio  sockets,  two  sockets,  |  r  See  on  26:26 — 29.  30:5. 


that  it  is  better  to  be  a  door-keeper  in  his  service, 
than  the  most  mighty  and  renowned  of  the  un- 
godly. 

PRACTICAL  OBSERVATIONS. 

Chap.  XXXVI.  The  promptitude  and  alac- 
rity, with  which  these  builders  set  about  their 
work,  the  exactness  with  which  they  performed 
it,  and  the  disinterested  fidelity  with  which  they 
objected  to  the  people's  bringing  any  more  con- 
tributions, are  well  worthy  of  our  imitation. 
Thus  should  we  serve  God,  yea,  and  our  earthly 
superiors  for  his  sake,  in  all  things  lawful;  and 
thus  should  all,  who  are  employed  in  public  trusts, 
abhor  filthy  lucre,  be  superior  to  covetousness, 
'  and  avoid  all  occasions  and  temptations  to  it,  or 
appearances  of  it;  for  robbing  the  public  is  robbing 
many,  which  is  worse  than  private  theft;  as  mur- 
dering a  multitude  is  worse  than  killing  an  indi- 
vidual.— Nor  is  the  people's  liberality  less  worthy 
of  commendation:  for  this  proclamation  to  restrain 
their  bounty  was  far  more  reputable  for  them, 
324] 


places  for  the  bars,  and  overlaid  the  bars 
with  gold. 

35  IT  And  he  made  *  a  veil  of  blue, 
and  purple,  and  scarlet,  and  fine  twined 
linen;  with  cherubims  made  he  it  of  cun- 
ning work. 

36  And  he  made  thereunto  four  pil- 
lars of  shittim-woorf,  and  overlaid  them 
with  gold:  their  hooks  were  of  gold, 
and  he  cast  for  them  four  sockets  of 
silver. 

37  IT  And  he  made  *  an  hanging  for 
the  tabernacle-door,  of  blue  and  purple, 
and  scarlet,  and  fine  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  zoere  q/"  brass. 

CHAP.  XXXVII. 

The  arlf  and  mercy-seat  ma<3e,l — 9.  The  table  of  shew-bread, 
JO — 16.  And  the  candlestick,  17 — 24.  The  altar  of  incense, 
25—28;  and  the  holy  oil  and  incense,  29.  (Notes,  &c.  25:  30: 
1—10,22—33.) 

AND  Bezaleel  made  ^  the  ark  o/*shit- 
tim-wood:  two  cubits  and  a  half  was 
the  length  of  it,  and  a  cubit  and  a  half 
the  breadth  of  it,  and  a  cubit  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  o/"  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 


s  See  on  26:31—35. — 30:6.  Matt. 
27:51.  Heb.  10:20. 

t  .See  071  26:36,37. 

t  Heb.  the  work  of  a  needle- 
worker,  or,  etnhroiderer. 


a.See  on  25:10—16.  26:33.  31:7. 

40:3,20,21.  Num.  10:33—36. 
b  .Seeon25:I7— 22.— Lev.  16:12 

—15.  Rom.  3:25.   1  John  2:2. 


and  honorable  to  God,  than  one  would  have  been, 
which  required  an  addition  to  their  too  scanty 
contributions.— It  should  however  be  carefully 
observed,  that  though  the  rich  can  never  devote 
their  substance  too  entirely  to  the  service  of  God, 
yet  they  may  exceed  in  the  particular  applica- 
tion of  it:  and  there  have  been  ages  of  the  church, 
and  there  may  still  be  instances,  in  which  an  ill- 
judged  liberality  has  introduced  pride,  indolence, 
and  luxury,  where  there  should  be  bright  exam- 
ples of  humility,  diligence,  and  self-denial.  But 
this  is  not  the  general  fault  of  the  age  in  which 
we  live:  and  though  some  few  individuals  may  err 
on  tliis  side;  yet  the  circumstances  of  too  many, 
of  every  denomination,  who  labor  in  the  word 
and  doctrine,  as  well  as  the  appearance  of  many 
places  of  worship,  evidently  prove  that  most  men, 
in  our  days,  are  sufficiently  careful  not  thus  to 
injure  the  cause  of  godliness.  Wisdom,  however, 
is  profitable  to  direct:  and  when  God  puts  wisdom 
and  grace  into  the  heart,  the  hands  will  be  dili- 
gently employed  in  every  good  work,  or  cheerful- 
ly stretched  but  to  contribute  to  it. 


B.  C.  1491. 


CHAPTER  XXXVII. 


B.  C.  1491. 


pure  gold:  two  cubits  and  a  half  zvas  the 
length  thereof,  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  tAvo  ends  of  the  mercj-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  two  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  another:  even  ®  to  the 
mercy-seat-ward  were  the  faces  of  the 
cherubims. 

10  IF  And  he  made  ^  the  table  o/"shit- 
tim-wood:  two  cubits  was  the  length 
thereof,  and  a  cubit  the  breadth  thereof, 
and  a  cubit  and  a  half  the  height 
thereof. 

1 1  And  he  overlaid  it  with  pure  gold, 
and  made  thereunto  a  crown  of  gold 
round  about. 

12  Also  he  made  thereunto  a  border 
of  an  hand-breadth  round  about:  and 
made  a  crown  of  gold  for  the  border 
thereof  round  about. 

13  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. 

15  And  he  made  the  staves  o/'shittim- 
wood,  and  overlaid  them  with  gold,  to 
bear  the  table. 

16  And  he  made  the  vessels  which 
zvere  upon  the  table,  his  ^  dishes,  and 
his  spoons,  and  his  bowls,  and  his  covers 
to  }  cover  withal,  of  pure  gold. 

17  IT  And  he  made  **  the  candlestick 
of  pure  gold:  of  beaten  work  made  he 
the  candlestick,  his  shaft  and  his  branch, 
his  bowls,  his  knops,  and  his  flowers  were 
of  the  same: 


c  1  Kings  6:23—29.    Ps.    80:1. 

104:4.  Ez.  10:2. 
*  Or,  out  of,  &c. 
t  Or,  out  of,  &LC. 
d  Gen.  3:24.    28:12.    John  1:51. 

iTim.  3:16.   Heb.  1:14. 
e  Eph.  3:10.   1  Pet.  1:12. 


f  See  071  25:23— 30.— 35: 13.  40: 
4,22,23.   Ez.  40:39—42. 

I  See  on  25:29. 

J  Or,  pour  out  viiihal. 

h  See  on  25:31-39.-40:24,25. 
Zech.  4:2,11.  Matt.  5:15.  John 
1:4— 9.   Phil.  2:15.    Rer.  1:20. 


18  And  six  branches  going  out  of 
the  sides  thereof;  three  branches  of 
the  candlestick  out  of  the  one  side 
thereof,  and  three  branches  of  the  can- 
dlestick out  of  the  other  side  thereof: 

1 9  Three  bowls  made  after  the  fash- 
ion 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  branches, 
going  out  of  the  candlestick. 

20  And  in  the  candlestick  were  four 
bowls  made  like  almonds,  his  knops  and 
his  flowers. 

21  And  a  knop  under  two  branches  of 
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  was  one  beat- 
en work  of  pure  gold. 

23  And  he  made  his  '  seven  lamps, 
and  his  snuffers,  and  his  snuff-dishes,  of 
pure  gold. 

24  Of  a  talent  of  pure  gold  made  he  it, 
and  all  the  vessels  thereof. 

25  TT  And  he  made  the  ^  incense-altar 
of  shittim-wood:  the  length  of  it  zcas  a 
cubit,  and  the  breadth  of  it  a  cubit,  (it 
was  four-square,)  and  two  cubits  zoas  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,  upon  the  two  sides 
thereof,  to  be  places  for  the  staves  to 
bear  it  withal. 

28  And  he  made  the  staves  o/" shittim- 
wood,  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 
apothecary. 


i  Rev.  1:12,20.  2:1.  S:.5. 

k  See    on   30:1—5. — 40:5,26,27. 

I.iike  1:9.  Rev.  8:3,4. 
1  See  on  30:23—38.  Is.  11:2.  61: 


1.  John  3:34.  2  Cor.  1:21,22.   1 

John  2:20,27.  . 
m  Ps.  141:2.  Heb.  7:25. 
nEc.  10:1. 


PRACTICAL  OBSERVATIONS. 
Chap.  XXXVII.  After  what  hath  been  already 
said,  we  need  only  observe,  that  such  repetitions 
were  peculiarly  useful  to  the  Israelites;  for  in 
these  types  they  chiefly  had  their  g-ospel,  and 
they  were  not  permitted  to  see  the  thing-s  them- 
selves, as  they  were  placed  within  the  sanctuary: 
and  thus  in  the  New  Testament  we  have  the  same 
things  related  in  two  or  three  places,  with  not 
very  material  variations,  yet  not  without  useful- 
ness.— The  exactness  of  the  workmen  to  their 


rule  is  worthy  of  our  imitation:  and  it  is  never 
unseasonable  to  observe,  that  throup:h  the  great 
Antitype,  the  Substance  of  all  these  shadows,  our 
way  being  opened  to  the  mercy-seat,  we  should 
continually  draw  near  in  faith;  feeding  daily  upon 
him  and  his  fulness,  as  the  nourishment  of  our 
souls;  walking  through  this  dark  world  according 
to  the  light  of  his  word,  and  seeking  for  renewed 
and  enlarged  anointings  of  his  Holy  Spirit;  that 
here  we  may  rejoice  in  him  and  glorify  him,  and 
at  length  be  for  ever  with  him  in  heaven. 

[325 


B.  C.  149U 


EXODUS. 


B.  C.  1491. 


CHAP.  XXXVIII. 


The  altar  of  burnt-offering  made;  and  the  laver,  the  pillars,  and 
the  hano-ings  for  the  court,  1—20.  The  money  collected  and 
the  use  made  of  it,  21— 31.     (Notes,  &c.  27:  30:11— 21.) 

AND  he  made  "  the  altar  of  burnt- 
offering  o/"  shittim-wood:  five  cubits 
was  the  length  thereof,  and  five  cubits 
the  breadth  thereof,  (it  7vas  four-square,) 
and  three  cubits  the  height  thereof. 

2  And  he  made  the  horns  thereof  on 
the  four  corners  of  it;  the  horns  thereof 
were  of  the  same:  and  he  overlaid  it 
with  brass. 

3  And  he  made  all  the  vessels  of  the 
altar,  the  pots,  and  the  shovels,  and  the 
basons,  mid  the  flesh-hooks,  and  the  fire- 
pans: all  the  vessels  thereof  made  he  of 
Iwass. 

4  And  he  made  for  the  ahar  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  IT  And  he  made  "  the  laver  of  brass, 
and  the  foot  of  it  of  brass,  "^  of  the  *  look- 
ing glasses  of  the  toomen  t  assembling, 
which  assembled  at  the  door  of  the  tab- 
ernacle of  the  congregation. 

9  IT  And  he  made  ^  the  court:  on  the 
south-side  southward,  the  hangings  of  the 
court  were  of  fine  twined  linen,  an  hun- 
dred cubits. 

10  Their  pillars  roere  twenty  and  their 
brazen  sockets  twenty:  the  hooks  of  the 
pillars,  and  their  fillets  were  of  silver.^ 

1 1  And  for  the  north-side,  the  hangings 
were  an  hundred  cubits,  their  pillars  were 
twenty,  and  their  sockets  of  brass  twen- 
ty: the  hooks  of  the  pillars,  and  their 
fillets  q/"  silver. 

12  And  for  the  west-side  were  hang- 
ings of  fifty  cubits,  their  pillars  ten,  and 


27:1—8.-40:6,29.    2 
Ez.  43:13— 17.  Heb. 


a  'See  on 

Chr.  4:1 

13:10. 
bSee     on     30:18-21.-40:7,30 

—32.       1  Kings     7:23—26,38. 

Zech.  13:1.    John  13:10.    Tit. 

3:5,6.  Heb.  9:10. 
C  Job  37:18.    Is.  3:23.    Jam.   1: 


23,24. 
*  Or,  braxtn  glasses. 
■\  Heb.  assembling   hy  troops. 

1  Sam.  2:22.   Prov.  3:34.  Luke 

2:37.   1  Tim.  5:5. 
d  See   on   27:9—19.-40:8,33.   1 

KinKs6:3«.  Ps.  92:13.   100:4. 


NOTES. 
Chap.  XXXVIII.  V.  8.  Of  the  looking- 
glasses,  &c.]  These  are  supposed  to  have  been 
Elates  of  the  finest  brass,  highly  polished,  which, 
efore  the  invention  of  glass,  served  for  the  pur- 
pose of  mirrors,  and  cast  a  much  stronger  reflec- 
tion than  those  made  of  silver.  Some  vromen, 
peculiarly  devoted  to  God,  and  zealous  for  the 
establishment  of  his  worship,  who  were  used  to 
assemble  together  at  the  door  of  the  tabernacle, 
where  the  Lord  met  his  people,  before  the  sanc- 
326] 


their  sockets  ten:   the  hooks  of  the  pil- 
lars, and  their  fillets  of  silver. 

13  And  for  the  east-side  eastward,  fif- 
ty cubits. 

14  The  hangings  of  the  one  side  of  the 
gate  were  fifteen  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  were  of  fine  twined  linen. 

1 7  And  the  sockets  for  the  pillars  were 
of  brass:  the  hooks  of  the  pillars,  and 
their  fillets,  o/"  silver:  and  the  overlaying 
of  their  chapiters  o/'silver:  and  all  the  pil- 
lars of  the  court  were  filleted  with  silver. 

18  And  the  hanging  for  the  gate  of 
the  court  was  needle-work  of  blue,  and 
purple,  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 
chapiters,  and  their  fillets  o/'silver. 

20  And  all  ^  the  pins  of  the  taberna- 
cle, and  of  the  court  round  about,  were  of 
brass. 

21  IF  This  is  the  sum  of  the  taberna- 
cle, even  of  the  ^  tabernacle  of  testimony, 
as  it  was  counted,  according  to  the  com- 
mandment of  Moses,  for  the  service  of 
the  Levites,  s  by  the  hand  of  ^  Ithamar, 
son  to  Aaron  the  priest. 

22  And  *  Bezaleel  the  son  of  Uri  the 
son  of  Hur,  of  the  tribe  of  Judah,  made 
all  that  the  Lord  commanded  Moses. 

23  And  with  him  was  Aholiab,  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 
place,  even  the  gold  of  the  oflering,  was 


e  27:19.    Ezra  9:8.    Ec.   12:11. 

Is.  22:23.    Eph.  2:21,22.    Col. 

2:19. 
f  25:16.  40:3.  Num.   1:50,53.  9: 

15.    10:11.    17:7,8.    18:2.    Acts 

7:44.   Rcr.  11:19. 


o;  Num.  4:28,33.  Ezra  8:26—30. 
h  6:23.   1  Chr.  6:3.  24:4. 
i  31:2,6.  35:30—35. 
k  1    Chr.     22:14—16.     29:2—7. 
Hag.  2:8. 


tuary  was  erected,  at  a  time  when  much  brass 
was  wanted,  and  perhaps  no  great  quantity  was 
in  the  camp,  expressed  their  zeal  by  parting  with 
their  mirrors;  which  are  generally  deemed  neces- 
sary, and  which  must  be  allowed  to  be  very  con- 
venient. [J^ote,  1  Sam.  2:22j 

V.  18.  Height,  fee]  The  hangings  of  the 
court  were  five  cubits  in  height;  but  that  which 
was  the  height  of  the  hanging  for  the  gate,  when 
hung  up,  was  its  breadth,  not  its  length,  as  it  lay 
on  the  ground. 


B.  C.  1491. 


CHAPTER  XXXIX. 


B.  C.  1491. 


twenty  and  nine  talents,  and  seven  hun- 
dred and  thirty  shekels,  after  the  shekel 
of  the  sanctuary. 

25  H  And  the  silver  of  them  that  were 
numbered  of  the  congregation,  was  an 
hundred  talents,  and  a  thousand  seven 
hundred  and  threescore  and  fifteen  shek- 
els, after  •  the  shekel  of  the  sanctuary. 

26  "^  A  bekah  for  *  every  man,  that  is, 
half  a  shekel,  after  the  shekel  of  the 
sanctuary,  for  every  one  that  went  to  be 
numbered,  from  twenty  years  old  and 
upward,  for  °  six  hundred  thousand  and 
three  thousand  and  five  hundred  and  fifty 
men. 

27  And  of  the  hundred  talents  of  sil- 
ver, were  cast  °  the  sockets  of  the  sanc- 
tuary, and  the  sockets  of  the  veil;  an 
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  pillars,  and  overlaid  their  chapi- 
ters, and  filleted  them. 

29  And  the  brass  of  the  offering  was 
seventy  talents,  and  two  thousand  and 
four  hundred  shekels. 

30  And  therewith  he  made  p  the  sock- 
ets 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  the  sockets  of  the  court  round 
about,  and  the  sockets  of  the  court-gate, 
and  all  the  pins  of  the  tabernacle,  and  all 
the  pins  of  the  court  round  about. 


1  30:13,14.    Lev.  5:15.    27:3,25. 

Num.  3:47.   18:16. 
m  30:15,16. 
*  Heb.  a  poll. 


n  12:37.  Num.  1:46.  26:51. 
o  26:19,21,25,32. 
p  26:37.  27:10,17. 


V.  21 — 24.  After  the  making-  of  the  several 
parts  of  the  sanctuary;  the  sacred  historian  inter- 
rupts the  narrative,  to  state  some  particulars  con- 
cerning the  g-old  and  silver  employed  in  that  work. 
By  the  command  of  Moses,  the  Levites  performed 
the  service  here  mentioned,  under  the  direction 
of  Ithamar,  Aaron's  youngest  son. 

An  embroiderer.  (23)  This  confirms  what  was 
before  advanced,  that  the  fine  linen  was  em- 
broidered with  these  colors.  [JVote,  35:25,26.) 

V.  26 — 28.  A  shekel  is  about  half  an  ounce 
troy  weight.  At  half  a  shekel  each,  6000  per- 
sons collected  a  talent  of  silver:  consequently  a 
talent  consisted  of  about  a  hundred  and  twenty- 
five  pounds  troy,  or  rather  more  than  a  hundred 
weight.  This  passage  fixes  the  weight  of  a  talent 
at  3009  shekels;  for  both  the  round  sum  and  the 
residue  agree  with  this  computation,  and  can 
agree  with  no  other.  This  seems  indeed  to  have 
been  the  weight  of  a  talent,  of  whatever  metaJ; 
and  it  may  easily  be  computed,  how  much  it 
would  be  worth  of  our  current  coin. — The  silver, 
called  "the  ransom  of  their  souls,"  was  raised  as 
a  tax  which  each  must  pay,  but  all  the  rest  was 
voluntary.     [JSTote,  30:11—16.) 

PRACTICAL  OBSERVATIONS. 

In  all  ages  there  have  been  some  persons  more 


CHAP.  XXXIX. 


The  several  garments  of  the  priests  made,  (Notes,  &c.  28:)  1— 
31.  The  whole  work  6nisbed,  and  reviewed  by  Moses,  who 
blesses  the  workmen,  32 — 43. 

AND  of  ^  the  blue,  and  purple,  and 
scarlet,  they  made  '^  cloths  of  ser- 
vice, to  do  service  in  the  "^  holy  place,  and 
made  **  the  holy  garments  for  Aaron;  as 
the  Lord  commanded  Moses. 

2  And  he  made  ®  the  ephod  of  gold, 
blue,  and  purple,  and  scarlet,  and  fine 
twined  linen. 

3  And  they  did  beat  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  Imen,  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  of  his  eph- 
od that  was  upon  it  was  of  the  same, 
according  to  the  work  thereof:  of  gold, 
blue,  and  purple,  and  scarlet,  and  fine 
twined  linen,  as  the  Lord  commanded 
Moses. 

6  And  they  wTought  6  onyx-stones 
enclosed  in  ouches  of  gold,  graven  as 
signets  are  graven,  with  the  names  of  the 
children  of  Israel. 

7  And  he  put  them  on  the  shoulders  of 
the  ephod,  that  they  should  be  stones  for 
^  a  memorial  to  the  children  of  Israel;  as 
the  Lord  commanded  Moses. 

8  TT  And  he  made  the  '  breast-plate  of 
cunning  work,  like  the  work  of  the  eph- 

a  25:4.  35:23.  g  See  on  35:9.— Job  28:16.    Ez. 

b  31:10.  35:19.  28:13. 

c  Ez.  43:12.  Heb.  9:12,25.  h  23:29.   Josh.  4:7.    Mark  14:9, 

d  28:2,4.  31:10.  Ez.  42:14.  22—25. 

e  See  on  28:6—12.  Lev.  8:7.  j  See  on  28:4,15— 29.— Lev.  8: 
f  See  on  29:9.— Is.  11:5.  Rev.  1:       8,9.  Is.  59:17.  Eph.  6:14. 
13. 


devoted  to  God,  more  constant  in  their  attend- 
ance upon  his  ordinances,  and  more  willing  to 
part  with  lawful  things  for  his  sake,  than  others. 
These  are  never  censured,  but  always  commend- 
ed and  honored  in  the  word  of  God:  for  when 
relative  duties  and  social  obligations  are  not  neg- 
lected or  violated,  we  cannot  too  much  renounce 
the  world,  deny  ourselves,  and  devote  our  all  to 
the  Lord,  and  seek  our  whole  happiness  from  him. 
(JVbfe,  Luke  2:36— 38.)— It  may  also  be  added,  that 
the  enclosure  of  this  court,  being  only  of  curtains, 
might  intimate  that  it  should  in  due  tim.e  be  re- 
moved: and  so  we  may  take  occasion  to  bless 
God  for  the  enlargement  of  his  church,  by  the 
calling  of  us  Gentiles  into  it;  and  to  pray  that  all 
remaining  boundaries  may  be  removed,  and  the 
whole  earth  filled  with  the  knowledge  of  God  the 
Father,  the  Son,  and  the  Holy  Spirit,  to  whona 
be  glory  for  ever.     Amen. 

NOTES. 

Chap.  XXXIX.  V.  3.  The  art  of  drawing 
metal  into  wire  was  not  known  at  that  time,  as 
appears  from  this  verse;  otherwise  the  gold  might 
have  been  drawn  out  to  any  length  and  fineness 
which  they  chose. 

[327 


B.  C.  1491. 


EXODUS. 


B.  C.  1491. 


j  S«e    OH  -J8:]7,'21.— Rev.  21:19 
—21. 
*  Or,  rlihtf 


k  Cant.  1:10. 

1  Ste  ohQ8:31— 3i. 


od;  of  gold,  blue,  and  purple,  and  scar- 
let, and  fine  twined  linen. 

9  It  was  four-square;  they  made  the 
breast-plate  double:  a  span  was  the 
length  thereof,  and  a  span  the  breadth 
thereof,  being  doubled. 

10  And  they  set  in  it  four  rows  of 
stones:  i  the  first  row  was  *a  sardius,  a 
topaz,  and  a  carbuncle:  this  was  the  first 
row. 

1 1  And  the  second  row,  an  emerald,  a 
sapphire,  and  a  diamond. 

12  And  the  third  row,  a  ligure,  an 
agate,  and  an  amethyst. 

1 3  And  the  fourth  row,  a  beryl,  an 
onyx,  and  a  jasper:  they  were  enclosed  in 
ouches  of  gold  in  their  enclosings. 

14  And  the  stones  were  according  to 
the  names  of  the  children  of  Israel,  twelve 
according  to  their  names,  like  the  en- 
gravings of  a  signet,  every  one  with  his 
name,  according  to  the  twelve  tribes. 

15  And  they  made  upon  the  breast- 
plate *  chains,  at  the  ends,  of  wreathen 
work  of  pure  gold. 

16  And  they  made  two  ouches  o/gold, 
and  two  gold  rings:  and  put  the  two 
rings  in  the  two  ends  of  the  breast-plate. 

17  And  they  put  the  two  wreathen 
chains  of  gold  in  the  two  rings  on  the 
ends  of  the  breast-plate. 

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, 

1 9  And  they  made  two  rings  of  gold, 
and  put  them  on  the  two  ends  of  the 
breast-plate,  upon  the  border  of  it  which 
teas  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,  toward  the  fore- 
part of  it,  over  against  the  other  coupling 
thereof,  above  the  curious  girdle  of  the 
ephod. 

21  And  they  did  bind  the  breast-plate 
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  breast-plate  might  not  be  loosed  from 
the  ephod;  as  the  Lord  commanded 
Moses. 

22  If  And  he  made  '  the  robe  of  the 
ephod  of  woven  work,  all  of  blue. 

23  And  there  was  a  hole  in  the  midst 
of  the  robe,  as  the  hole  of  an  habergeon, 
with  a  band  round  about  the  hole,  that  it 
should  not  rend. 

24  And  they  made  upon  the  hems 
of  the  robe  pomegranates  of  blue,  and 


purple,    and   scarlet,   and   twined  line7i. 

25  And  they  made  bells  of  pure  gold, 
and  put  the  bells  between  the  pomegran- 
ates, upon  the  hem  of  the  jobe,  round 
about  between  the  pomegranates. 

26  A  bell  and  a  ™  pomegranate,  a  bell 
and  a  pomegranate,  round  about  the 
'■'  hem  of  the  robe  to  minister  in;  as  the 
Lord  commanded  Moses. 

27  IT  And  they  made  °  coats  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  IF  And  they  made  p  the  plate  of 
the  holy  crown  of  pure  gold,  and  wrote 
upon  it  a  writing,  like  to  the  engravings  of 
a  signet,  i  HOLINESS  TO  THE  LORD. 

31  And  they  tied  unto  it  a  lape  of 
blue,  to  fasten  it  on  high  upon  the  mitre; 
as  the  Lord  commanded  Moses. 

32  IF  Thus  was  all  the  work  of  the  tab- 
ernacle of  the  tent  of  the  congregation 
finished:  and  the  children  of  Israel  did 
■■  according  to  all  that  the  Lord  com- 
manded Moses,  so  did  they. 

33  And  they  brought  the  tabernacle 
unto  Moses,  ^  the  tent,  and  all  his  furni- 
ture, 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  veil  of  the  covering, 

35  The  ark  of  the  testimony ^  and  the 
staves  thereof,  and  the  mercy-seat, 

36  The  table,  and  all  the  vessels 
thereof,  and  the  shew-bread, 

37  The  pure  candlestick,  with  the 
lamps  thereof,  even  with  the  lamps  to  be 
set  in  order,  and  all  the  vessels  thereof!, 
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  pil- 
lars, and  his  sockets,  and  the  hanging  for 
the  court-gate,  his  cords  and  his  pins,  and 
all  the  vessels  of  the  service  of  the  taber- 
nacle, for  the  tent  of  the  congregation, 


328] 


m  Cant.  4:3,13.  6:7. 

nDeut. -22:12.  Matt.  9:20. 

o  Sec  on  28:40— 4;.— Lev.  S:13. 
Is.  61:10.  Ez.  44:13.  Rom.  3: 
22.  13:14.  Gal.  3:27.  1  Pet.  1: 
13. 

p  Sec  on  28:36—38.  Heb.  7:26. 


q  Zech.  14:20.  Tit.  2:14.    Rev. 

5:10. 
r  25:40.  Deut.  12:32.   1  Sam.  15. 

22.   iCbr.  28:19.  Blalt.  28:20. 
sS«o»31:7— 11.  35:11—19. 
t  Heb.    Me   incense    of  swtet 

spices. 


B.  C.  1491. 


CHAPTER  XL. 


B.  C.  1491. 


41  The  *^  cloths  of  service  to  do  ser- 
vice in  the  holj  place^  and  the  holy  gar- 
ments for  Aaron  the  priest,  and  his  sons' 
garments  to  minister  in  the  priest's  office. 

42  According  to  all  that  the  Lord 
commanded  Moses,  so  the  children  of 
Israel  made  all  the  work. 

43  And  Moses  "  did  look  upon  all  the 
work,  and  behold,  they  had  done  it  as 
the  Lord  had  commanded,  even  so  had 
they  done  it:  and  Moses  *  blessed  them. 

CHAP.  XL. 

Moses,  at  God's  command,  sets  up  the  tabernacle,  and  conse- 
crates it  with  its  furniture,  1—33.  The  Lord,  by  the  cloud 
and  glory,  takes  possession  of  it,  and  guides  and  protects  Israel, 
34—38. 

AND  the  Lord   spake   unto   Moses, 
saying, 

2  On  the  first  day  of  ^  the  first  month 
shalt  thou  set  up  the  **  tabernacle  of  the 
tent  of  the  congregation: 

3  And  thou  shalt  put  therein  "  the  ark 
of  the  testimony,  and  cover  the  ark  with 
the  veil. 

4  And  thou  shalt  bring  in  ^  the  table, 
and  set  in  order  *  the  things  that  are  to 
be  set  in  order  upon  it,  and  thou  shalt 

t  31:10.  Marg. 

u  Gen.   1:31.  c  21.    A«  on  25:17— 22.  26:33, 

X  Gen.    14:19.      Lev.   9:22,23.       34 Num.  4:6.     Rey.    11:19. 

Num.  6:23— 27.     2  Sam.  6:18.  15:5. 

1  Kings  8:14.    2  Chr.  30:27.  d  22.   Sec  on  25:23—30.  26.35, 

a   17.    12:1,2.    13:4.     Num.  7:1.  36. 

b  6,19.    26:7,30.    27:21.    30:36.  *  Heh.  the  order  thereof.  Lev. 

35:11.     36:18.         Job      21:28.  24:6,6. 


V.  43.  The  words,  "as  the  Lord  commanded 
Moses,"  or  to  that  effect,  are  used  no  less  than 
tea  times  in  this  chapter.  This  shews  the  impor- 
tance of  the  exact  observance  of  the  directions 
given,  to  the  acceptableness  of  the  service;  with- 
out which  the  liberaUty  and  activity  of  the  peo- 
ple, and  the  skill  of  the  workmen,  would  have 
been  of  no  avail. 

PRACTICAL  OBSERVATIONS. 

WTien  unanimity,  diligence,  and  zeal  animate 
the  hearts  of  numbers  in  a  good  cause,  much 
may  be  done  in  a  short  time:  and  when  the  com- 
mandmeiit  of  God  is  continually  attended  to,  as 
the  rule  and  standard  of  every  service,  the  whole 
will  be  done  well. — We  ought  indeed  daily  to 
prove  our  own  work,  to  take  the  counsel  and  re- 
gard the  judgment  of  others,  to  present  all  we 
do  before  the  Lord,  and  beg  to  be  shev/n  how  far 
he  approves  or  disapproves  it:  but  the  grand  trial 
of  all  our  actions  will  be  at  the  conclusion  of 
them.  We  ought  not  therefore  rashly  to  judge 
others,  or  their  work.s,  before  the  time;  nor  be 
elated  by  man's  applause,  or  cast  down  by  liis  re- 
proach, which  are  often  alike  erroneous  and  un- 
merited: but  we  should  exercise  ourselves  to  keep 
a  conscience  void  of  offence,  be  contented  witli 
its  testimony,  and  wait  that  day,  "when  the  Lord 
shall  come,  and  bring  to  light  the  hidden  things 
of  darkness,  and  make  manifest  the  counsels  of 
the  hearts,  and  then  shall  every  man  have  praise 
of  God."  For  though  the  glory  of  all  the  good 
we  do  belongs  to  him,  and  our  best  needs  much 
forgiveness;  yet,  if  by  his  grace  our  hearts  are 
humbly  upright  and  willing,  and  we  work  by  his 
rule,  /or  his  glory,  and  iu  dependence  on  his 
Vol.  L  42 


bring  in  ^  the  candlestick,  and  light  the 
lamps  thereof. 

5  And  thou  shalt  set  ^the  altar  of 
gold,  for  the  incense,  before  the  ark  of 
the  testimony,  and  Sput  the  hanging  of 
the  door  to  the  tabernacle. 

6  And  thou  shalt  set  ^  the  altar  of 
the  burnt-oflering  before  the  door  of  the 
tabernacle  of  the  tent  of  the  congrega- 
tion. 

7  And  thou  shalt  set  »  the  laver  be- 
tween the  tent  of  the  congregation  and 
the  altar,  and  shalt  put  water  therein. 

8  And  thou  shalt  set  up  ^  the  court 
round  about,  and  hang  up  the  hanging  at 
the  court-gate. 

9  IT  And  thou  shalt  take  *  the  anoint- 
ing oil,  and  anoint  the  tabernacle  and 
all  that  is  therein,  and  shalt  hallow  it, 
and  all  the  vessels  thereof:  and  it  shall 
be  holy. 

10  And  thou  shalt  anoint  the  altar  of 
the  burnt-ofiering,  and  all  his  vessels, 
and  ^  sanctify  the  altar:  and  it  shall  be 
an  altar  t  most  holy. 

1 1  And  thou  shalt  anoint  the  laver  and 
his  foot,  and  sanctify  it. 

12  IF  And    thou    shalt  "bring  Aaron 


e  24,25.— See  on  25:31— 39. 
f  26,27.— See  on  30:1 — 5.-37: 

25—28.   1  .lohn  2:1,2. 
g  28.  26:36,37.  36:37,33. 
h    29.     See    on   27:1  —  8.-38:1 

—7. 
i   30—32 — See    on    PO:J»— 21. 

38.3.    Ps.  26.6.    7,ech.  13:1. 


k  33 — See  on  27:9— 19.  38:9— 

19. 
1  30:23—33.    37.29.      Ps.   45:7. 

Is.     11:2.     61:1.       Matt.    3:16. 

John  3:34.     1  John  2;20. 
m  29  36,37.    Lev.  8:11. 
t  Heb.  holiness  of  hoUnesses. 
n. See  on 29:1 — 36.  Lev.  8:1  — 13. 


teaching  and  assistance,  he  will  graciously  ap- 
plaud us,  and  say,  "Well  done,  good  and  faithful 
servants;"  and  his  blessing  will  abundantly  repay 
our  labor,  which  indeed  is  even  here  its  own  re- 
ward. After  his  example,  therefore,  as  well  as 
that  of  Moses,  parents,  masters,  ministers,  mag- 
istrates, and  others,  should  learn  not  to  be  al- 
ways finding  fault;  but  to  shew  themselves  pleas- 
ed with,  and  to  commend,  the  honest  endeavors 
of  others  to  do  well. — They  who  serve  the  cause 
of  religion  have  a  claim  to  our  prayers,  even  as 
if  they  were  our  own  benefactors;  and  we  should 
both  thank  God  for  them,  and  beg  of  him  to  bless 
them. 

NOTES. 
Chap.  XL.  V.  2.  On  the  fifteenth  day  of  the 
first  month  tiie  Israelites  came  out  of  Egypt;  on 
the  fiftieth  day  after  that  event  the  law  was 
given;  and  with  several  intervening  delays,  Mo- 
ses spent  at  least  eighty  days  upon  the  mount. 
Half  the  year  must  therefore  have  passed,  or 
perhaps  more,  before  they  began  to  work  upon 
the  tabernacle;  in  half  a  year,  or  somewhat  less, 
the  whole  was  completed;  and  immediately  Mo- 
ses received  directions  for  setting  it  up "The 


tabernacle"    means 


the    whole    building;   "the 
by  which  it  was  covered. 


tent,"  the   curtains 
{Marg.  Bef.) 

V.  3,  4.     JIarg.  Ref.  c— e.  Kolfs,  25:10—39. 
5.     Marg.  Ref.  f,  g.  JVoie*,  26:36,37,  30:1 


V. 

—8. 
V. 
V. 


6.  Marg.  Ref.  JVb^p,  27:1— 8. 

7,8.  Marg.  Ref.  i,  k.  J^otes,  27:9—19.  30: 


18—21. 

V.9— II. 
30:22—33. 


Marg.  Ref.  I,  m.  J^otes,  29:35—37. 

[329 


B.  C.    1490. 


EXODUS. 


B.  C.  1490. 


and  his  sons  uuto  the  door  of  the  taber- 
nacle of  the  congregation,  and  wash  them 
with  water. 

13  And  thou  shalt  put  upon  Aaron 
the  holy  garments,  and  °  anoint  him,  and 
sanctify  him;  that  he  may  minister  unto 
me  in  the  priest's  office. 

1 4  And  thou  shalt  bring  his  sons,  and 
clothe  them  with  coats: 

15  And  thou  shalt  anoint  them,  as 
thou  didst  anoint  their  father,  that  they 
may  minister  unto  me  in  the  priest's  ofiice: 
for  their  anointing  shall  surely  be  an 
P  everlasting  priesthood,  throughout  their 
generations: 

16  Thus  did  Moses:  according  to  all 
that  the  Lord  commanded  him,  so  did  he. 
B.C.-]  17  IT  And  it  came  to  pass,  in  'i  the 
J490.J  fii-st  month,  in  the  second  year,  on  the 
first  day  of  the  month,  that  the  tabernacle 
was  reared  up. 

18  And  Moses  "■  reared  up  the  taber- 
nacle, 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  upon  it;  as  the  Lord 
commanded  Moses. 

20  And  he  took  and  put  ^  the  testi- 
mony 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  veil  of  the 
covering,  and  covered  the  ark  of  the 
testimony;  as  the  Lord  commanded 
Moses. 

22  And  y  he  put  the  table  in  the  tent 


o  Seeon2ZA\.     John  3:34.  17: 
19.     Heb.  10:10,29.    IJohn  2: 

p   12:14.  30:31.      Num.    25:13. 

Ps.  110:4.   Heb.  7:3,17,24. 
q  2.   Nurn.  7:1.   9:1. 
r  26:16—30.  36:20—34. 
S  26:1—14.  36:8—19. 


t  16:34.  25:16—21.  31:18.     Ps. 

40:8. 
u  37:6—9.      Rom.   3:25.     10:4. 

Heb.  4:16.  10:19—21.      1  Johu 

2.2. 
X  3.  26:33.  36:12. 
y  4. 


V.  12—14.  J\Iarg.  Ref.  n,  o.  J^otes,  29:1—37. 

V.  1.5.  Everlasting. '\  This  priesthood  endured, 
in  the  family  of  Aaron,  till  Christ  came;  and  in 
him,  the  Substance  of  all  these  shadows,  it  rests 
for  ever. — The  sons  of  Aaron  were  anointed  with 
the  same  holy  oil,  as  their  father;  but  it  is  not  gen- 
erally supposed,  that  it  was  poured  on  their  heads, 
as  it  was  on  his.  At  least  this  is  never  mentioned 
concerning-  any  other  than  the  high  priest.  (29:7. 
Lev.  8:12.  21:10.  Ps.  123:2.)  The  anointing  oil 
was  "sprinkled  both  on  Aaron  and  his  garments, 
and  on  his  sons,  and  on  their  garments."  (29:21. 
Lev.  8:30.) — In  this  respect,  "Moses  anointed 
them,  as  he  anointed  their  father:"  and  perhaps 
some  of  the  oil  might  be  applied  to  their  heads, 
though  not  poured  on  them,  as  on  that  of  their 
father.  The  distinction  between  the  anointed 
priest,  or  high  priest,  and  the  other  priests,  seems 
marked  through  all  the  subsequent  part  of  the 
Old  Testament,  wherever  the  subject  is  intro- 
duced. 


put  the  "^golden  altar  in 
congregation,  before  the 


of  the  congregation,  upon  the  side  of  the 
tabernacle  ''northward  without  the  veil. 

23  And  he  ^  set  the  bread  in  order 
upon  it,  before  the  Lord;  as  the  Lord 
had  commanded  Moses. 

24  And  he  put  ^  the  candlestick  in  the 
tent  of  the  congregation.  Over  against 
the  table,  on  the  side  of  the  tabernacle 
southward. 

25  And  he  lighted  the  lamps  before 
the  Lord,  as  the  Lord  commanded 
Moses. 

26  And    he 
the  tent  of  the 
veil. 

27  And  he  burnt  sweet  incense  there- 
on; as  the  Lord  commanded  Moses. 

23  And  he  ^  set  up  the  hanging  at  the 
door  of  the  tabernacle. 

29  And  he  put  ^  the  altar  of  burnt-oi- 
fering  hy  the  door  of  the  tabernacle  of 
the  tent  of  the  congregation,  and  oftered 
upon  it  the  burnt-offering,  and  the  meat- 
offering; as  the  Lord  commanded  Moses. 

30  And  he  set  ^  the  laver  between  the 
tent  of  the  congregation  and  the  altar, 
and  put  water  there,  to  wash  withal. 

31  And  Moses,  and  Aaron  and  his 
sons,  ^  washed  their  hands  and  their  feet 
thereat. 

32  When  they  went  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  al- 
tar, and  set  up  the  hanging  of  the  court 
gate:  '  so  Moses  finished  the  work. 

34  II  Then  ^  a  cloud  covered  the  tent 


z  24.  26:35. 

a  25:30. 

b  25:31—35.  37:17—24.     John 

8:12.     Rev.  1:20.  2:5. 
c  30:1  —  10.     Rev.  8:3,4. 
d  5.  26:36,37.  38:9—19. 
e  6.  27:1-8.  33:1—7.  Heb.  13: 

10. 
(  7.  30:18—21.  38:8.  Ez.  36.25. 
g  John  13:10. 


h  3.  27:9—16. 

i  39:32.     1  Kings  6:9.    Zech.  4: 

9.    John  4:34.  17:4.    2  Tim.  4: 

7.  Heb.  3:2—5. 
k  13:21,22.  14:19,20,24.25.8,22. 

29:43.  33:9.    Lev.  16:2.    Num. 

9:15—23.       1   Kings  8:10.      2 

Chr.  5:13.  Is.  6:4.   Ez.  43:4— 

7.  Hag.  2:7.9. 


330] 


V.  16.  Moses  'took  tlie  same  care  in  erecting 
'the  tabernacle,  and  disposing  every  thing  in  its 
'place,  that  the  workmen  had  done  in  making  all 
'things  according  to  the  mind  of  God.'  Bp.  Pat- 
rick. 

V.  17—33.  {Marg.  Ref.)  In  the  whole  of  this 
solemn  service,  Moses  acted  as  a  priest,  and  as  a 
type  of  him,  who  unites  in  his  own  person  the  of- 
fices of  a  Prophet,  Priest,  and  King.  [JSTote,  Deut. 
18:15 — 19.)  But  after  Aaron  and  his  sons  were 
fully  established  in  tlieir  office,  it  does  not  appear, 
that  Moses  performed  any  of  the  services,  to 
which  they  were  especially  appointed.  As  how- 
ever he  went  into  the  tabernacle  to  inquire  of  the 
Lord,  it  may  be  supposed  that,  on  these  occasions, 
he  washed  his  hands  and  feet  at  the  laver,  as 
Aaron  and  his  sons  did  in  their  daily  ministra- 
tions.— The  time,  in  which  the  anointing  and 
consecrating  of  the  sacred  vessels  took  place, 
seems  to  have  been  the  same,  as  that  in  which 
Aaron  and  his  sona  were  consecrated;  though 


B.  C.  1490. 


CHAPTER  XL. 


B.  C.  1490. 


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  congregation,  because 
the  cloud  abode  thereon,  and  the  glory  of 
the  Lord  filled  the  tabernacle. 

36  And  ■"  when  the  cloud  was  taken 
up  from  over  the  tabernacle,  the  chil- 


1    1  Kings  8:11.    2  Chr.  5:14.  7: 
2.  Rev.  15:3. 


m     Num.       10:11 13,33—36. 

Neh.  9:19.   1  Cor.  10:1. 


Moses  in  this  general  narrative  did  not  specially 
mention  it. 

V.  34,  35.  The  Lord  testified  his  acceptance  of 
the  services  of  the  people,  and  his  entii-e  reconc'!- 
iation  to  them  as  a  nation,  by  his  gracious  resi- 
dence among'  them  in  the  cloud,  the  symbol  of  his 
special  presence.  This  rested  above  the  taber- 
nacle, while  a  more  resplendent  glory  filled  it,  so 
that  Moses  himself  could  not  enter  for  a  time;  but 
probably  it  afterwards  was  confined  to  the  holy  of 
holies,  above  the  mercy-seat  between  the  cher- 
ubim. 

V.  36— 38.  (JVbfc,  JVmot.  9:16— 23.)  In  allusion 
to  this  special  guidance  of  Israel,  many  pious  per- 
sons use  the  expression,  "moving  of  the  cloud," 
as  denoting  the  providential  and  gracious  direc- 
tion which  God  now  affords  his  people:  and  doubt- 
less it  is  allowable  thus  to  accommodate  and  apply 
these  typical  passages  to  our  own  circumstances, 
provided  it  be  done  with  sobriety,  judgment,  and 
caution.  But  we  should  be  careful  not  to  intro- 
duce a  new  rule  of  duty;  or  give  occasion  to  un- 
certainty, error,  or  enthusiasir.,  by  a  vague  and 
indeterminate  use  of  such  alhisions.  We  are  not 
under  the  same  evident  infallible  guidance  that 
Israel  was:  the  word  of  God,  soberly  explained, 
is  our  only  and  our  sufficient  rule  of  duty;  and  in 
understanding  it,  and  in  applying  general  pre- 
cepts to  particular  circumstances,  good  counsel, 
fervent  prayer,  and  a  careful  observance  of  Prov- 
idence, should  be  employed.  Some  things  are  al- 
ways our  duty,  when  we  have  opportunity  and 
ability;  and  these  need  no  other  direction:  other 
things  are  lawful  in  themselves;  hut  it  may  be 
doubtful,  whether  in  our  case  and  situation  they 
are  advisable;  that  is,  whether  they  are  likely, 
all  things  considered,  to  conduce  to  the  glory  of 
God  and  our  own  real  good,  and  the  good  of  our 
brethren  and  neighbors.  When,  after  mature 
consultation  and  fervent  prayer,  such  matters 
still  remain  doubtful;  the  events  of  Providence 
may  be  of  some  weight  in  the  decision,  especially 
in  cases  where  self-denial  must  be  exercised,  and 
danger  encountered.  But,  when  any  undertak- 
ing is  evidently  wrong,  or  plainly  inexpedient,  or 
unadvisable  in  the  opinion  of  impartial  judges, 
and  yet  the  inclination  leans  that  way;  in  this 
case,  that  which  men  call  the  "moving  of  the 
cloud,"  or  the  opening  of  Providence,  is  generally 
no  more  than  a  temptation  of  Satan.  The  sug- 
gestions of  that  enemy  are  often  mistaken  for 
divine  impressions;  and  men  fancy  they  are  fol- 


dren  of  Israel  *went  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  leas 
upon  the  tabernacle  by  day,  and  °  fire 
was  on  it  by  night,  in  the  sight  of  all  the 
house  of  Israel,  throughout  all  their  jour- 


neys. 

*  Weh.  j&umeyed. 


n  Ps.  78:14.  105:39.  Is.  4  5,6. 


lowing  the  Lord,  when  they  are  gratifying  their 
own  wayward  inclinations.  Upon  the  whole,  in 
all  matters,  let  us  refer  "to  the  law  and  to  the  tes- 
timony." Plain  precepts  and  maxims  of  wisdom 
are  far  surer  rules,  than  the  most  ingenious  al- 
lusions: and  the  book  of  Providence,  as  well  as 
the  supposed  guidance  of  the  Spirit,  must  be  ex- 
amined by,  and  brought  to  the  test  of,  the  plain 
rules  of  the  written  word,  "which  are  the  light 
of  our  feet  and  the  lantern  of  our  paths." 

PRACTICAL  OBSERVATIONS. 

The  several  parts  of  divine  revelation,  the  dis- 
tinct offices  of  Jesus  Christ,  and  the  various 
graces  of  the  Christian  character,  are  never  seen 
in  their  glory  and  beauty,  till  they  are  viewed  as 
united  in  one  harmonious  whole;  which  whole  the 
believer  values,  desires,  and  seeks  to  call  his  own. 
— The  periodical  return  of  the  seasons  should  re- 
mind us  of  the  duties  to  God  and  our  souls,  to 
which  we  are  called:  and  we  may  hope  for  a  good 
year,  month,  week,  or  daj^  if  we  begin  it  with 
serious  attention  to  the  worship  of  God,  and  sol- 
emn dedication  of  ourselves  to  him.  But  when 
we  remember  that  within  this  very  year,  which 
was  entered  upon  in  so  promising  a  manner,  the 
Lord  was  not  well  pleased  with  the  most  of  the  Is- 
raelites, and  doomed  "their  carcasses  to  fall  in 
the  wilderness;"  we  may  justly  fear,  lest  we  should 
amuse  and  deceive  ourselves  with  a  form  of  godli- 
ness: and  the  consideration,  how  few  of  them  en- 
tered Canaan,  sliuuld  warn  young  people  not  to 
postpone  the  care  of  their  souls  till  they  are  set- 
tled in  life,  lest  that  should  prove  too  late. — Hap- 
py they,  who  like  Moses  receive  repeated  testi- 
mony from  God,"  that  they  do  his  will  and  keep 
his  commandments!  But,  "through  him,  let  us  look 
unto  Jesus  Christ,  who  collects  his  people  from 
all  nations  and  ages;  and  according  to  the  will  of 
the  Father,  having  washed  them  in  his  blood,  and 
anointed  them  with  the  unction  of  his  grace, 
forms  them  into  one  holy  temple,  "a  habitation  of 
God  through  the  Spirit,"  in  which  he  dwells  to  il- 
luminate, to  purify,  to  guide,  and  to  defend  them 
through  life,  and  in  which  he  will  dwell  for  ever. 
Being  then  taught  by  the  Spirit  to  imitate  Christ, 
as  well  as  to  depend  on  him,  devoutly  to  attend  on 
his  ordinances,  and  obey  his  precepts;  we  shall  be 
preserved  from  losing  our  vvay,  and  be  "led  in  the 
midst  of  the  paths  of  judgment,"  till  we  come  to 
heaven,  the  habitation  of  his  hohness. 

[331 


THE    THIRD    BOOK    OF    MOSES, 


CALLED 


LEVITICUS. 


In  the  Hebrew  Bible  this  book,  like  the  preceding',  is  named  from  the  first  word  (Nipn):  but,  after  the 

Greek  translation,  we  call  it  Leviticus:  because  it  records  the  solemn  consecration  of  Aaron  and 
his  sons,  who  were  of  the  tribe  of  Levi,  to  be  the  priests  of  the  Lord,  and  the  confirmation  of  the 
priesthood  to  their  descendants  in  all  subsequent  ages,  while  that  dispensation  endured;  and  be- 
cause directions  for  their  various  ministrations  are  here  very  particularlj'  given;  though  many 
things  respecting  the  separation  of  the  rest  of  the  tribe,  and  the  services  allotted  to  them,  are  re- 
corded in  the  subsequent  book.  It  contains  little  historj^  except  the  awful  death  of  Nadab  and 
Abihu,  the  sons  of  Aaron,  as  soon  as  consecrated,  for  irreverence  in  their  sacred  office:  and  it 
principally  consists  of  ritual  laws,  delivered  to  Moses  from  above  the  mercy-seat,  during  the  first 
month  after  the  Tabernacle  was  erected;  though  moral  precepts  are  frequently  interspersed. — In 
these  ceremonies  the  gospel  was  preached  to  Israel:  and  the  solemn  and  exact  manner,  and  the 
many  repetitions,  with  which  they  are  enforced,  ai-e  suited  to  impress  the  serious  mind  with  a  con- 
viction, that  something  immensely  more  important  and  spiritual,  than  the  external  observances,  is 
couched  under  each  of  them.  We  are  indeed  thus  taught,  that  all  true  religion  must  be  grounded 
on  divine  revelation,  and  be  regulated  by  it;  and  not  be  left  in  any  degree  to  human  invention:  yet 
one  inspired  apostle  calls  the  legal  institutions  "-beggarly  elements,"  and  "the  law  of  a  carnal  com- 
mandment;" and  another  allows,  that  they  formed  "a  yoke  which  neither  they  nor  their  fathers 
were  able  to  bear." — But  if  we  look  carefully  into  the  New  Testament,  we  shall  be  convinced,  that 
these  ordinances,  which  to  numbers  appear  so  unmeaning  and  unreasonable,  were  not  only  "shad- 
ows of  good  things  to  come,"  but  real  prophecies;  which,  being  exactly  accomplished  in  the  gos- 
pel, prove  the  book  in  which  they  are  found  to  be  divinely  inspired. — It  is  not  known  how  far  the 
Israelites  observed  the  singular  law  concerning  the  sabbatical  year,  and  that  of  Jubilee,  which,  it  is 
evident,  were  very  frequently  neglected;  but  no  impostor  would  have  ventured  to  enact  such  stat- 
utes; much  less  to  have  committed  himself  by  these  words:  "And  if  ye  shall  say.  What  shall  we  eat 
the  seventh  year?  behold  we  shall  not  sow,  nor  gather  in  our  increase.  Then  I  will  command  my 
blessing  on  you  in  the  sixth  year,  and  it  shall  bring  forth  fruit  for  three  years.  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."  (25:-20 — '22.)  Yet  we  do  not  find,  in  the  whole  history,  a  single  complaint  that  this  , 
extraordinary  promise  failed  of  an  exact  accomplishment. — The  twenty-sixth  chapter  likewise  con- 
tains an  evident  prediction  of  the  present  state  of  the  nation  of  Israel,  which  amidst  all  its  dispersions 
and  oppressions  has  hitherto  been  presented  a  distinct  people,  apparently  in  order  to  the  perform- 
ance of  the  promises  made  them  in  the  close  of  the  chapter. — It  seems  peculiarly  useful,  in  this 
skeptical  age,  to  introduce  each  book  in  the  sacred  volume,  by  some  notice  of  those  prophecies 
found  in  it,  which  have  received  an  evident  accomplishment,  many  ages  after  the  time  when  we 
have  full  proof  the  books  were  extant;  as  this  tends  to  establish,  not  only  their  authenticity,  but 
also  their  divine  authority,  far  more  than  human  testimony  can  do. — In  addition  to  this  we  may  ob- 
serve, that  the  sacred  writers,  in  all  the  subsequent  parts  of  Scripture,  and  even  our  Lord,  as  well 
as  his  apostles,  quote  or  refer  to  this  book  in  language  which  proves,  both  that  it  is  the  genuine  work 
of  Moses,  and  also  that  the  statutes  contained  in  it  are  the  word  of  God;  the  two  points  which  many- 
called  Christians,  seem  at  present  ready  to  concede  to  skeptics  and  infidels.  (2  Chron,  30: 16.  Ezra 
7:6,12.  Matt.  8:4.  Luke  2:22—24.  Rom.  10:4,5.  Comp.  26:12.  with  2  Cor.  6:16.  and  19:18.  with 
Gal.  5: 14.)  Let  us  therefore  adhere  to  the  testimony  of  these  unexceptionable  witnesses,  and  study 
it  as  a  part  of  "the  oracles  of  God;"  and  very  important  instruction  will  be  derived  from  it,  even  to 
us  in  this  remote  age,  though  we  are  no  longer  under  the  obligation  of  its  ritual  appointments. 


B.  C.   1490. 

CHAP.  I. 

The  law  of  the  burnt-offerini,  of  a  bullock,  1 — 9;  of  a  sheep,  or 
goat,  10—13:  of  fowls,  14—17. 

AND  the  Lord  *  called  unto  Moses, 
and  spake  unto    him  ^  out  of  the 
tabernacle  of  the  congjregation,  saying, 

a  Kx.    19:3.    24:1,2,12.    29:42.  I  b  Ex.  25:22.  33:7.  3*9:32.'40:34, 
JohnI;I7.  35.  N'um.  12.4,5. 


NOTES. 

Chap.  I.  V.  1,  2.  The  lows,  recorded  in  the 
book  of  Exodus,  were  either  delivered  to  the 
people  immedii^tely  from  Sinai,  or  to  Moses  on 
the  top  of  thit  mjimtain;  but  after  the  sanctu- 
ary had  been  erected,  the  remaining  pnrt  of  the 
law  was  delivered  to  Moses  by  an  audible  voice 
from  the  divine  glory,  which  first  filled  the  tab- 
ernacle, and  then  rested  above  the  mercy-seat. 
When  this  glory  filled  the  holy  place,  Moses 
332] 


B.  C.   1490. 

2  Speak  unto  the  children  of  Israel, 
and  say  unto  them, '  If  any  man  of  j^ou 
bring  an  offering  unto  the  Lord,  ye  shall 
bring  your  oft'ering  of  the  cattle,  even  of 
the  herd,  and  of  the  flock. 

c  22:18,19.  Gen.  4:3—5.  1  Chr.  16:29.   Rom.  12:1,6.   Eph.  6.2. 


was  not  able  to  enter;  but  the  Lord  called  to 
him  to  draw  nigh,  and  as  he  stood  without  he 
spake   the  laws   to  him. — The  word    rendered 

offering,    (p-«p    Corban,   JIark   7:11.)    signifies 

brous:ht  near,  and,  in  general,  means  any  obla- 
tion presented  to  God;  and  therefore  the  meat- 
offerings, regulated  in  the  next  chapter,  were 
intended,  as  well  as  the  burnt-offerings,  &c. — 
The  sacrificing  of  innocent  animals  had  been  an 
institution  of   true  religion  from  the  fall  of 


K  C.  1490. 


CHAPTER  1. 


B.  C.  1490. 


3  If  his 


offering 


fee  "*  a  burnt-sacrifice 


of  the  herd,  let  him  offer  *  a  male  without 
blemish:  he  shall  offer  it  of  ^  his  own 
voluntary  will,  ^  at  the  door  of  the  tab- 


d  6:9—13.  8:18—21.  Gen.  8: 
20.22.2.8,13.  Ex.  24:5.  29:18, 
42.  32:6.  38:1.  Num.  28:3,10, 
11.19,23,24,27,31.  29:8  —  11.13. 
Is.  1:11.   Heb.  10.8—10. 

e  3:1.4:23.22:19—25.  Ex.  12: 
5.  Deut.  15:21.  Zech.  13:7. 
Mai.  1:14.    Luke  1:36.     Eph. 


5:27.    Heb.  7:26.  9:14.  1  Pet. 

1:18,19.  2:22—24. 
f  7:16.   22:19,21.     Ex.   36:6,21. 

29.  36:3.     Ps.  40:8.    110:3.     2 

Cor.  8:12.  9:7. 
g   16:7.  17;4.     Ex.  29:4.     Deut. 

12:5.6,13.14,27.       Ez.     20:40. 

John  10;7,9.    Eph.  2:18. 


Adam;  and  thence  by  tradition  it  was  derived 
into  the  various  species  of  false  religion,  which 
prevailed  in  the  world. — Among  the  worship- 
pers of  the  true  God,  no  animals  but  those  call- 
ed clean  were  offered.  In  most  cases  the  head 
of  the  family,  or  the  person  presenting  the  sac- 
rifice, officiated  as  priest.  [J^ote,  Ex.  24:5.) 
The  blood  of  the  animal  was  shed,  and  then  the 
body  was  consumed  by  fire  on  an  altar:  or 
sometimes  only  a  part  of  it;  and  then  the  re- 
mainder was  feasted  on  by  the  person  who  sac- 
rificed, along  with  his  family  and  friends.  (Gen. 
31:54.  JVo<e,  Ea:.  18:12.)  But,  under  the  Mo- 
saic dispensation,  very  particular  laws  were 
given  upon  this  subject,  which  were  connected 
with  the  exclusive  appointment  of  Aaron's  fam- 
ily to  the  priesthood.  In  general,  all  the  sacri- 
fices in  various  ways  typified  Christ;  and  also 
shadowed  out  the  believer's  duty,  character, 
privilege,  and  communion  with  God:  and  in- 
deed, if  we  except  the  divine  Person,  the  mira- 
cles, and  the  meritorious  mediation,  of  the 
Lord  Jesus,  there  is  scarcely  any  thing  in  the 
whole  Scripture  spoken  of  him,  which  is  so  ap- 
propriate, as  not  to  have  also  a  subordinate 
meaning  that  concerns  Ins  people;  and  there- 
fore we  need  not  hesitate  to  apply  the  same 
things,  both  to  Christ  and  to  Christians,  in  dif- 
ferent respects. — Such  animals  only  were  al- 
lowed in  sacrifice,  as  are  most  useful  and  valu- 
able to  man,  which  he  is  able  to  possess  as  prop- 
erty, and  the  increase  of  which  he  promotes: 
and  not  all  of  them;  but  those  only  which  are 
most  domestic,  harmless,  patient,  cleanly,  and 
whose  flesh  is  most  commonly  used  for  food. 
Neither  filthy  swine,  nor  devouring  lions,  nor 
the  warlike  horse,  nor  the  subtle  fox,  nor  the 
voracious  dog,  nor  any  creature  which  subsists 
on  animal  food,  was  appointed  for  sacrifice;  nor 
yet  the  timorous  hare  or  deer,  which  flees  from 
the  intercourse  of  man:  but  those  alone  which 
represented  most  aptly  what  Christ  would  be, 
and  what  his  people  ought  to  be;  as  the  labori- 
ous, patient  ox;  the  gentle,  harmless,  and  clean- 
ly sheep;  and  the  tender,  loving  dove:  for  even 
the  useful  goat  was  sacrificed  far  less  frequently, 
than  sheep  and  oxen. — It  is  known  that  the  hea- 
thens offered  various  animals,  which  were  deem- 
ed unclean  by  the  Israelites;  especially  swine 
and  horses. 

V.  3.  The  burnt-offering,  or  the  offering  which 
ascended,  that  is,  in  smoke  from  the  altar,  was 
the  principal  sacrifice,  and  the  most  ancient. 
No  part  of  it  was  eaten,  either  by  the  priest,  or 
the  offerer;  but  the  whole,  when  it  had  been 
duly  prepared,  was  consumed  by  fire  on  the  al- 
tar, as  consecrated  to  the  Lord.  When  an  Is- 
raelite broiig-ht  this  offering  to  the  sanctuary, 
,he  pruftssed  liis  willing  devotedness  to  the  wor- 
ship of  God:  and  the  transaction  aptly  repre- 
sented the  true  believer's  dedication  of  himself 
without  reserve,  in  body  and  soul,  to  the  service 
and  glory  of  God,  whether  by  doing  or  suffering 
his  will;  "whether  by  life,  or  death:"  [Phil.  1: 
20.)  but  this  is  always  accompanied  by  repent- 
ance, and  faith  in  the  atonement  of  Christ. 
Whatever  else  therefore  was  denoted  by  these 


ernacle  of  the  congregation  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 
J  atonement  for  him. 


h  3:2,3,13.    4.4.15,24,29.    8:14. 

22.    16:21.      Ex.    29:10.16.19. 

Num.  8:12.  Is.S3:4— 6.  2  Cor. 

6:21. 
i  22:21.27.  Is.  66:7.  Bom.  12:1. 


Phil.  4:18. 
j  4:20.26,31,35.    S:6.    6:7.    9:7. 
16:24.    Num.  15:28.  26:13.     2 
Chr.    29:23.24.       Dan.    9:24. 
Eom.  3:25.  5:11. 


sacrifices,  they  especially  typified  Christ,  in  the 
intenseness  of  his  sufferings,  both  of  body  and 
soul,  when  he  gave  himself  a  sacrifice  for  our 
sins;  and  when,  at  the  time  that  man  shed  his 
blood,  "it  pleased  the  Lord  to  bruise  him  and 
to  put  him  to  grief:"  and  they  likewise  shewed 
forth  the  perfection  of  that  zeal  and  love,  with 
which  he  voluntarily  went  through  his  inex- 
pressible sufferings. — A  male  without  blemish  was 
deemed  the  most  complete  of  the  kind:  thus 
Christ  was  without  spot  or  blemish;  and  his  peo- 
ple must  serve  him  with  their  best  in  every 
thing,  and  they  are  in  themselves  the  excellent 
of  the  earth.  {Ps.  16:3.) — The  sacrifices  of  the 
congregation,  daily,  weekly,  monthly,  and  an- 
nually, as  well  as  those  for  tlie  great  feasts, 
were  prescribed  by  express  laws;  and  so  were 
the  sin-offerings  and  the  trespass-offerings:  but 
the  burnt-offerings  here  spoken  of  were  volun- 
tary.— The  word  (usiS)  rendered  voluntary  will, 

maj'  indeed  signify,  for  his  acceptance,  that  is, 
that  he  might  be  accepted  before  the  Lord.  Ex. 
28:38.  Is.  60:7.  Heb. 

Burnt  sacrifice.']  rhy  (a  n'jj;  ascendere.')  'o^oxav- 

Tiojia.  Sept. — '■Tola  cremanda. — Holocaustum,  sic 
'■dictum,  quod  totum  igne  absumptum  sursum  as- 
'■cenderet,  et  evanesceret.^     Robertson. 

V.  4.  The  offerer,  by  laying  his  hand  on  the 
head  of  the  young  bull  about  to  be  sacrificed,, 
acknowledged  the  Lord  as  the  Giver  of  all  that 
he  possessed;  and  surrendered  the  animal  en- 
tirely to  him,  for  the  purposes  of  his  glory. 
But  this  significant  action  more  especially  im- 
plied a  humble  confession  of  sin,  as  deserving 
the  wrath  of  God,  and  the  penalty  denounced 
against  transgressing  the  law;  with  a  desire 
that  the  guilt,  (or  exposedness  to  punishment 
and  death,)  might  be  transferred  from  the  offer- 
er to  the  innocent  animal;  and  that  the  shed- 
ding of  its  blood,  and  the  burning  of  its  body  at 
the  altar  might  be  accepted,  instead  of  his  bear- 
ing the  deserved  vengeance  in  his  own  person. 
— Accordingly,  the  Lord  promised,  that  it 
should  be  "accepted  for  him  to  make  atone- 
ment  for  him." — It  is  surprising  that  any  one 
should  argue,  in  opposition  to  the  express  words 
of  the  text,  that  it  was  not  an  atoning  sacrifice; 
merely  because  there  were  other  atoning  sacri- 
fices, appointed  for  particular  occasions:  for  this 
was  a  general  oblation,  when  a  man  was  hum- 
bly conscious  of  sin,  in  numerous  instances  of 
his  daily  conduct,  in  his  spirit  and  temper,  and 
in  his  best  services;  though  he  had  not  commit- 
ted those  special  offences,  for  which  the  sin- 
offerings  or  trespass-offerings  were  required;  or 
those  against  which  death  was  denounced,  and 
no  sacrifice  appointed. — The  sacrifices,  which 
from  the  beginning  prefigured  "the  Lamb  of 
God,  who  taketh  away  the  sin  of  the  world," 
were  generally  burnt-offerings;  and  so  were  the 
morning  and  evening-sacrifices  offered  day  by 
day  continually.  Indeed,  the  sacrifice  of  Christ 
was  prefigured  more  aptly,  and  far  more  fre- 
quently, by  this  than  by  any  other  oblation. 
And  though  it  never  was  "possible  for  the  blood 
of  bulls  and  goats  to  take  away  sin,"  as  to  the 
conscience;  yet  these  sacrifices  were  so  far  ac- 

[333 


B.  C.  1490. 


LEVITICUS. 


B.  C.   1490 


5  And  he  shall  ^  kill  the  bullock  be- 
fore the  Lord:  and  '  the  priests,  Aa- 
ron's sons,  shall  bring  the  blood,  and 
"*  sprinkle  the  blood  round  about  upon 
the  altar,  (!iat  is  by  the  door  of  the  taber- 
nacle of  the  congregation. 

6  And  he  shall  °  flaj'  the  burnt-offering, 
and  cut  it  into  his  pieces. 

7  And  the  sons  of  Aaron  the  priest 
shall  put  °  fire  upon  the  altar,  and  p  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  his  '■  inwards  and  his  legs  shall 
he  wash  in  water:  and  the  priest  shall 
'^  burn  all  on  the  altar,  to  be  a  burnt-sac- 
rifice, an  offering  made  by  fire,  of  a 
*  sweet  savor  unto  the  Lord. 


k  11.   3:2,R,13.    16;15.     2  Chr. 

29:22—24.    Mic.  6:6. 
1   11,15.  2  Chr.  35:11.  Heb.  10: 

11. 
m  Jl.  3:2,8,13.      Ex.   24:6—8. 

39:16.  Num.  18:11.     Is.  62:15. 

Ez.  36:25.  Heb.  12:24.   1  Pet. 

1:2. 
n  7:8.   Gen.  3:21. 
o  6:12,13.  9:24.  10:1.   1  Chr.  21: 


26.  2  Chr.  7:1.  Mai.  1:10. 
p  Gen.  22:9.   Neh.  13:31. 
q  8:18—21.  9:13,14.   Ex.  29:17, 

18.   1  Kings  13:23,33. 
r  13.  8:21.  9:14.   Vs.  51:6.   Jer. 

4:14.     Matt.  23:25— 28. 
s   13,17.  3:11.  Ps.  66:15.    Zech. 

13:7.    Heb.  9:14. 
t  Gen.  8:21.  2  Cor.  2:15.  Eph. 

5:2.   Phil.  4:18. 


cepted  from  the  Israelites  in  general,  that  their 
peculiar  advantages  were  continued  to  them, 
through  the  tj'pical  atonement,  notwithstanding 
tiieir  numei'ous  offences. 

V.  5 — 9.  It  is  a  common  opinion,  that  none 
but  the  priests  and  Levitcs  were  employed  in 
killing  the  sacrifices,  and  preparing  them  for 
the  altar;  but  it  does  not  seem  to  be  founded  on 
Scripture.  Indeed  Moses,  who  acted  as  a  priest 
in  tlie  consecration  of  Aaron  and  his  sons,  was 
directed  to  slay  the  sin-offering,  the  burnt-offer- 
ing, and  the  ram  of  consecration;  and  no  doubt 
he  observed  the  direction.  (J\'"o<e,  8:15. — Ex. 
29:11,16,20.)  After  the  seven  days  of  conse- 
cration were  expired,  Aaron  slew  his  own  sin- 
offering  and  burnt-offering,  and  the  sin-offering 
of  Ihe  people  whom  he  represented.  (9:8,15,18.) 
And  in  tlie  days  of  Hezekiah,  the  Levites  slew 
(he  paschal-lambs,  for  such  as  were  not  clean. 
(2  Chr.  30:17.) — But  these  were  particular 
cases:  and  in  general  the  person,  whja  brought 
the  sacrifice,  was  required  to  slay  it;  which  more 
exactly  typified  Christ  crucified  by  sinners,  as 
well  as/or  them.  Indeed,  these  verses  seem  ex- 
pressly to  declare  what  the  priests  should  do, 
and  what  the  offerer.  The  offerer  was  directed 
to  kill  the  sacrifice,  and  the  priest  to  receive 
and  sprinkle  the  blood.  Then  the  offerer  was  to 
strip  off  the  skin,  and  cut  the  animal  in  pieces; 
and  the  priests  to  prepare  the  fire,  and  lay  the 
wood  in  order  upon  it,  and  the  several  parts 
of  the  sacrifice  on  the  wood,  in  that  manner 
which  best  subserved  (he  intention  of  speedily 
consuming  them  to  ashes.  It  seems  also  that 
the  offerer  was  required  to  wash  the  legs  and 
intestines;  and  then  the  priest  laid  them  on  the 
other  parts  that  they  might  be  burnt  on  the  al- 
tar. It  is  however  very  probable,  that  when  the 
Levites,  and  afterwards  the  Nethinims,  were  ap- 
pointed to  the  service  of  the  sanctuary,  they  as- 
sisted those  who  presented  the  sacrifices,  espe- 
cially such  as  were  not  expert  at  these  employ- 
ments— A  great  part  of  the  expositions  of  many 
learned  men,  on  this  part  of  Scripture,  consists 
of  the  opinions  held  by  the  Jewish  Rabbles  on 
334] 


1 0  IT  And  if  his  offering  be  "  of  the 
flocks,  namely,  of  the  sheep,  or  of  the 
goats,  for  a  burnt-sacrifice;  he  shall  bring 
it  ^  a  male  without  blemish. 

1 1  And  "  he  shall  kill  it  on  the  side  of 
the  altar  ^northward  before  the  Lord: 
^  and  the  priests,  Aaron's  sons,  shall 
sprinkle  his  blood  round  about  upon  the 
altar. 

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  that 
is  on  the  fire  which  is  upon  the  altar. 

13  But  he  shall  wash  the  inwards  and 
the  legs  with  water:  and  the  priest  shall 
bring  it  all,  and  burn  it  upon  the  altar: 
it  is  a  burnt-sacrifice,  an  offering  made 
by  fire,  of  a  sweet  savor  unto  the  Lord. 

1 4  TT  And  if  the  burnt-sacrifice,  for  his 
offering  to  the  Lord,  ''  fee  of  fowls;  then 
he  shall  bring  his  offering  of  turtle-doves, 
or  of  young  pigeons. 


u  2.  Gen.  4:4.  8:20.    Is.  53:6,7. 

John  1:29.  Acts  8:32. 
X  .See  on  3.   4:23.    22:19.     Mai. 

1:14. 
y  See  on  5. 


z  6:25.  7:2. 

a  See  on  7—9.  9:12—14. 
b  6:7.12:8.  I.uke  2:24.    2  Cor. 
3:12. 


the  subjects  treated  on.  But  I  would  once  for 
all  observe,  that  the  Jewish  writers  knew  noth- 
ing more  about  these  ancient  rites,  with  any 
certainty,  than  what  they  learnt  from  the  very 
words  of  the  law,  to  which  we  have  equal  ac- 
cess. Most  of  them,  quoted  as  authorities  on 
such  questions,  lived  many  centuries  after  sacri- 
fices had  ceased  in  consequence  of  the  destruc- 
tion of  the  temple:  and  the  tew  who  lived  at  a 
more  early  period,  could  only  know,  at  most, 
the  practice  of  the  priests,  at  a  time  when  the 
traditions  of  the  elders  had  greatly  corrupted 
their  religion.  Every  degree  of  attention  there- 
fore to  their  opinions,  further  than  as  (hey 
throw  light  upon  the  words  of  the  sacred  writer, 
is  sanctioning  these  traditions;  and  always  adds 
something  to  the  law,  takes  something  from  it, 
or  alters  something  in  it. — The  sacrifices  of- 
fered, during  the  consecration  of  Aaron  and  his 
sons,  and  of  the  sanctuary,  seem  to  have  been 
consumed  by  fire  kindled  in  the  common  way; 
but  afterwards,  the  fire  which  came  down  from 
heaven  was  preserved  and  tended  by  the  priests, 
and  the  sacrifices  were  consumed  by  it. — The 
"sprinkling  of  the  blood"  denoted  the  applica- 
tion of  the  atonement,  to  render  the  religious 
services  of  the  offerer  acceptable  to  a  holy  God: 
and  the  particular  mention  of  washing  the  in- 
wards and  legs,  might  signify  the  inward  purity 
and  the  outward  holy  walk,  which  became  the 
worshippers  of  God,  and  were  found  absolutely 
perfect  in  Jesus  Christ.  The  expression,  "of  a 
sweet  savor  to  the  Lord,"  must  be  supposed  to 
refer  in  a  subordinate  sense  to  the  devotion  of 
the  offerer;  but  in  a  far  higher,  to  the  sacrifice 
of  Christ  thus  typified,  and  the  glorious  display 
of  the  divine  perfections  made  in  it.  [JVotes, 
Oen.  8:20—22.  Eph.  5:1,2.) 

V.  11.  It  is  not  said,  that  the  other  burnt- 
offerings  should  be  slain  on  the  north-side  of  the 
altar;  but  it  is  generally  understood,  that  this 
was  peculiar  to  the  larger  victims.  The  reason 
is  not  known. 

V.  13.  Though  the  sacrifice  of  a  ram  or  he- 
goat  was  much  less  expensive  than   that  of  a 


B.  C.  1490. 


CHAPTER  II. 


B.  C.    1490. 


15  And  the  priest  shall  bring  it  unto 
the  altar,  and  "  wring  off  his  head,  and 
burn  it  on  the  altar:  and  the  blood  there- 
of shall  be  Avrung  out  at  the  side  of  the 
altar. 

16  And  he  shall  pluck  away  his  crop 
with  t  his  feathers,  and  cast  it  beside  the 
altar,  on  the  east  part,  •=  by  the  place  of 
the  ashes. 

17  And  he  shall  cleave  it,  with  the 
wings  thereof,  but  '^  shall  not  divide  it 
asunder:  and  the  priest  shall  burn  it  up- 
on the  altar,  upon  the  wood  that  is  upon 
the  fire:  ^  it  is  a  burnt-sacrifice,  an  offer- 
ing made  by  fire,  of  a  sweet  savor  unto 
the  Lord. 

CHAP.  II. 

The  law  of  the  meat-offerings  of  flour,  with  oil  and  incense,  raw 
orbaken,  1 — 10.     No  leaven  or  honey  to  be  used  in  them,  11. 

*  Or,  pinch  off  the  head  xvith  ]  d  Gen.  15:10. 
the  nail.  e  10,13.    Rom.  12:1.    Heb.  10: 

\  Or,  the  Jilth  thereof.  6—12.13:15,16. 

c  4:12.  6:10,11.  1 


young-  bull;  yet  it  was  equally  accepted,  when 
expressive  of  the  offerer's  repentance,  faith, 
and  devotedness  to  God;  and  when  it  accorded 
to  his  circumstances. 

V.  14 — 17.  No  birds  but  turtle-doves  or 
Tjoung  pij^eons,  (the  former,  say  some,  beinj  best 
when  full  grown,  and  the  latter  when  young-,) 
were  allowed  in  sacrifice  at  the  altar.  Even  the 
other  tame  fowls  were  passed  by,  either  as  feed- 
ing-grossly,  or  as  fierce  in  their  nature:  but  the 
cleanly,  gentle  nature  of  the  dove  aptly  tj'pified 
the  holy,  harmless  Savior,  and  represented  the 
character  of  his  true  disciples. — As  the  blood  of 
this  sacrifice  also  must  be  sprinkled  or  poured 
out  by  the  priest,  he  was  ordered  to  kill  it,  lest 
the  blood  should  be  wasted,  being-  but  little  in 
all.  The  priest  was  also  required  to  prepare  it 
for  the  altar,  in  which  g:reat  exactness  was  need- 
ful. It  was  the  sacrifice  of  the  poor,  and  as  ac- 
ceptable as  more  costly  oblations,  when  brought 
in  a  right  spirit:  it  was  therefore  proper  the 
priests  should  attend  particularly  to  it,  though 
neither  splendid  in  itself,  nor  attended  with  any 
perquisites  to  them;  (7:8.)  to  teach  them,  that 
the  souls  of  the  poor  were  to  be  as  carefully 
watched  over,  as  those  of  the  wealth}'. 

PRACTICAL  OBSERVATIONS. 

It  might  have  been  said  of  all  these  sacrifices, 
"To  what  purpose  is  this  waste?"  All  these  bulls, 
and  rams,  and  goats,  might  have  been  "sold  for 
very  much,  and  given  to  the  poor,"  and  would 
have  supported  very  many  indigent  families:  why 
then  burn  all  this  flesh  upon  the  altar?  Yet  were 
they  appointed  by  God  himself,  and  were  "a 
sweet  savor  unto  him."  That  can  never  be 
wasted  which  is  spent  in  a  manner  acceptable  to 
the  Lord,  and  honorable  to  his  name:  and  be  our 
obedience  ever  so  expensive,  we  can  be  no  losers 
in  the  event;  for  he  can  supply  our  wants,  and 
repay  our  losses,  and  also  furnish  ns  %vith  a  suffi- 
ciency to  give  to  the  poor,  whom  we  have  always 
with  us.  But,  if  an  Israelite  might  not  grudge 
the  expense,  labor,  and  inconvenience  of  liis  re- 
ligion; how  inexcusable  are  we,  if  we  ungrate- 
fully refuse  the  easy,  pleasant,  and  reasonable 
service,  which  is  required  of  us  under  the  Chris- 
tian dispensation!  Indeed,  the  Lord  always  pre- 
vents us  with  his  goodness:  and  we  can  no  more  of- 
fer the  sacrifice  of  a  broken  heart,  or  of  praise  and 


The  first-fruits  not  to  be  burnt  on  the  altar,  12.  Salt  to  be 
used  with  every  offering,  13.  The  meat-oftisring  of  first-fruits 
in  the  ear,  14 — 16. 

AND  when  any  will  ofier  a  '^  meat- 
offering unto  the  Lord,  his  offering 
shall  heof^  fine  flour;  and  he  shall  ^  pour 
oil  upon  it,  and  put  "^frankincense  there- 
on. 

2  And  he  shall  bring  it  to  Aaron's 
sons,  the  priests:  and  he  shall  take  there- 
out his  handful  of  the  flour  thereof,  and 
of  the  oil  thereof,  with  all  the  frankin- 
cense thereof;  and  the  priest  shall  burn 
®  the  memorial  of  it  upon  the  altar,  to  be 
an  oftering  made  by  fire,  of  a  sweet  savor 
unto  the  Lord. 

3  And  ^  the  remnant  of  the  meat-offer- 
ing shall  be  Aaron's  and  his  sons':  it  is  a 

a  6:14—18,20—23.9:17.  Num. 

15:4—21.     Is.  66:20.     John  6: 

35. 
b  Ex.  29:2.  Num.  "7:13,19.  Joel 

1:9.  2:14. 
c  4—8,15,16.  7:10—12.    1  John 

2:20,27.    Jude20. 


d  Mai.  1:11.  Luke  1:9,10.  Rev. 

8  "3 
e  9.'5:12.  6:15.  24:7.     Ex.  30: 

16.     Num.  5:18.     Neh.  13:14, 

22.   Is.  66:3.  Acts  10:4. 
f  6:16,17,26.  7:9.    10:12.  21:22. 

Num.  18:9.   1  Sam.  2:28. 


thanksgiving,  than  an  Israelite  could  offer  a  bull 
or  a  goat,  except  as  God  hath  first  given  unto  us. 
Of  his  own  we  present  unto  him;  and  the  more 
we  do  in  his  service,  the  greater  are  our  obliga- 
tions to  him,  both  for  the  will,  the  ability,  and 
the  opportunity.  (JVb<e,  1  Chr.  29:10—19.) 
Though  in  many  things  he  leaves  us  to  determine 
the  proportion,  which  shall  be  immediately  spent 
in  his  service,  whether  of  our  time  or  of  our 
substance;  and  though  two  doves,  or  two  mites, 
may  in  some  cases  be  more  acceptable,  than 
thousands  of  gold  and  silver  in  others:  yet,  where 
Providence  hath  put  more  into  a  man's  power, 
such  scanty  oblations  will  not  be  accepted;  be- 
cause they  are  no  proper  expressions  of  a  will- 
ing mind.  "But  this  1  say,  he  which  soweth 
sparingly  shall  reap  also  sparingly;  and  he  which 
soweth  bountifully  shall  reap  also  bountifully." — 
While  we,  in  all  these  sacrifices,  have  our  own 
sinfulness  and  Christ's  sufferings  brought  to  re- 
membrance, we  should  call  upon  ourselves  to  re- 
new our  repentance;  to  exercise  faith  in  the 
Savior,  and  love  to  him;  to  reflect  deeply  upon 
the  freeness  and  vastness  of  his  love  to  us,  and 
the  immense  price  which  our  salvation  cost  him: 
that  so  we  may  deduce  arguments  and  motives 
to  increase  our  abhorrence  of  all  sin,  and  deter- 
mination of  heart  against  it;  and  our  devotedness 
in  body  and  soul  to  his  service,  whatever  he  may 
call  us  to  renounce,  venture,  do,  or  suffer  for  his 
sake.  Nor  let  us  forget,  that  though  our  bodies 
should  be  Zju/'ng- sacrifices  unto  God,  yet  tlie  body 
of  sin  must  be  destroyed;  the  flesh  with  its  lusts, 
crucified;  and  the  soul  baptized  with  the  Holy 
Spirit  and  with  fire,  consuming  all  its  dross,  and 
kindling  all  holy  affections  there.  Nay,  possibly, 
we  may  not  only  be  called  to  other  suffering  and 
self-denying  services,  but  even  to  lay  down  our 
lives  for  him,  who  was  made  a  Sacrifice  for  our 
sins.  In  the  mean  time,  contemplating  those  an- 
imals, which  were  appointed  as  emblems  of  the 
Savior's  purity,  patience,  meekness,  and  useful- 
ness; let  us  endeavor,  and  pray  to  be  enabled, 
to  transcribe  every  amiable  and  heavenly  line  in 
his  perfect  character,  into  cur  own  temper  and 
conversation;  that  we  may  be  conformed  to  bis 
image,  and  walk  in  his  steps,  as  an  evidence  that 
we  are  washed  in  his  blood,  and  stand  accepted 
in  his  righteousness,  "in  whom  the  Father  is  well 
pleased." 

[335 


B.  C.  1490.' 


LEVITICUS. 


B.  C.  149Q. 


thing  s  most  holy  of  the  offerings  of  the 
Lord  made  by  fire. 

4  IT  And  if  thou  bring  an  oblation  of  a 
*»  meat-offering  baken  in  the  oven,  it  shall 
be  '  unleavened  cakes  of  fine  flour  min- 
gled with  oil,  or  unleavened  ^  wafers 
anointed  with  oil. 

5  And  if  thy  oblation  be  a  meat-offer- 
ing baken  *  in  a  pan,  it  shall  be  of  fine 
flour  unleavened,  mingled  with  oil. 

6  Thou  shall  ""  part  it  in  pieces,  and 
pour  oil  thereon:  it  is  a  meat-oftering. 

7  And  if  thy  oblation  be  a  meat-oflfer- 
ing  baken  in  the  frying-pan,  it  shall  be 
made  °  of  fine  flour  with  oil. 

8  And  thou  shall  bring  the  meat-offer- 
ing that  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  memorial  thereof,  and 
shall  burn  it  upon   the  altar:  it  is  "  an 


g  6:17.10:12.21:22.  Ex.  29:37. 
Num.  18:9. 
h  1  Chr.  23:29.  Ez.  46:20. 
i  7:12.   Ex.  12:3.   1  Cor.  S:7. 
k  Ex.  16:31.29:2. 


*  Or,  on  a  Jlat  plate,  or  slice. 
m  1:6. 
n  See  on  1,2. 

0  Ex.  29:18.  Rom.  12:1.  15:16. 
Phil.  2:17.  4:18. 


offering  made  by  fire  of  a  sweet  savor 
unto  the  Lord. 

10  And  P  that  which  is  left  of  the 
meat-oftering,  shall  be  Aaron's  and  his 
sons':  it  is  a  thing  most  holy  of  the  offer- 
ings of  the  Lord  made  by  fire. 

1 1  IF  No  meat-offering  which  ye  shall 
bring  unto  the  Lord,  shall  be  made  with 
leaven:  for  ye  shall  burn  ^  no  leaven,  nor 
any  '  honey,  in  any  offering  of  the  Lord 
made  by  fire. 

12  As  for  Hhe  oblation  of  the  first- 
fruits,  ye  shall  offer  them  unto  the  Lord: 
but  they  shall  not  +  be  burnt  on  the  altar 
for  a  sweet  savor. 

13  And  every  oblation  of  thy  meat- 
offering shaft  thou  season  *  with  salt; 
neither  shalt  thou  suflTer  "  the  salt  of  the 
covenant  of  thy  God  to  be  lacking  from 
thy  meat-offering:  with  all  thine  offerings 
thou  shalt  offer  salt. 


p  See  on  3. 

q  6:17.  Ex.  12:19,20.  Matt. 
16:6,12.  Mark  8:15.  Luke  12: 
1.   1  Cor.  6:6—8.  Gal.  6:9. 

r  Prov.  24:13.  25:16,27.  Luke 
21:34.  Acts  14:22.     1  Pet.  4:2. 

S  23:10,11,17.   Ex.  22:29.  23:19. 


Num.  16:20.     Deut.  26:10.    2 

Chr.  31:5.  1  Cor.  16:20.    Rev. 

14:4. 
•f  Heb.  ascend. 
t  Ezra  7:22.   Ez.  43:24.   Matt. 

6:13.  Mark  9:49,50.  Col.  4:6. 
u  Num.  18:19.    2  Chr.  13:6. 


NOTES. 
Chap.  II.  V.  1 — 3.    Meat-offerings  were  ap- 
pointed along  with   other  sacrifices;  but  these, 
here  prescribed,  were  offered  alone,  as  a  volun- 
tary oblation:  yet  the  single  circumstance,  that 
a  part  of  them  was  eaten  by  the  priests,  shews 
them  to  have  been  entirely  of  a  different  nature 
from  the  burnt-offerings.    Some  expositors  say, 
that  the  Israelites,  who  could  not  afford  any  other 
sacrifice,  might  bring  this:  but  a  sufficient  quan- 
tity of  flour,  oil,  and  frankincense,  would  not,  ex- 
cept in  very  peculiar  cases,  be   less  expensive 
than  a  single  pigeon. — The  meat-offerings  may 
typify  Christ,  as  presented  to  God  for  us,  and  as 
being  the  Bread  of  life  to  our  souls;  but  they 
rather  seem  to  have  been  a  thankful  acknowledg- 
ment to  God  for  providential  blessings;  and  to 
have  represented  good  works  as  acceptable  to 
God,  when  performed   in  the   proper  manner. 
They  are  therefore  mentioned  after  the  burnt- 
offerings;  for  without  a  believing  reliance  on  the 
sacrifice  of  Christ,  and  devotedness  of  heart  to 
God,  other  services  could   not  be  accepted. — 
They  must  consist  of  fine  flour,  one  of  the  most 
useful  of  the  productions  of  the  earth;  with  oil 
poured  upon  it,  which  was  used  as  butter  is  with 
us,   and  was   therefore  proper  for  an  oblation 
which  was  food  for  the  priests:  it  might  also  de- 
note the  necessity  of  the  influences  of  the  Holy 
Spirit,  which  are  often  represented  by  anointing 
with  oil.      Frankincense   likewise  was    added, 
wliich  might  represent  the  intercession  of  Christ. 
All  the  frankincense  and  part  of  the  oil  and  flour, 
as  burnt  upon  the  altar  of  burnt-offering,  might 
remind  the  people,  that  their  best  services  must 
be  offered  through  the  atonement  of  the  Savior, 
presented  through  him,  and  done   for  his  sake; 
and  that  their  good  works  would  thus  come  up 
as  a  memorial  before  God,  and  also  be  service- 
able to  men.    This  was  signified  by  the  residue 
of  the  meat-offering  being  eaten  by  the  priests, 
who  alone  might  partake    of  "the   most  holy 
things." 

V.  4—8.  Some  of  these  meat-offerings  would 
be  prepared  before  they  were  presented,  in  dif- 
ferent ways  according  to  the  customs  of  those 
336] 


times:  but  oil  must  always  be  used,  either  as  mix- 
ed with  them,  or  poured  on  them;  and  a  part 
must  be  burned'on  the  altar,  as  an  oblation  to 
God,  before  the  priests  ate  the  remainder.  It  is 
supposed,  that  provision  was  made  in  the  court  of 
the  tabernacle  and  temple,  for  preparing  these 
meat-offerings;  and  perhaps  this  was  the  case  when 
Israel  was  settled  in  Canaan,  and  such  oblations 
were  greatly  multiplied;  but  the  law  seems  rather 
to  imply  that  the  offerers  first  made  them,  and  then 
brought  them  to  the  priests. 

V.  9.  The  priest,  and  not  the  offerer,  seems 
to  have  taken  the  portion  from  the  meat-offer- 
ings, which  he  burnt  on  the  altar;  though  the 
second  verse  leaves  this  rather  doubtful. 

V.  11.  Leavened  bread,  and  probably  honey, 
might  be  offered  for  the  use  of  the  priests;  but  no 
part  of  it  must  be  burnt  on  the  altar.  {Jlarg. 
Ref.  q,  r.  J^ote,  7:12— 14.)— Leaven  is  the 
known  emblem  of  pride,  malice,  and  hypocrisy, 
as  honey  may  be  of  sensual  indulgence:  and 
these  are  opposite  to  the  believer's  character, 
and  hindrances  to  his  fruitfulness.  Christ  was 
perfect  in  humility,  truth,  and  love;  Ins  suffering 
life  and  agonizing  death  were  the  opposite  to 
worldly  pleasure;  and  his  people  must  follow  him 
and  be  conformed  to  him. — It  is  thought  that 
leaven  and  honey  were  much  used  by  the  hea- 
then in  their  sacrifices:  but  we  know  scarcely 
any  thing  of  their  customs  in  those  early  ages; 
and  afterwards  they  in  some  things  imitated  the 
Israelites,  and  in  others  adopted  contrary  ob- 
servances. 

V.  12.  These  first-fruits  seem  to  be  such  as 
individuals  brought,  for  a  voluntary  oblation  out 
of  all  their  increase;  and  not  such  as  were  offer- 
ed by  the  congregation  at  the  festivals.  In  this 
case,  honey  and  leaven  might  form  a  part,  as  the 
priests  used  tlie  whole  for  food,  and  no  part  was 
burned  on  the  altar.  [J^otes,  23:15—21.  JVum. 
15:17—21.) 

V.  13.  Salt  of  the  covenant,  &c.]  Covenants 
were  generally  ratified  at  an  amicable  feast,  in 
which  salt  was  always  used;  hence  it  became  an 
emblem  of  friendship.  Many  Scriptures  repre- 
sent reconciliation  to  God,  and  communion  with 


B.C.  1400. 


CHArTER  111. 


B.  C.  1490. 


14  T  And  if  thou  ofier  *  a  mcat-oflering 
of  thy  first-fruits  unto  the  Lord,  thou 
shalt  offer,  for  the  meat-oiiering  of  tiij 
first-fruits,  green  ears  of  corn  dried  by 
the  fire,  even  ^  corn   beaten  out  of  full 

ears. 

15  And  thou  shalt  ''put  oil  upon  it, 
and  lay  frankincense  thereon:  it  is  a 
meat-offering. 

1 6  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  by  fire  unto  the  Lord. 

CHAP.  111. 

The  law  of  the  peace-offerings,  of  the  herd,  1 — 5:  of  Ihe  flock, 

6 11:  of  a  goat,  12 — 16.     A  jirohibition  to  eat  the  fat,  or  the 

blood,  17. 


X    23:14— n,20.      Num.    28:2. 

Dent.  26:2.  Prov.  3:9,10. 
y  2  Kings  4:42. 


z  See  on  1 . 
a  Hee  on  2,9.- 


-Ps.  141:2. 


him,  as  a  feast  to  which  the  Lord  invites  us,  and 
at  which  he  ratifies  his  covenant  with  us.     Salt 
is  an  emblem  of  incorruption:  and  while  this  use 
of  it  intimated  the  perpetuity,  }'ea,  etrrnitij,  of 
the  covenant  made  with  believers;  it  also  repre- 1 
sented  the  grace  of  the  Holy  Spirit,  by  which 
their  services  and  worship  are  acceptable  to  God  j 
through  Jesus   Christ,  and  their   example  and 
conversation  useful  and  instructive  to  mankind;  i 
in  counteracting  the  effects  of  human  depravity, ! 
and   communicating    a    savor   of   piety   around  j 
them.     [Marg.  Ref.  t,  u.) 

V.  14 — 16.  These  first-fruits  also,  seem  to 
liave  been  the  voluntary  oblation  brought  by  in- 
dividuals, of  the  finest  ears  of  corn  out  of  the 
field,  before  the  harvest  was  ripe,  and  prepared 
by  drying  or  parctiing  them  at  the  fire,  and  then 
beating  tliem  out  for  use.  As  this  was  intended 
to  be  an  early  acknowledgment  of  the  Lord's 
goodness  in  giving  the  increase  of  the  eartii;  and 
•as  corn  was  used  in  this  form  for  food  among  the 
Israelites,  (I  Sam.  25:18.)  it  was  presented  as  a 
meat-offering,  and  the  rules  before  given  were 
to  be  observed  in  respect  of  it. — Cain  brought 
this  kind  of  oblation;  but  Abel  brought  also  the 
firsllings  of  his  flock.     {J^ote,  Gen.  4:3 — 5.) 

PRACTICAL  OBSERVATIONS. 

There  is  that  excellency  in  Christ,  and  in  his 
mediatorial  work,  which  no  types  and  shadows, 
however  varied  and  multiplied,  can  adequately 
represent:  and  our  need  of  him  is  so  entire,  and 
our  reliance  on  him  should  be  so  constant,  that 
we  ought  never  to  lose  sight  of  it  in  any  thing  we 
do.     Even  our  sacrifices  of  praise  and  thanks- 
giving, our  works  of  mercy,  charity,  and  right- , 
eousness,  yea,   every  good  work,    must   spring  j 
from  his  grace,  and  from  love  to  him;  ascend,  as  j 
it  were,  with  his  sacrifice  from  the  altar  of  burnt- 1 
offering;  and  be  presented  through  his  interces-  j 
sion;  that  "whatsoever  we  do,  in  word  and  in 
deed,  we  may  do  all  in  the  name  of  the  Lord  Je- 
sus, giving  thanks  to  God  and  the  Father  by  him." 
Thus  presented,  our  acknowledgments  of  com- 
mon mercies,  and  our  most  ordinary  actions  of 
jtistice  and  benevolence  to  men,  and  especially 
of  kindness  to  his  servants  and  to  the  poor,  will 
be  "a  sweet  savor  unto  the  Lord."    {J^^ote,  Col. 
3:16,17.)     But  let  us  take  care,  that  we  leaven! 
not  our  works  with  pride  and  ostentation,  hypoc- 
risy   or   malice;  or  spoil  them   with  indulging 
Vol.  L  43 


ND  if  his  oblation  6e  *  a  sacrifice  of 
peace-oftcring,  if  he  ofler  it  of  the 
herd,  whether  it  be  a  male  or  female;  he 
shall  offer  it  ^  without  blemish  before  the 
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  congre- 
gation: 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-oftering,  an  offering  made  by 
fire  unto  the  Lord;  ^  the  *  fat  that  cover- 
eth  the  inwards,  and  all  the  fat  that  is 
upon  the  inwards: 


a   ■7:11—21,29—34.    22:19—21. 

Ex.  20:24.  24:6.  29;2B.     Num. 

6:14. '(;n.     Judg.  20:26.  21 :4. 

iChr.  21:26.   Prov.  1:14.   Ez. 

45:15.   Am.  5:22.    Rom.  5:1,2. 

Col.  1:20.    1  John  1:3. 
b  ^^ee  on  1 :3. 
c  1:4,6.  8:22.  16:21,22.  Ex.  29: 

10.     Is.  63:6.     2  Cor.  5:21.      1 

John  1:9,10. 


7.cch.  12:10.  Acts  2:36 
3:15,26.    4:10—12.26— 


d   1:11. 

—38. 

28 
e    16.  4.8,9.  7:3,4.     Ex.   29:22. 

Deut.  30:6.  Ps.  119:70.    Prov. 

23:26.     Is.  6:10.     Ez.    36:26. 

Matt.  13:16.   15:8.     Kom.   5:6. 

6:6. 
*  Or,  suet. 


"fleshly  lusts  which  war  against  the  soul:"  and 
that  they  be  seasoned  with  the  salt  of  grace,  and 
continued  in  with  perseverance;  that  so  they 
may  be  comfortable  to  us,  honorable  to  God,  and 
instrumental  to  tlie  good  of  others.  In  all  this 
we  must  look  unto  Jesus,  and  follow  his  exam- 
ple, devoting  the  first  and  best  of  every  thing 
which  we  possess  to  the  service  of  God  through 
him. 

NOTES. 
Chap.  III.    V.  1.     The  original  name  for  this 
oblation  is  (^d^dS:?  nai)  a  sacrifice  of  peace,  or 

peaces;  for  the  word  is  plural. — Peace,  in  Scrip- 
ture, is  often  used  for  all  kinds  of  prosperity  and 
comfort;  and  the  language  may  imply,  that, 
through  the  typical  priesthood  and  atoning  sacri- 
fices, Israel  would  enjoy  all  blessings  in  the  favor 
of  God,  dwelling  among  them  upon  a  mercj'-seat, 
while  they  adhered  to  his  worship  and  service. — 
The  burnt-offerings  were  wholly  consumed  on 
the  altar;  the  priests  had  a  part  of  the  meat- 
offering; but  the  peace-offering  was  divided  be- 
tween the  altar,  the  priests,  and  the  offerer,  and 
formed  a  kind  of  feast,  in  which  the  Lord,  and 
his  priests  and  people,  met  together. — Either 
male  or  female  of  the  herd  or  flock  if  without 
blemish,  might  be  offered  in  these  sacrifices, 
both  being  good  for  food;  but  pigeons  or  turtle- 
doves are  not  mentioned;  for  the  division  of  such 
small  creatures  into  the  proper  proportions  would 
have  been  inconvenient. — The  peace-offerings 
seem  to  have  especially  represented  the  applica- 
tion of  the  redemption  of  Christ  to  the  heart  and 
conscience;  the  communications  of  peace  and 
comfort  through  him;  and  the  sweet  communion 
which  his  reconciled  people  hold  with  him,  and 
with  each  other,  in  his  ordinances:  [Matt.  26:29. 
Rev.  3:20.)  while  "his  flesh  is  meat  indeed,  and 
his  blood  is  drink  indeed"  to  their  souls;  and 
while  they  are  enabled  to  exercise  faith  in  his 
atonement,  love  and  gratitude  to  him,  and  love 
to  each  other  for  his  sake,  with  enlarged  hearts 
rejoicing  in  each  other's  comfort,  and  communi- 
cating to  one  another's  necessities.  The  peace- 
offerings  might  likewise  intimate,  that  all  the 
blessings  which  sinners  enjoy,  come  through  the 
sacrifice  of  C'hrist;  and  that  the  greatest  sweet- 
ness even  of  temporal  mercies  arises  from  receiv- 
ing them  as  the  fruit  of  his  atonement  and  the 
pledges  of  his  love,  and  from  sharing  tliem  with 

[337 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


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 
kidneys,  it  shall  he  take  away. 

5  And  ^  Aaron's  sons  shall  burn  it  on 
the  altar  s  upon  the  burnt-sacrifice,  which 
is  upon  the  wood  that  is  on  the  fire:  it  is 
an  offering  made  by  fire  of  a  sweet  sa- 
vor unto  the  Lord. 

6  IT  And  if  his  offering  for  a  sacrifice 
of  peace-offering  unto  the  Lord,  ''  be  of 
the  flock,  '  male  or  female;  he  shall  ofter 
it  without  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 
Aaron's  sons  shall  sprinkle  the  blood 
thereof  round  about  upon  the  altar. 

9  And  he  shall  offer  of  the  sacrifice  of 
the  peace-offering,  an  offering  made  by 
fire  unto  the  Lokd:  the  fat  thereof  and 
°  the  whole  rump,  it  shall  he  take  off 
hard  by  the  back-bone:  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. 

""      midriff  over  the  liver,  .  «  .   -- 


*  Or 

and  over  the  kidneys. 
f  1:9.  4:31,36.  6:12.  9:9,10.  Ex. 
29:13.  1  Sam.  2:15,16.  1 
Kings  8:64.  2Chr.  35:14.  Ez. 
44:7,15. 


g  6:12.   1  Pet.  2:5. 

h   1.  1.2,10.  Is.  60:7. 

i  Gal.  3.28. 

k  1.  Eph.  5:2.   Heb.  9:14. 

1  See  on  2—5. 

m  7:3.  8:25.  9:19.   Ex.  29:22. 


his  people.  They  were  voluntary  oblations,  ei- 
ther in  the  performance  of  a  vow,  in  acknowl- 
edgment of  mercies  received,  in  seeking'  some 
special  blessing  from  God,  or  in  expressing  love 
to  his  worship,  his  priests,  and  people. 

V.  2 — 5.  When  the  offerer  laid  his  hand  on 
the  head  of  the  peace-offering,  it  may  be  supposed 
that  he  both  confessed  his  sins,  and  devoted  the 
animal  to  God,  as  a  typical  atonement,  to  suffer 
in  his  stead;  and  also  rendered  thanks  for  the 
mercies  which  he  had  received,  and  prayed  for 
the  blessings  which  he  sought. — From  the  lan- 
guage here  used,  it  seems  evident,  that  the  offer- 
er slew  the  sacrifice,  and  brought  the  portion 
that  was  burnt  on  the  altar,  devoting  it  to  God: 
and  that  the  priests  only  sprinkled  the  blood,  and 
burnt  the  fat  on  the  altar,  along  with  the  daily 
burnt-offerings,  or  on  the  fire  which  had  been 
prepared  for  them.  [Jfote,  7:29— 34.)— This  ob- 
servance might  denote  that  we  should  be  inward 
and  hearty  in  all  our  services,  calling  "on  our 
souls,  and  all  that  is  within  us"  to  exercise  re- 
pentance, faith,  love,  and  gratitude;  and  giving 
up  our  hearts  to  the  Lord.  Or  it  may  rather  im- 
ply, that  our  inward  lusts  must  be  mortified,  if 
we  would  have  peace  and  communion  with  God; 
especially,  that  the  insensibihty  and  obduracy  of 
the  heart  and  conscience  must  be  removed;  for 
fatness  of  heart  is  a  scriptural  representation  of 
this  insensibility,  as  the  fat  of  a  living  animal  is 
supposed  to  be  destitute  of  feeling. — This  was  to 
be  laid  on  the  burnt-offering:  for  no  self-denial, 
mortification  of  the  flesh,  or  devotedness  to  God, 
can  find  acceptance  with  God,  except  through 
338] 


1 1  And  the  priest  shall  burn  it  upon 
the  altar:  it  is  °  the  food  of  the  offering 
made  by  fire  unto  the  Lord. 

1 2  H  And  if  his  offering  be  "  a.  goat, 
then  he  shall  offer  it  before  the  Lord. 

13  And  he  shall  p  lay  his  hand  upon 
the  head  of  it,  and  kill  it  before  the  tab- 
ernacle of  the  congregation:  and  the 
sons  of  Aaron  shall  sprinkle  the  blood 
thereof  upon  the  altar  round  about. 

1 4  And  he  shall  offer  thereof  his  offer- 
ing, even  an  offering  made  by  fire  unto 
the  Lord;  the  fat  that  covereth  the  in- 
wards, and  all  the  fat  that  is  upon  the 
inwards, 

15  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. 

16  And  the  priest  shall  burn  them 
upon  the  altar:  ^  it  is  the  food  of  the 
offering  made  by  fire,  for  a  sweet  savor. 
All  "■  the  fat  is  the  Lord's. 

17  It  shall  be  a  ^  perpetual  statute  for 
your  generations  throughout  all  your 
dwellings,  that  ye  *  eat  neither  fat  nor 
"  blood. 


n    16.     21:6,8,17,21,22.     22:25. 

Num.  28:2.  Ez.  44.7.    Mai.  J: 

7.12.   Rev.  3:20. 
o    1:10.  9.3,15.  10:16.    Matt.  25; 

32,33.    Rom.  8:3.    2  Cor.  5:21 . 
p   See  on  2 — 5.— 1  Pet.  2:24.  3; 

18. 
q  See  on  11. 
r  4:8—10.    7:23—25.    17:6.       I 

Sam.    2:16,16.      2    Chr.    7:7.  | 


Matt.  22:37. 
S  6:18.  7:36.   16:34.   17:7.23:14. 

Num.  19:21. 
t  Deut.  32:14.  Neh.  8:10. 
u  7:26.    17:10—14.     Gen.   9:4. 

Deut.  12:16,23.    1  Sam.  14.32. 

33.   Ez.  33:25.  44:7.16.    Matt. 

26:28.  Acts  16:20,21. 

1  Tim.  4:4. 


the  sacrifice  of  Christ,  and  by  the  supply  of  his 
Spirit,  which,  as  fire,  consumes  our  lusts  and 
purifies  our  hearts. — When  these  appointments 
had  been  complied  with,  the  priests  had  a  portion 
of  the  peace-offering  assigned  them,  and  tlien  the 
offerer  and  liis  friends  religiously  feasted  upon 
the  remainder. 

V.  9.  As  the  tail,  or  rump,  of  the  sheep  is 
large  and  fat  in  those  countries,  it  was  added  to 
the  inward  fat  to  be  burnt  upon  the  altar. 

V.  11.  The  food,  Sac.-]  This  part  of  the  of- 
fering fed  the  sacred  fire,  which  was  emblemat- 
ical of  the  divine  justice,  and  typified  the  satis- 
faction made  for  sin  by  the  death  of  Christ. 
Communion  with  God,  as  reconciled  to  believers 
through  this  atonement,  is  in  this  ceremonial 
constantly  represented  as  a  feast  in  which  God 
meets  with  his  worshippers;  and  therefore  that 
portion  of  the  sacrifice,  which  was  consumed 
on  the  altar,  is  often  called  the  bread,  or  food, 
of  God;  as  the  reader  may  see  by  turning  to  the 
Scriptures  referred  to  in  the  margin. — What  with 
the  daily  sacrifices,  the  occasional  burnt-offer- 
ings, and  the  fat  of  the  peace-offerings  and 
other  sacrifices,  the  fire  upon  the  altar  would 
generally  be  supplied.  (16) 

V.  17.  That  ye  eat  neither  fat  nor  blood.'] 
That  is,  neither  the  blood  which  is  contained  in 
the  larger  veins  and  arteries,  nor  the  suet  or  the 
fat  which  is  within  the  animal:  for  the  blood 
which  assumes  the  form  of  gravy,  and  the  fat 
which  is  intermixed  with  the  other  flesh,  might 
be  eaten.  This  law  not  only  related  to  the  sac- 
rifices, but  to  all  the  cattle  which  the  Israelites 


B.  C.  1490. 


CHAPTER  IV. 


B.  C.  1490. 


CHAP.  IV. 

The  law  of  the  sin-offering  for  a  priest,  1 — 12:  for  the  congrega- 
tion, 13 — 21:  for  a  ruler,  22 — 26:  for  a  private  person,  27 — 35. 

AND   the  Lord  spake  unto   Moses, 
saying, 

2  Speak  unto  the  children  of  Israel, 
saying,  If  a  soul  shall  sin  *  through  ig- 
norance against  any  of  the  command- 
ments of  the  LiORD,  concerning  things 
**  which  ought  not  to  be  done,  and  shall 
do  against  any  of  them: 

3  If  •=  the  priest  that  is  anointed  do  sin 
according  to  the  sin  of  the  people;  then 
let  him  bring  for  his  sin  which  he  hath 
sinned,  "^  a  young  bullock  without  blem- 
ish, unto  the  Lord,  ®  for  a  sin-offering. 

4  And  he  shall  *"  bring  the  buflock 
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. 


B    S:15,n.      Num.    15:22—29. 

Deut.  19:4.   1  Sam.  14:27.    Ps. 

19:12.    1  Tim.  1:13.   Heb.  6:2. 

9:7. 
b  27.  Gen.  20:9.    Jam.  3:10. 
c  8:12.21:10—12.   Ex.  29:7,21. 
a  14.9:2.  16:6,11.     Ez.  43:19. 


e  5:6.  Ex.  29:14.  30:10.  Num. 
8:8.  Ezra  8:35.  Rom.  8:3.  2 
Cor.  5:21.  Heb.  5:3.    7:27,28. 

f  1:3.  Ex.  29:10,11. 

g  See  on  1:4.  16:21.— Is.  63:6. 
Dan.  9:26.     1  Pet.  3:18. 


slaug-htered  for  food;  which  might  teach  them 
self-denial.  But  especially  it  led  them  to  observe 
the  distinctioa  between  common  and  sacred 
things;  it  preserved  them  uninfected  with  the 
superstitions  of  idolaters,  and  separate  from  their 
company;  and  it  tended  to  impress  them  more 
deeply  with  the  idea  of  some  most  important 
mystery,  inculcated  in  shedding  the  blood  and 
burning  the  fat  of  the  solemn  sacrifices.  Mote, 
7:23—27. 

PRACTICAL.  OBSERVATIONS. 

Penitent  confessions,  and  a  believing  depend- 
ence on  Christ,  must  accompany  all  our  thanks- 
givings, praises,  and  prayers;  and  even  all  our 
undertakings  or  enjoyments,  if  we  would  prosper 

and  be  comfortable He,  as  the  Prince  of  Peace,  j 

having  "made  peace  witli  the  blood  of  his  cross,"  | 
now    preaches  it  to  sinners  who   are  afar   off: : 
through  him  the  believer  is  reconciled  to  God;  and  j 
having  his  peace  in  his  conscience  and  heart,  he , 
is  disposed  to  follow  peace  with  all  men.     Thus  | 
peace  is  his  legacy,  his  privilege,  and   his   em- 
ployment; and  to  be  peaceable,  and  a  peace-ma- 
ker, are  his  distinguished  characteristics.   'Feed- 
'ing  in  his  heart  upon  Christ  by  faith  with  thanks- 
'giving,'  he  enjoys  sweet  communion  with  God 
and  his  saints;  becomes  lively  and  zealous  in  re- 
ligious exercises;  learns   to  treat  divine  things, 
and  especially  the  blood  of  atonement,  with  sa- 
cred reverence;  and  grows  gradually  more  and' 
more  indifferent  about  sensual  indulgences,  while 
at  the  same   time   he  has  double  relish  for  com- 
mon mercies.    He  becomes  also  liberal  and  zeal- 
ous,  and   increases    his    social   enjoyments,   by 
sharing  them  with   others  around  him;  and  by 
avoiding  selfishness,  pride,  and  contention,  which 
are  the  bane  of  real  happiness. — Thus  amiable, 
useful,  and  happy  are  consistent  Christians:  may 
the  Lord  multiply  grace,  mercy,  and  peace  to 
all  who  have  attained  to,  or  are  aspiring  after 
such  privileges,  and  who  would  bear  such  a  char- 
acter; and  may  he  fill  all  the  nations  of  the  earth 
with  these  sons  of  peace  and  love.    Amen. 


5  And  the  priest  that  is  anointed  shall 
''  take  of  the  bullock's  blood,  and  bring  it 
to  the  tabernacle  of  the  congregation. 

6  And  the  priest  shall  '  dip  his  finger 
in  the  blood,  and  sprinkle  of  the  blood 
''  seven  times  before  the  Lord,  before  the 
veil  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,  which  is 
in  the  tabernacle  of  the  congregation; 
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  bullock  for  the  sin-offering; 
the  fat  that  covereth  the  inwards,  and  all 
the  fat  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, 

L   ,a  ,-     .<>,..^      ,T         .„  ,        Josh.  6:4,8. 


h  16,17. '16:14,19. 

1  John  1:7. 
i   17,25,30,34.  8:16. 

19.  Num.  19:4. 
k    14:16,27.    26:8. 


Num.  19:4. 
9.9.  16:14, 
26:18,24,23. 


I  8:15.9:9.   16:13.     Ex.  30:1— 

10.  Heb.  9:21—25. 
m  18,34.  6:9.  8:15.    Eph.  2:13. 
n  .See  on  3:3— 5,9— 11,14 — 16. 


NOTES. 

Chap  IV.  V.  2.  If  a  soul  sin.']  That  is, 
if  any  person  sin.  The  soul  is  the  agent,  the  body 
only  the  instrument,  in  committing  sin:  it  must 
however  be  allowed,  that  this  exact  precision  is 

not  observed  in  the  language  of  the  Scriptures 

The  "sin-offering"  seems  to  have  been  appointed 
for  such  violations  of  express  prohibitions,  when 
ignorantly  and  heedlessly  fallen  into,  (especially 
in  those  things  which  more  immediately  related 
to  the  worship  of  God,)  as,  if  committed  pre- 
sumptuously, were  punishable  with  death. 

V.  3.  "The  priest  that  is  anointed,"  is  gener- 
allj'  supposed  to  mean  the  high  priest,  who  was 
most  solemnly  anointed:  and,  as  he  was  the  typ- 
ical mediator  between  God  and  the  people,  and 
their  appointed  representative;  the  whole  na- 
tion was  more  immediately  concerned  in  his 
transgression,  than  in  that  of  the  other  priests; 
who,  (if  not  here  included,)  were  under  the  same 
lav/  in  this  respect  as  the  common  Israelites.  If 
the  high  priest  were  so  ignorant  of  the  divine 
law,  as  to  violate  some  express  precept  unwit- 
tingly; or  so  regardless  of  it,  as  to  do  this  heed- 
lessly; he  must  be  very  criminally  negligent,  and 
would  be  likely  to  mislead  the  people  also:  his 
crime  therefore  was  peculiarly  heinous. — The 
same  original  word  (nNcn  or  pNOn)  is  render- 
ed both  sin,  and  sin-offering;  [Dan.  9:24.  Heb.) 
and  this  remark  may  throw  light  on  some  pas- 
sages in  the  New  Testament.  (Rom.  8:3.  2  Cor. 
5:21.) 

V.  4 — 7,  The  high  priest  himself,  if  he  were 
exclusively  meant  in  this  law,  was  required  to 
kill  the  sin-offering,  and  to  perform  the  several 
ceremonies  here  instituted.  This  might  tend  to 
awaken  his  conscience  the  more  to  a  sense  of 
his  guilt.  Laying  his  hand  on  the  head  of  the 
innocent  animal,  as  confessing  his  sin,  and  trans- 
ferring to  it  his  guilt,  or  desert  of  death;  then 
shedding  its  blood,  and  witnessing  its  dying  ag- 
onies; and  afterwards  sprinkling  the  atoning 
blood  seven  times  before  the  veil,  and  applying 
it  to  the  horns  of  the  golden  altar;  evinced  that 
this  offence,  though  committed  ignorantly,  had 

[339 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


10  As  it  was  taken  off  from  the  bullock 
of  the  sacrifice  of  peace-offerings:  and 
the  priest  shall  burn  them  upon  the  altar 
of  the  burnt-offering. 

1 1  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  p  the  ashes  are  poured 
out,  and  burn  him  on  the  wood  with  fire: 
t  where  the  ashes  are  poured  out,  shall 
he  be  burnt. 

13  IT  And  if  the  whole  congregation  of 
Israel  sin  *i  through  ignorance,  and  the 
thing  be  hid  from  the  ejes  of  the  assem- 
bly, and  they  have  done  somewhat  against 
any  of  the  commandments  of  the  Lord, 
concerning  things  which  should  not  be 
done,  and  "■  are  guilty: 

14  When  the  sin  which  they  have 
sinned  against  it  is  known,  then  the  con- 
gregation shall  offer  a  ^  young  bullock 
for  the  sin,  and  bring  him  before  the  tab- 
ernacle of  the  congregation. 

15  And  ^  the  elders  of  the  congrega- 
tion shall  "  lay  their  hands  upon  the 
head  of  the  bullock  before  the  Lord: 
and  the  bullock  shall  be  killed  before  the 
Lord. 

16  And  ^  the  priest  that  is  anointed 
shall  bring  of  the  bullock's  blood  to  the 
tabernacle  of  the  congregation. 

17  And  the  priest  shall  dip  his  finger 
in  some  of  the  blood,  and  sprinkle  it  seven 
times  before  the  Lord,  even  before  the 
veil. 


O  21.    6:a0.    8:14— 17.   9;9— II. 

16.27.  Ex.  29:14.    Num.  19;S. 

Ps.  103:12.   Heb.  13:11—13. 
*  Heb.    to   without   the  camp. 

13:4d.  Num.  6:3.  15:35.  I9;3. 
p  6:10,11. 
t  Heb.    at  the  pouring  out  of 

the  ashes. 
q  See  on  1,2.  5:2,5— Num.  15: 

25—29.     Josb.    7:24—26.       1 


Tim.  1:13.    Heb.  10:26— 29. 
r  5:5,17.6:4.  Ezra  10:19.   Hos. 

5:15.  Marg.   1  Cor.  11:27. 
s  See  on  3. 
t  Ex.  24:1,9.     Num.  11:16,25. 

Deut.  21:3—9. 
u  S«  071  4.  1.4.-16:21. 
X  .See  on  6—12 Heb.  9:12 — 

14. 


polluted  all  his  services:  nor  could  any  thing, 
which  he  did,  be  profitable  either  to  himself  or 
the  people,  except  it  were  expiated  by  the  blood 
of  the  sin-offering-.  The  seven-fold  sprinkling-, 
which  was  only  used  in  extraordinary  cases, 
shewed  the  difficulty  of  atoning  for  his  heinous 
crime. 

V.  11.  The  skin  and  the  flesh  of  the  sin-offer- 
ings in  general  were  the  perquisite  of  the  priests: 
(7:7,8.  10:16,17.)  but  when  the  high  priest  offer- 
ed the  sin-offering  for  himself,  or  for  the  con- 
fregation,  the  whole  was  burnt;  as  a  more  effec- 
ual  expression  of  the  greatness  of  the  offence, 
and  the  abhorrence  in  which  he  held  it.  (Mar^. 
Ref.) 

V.  12.  Thus  the  guilt  was  typically  conveyed 
away  from  the  whole  congregation,  who  were 
otherwise  liable  to  suffer  for  it. — Chi-st,  who 
was  made  Sin,  or  a  Sin-offering,  for  us,  suffered 
without  the  gate  of  Jerusalem,  as  bearing  away 
the  sin  of  his  people;  that  when  it  is  soiight  for, 
it  may  no  where  be  found.— (JVo/e,  Heb.  13:9— 
14.)  This  was  also  expressive  of  the  nature  of 
340] 


1 8  And  he  shall  put  some  of  the  blood 
upon  the  horns  of  the  altar,  which  is  be- 
fore the  Lord,  that  is  in  the  tabernacle 
of  the  congregation,  and  shall  pour  out 
I  all  the  blood  at  the  bottom  of  the  altar  of 
the  burnt-offering,  which  is  at  the  door 
I  of  the  tabernacle  of  the  congregation. 
j      19  And  he  shall  take  all  his  fat  from 
j  him,  and  burn  it  upon  the  altar. 
!      20  And  he  shall  do  with   the  bullock 
j  as  he  did  with  the  bullock  for  a  sin-offer- 
I  ing, ,  so  shall  he  do  with  this:  and  the 
I  priest   shall    make    an   >'  atonement   for 
them,  and  it  shall  be  forgiven  them. 

21  And  he  shall  carry  forth  the  bul- 
lock without  the  camp,  and  burn  him  as 
he  burned  the  first  bullock:  it  is  *  a  sin- 
oftcring  for  the  congregation. 

22  It  When  a  *  ruler  hath  sinned,  and 
''  done  somezi'hat  through  ignorance  against 
any  of  the  commandments  of  the  Lord 

jhis  God,  concerning  things  which  should 
j  not  be  done,  and  is  guilty; 
j  23  Or  •=  if  his  sin,  wherein  he  hath 
sinned,  come  to  his  knowledge;  he  shall 
I  bring  his  offering,  "^  a  kid  of  the  goats,  a 
;  male  without  blemish. 

24  And  he  shall  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-offering. 

25  And  the  priest  shall  take  of  the 
I  blood  of  the  sin-offering  with  his  finger, 
I  and  ^  put  it  upon  the  horns  of  the  altar 
;  of  burnt-offering,  and   shall  pour  out  his 

blood  at  the  bottom  of  the  altar  of  burnt- 
offering. 


y  1.4.  5.6.6:7.  12:8.  14:18.  Ex. 

32:30.     Num.  15:25.      Dan.  9: 

24.     Rom.    5:11.       Gal.   3:13. 

Heb.    1:3.  2:17.  9:14.    10:10— 

12.  IJohn  1.7.  2:2. 
z   16:16,21.     2  Chr.  29:21—24. 

Ezra  8:35.  Matt.  20.28.  2  Cor. 

5:21.  I  Tim.  2:5,6. 
a  Ex.    18:21.      Num.    16:2.     2 

Sam.  21:1—3.  24:10—17. 


b  See  on  2,13. 

c  14.  2  Kings  22:10—13. 

d  9:3.  23:19.    Num.  7:16,22,28, 

34.  15:24.  28:15,30.  29:6,11,16. 

19.    Rom.  8:3. 
e   1:11.  6:25.  7:2. 
f  See  071  3. 
g  7,18,30,34.  8:10,15.9:9.  16:18. 

Heb.  9:22. 


i  true  repentance,  which  expels   sin   with  abhor- 

;  rence,  drives  it  to  a  distance  out  of  the  camp, 

and  refuses  to  have  any  thing  more  to  do  with  it. 

Place  where  the  ashes  are  •poured  ouW^-  See 
Mote,  6:8—13. 

V.  13 — 21.  The  sin  of  the  whole  congregation 
required  the  same  expiation,  as  that  of  the  high 
priest.  B}'  a  criminal  oversight,  or  misconstruc- 
tion of  the  law,  it  might  happen,  that  some  pro- 
hibition of  the  ceremonial  institutions  should  be 
generally  violated,  and  thus  become  the  sin  of 
the  nation  at  large;  even  when  the  worship  at 
the  sanctuary  was  regularly  maintained,  and 
idolatry  carefully  shunned:  and  in  this  case, 
when  the  error  was  discovered,  the  national  sin- 
offering  was  appointed. — The  elders  (who  are 
distinguished  from  the  congregation)  were  di- 
rected to  lay  their  hands  on  this  sacrifice,  as  con- 
fessing their  sin  and  the  sin  of  the  people,  and 
typically  laying  the  guilt  upon  the  animal;  not 
only  as  the  representatives  of  the  nation,  but 
also  as  the  principals  in  the  crime,  who  had  mis- 
led the  people.     It  is  not  said,  who  should  slay 


B.  C.  1490. 


CHAPTER  IV. 


B.  C.  1 490. 


26  And  he  shall  bum  all  his  fat  upon 
the  altar,  as  ^  the  fat  of  the  sacrifice  of 
peace-ofterings:  and  the  priest  shall  make 
•  an  atonement  for  him  as  concerning  his 
sin,  and  it  shall  be  forgiven  him. 

27  H  And  if  *  any  one  of  the  t  common 
^  people  sin  through  ignorance,  while  he 
doeth  somewhat  agaimt  any  of  the  com- 
nxandments  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  offering,  a  kid  of  the  goats,  ^  a 
female  without  blemish,  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- 
offering. 

30  And  the  priest  shall  take  of  the 
blood  thereof  with  his  finger,  and  put  it 
upon  the  horns  of  the  altar  of  burnt-ofier- 
ing,  and  shall  pour  out  all  the  blood 
thereof  at  the  bottom  of  the  altar. 

31  And  he  shall  take  away  "all  the 
fat  thereof,  as  the  fat  is  taken  away  fi'om 


b  8—10,35 See  on  3:5.— 6:20 

—30. 
i  See  oJi20.  Num.  16:28. 
*  Hub.  any  soul.  2.    Num.  15: 

27. 
t  Heb.  people  of  the  land. 


k  See  ore  2, 13.— Ex.  12:49.  Num. 

5:6.  15:16,29. 
1  23.  Gal.  3:28. 
m  See  on  4,16,24.— Heb.   10:4 

—14. 
n  3:14. 


the  sacrifice;  but  probably  this  was  done  by  one 
of  the  elders,  or  perhaps  of  the  priests,  as  the  part 
of  the  high  priest  is  separately  mentioned.  The 
other  ceremonies  exactly  accord  with  those  of 
the  hiph  priest's  sin-offering'. 

y.  22—26.  The  word  (s^u-j)  rendered  "ruler," 

frequently  denotes  the  head  of  a  tribe;  but  the 
Jej^'s  understand  it  to  mean  the  president  of  the 
sanhedrim,  or  national  council.  When  the  na- 
tion hh.d  judges,  or  kings,  or  any  ruler  distinct 
from  the  high  priest;  he,  as  well  as  those  next 
under  him  in  authority  over  the  several  tribes, 
would  be  concerned  in  this  law.  Yet  the  sin- 
offering  to  be  offered  for  him,  when  he  discover- 
ed his  offence,  was  not  only  of  less  value  than 
that  appointed  for  the  high  priest  or  congrega- 
tion, but  it  was  sacrificed  with  verj'  different 
rites:  for  it  was  not  expected,  that  the  civil  mag- 
istrates should  understand  the  ordinances  of  re- 
ligion so  well  as  the  high  priests;  nor  was  he  so 
absolutely  the  representative  of  the  nation  be- 
fore God,  as  this  typical  mediator. — As  the  ruler's 
sacrifice  was  a  sin-offering  of  a  distinct  nature 
from  tliose  before  mentioned,  it  was  slain  in  the 
same  place  where  the  burnt-offerings  were; 
whereas  the  other  sacrifices  were  killed  in  any 
part  of  the  court.  Any  priest,  as  far  as  it  ap- 
pears from,  the  text,  might  officiate;  the  blood 
was  not  carried  into  the  sanctuary,  nor  was  the 
body  burnt  without  the  camp,  but  eaten  by  the 
priests. 

V.  27 — 35.  The  sin-offering  for  one  of  the  peo- 
ple was  of  something  less  value  than  that  of  the 
ruler;  but  it  was  presented  with  exactly  the  same 
ceremonies.  The  transgression  of  the  high  priest 
and  that  of  the  whole  congregation  brought  a 
kind  of  typical  pollution  on  the  interior  part  of 
the  sanctuary,  as  endangering  the  very  essence 


off'  the  sacrifice  of  peace-offerings;  and 
the  priest  shall  burn  it  upon  the  altar,  for 
"  a  sweet  savor  unto  the  Lord:  and  the 
priest  shall  make  an  atonement  for  him, 
and  it  shall  be  forgiven  him. 

32  And  if  he  bring  p  a  lamb  for  a  sin- 
oflering,  he  shall  brhig  it  a  female  ^  with- 
out blemish. 

33  And  ""  he  shall  lay  his  hand  upon 
the  head  of  the  sin-oftering,  and  slay  it 
for  a  sin-oftering,  in  the  place  where  they 
kill  the  burnt-offering. 

34  And  the  priest  shall  take  of  the 
blood  of  the  sin-oftering  with  his  finger, 
and  put  it  upon  ^  the  horns  of  the  altar 
of  burnt-oftering,  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. 


o  1:9.3:5.  Ex.  29:13.  Ezra  6: 
10.  Job  42:8.  Ps.  40.6,1.  51: 
16,17.69:30,31.  Is.  42:21.  53: 
10.  Matt.  3:17.  Eiili.  5:2.  1 
Pet.  2:4,5. 

p  John  1:29.  1  Pet.  1:19,20. 


q  Eph.  6:27.  Heb.  9:14.  1  Pet. 

2.22.3:18. 
r  .See  on  4.-29—3!. 
s  30.  .John  17:19. 
t  See  on  3:5. 


of  religion:  the  blood  of  the  sin-offerii»g  was 
therefore  applied  to  the  altar  of  incense;  for 
without  expiation  the  typical  intercession  could 
no  longer  be  accepted.  But  the  sin  of  the  ruler, 
or  of  the  private  Israelite,  did  not  interrupt  this 
important  observance;  the  blood  of  the  sin-offer- 
ing therefore  was  only  applied  to  the  altar  of 
burnt-offering,  that  their  sacrifices  might  there 
be  presented  with  acceptance We  ma)^  sup- 
pose, that  some  place  was  made  at  the  bottom  of 
the  altar,  to  receive  and  carry  away  the  blood  of 
the  victims:  and  that  various  methods  were  used 
to  preserve  the  court  sweet  and  clean,  while  so 
many  animals  were  continually  slaughtered  in 
it It  is  obi5ervable  that  the  words,  "a  sweet  sa- 
vor to  the  Lord,"  are  added  to  none  of  these 
sin-offerings,  but  that  of  the  private  Israelite; 
which  might  imply  an  encouragement  to  offend- 
ers to  present  their  offerings,  when  conscious  of 
j  having  sinned,  though  their  sin  was  not  known 
by  others;  for,  though  less  costly  than  those  ap- 
pointed for  other  orders,  they  would  be  equally 
acceptable  to  God. — In  all  the  cases  however  it 
is  implied,  that  the  atonement  would  be  accepted 
and  the  oflfence  pardoned. 

PRACTICAL  OBSERVATIONS. 

It  is  evident  that  God  hath  never  had  any  in- 
fallible vicegerent  in  his  church  on  earth:  for 
even  the  high  priest  appointed  by  himself,  with 
Urim  and  Thummim,  who  had  access  to  his  or- 
acle in  the  holj'  place  to  inquire  of  him,  and  the 
whole  church  of  God  under  that  dispensation, 
were  supposed  liable  to  fall  into  sins  of  ignorance; 
and  to  sanction  by  their  authority,  example,  and 
general  usage,  such  practices  as  were  directly 
contrary  to  some  of  the  commandments  of  God. 
All  pretensions  therefore  to  infallibility,  whether 

[341 


B.C.  1490. 


LEVITICUS. 


B.  C.  1490. 


CHAP.  V.  j 

The  law  of  the  trespass-offering,  in  some  special  cases,  1 — 13:  in  ' 
respect  of  holy  things,  14—19. 

AND  if  '  a  soul  sin,  and  '' hear  the 
voice  of  swearing,  and  is  a  witness, 
whether  he  hath  seen  or  known  of  it;  if 
he  do  not  utter  it,  then  he  shall  '^  bear  his  j 
iniquity.  ! 

2  Or  if  a  soul  '^  touch    any  unclean 
thing,  whether  it  be  a  carcass  of  an  un- 
clean beast,  or  a  carcass  of  unclean  cat-1 
tie,  or  the  carcass  of  unclean  creeping 
things,  and  if  it  be  ^  hidden  from   him;  | 
he  also  shall  be  unclean,  '  and  guilty.        i 

3  Or  if  he  touch  ^  the  uncleanness  of  at 
man,  whatsoever  uncleanness  it  be  that  a 
man  shall  be  defiled  withal,  and  it  be  hid 


a   16,17.  4:2.  Ez.  18:4,20. 

b   Ex.   2-2:11.       Judg.    17:2.     1 

Kings  3:31.22:16.     2  Chr.  18: 

35.     Prov.  29:24.  30:9.     Matt. 

26:63. 
c    17.   7:18.    17:16.  19:8.    20:17. 

Num.  9:13.      I's.  38:4.     Is.  53: 

11.    1  Pet.  2:24. 


d  7:21.    11:24,28,31,39.      Num. 

19:11,13—16.    Deut.  14:8.    Is. 

52:11.   2  Cor.  6:17. 
e  4,17.    Ps.  19:12.  Luke  11:44. 
f  See  on  4:13. 
g  13:45,46.  16:  22:4—6.    Num. 

19:11—16. 


from  him;  when  he  knoweth  of  it,  then 
he  shall  be  guilty. 

4  Or  if  a  soul  swear,  pronouncing  with 
his  lips  ^  to  do  evil,  or  to  do  good,  what- 
soever 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  thing. 

6  And  he  shall  bring  his  ^  trespass- 
offering  unto  the  Lord  for  his  sin  Avhich 
he  hath  sinned,  ^  a  female  from  the  flock, 
a  lamb  or  a  kid  of  the  goats,  for  a  sin- 
offering:  and  ""  the  priests  shall  make 
an  atonement  for  him  concernins;  his  sin. 


in  an  individual,  or  in  a  multitude,  are  presumptu- 1 
oiis  usurpations,  claims  of  arrogance,   and  sure 
marks  of  Antichrist. — We  are  indeed  all  liable  to 
err,  and  ig-norance  is  an  alleviation  of  guilt;  yet  I 
it  is  not  a  sufficient  excuse:  with  the  Bible  in  our 
hands,  it  is  generally  the  effect  of  pride,  sloth, 
and  inattention;  and  would  be  avoided,  were  we 
dv.lv  anxious  to  know  the  truth  and  the  will  of 
God;    and  our  consequent  transgressions  arise 
from  want  of  circumspection.     We  have  need 
therefore  to  use  frequent  self-examination,  join- 
ed with  serious  perusal  of  the  Scriptures,  and 
earnest  prayers  for  the  convincing  influences  of 
the  Spirit  of  God,  that  we  may  detect  our  sins  of 
ignorance,  in  order  that  we  ma}'  repent  of  them,  i 
and  so  obtain  forgiveness  through  the  blood  of 
Jesus  Christ. — But  let  us  beware  of  presumptu-  ■ 
ous  sins:    for  though  they  also  may  be  forgiven 
through  his  all-sufficient  sacrifice;  yet  when  they 
gain  the  dominion,  they  often   provoke  God  to 
leave  the  offender  to  final  impenitence  and  unbe- ! 
lief. — They  who  sustain  public  characters  much 
more  dishonor  God  and  injure  others  by  their  1 
sins,  than  more  obscure  individuals:  they  have ' 
therefore  double  need  of  circumspection,   and 
earnest  prajer  for  the  divine  teaching  and  as- 
sistance; and  they  have  also  a  peculiar  right  to 
expect  a  place  in  the  prayers  of  others,  who  are 
all  interested  in  their  conduct.    This  is  especial- ; 
ly  the  case  of  ministers  of  the  gospel,  in  whom 
ignorance  of  God's  commandments  is  peculiarly 
shameful;  to  whose  sacred  character  every  sin  is ! 
a  direct  contradiction;  and  whose  evil  examples 
will  operate  as  a  fatal  and  swift-spreading  infec- 
tion.— In  all  cases  public  scandals  require  public  | 
confession,  however  contrary  to  the  pride  of  our 

hearts Nations,    in    their    political    capacity, 

should,  by  their  rulers,  prevent,  or  punish  and 
purge,  our  national  sins,  if  they  would  escape  na- 
tional calamities. — None  are  so  highly  advanced 
in  rank,  or  so  sacred  by  their  office,  as  to  be  ex- 
cused from  exercising  repentance  and  humilia- 
tion before  God,  or  as  to  have  no  occasion  for  the 
atonement  of  Christ:  and  none  are  so  low  and 
inconsiderable,  as  either  to  be  exempted  from 
the  same  duties,  or  excluded  from  the  same  ad- 
vantages. Let  us  then  learn  in  this  way  to  put 
away  the  guilt,  the  love,  and  the  practice  of  sin. 
And  let  us  adopt  the  language  of  the  Psalmist, 
"Who  can  understand  his  errors?  Cleanse  thou 
me  from  secret  faults.  Keep  back  thy  servant 
342] 


h  27:2,&c.  Josh.  2:14.  9:15 
Judg.  11:31.  21:7,18.  I  Sam. 
1:11.  14:24—28.  24:21,22.  26: 
-22.  2  Sam.  21:7.  2  Kings  6: 
31.  Ps.  132:2—5.  Ec.  5:2—6. 
Ez.  17:18,19.  Matt.  14:7,9. 
Acts  23:12. 

i  16:21.26:40.  Num.  5:7.   Ezra 


10:11,12.  Job  33:27.  Prov.  23: 
13.  Jer.  3:13.   1  John  1:8—10. 

k  4:28,32.  6:6.  7:1—7.  14:12,13. 
19:21,22.  Num.  6:12.  Ez.  40: 
39.  42:13.  44:29.  46:20. 

1  4:28,32. 

m  See  on  4:20. 


also  from  presumptuous  sins:  let  them  not  have 
dominion  over  me:  then  shall  I  be  upright,  and  I 
shall  be  innocent  from  the  great  transgression. 
Let  the  words  of  my  mouth,  and  the  meditation 
of  my  heart,  be  acceptable  in  thy  sight,  O  Lord, 
my  Strength,  and  my  Redeemer."  Ps.  19:12 — 14. 

NOTES. 

Chap.  V.  V.  1.  If  a  man  were  adjured,  or  re- 
quired upon  oath  to  bear  testimonj^  in  a  court  of 
justice,  and  did  not  declare  what  he  knew,  though 
he  did  not  bear  positive  false  witness,  he  must 
consider  himsalf  as  guilty  of  a  great  sin;  and  ex- 
posed to  punishment  from  God,  hov/ever  he  might 
escape  detection  from  men. 

V.  2,  3.  When  a  man  had  in  any  respect  con- 
tracted ceremonial  uncleanness,  and  had  neglect- 
ed the  appointed  purification;  or  had  inadver- 
tently attended  upon  sacred  things  while  thus 
unclean;  he,  by  his  carelessness,  contracted  guilt 
before  God. 

V.  4.  This  relates  to  rash  oaths  and  vows, 
which  a  man  was  afterwards  unable  to  perform, 
or  which  it  would  have  been  sinful  in  him  to  ad- 
here to.  Of  these  some  instances  are  referred 
to  in  the  margin. — The  expression,  "He  shall  be 
guilty  in  one  of  these,"  is  supposed  by  some  to 
mean;  that  he  who  had  rashly  sworn  to  do  an  im- 
lawful  thing,  must  be  guilty  either  of  breaking 
his  oath,  or  of  adding  sin  lo  sin  by  keeping  it, 
and  would  cither  way  need  a  trespass-offering. 

V.  5.  Cotifess.]  This  implies  a  voluntary  ac- 
knowledgment of  the  offence,  from  conviction  of 
conscience,  previous  to  a  discovery  of  it  by  man. 
Perhaps,  some  punishment  would  have  been 
awarded,  if  the  offender  had  been  detected,  be- 
fore he  had  made  his  confession.  The  typical 
sacrifices  could  only  exempt  the  offerer  from  the 
temporal  effects  of  his  sin,  and  not  purge  the 
conscience  from  guilt;  and  the  benefit  of  the  ef- 
ficacious sacrifice  of  the  great  Antitj-pe,  belongs 
only  to  those  who  humbly  confess  their  sins,  and 
seek  an  interest  in  it  by  faith.  As  this  referred 
equally  to  the  three  cases  before  stated,  and  was 
preparatory  to  a  trespass-offering  for  each;  it  is 
plain  that  all  the  sacrifices  appointed  in  this  chap- 
ter were  trespass-offerings:  yet  many  expositors 
are  of  another  opinion. 

V.  6.  The  difference  between  the  sin-offering 
for  the  high  priest,  or  for  the  whole  congrega- 
tion, and  that  for  the  ruler,  or  for  a  common  Is 


B.  C.  1490. 


CHAPTER  V. 


B.  C.  1490. 


7  IT  And  "  if  *  he  be  not  able  to  bring 
a  lamb,  then  he  shall  bring  for  his  tres- 
pass which  he  hath  committed,  "  two  tur- 
tle-doves, or  two  young  pigeons,  unto  the 
Lord;  p  one  for  a  sin-offering,  and  the 
other  for  a  burnt-offering. 

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  asunder. 

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-offering. 

10  And  he  shall  offer  the  second  ybr  a 


n  11.  12:8.   14:21.     2  Cor.  8:12. 

.lam.  2:5,6. 
*  Heb.   his  hand  cannot  reach 

to  the  suffi.ciency  of  a  lamb. 
o   1:14,15.      Matt.    3:16.    10:16. 

Luke  2:24. 


p  8,9.  9:3.  14.22,31.  15:14,15,30, 

16:5.    Heb.  10:6—10. 
q   1:15. 

r  See  on  1:5.  4:26,30,34.  7:2. 
s  4:7,18,25. 


raelite,  was  briefly  noted  in  the  former  chapter: 
and  the  distinction  between  the  latter  sin-offer- 
ing and  the  trespass-offering,  should  here  be 
clearly  and  precisely  stated.  Few  thing's  have 
more  perplexed  commentators;  and  the  discord- 
ant, and  even  opposite  sentiments  of  the  most 
learned  and  laborious  expositors,  yield  little  sat- 
isfaction, at  least  to  the  Author  s  mind — It  is 
evident  on  the  one  hand  that  the  two  words, 
translated  sin-offering,  and  trespass-offering,  are 
often  used  for  each  other,  as  the  attentive  read- 
er even  of  the  translation  may  observe:  yet,  on 
the  other  hand,  the  marginal  references  shew, 
that  these  are  frequently  mentioned  as  distinct 
kinds  of  sacrifice;  [J)larg.  Ref.  k;)  and  indeed 
the  blood  of  the  sin-offering  was  put  on  the  horns 
of  the  altar,  while  that  of  the  trespass-offering- 
was  sprinkled  about  the  altar.  (9.  4:25,30.)  The 
word  (cb'n)  rendered  "•trespass-offering"  signifies 

also  trespass,  as  that  rendered  "sin-offering"  signi- 
fies also  sin;  which  is  a  strong  proof  that  the  guilt, 
or  exposedness  to  punishment,  was  typically 
translated  from  the  offender  to  the  innocent  an- 
imal which  was  to  be  sacrificed.  The  root  whence 
it  is  derived  signifies  to  be  guilty,  with  reference 
either  to  actual  criminality,  or  to  the  conscious- 
ness of  that  criminality;  and  the  same  word  is 
used  when  the  prophet  says,  "Thou  shalt  make 
his  soul  an  offering  for  «in,"  or  a  trespass-offer- 
ing. Is.  53:10.  But  this  does  not  shew  the  nature 
of  the  trespass-offering,  or  how  it  differed  from 
the  sin-offering. — In  general,  neither  of  them 
were  voluntary  oblations,  as  the  peace-offerings, 
and  many  of  the  burnt-offerings  were:  but  some 
of  the  sin-offerings  were  appointed  at  stated 
seasons,  and  others  were  required  in  particular 
cases;  while  all  the  trespass-offerings  were  oc- 
casional. The  sin-offering  seems  to  have  been 
the  expiation  of  offences  committed  in  matters 
of  religion,  from  a  mistake  or  inadvertency  re- 
specting the  law.  But  the  trespass-offerings  were 
required  for  the  casual  deviations  from  the  ritual 
law,  when  known,  through  inattention  or  sur- 
prise; or  for  crimes  committed  against  the  moral 
precepts,  which  implied  injustice  to  men.  In 
short,  all  the  cases,  in  which  trespass-offerings 
were  appointed,  may  be  referred  to  the  following 
heads:  First,  Transgressions  of  the  ritual  law, 
by  oversight  or  surprise.  When  a  man  discover- 
ed his  offence  in  this  case,  li^  was  required  to 


burnt-offering,  according  to  the  t  manner: 
and  the  priest  *  shall  make  an  atonement 
for  him  for  his  sin  which  he  hath  sinned, 
and  it  shall  be  forgiven  him. 

1 1  IF  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 
y  fine  flour  for  a  sin-offering;  he  shall  put 
^  no  oil  upon  it,  neither  shall  he  put  any 
frankincense  thereon:  ^  for  it  is  a  sin-of- 
fering. 

1 2  Then  shall  he  bring  it  to  the  priest, 
and  the  priest  shall  take  his  handful  of  it, 
even  ^  a  memorial  thereof,  and  burn  it  on 
the  altar,  •=  according  to  the  offerings 
made  by  fire  unto  the  Lord:  it  is  a 
sin-offering. 

t  Or,  ordinance.  See  on  1:14 —  |    — 9. 
17. 
t6. 

u  See  on  7. 
X  Ex.  16:18,36. 
y  2:1.     Num.  7:13,19,&e.  15.4 


z  2:1,2,4,5,15,16.     Num.  5:15. 
a  6,9,12.  2  Cor.  5:21. 
b  2:2,9,16.   6:15.      Num.   5.26. 
Acts  10:4.    Eph.  5:2. 
C  1:9,13,17.  2:9.  3:5,11.4:35. 


bring  a  trespass-offering,  as  guilty  and  needing 
an  atonement  and  forgiveness  from  God.  (2,3.) 
The  trespass-offering  of  the  leper  seems  to  have 
been  of  this  nature;  for  amidst  the  various  and 
exact  rules  laid  down  for  his  conduct,  it  could 
hardly  be  supposed  that  he  had  never  once  devi- 
ated from  any  of  them,  at  least  by  oversight; 
(14:12.)  and  that  required  in  a  particular  case  of 
the  Nazarite,  was  evidently  of  this  kind.  (JVww. 
6:9 — 12.)  Secondly,  Such  as  were  appointed 
when  a  man  had  violated  the  moral  law,  in  some 
particular  which  was  injurious  to  his  neighbor; 
even  if  he  had  sinned  wilfully  and  knowingly, 
provided  some  circumstances  in  the  case  ex- 
empted him  from  punishment  by  the  magistrate, 
{J\rotes,  6:2—7.  19:20—22.)  Thirdly,  Such  as 
were  required,  where  an  inadvertent  infringe- 
ment of  a  moral  precept,  of  the  first  table,  might 
also  prove  injurious  to  man.  [JSTote,  4.)  Lastly, 
Such  as  were  appointed  for  trespasses  inadver- 
tently committed  in  holy  things,  which  violated 
both  the  ritual  and  moral  law,  and  were  a  rob- 
bery of  God  and  an  injustice  to  the  priests.  (15 — 
19.  Mai.  3:8,9.)— The  burnt-offerings  were  typi- 
cal atonements  for  sin  in  general,  especially 
against  the  moral  law;  but  these  were  superadd- 
ed on  particular  occasions. 

V.  7 — 10.  The  preceding  sacrifice  was  the 
same  as  had  been  appointed  for  the  sin-offering 
of  the  common  people;  and  it  was  offered  with 
the  same  observances,  except  that  the  blood  was 
not  put  on  the  horns  of  the  altar.  (4:25,34.)  But, 
as  deviations  from  some  or  other  of  the  numer- 
ous and  particular  ritual  laws  would  frequently 
be  committed,  even  where  considerable  pains 
had  been  taken  to  understand  and  observe  them; 
it  was  proper  that  a  less  expensive  sacrifice 
should  be  appointed  for  the  poor,  who  otherwise 
might  be  discouraged  from  owning  their  offences, 
when  conscious  of  them:  and  the  gracious  and 
condescending  Lord  was  pleased  to  accept  two 
turtle-doves,  or  young  pigeons,  from  him  who 
could  not  afford  a  lamb  or  a  kid.  One  of  these 
was  offered  as  a  sin-offering,  and  as  such  was 
eaten  by  the  priests,  (which  appointment  had  a 
typical  meaning,  as  it  will  hereafter  appear; 
JVb/e,  10:16 — 18.)  and  the  other  was  consumed 
on  the  altar,  as  a  hurnt-offering;  for  otherwise 
no  part  of  the  oblation  would  have  been  present- 
ed immediately  to  God.    Thus  the  two  distinct 

[343 


^.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


1 3  And  **  the  priest  shall  make  an 
atonement  for  him,  as  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. 

1 4  IT  And  the  Lord  spake  unto  Moses, 
saying, 

15  if  *^  a  soul  commit  a  trespass,  and 
sin  through  ignorance,  s  in  the  holy 
things  of  the  Lord;  then  he  shall  bring 
for  his  trespass,  unto  the  Lord,  ^  a  ram 
without  blemish  out  of  the  flocks,  with 
» thy  estimation  by  shekels  of  silver,  after 
^  the  shekel  of  the  sanctuary,  for  a  tres- 
pass-offering. 

16  And  he  shall  'make  amends  for 
the  harm  that  he  hath  done  in  the  holy 
thing,  and  shall  add  ""  the  fifth  part  there- 


d  6.  4:20,31. 

e  2:3,10.  1:6.  1  Sam.  2:28.  Hos. 
4:8.    1  Cor.  9:13. 

f  1,2.  4:2. 

g  16.  7:1,6.  10:17,18.  2-2:1—16. 
24:5—9.  27:9—33.  Num.  18.9 
—32.     Deut.    12:5—12,26.    15: 


19,20.  26:1  —  15 
h  18.  6:6.    Ezra  10:19. 
i  27:2—8,12,13,17,18,23—27. 
k  Ex.  30:13. 
1  22:14.  Ex.  22:1,3,4.  Ps.  69:4. 

Luke  19:8.    Acts  26:20. 
ra  6:4,5.    Num.  5:7. 


sacrifices  made  one  trespass-offering;  and  there- 
fore one  dove  could  not  be  accepted,  as  in  the 
case  of  the  voluntary  burnt-offerings.  (1:14 — 17.) 

V.  11 — 13.  In  general,  it  might  have  been 
supposed  that  two  young  pigeons,  f  the  smallest 
animals  allowed  in  sacrifice,)  would  have  been 
procured,  as  readily  as  the  oblation  here  substi- 
tuted: but  circumstances  might  render  it  im- 
practicable, at  some  seasons  of  the  year,  for  a 
poor  man  to  procure  them;  and  in  this  case  of 
necessity,  an  offering  of  fine  flour  would  be  ac- 
cepted, when  presented  with  voluntary  confes- 
sion of  sin.     The  tenth  part  of  an  ephah  was 

about  five  pints Part  of  this  oblation  was  burnt 

on  the  altar,  ^'■upon  the  offerings  made  by  fire 
unto  the  Lord,"  (so  the  words  may  more  prop- 
erly be  rendered,)  as  accepted  through  those 
©blations;  and  the  rest  was  eaten  by  the  priests. 
— No  oil  or  frankincense,  which  were  presented 
with  the  voluntary  meat-offerings^  were  brought 
with  this  oblation,  as  it  especially  expressed  the 
sorrow  of  the  offender,  and  the  sulTerings  of 
Christ  for  sin. 

V.  15,  16.  When  any  one  had  failed  of  paying 
the  full  of  his  tithes,  first-fruits,  or  other  obla- 
tions, and  had  unwittingly  kept  back  any  part 
of  the  portion  which  the  Lord  demanded,  or  had 
eaten  of  the  holy  things  of  which  none  but  the 
priests  should  eat;  he  was  required,  not  only  to 
make  restitution  in  standard-money,  adding  a 
fifth  part  to  it;  but  also  to  offer  a  ram  for  a 
trespass-offering,  as  soon  as  he  discovered  his 
defraud. — The  priest  was  to  estimate  the  value 
of  that,  in  which  the  offerer  had  trespassed:  and 
his  estimation  must  be  taken  by  the  offender. 

V.  17 — 19.  This  case  is  supposed  to  differ 
from  the  preceding,  merely  in  that  the  person 
concerned  was  not  entirely  certain,  whether  he 
had,  or  had  not,  committed  the  trespass.  Upon 
recollection  he  was  led  to  suspect,  that  he  had 
eaten,  or  otherwise  used,  some  portion  of  that 
which  was  allotted  to  the  priests,  and  which  God 
had  forbidden  others  to  partake  of;  but  yet  he 
could  not  be  certain,  whether  this  had  actually 
been  the  case,  or  not.  This  construction  is 
gathered  from  the  variety  of  terms  used  about 
it — ''his  ignorance  wherein  he  erred,  and  wist 
(or  knew)  it  not."  It  is  therefore  called  the 
doubtful  offering.  Yet  the  man  must  consider 
himself  as  guilty,  and  burdened  with  the  sus- 
344] 


to,  and  give  it  unto  the  priest:  °  and  the 
priest  shall  make  an  atonement  for  him 
with  the  ram  of  the  trespass-offering,  and 
it  shall  be  forgiven  him. 

17  And  if  °  a  soul  sin,  and  commit  any 
of  these  things  which  are  forbidden  to  be 
done  by  the  commandments  of  the  Lord; 
P  though  he  wist  it  not,  yet  is  he  guilty, 
^  and  shall  bear  his  iniquity. 

18  And  he  "■  shall  bring  a  ram  without 
blemish  out  of  the  flock,  with  thy  estima- 
tion, ^  for  a  trespass-ofTering  unto  the 
priest:  and  *  the  priest  shall  make  an 
atonement  for  him  concerning  his  igno- 
rance wherein  he  erred,  and  wist  it  not; 
and  it  shall  be  forgiven  him. 

19  It  15  a  trespass-offering:  he  hath 
certainly  "  trespassed  against  the  Lord. 


n  6,13.  Heb.  9:13,14.  1  John  2: 

1,2. 
o  1.4:2—4,13. 
p  16.     Ps.  19:12.     Luke  12:48. 

Rom.  14:23. 
q  See  on  c.  1. 


r  See  on  15,16. 
9  6:6.    I  Tim.  2:6,6. 
t  1.4.  4:20.6:7. 
u  Ezra  10:2.  Ps.  51:4. 
8.  2  Cor.  5:19—21. 


Mai.  3: 


pected  iniquity;  till  he  had  brought  his  trespass- 
offering,  and  made  restitution,  according  to  the 
estimation  of  the  priest,  though  without  adding 
the  fifth  part.  In  this  doubtful  case,  let  the  of- 
fender take  the  safest  course,  and  bring  his 
trespass-offering.  This  would  serve  to  render 
the  people  more  circumspect  in  such  things. — 
As  the  offences  in  these  latter  instances  were 
more  complicated,  than  in  those  in  the  former 
part  of  the  chapter,  a  more  valuable  trespass- 
offering  was  required. — The  offences,  specified 
in  this  chapter,  may  serve  to  ill»6trate  the  apos- 
tle's meaning,  when  he  says,  "The  law  entered, 
that  sin  might  abound."     '{Mote,  Rom.  5:20,21.) 

PRACTICAL  OBSERVATIONS. 

The  law  of  God  is  so  exceedingly  broad,  the 
occasions  of  sin  in  this  wicked  world  so  nume- 
rous, and  we  are  so  propense  to  evil,  that  we 
have  need  to  fear  always,  and  to  pray  contin- 
ually that  we  may  be  preserved;  to  look  before 
us  every  step  in  such  a  perilous  path;  and  to 
keep  a  guard  on  all  our  senses,  members,  and 
faculties;  especially  on  our  tongues,  which  are 
unruly  and  mischievous,  and  the  instruments  of 
much  iniquity.  With  a  tender  conscience  and 
"the  heart  of  flesh,"  we  shall  seldom  so  transact 
business,  form  engagements,  spend  time  in  com- 
pany, or  even  alone,  or  in  God's  ordinances,  as 
not  to  find  somewhat  upon  recollection,  which 
will  grieve  and  humble  us:  and  the  true  Chris- 
tian is  daily  pleading  guilty  before  God,  and 
seeking  forgiveness  through  the  blood  of  Chribt, 
on  the  account  of  much  better  services,  than 
those  which  others  boast  of  as  meritorious. — In 
infinite  condescension  the  salvation  of  the  gos- 
pel is  so  free,  that  the  poorest  penitent  is  not 
excluded;  and  so  full,  that  the  most  burdened 
conscience  here  finds  complete  relief:  yet  is  the 
evil  of  sin  so  displayed,  as  to  fill  pardoned  sin- 
ners with  abhorrence  and  dread  of  it;  seeing 
that  not  tlie  least  transgression  can  be  forgiven, 
but  through  the  ■jgonizing  death  of  the  great 
Emmanuel.  They  therefore,  whose  sins  are  in- 
deed forgiven,  will  walk  circumspectly,  and  be 
frequently  examining  their  hearts  and  lives; 
and  when  they  but  suspect  evil,  they  will  have 
recoiir.se  to  this  one  great  atonement.  They 
will  be  careful  to  bear  uo  false  witness,  and  to 
withhold  no  required  information;  to  avoid  rash 


B.  C.   1490. 


ClIAPTt:R  Vf. 


B.  C.  1490. 


CHAP.  VI. 

The  trespass-offering  for  sirs  done  wittingly,  1 — 7.  The  law  for 
the  priest  respecting  the  burnt-ofl'cring,  and  the  meat-oftering, 
S — 18.  The  high  priest's  meat-offering,  19— 2a.  The  law  of 
the  sin-offering,  i-1-— 30. 

AND    the  LoKD  spake   unto   Moses, 
saying, 

2  If  a  soul  sin,  and  *  commit  a  trespass 
against  the  Lord,  and  ''  lie  unto  his  neigh- 
bor "=  in  that  which  was  delivered  him  to 
keep,  or  *in  fellowship,  or  in  a  thing 
taken  away  by  violence,  or  hath  '^  de- 
ceived his  neighbor; 

3  Or  ^  have  found  that  which  was  lost, 
and  lieth  concerning  it,  and  ^  svveareth 
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  got- 
ten, 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  appertaineth,  in  the  day  +of  his 
trespass-offering. 

6  And  he  shall  bj-ing  his  trespass-offer- 
ing unto  the  Lord,  J  a  ram  without  blem- 
ish out  of  the  flock,  with  thy  estimation 
for  a  trespass-offering,  unto  the  priest. 


a  5:15,19.     Num.    5:6—8.    Ps. 

51:4. 
b  19:11.  Gen.  26:7.  John  3:14. 

.Vets  5:4.   Eph.  4:25.  Col.a:9. 

Rev.  22:16. 
c   Kx.  22:7—10. 
"*    Or,  in  dealing.    Heb.  iji pul- 
ling of  the  Kand.    Is.  21:2.  24; 

16.  33:1.    Hab.   1:13. 
d  Prov.  24:28.  2ti:19.     Is.  59:13 

—  15.  Jer.  9:6.  Am.  8:5.  Mic. 

6:10—12. 
e   Ex.23;4.  Deut.  22:1— 3. 
f  19:12.    Ex.  22:9— 11.     Prov. 


30:9.  Jer.  7.9.  Zech.5:4.  Mai. 

3:5. 
g  4:13—15.  5:3,4. 
h  Gen.  21:25.    Job  20:19.  24:2. 

Is.  59;6.   Ez.  18:7,12,18.    Am. 

3:10.     Mic.  2:2.     Zeph.  1:9. 
i  5:16.  Ex.  22:1,4,7,9.   Num.  6: 

7,8.     1  Sam.  12.3.     Prov.  6.30, 

31.  Is.  58:6.9.    Luke  19:8. 
f  Or,  of  his  being  found  guilly. 

Heb,  of  his  trespass.  Malt.  6: 

23,24. 
j  5:16,18.  Is.  53:10,11. 


7  And  the  priest  shall  ^  make  an 
atonement  for  him  before  the  Lord:  and 
it  shall  be  forgiven  him,  for  any  thing  of 
all   that     he    hath    done,  in    trespassing 

merem.  [Practical  Observations.] 

8  U  And  the  Lord  spake  unto  Moses, 
saying, 

9  Command  Aaron  and  his  sons,  say- 


ing, 


This  is  the  law  of  '  the  burnt-offering: 

■"the 


(it  is  the  burnt-offering,  }  because  of 
burning  upon  the  altar  all  night  unto  the 
morning,  and  the  fire  of  the  altar  shall 
be  burning  in  it.) 

10  And  the  priest  shall  put  on  his 
"  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-oflering  on 


the  altar,  and 


he  shall  put  them  p  beside  the  altar. 

11  And  he  shall  ^  put  off  his  garments, 
land  put  on  other  garments,  and  carry 
[forth  the  ashes  "■  without  the  camp  unto  a 
I  clean  place. 

1 2  And  ^  the  fire  upon  the  altar  sliall 
be  burning  in  it,  it  shall  not  be  put  out; 
and  the  priest  shall  *  burn  wood  on  it 
every  morning,  and  lay  the  burnt  offer- 
order  upon  it,  and  he  shall  burn 


mg  in 


thereon  the  fat  of  the  peace-offerings. 

13  The  fire  shall  ever  be  burning  upon 
the  altar:  it  shall  never  go  out. 

14  H  And  this  is  the  law  of  "  the  meat 


k  4:20,26,31.    5:10,13,13.       Ex. 
I    34:7.   Ez.  18:21— 23,2)6,27.  33: 
I    14—16,19.   Mic.  7:18.    1  John 
i    1.7,9.2:1,2. 
1  .Sep    on     I.— Ex.    29:38—42. 

Num.  28:3. 
I   Or,  for  the  burning, 
m   12,13. 

n   16:4.     Ex.  28:40—43.    39:27 
—29.      Ez.  44:17,13.     Rev.  7; 
13.  19:8,14. 
0  1:9,13,17.  Num.  16:21,35.  Ps. 


20:3.  Marg.  37:20. 
p   1:16. 

q   16:23.24.   Ez.  44:19. 
V  4:12,21.  14:40,41.  16:27.  Heb. 

13:11  —  13. 
s  9:24.  Num.  4:13,14.    Mark  9: 

43,49.  Heb.  10:27. 
t  1:7—9.    3:3—5,9—11,14—16. 

Ex.  29:38— 42.   Neh.  13:31. 
u  See  on  2:1,2. —Num.  15:4,6,9. 

John  6:32. 


oaths,  and  carelessness  in  the  performance  of 
their  vows  and  eng'ag'ements;  and  to  render  to 
God,  to  the  king-,  and  to  every  one,  their  due: 
and  should  they  after  all  discover  that  tliey 
have  failed,  they  will  scrupulously  make  ample 
restitution  to  their  utmost  ability,  acknowledge 
their  fault  without  extenuation,  and  seek  for- 
giveness both  of  God  and  of  the  injured  party. 

NOTES. 
Chap.  VI.  V.  2—7.  Tliese  verses,  as  they  re- 
late to  a  trespass-offering-,  would  have  "been! 
more  properly  annexed  to  the  preceding-  chap-  j 
ter:  and  they  are  so  in  the  Hebrew.  The  va- 
rious offences  specified  in  them  were  directly 
and  wilfully  injurious  to  man;  but  they  were 
also  trespasses  against  God,  both  in  themselves, 
and  as  in  some  of  them  a  false  oath  had  been 
taken.  "Because  he  hath  sinned,  a.nd  i.^  guilty;" 
that  is,  he  is  conscious  of  his  sin,  and  willing-  to 
acknowledge  it.  If  the  offender  had  been  'con. 
victed,  he  would  have  been  exposed  to  punish- 
ment by  the  magistrate;  and  must,  in  some  of 
the  cases,  have  made  larger  restitution  to  the 
injured  person:  but  as  he  voluntarily  confessed 
his  crime,  which  seemed  to  imply  repentance, 
Vol.  I.  44 


he  was  only  required  to  add  a  fifth  part  of  the 
value  of  the  defraud  or  robbery,  jdccording  to 
the  valuation  of  the  priest,  and  give  it  to  the  in- 
jured person:  he  must,  however,  also  bring  a 
trespass-offering  to  the  Lord.  This  was  evi- 
dently intended  to  shew,  that  disobedience  to 
God  is  the  great  evil,  even  of  those  crimes 
wliich  are  injurious  to  man;  and  that  repentance, 
and  works  meet  for  repentance,  though  needful 
in  order  to  forgiveness,  cannot  atone  for  sin, 
which  can  only  be  expiated  by  the  blood  of 
Christ,  and  pardoned  through  faith  in  his  name. 
— Some  explain  the  priest's  estimation,  as  relat- 
ing to  the  value  of  the  ram,  which  was  to  be 
greater  or  less  according  to  the  degree  of  the 
offence. 

V.  8 — 13.  In  the  preceding  part  of  this 
book,  Moses  was  directed  to  instruct  the  people, 
concerning  several  of  Uie  sacrifices  to  be 
brought  by  them:  but  here  he  was  ordered  to 
command  the  prie.tt.i,  respecting  some  particu- 
lars of  their  official  services. — It  is  generally 
thought,  that  the  stated  evening  burnt-offeii!i"o- 
was  laid  on  the  altar  by  pieces,  so  as  to  continue 
burning  during  the  whole  night,  till  the  time  of 
the  morning  burnt-offering;  which  was  cousum- 

[345 


B.  C.  1490. 


LEVITJCL'S. 


B.  C.  1490. 


offering:  the  sons  of  Aaron  shall  offer  il 
before  the  Lord,  before  tlie  altar. 

15  And  he  shall  take  of  it  his  hand- 
ful, 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  il  upon  the  altar,  for  a  sweet  savor, 
even  ""  the  memorial  of  it  unto  the  Lord. 

1 6  And  ^  the  remainder  thereof  shall 
Aaron  and  his  sons  eat:  with  ^  unleavened 
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  unto  them  for  their  portion 

-of  my  offerings  made  by  fire:  ''  it  is  most 
holy,  as  is  the  sin-oftering,  and  as  tJie 
trespass-offering. 

18  *=  All  the  males  among  the  children 
of  Aaron  shall  eat  of  it:  ^  it  shall  be  a 
statute  for  ever  in  your  generations  con- 
cerning the  offerings  of  the  Lord  made 
by  fire:  ^  every  one  that  toucheth  them 
shall  be  holy. 

1 9  IT  And  the  Lord  spake  unto  Moses, 
saying, 

V  See  on  2:2,9. 

X  2:3,10.   5:13.     Ez.    44:29.      1 

Cor.  9:13—15. 
y  Ex.  12:8.   1  Cor.  5:8. 
z  26.  10:12,13.   Num.  18:9,10. 
a  2:11.   1  Pet.  2:22. 
b  25.  2:3.  7:1,6.     Ex.  29:33,34, 


37. 
c  29.21:21,22.  Num.  18:10. 
d  See  on  3:17. 
e  22:5—7.  Ex.  29:37.    lUg.  2: 

12—14.   Zech.  14:20,21.  1  Pet. 

1:16.  2:9. 


ed  more  speedily,  at  least  when  other  sacrifices 
were  broug'ht,  in  order  to  make  room  for  them. 
This,  however,  is  not  deducible  from  the  text; 
but  only  that  the  fire  must  be  kept  in  during  the 
ni^ht,  as  well  as  the  day,  and  never  be  permit- 
ted to  go  out.  As  soon  as  the  priests  and  the 
tabernacle  were  fully  consecrated,  the  fire  on 
the  altar  was  kindled  from  heaven;  and  it  must 
not  be  suffered  to  go  out,  and  then  be  replaced 
by  ordinary  fire. — From  this  law  and  some  report 
of  this  custom  in  Israel,  it  is  probable,  that  the 
gentiles  derived  their  sacred  perpetual  fires, 
whicli  were  very  common  in  different  nations: 
but  they  did  not  understand  that  this  fire  was  an 
intended  type  of  the  eternal  avenging  justice  of 
God,  and  tne  perpetual  efficacy  of  Christ's  all- 
sutacient  atonement. — In  order  to  keep  the  fire 
clear  and  pure,  directions  were  also  given  con- 
cerning the  ashes  of  the  flesh  and  wood  consumed 
on  the  altar:  and,  as  whatever  touched  it  was  rel- 
atively holy,  the  priests  in  their  sacred  garments 
must  remove  them;  and  then  put  off  their  priestly 
vestments,  to  carry  these  ashes  out  of  the  camp 
to  a  clean  place  in  the  ordinary  garments  of  Is- 
raelites. Probably,  after  the  Levites  were  set 
apart,  and  given  to  Aaron  and  his  sons,  they  per- 
formed this  as  well  as  other  menial  services  about 
the  sanctuary. 

V.  14—18.  (JVbfes,  2:]  Many  of  the  oblations 
were  intended  as  a  provision  for  the  families  of 
the  priests:  but  the  meat-offerings  were  riuist  holy, 
and  must  therefore  be  eaten  with,  or  as,  unleav- 
ened bread,  by  the  priests  alone,  and  their  male 
children,  who  were  priests  by  birth,  though  not 
yet  of  age  to  officiate. — The  priests  were  types  of 
Christ;  and  the  command  that  they  should  eat 
these  meat-offerings  and  sin-offerings,  seems  to 
have  intimated,  that  they  would  typically  bear 
and  expiate  the  sins  of  the  people,  and  that  they 
should  take  pleasure  in  their  work.  [Marg. 
346] 


20  This  is  ^  the  offering  of  Aaron, 
and  of  his  sons,  which  they  shall  offer 
unto  the  Lord,  in  the  day  when  he  is 
anointed:  ^  the  tenth  part  of  an  ephah  of 
fine  f^our  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  zohen  it  is  baken,  thou  shalt  bring 
it  in:  ayid  the  baken  pieces  of  the  meat- 
offering shalt  thou  offer  for  a  sweet  savor 
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  ^  Avholly  burnt. 

23  For  every  meat-offering  for  the 
priest  shall  be  wholly  burnt;  ""  it  shall 
not  be  eaten. 

24  T[  And  the  Lord  spake  unto  Moses, 
saying, 

25  Speak  unto  Aaron  and  to  his  sons, 
saying.  This  is  °  the  law  of  the  sin-offer- 
ing: °  in  the  place  where  the  burnt-offer- 
ing is  killed,  shall  the  sin-offering  be  kill- 
ed before  the  Lord:  p  it  is  most  holy. 


f  Num.  18:26—32.  Heb.  6:1.  8 

3,4. 
?  5:1.   Ex.  16:36. 
ifi  2:1,&c.  Ex.  29:35— 42.  Num. 

28:3—10. 
i  2:5.7:9.   1  Chr.  9:31. 
k  4:3.   Deut.  10:6.    Heb.  7:23. 


18:21.    Ex.  29:22— 25.    Is.  53: 

10. 
m  16,17.2:10. 

n  See  on  4:3,&c.  2:,24,33,34. 
o   1:3,6,11.  4:33. 
p  17.21:22. 


Ref.) — The  clause,  "Every  one  that  toucheth 
them  shall  be  holj',"  implies  that  the  priests  must 
not  eat  of  these  oblations,  when  under  any  cere- 
monial defilement;  and,  as  some  think,  that  all 
the  utensils  used  about  them  must  be  holy,  and 
not  be  employed  in  any  other  way. 

V.  20 — 23.  This  oblation  seems  to  have  been 
required  of  the  high  priest  alone,  "on  the  day  in 
which  he  was  anointed,"  and  from  that  time,  eve- 
ry morning  and  evening  as  long  as  he  continued 
in  the  office;  and  then  in  like  manner  of  his  suc- 
cessor: for,  by  the  sons  of  Aaron  may  be  under- 
stood, his  descendants  and  successors  in  the  high 
priestliood,  in  their  generations.  Perliaps  the 
words,  "anointed  in  his  stead,"  may  signify,  not 
only  the  person  who  succeeded  to  the  high  priest- 
hood, when  the  high  priest  died,  but  also  the  next 
in  succession,  as  anointed  to  officiate  in  his  stead, 
while  living,  should  any  thing  incapacitate  him. 
— The  whole  of  this  meat-offering,  when  duly 
prepared,  was  consumed  on  the  altar,  probably 
being  laid  upon  the  daily  burnt-offering  by  the 
priest  who  officiated:  and  neither  of  this  prescrib- 
ed oblation,  nor  of  the  voluntary  meat-offerings 
of  the  priests,  must  any  part  be  eaten;  but  the 
whole  must  be  dedicated  to  the  Lord. — The  priests 
typically  bore  and  expiated  the  sins  of  the  people, 
but  they  could  not  actually  atone  for  them:  they 
therefore,  in  respect  of  their  own  sacrifices,  and 
some  others,  ate  no  part,  but  burnt  the  whole; 
which  was  a  typical  translation  of  the  guilt  from 
tliemselves  and  the  people  to  Christ  and  his  sac- 
rifice, who  actually  bore  and  expiated  them. — 
This  meat-offering  might  also  repi-esent,  that  the 
best  duties  and  services,  even  of  the  high  priest 
himself,  could  be  accepted  only  through  the  great 
Antitype:  and  that  he  and  his  brethren  must, 
nevertheless,  daily  abound  in  good  works  and  in 
personal  religion,  in  the  most  devoted  and  disin- 
terested manner. 


B.  C.  1490. 


CHAPTER  VI. 


B.  C. 1 490. 


26  The  "J  priest  that  offereth  it  for  sin 
shall  eat  it:  in  the  holy  place  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. 


q  10:17.18.  Num.  18:9,10.   Ez.  1 
-I4:a8,29.  46:20.    Hos.  4:8. 

r   Ex.    27:9—18.    38:9—19.   40: 
33.    Ez.  42:13. 


!  18.  Ex. 29:37.  30:29.  Hag.  2: 

12. 
t  11:32.  2  Cor.  7:1,11. 


V.  25 — 29.  The  sin-offerings  for  the  rulet,  or 
for  individuals,  were  slain  where  the  burnt-offer- 
ings were.  The  priest  who  officiated  had  for  his 
perquisite  the  whole  carcass,  on  which  he  and  his 
sons,  and  any  other  of  the  priests  wliom  he  invit- 
ed, might  'feast  in  the  court  of  the  tabernacle, 
during  the  day  on  which  it  was  sacrificed.  But 
none  might  touch  the  flesh  of  it,  except  such  as 
were  holy  persons,  and  free  from  ceremonial  de- 
filement: and,  if  the  garment  of  the  offerer  or  any 
other  person  was  sprinkled  with  the  blood,  it 
must  be  washed  in  the  court  of  the  tabernacle: 
nay,  when  the  flesh  was  sodden  in  an  earthen 
vessel,  which  was  porous  and  might  retain  some 
part  of  it,  the  vessel  must  be  broken;  and  even  a 
brazen  one  must  be  carefully  scoured  and  washed. 
This  shews  that  all  the  oblations  were  sodden  or 
boiled;  anj  none  roasted,  except  the  paschal 
lamb  in  the  houses  of  the  Israelites. — All  these 
regulations  were  calculated  to  express  the  pol- 
luting nature  of  sin,  and  tlie  translation  of  guilt 
from  the  sinner  to  the  sacrifice;  yet  so  that  it  was 
not  actually  taken  away,  but  in  some  sense  ad- 
hered to  them:  and  they  denoted  that  a  more  effi- 
cacious sacrifice  was  represented  by  them. — They 
might  also  intimate,  that  no  one  must  pretend  to 
any  share  with  Christ  in  atoning  for  sin;  that  none 
but  the  spiritual  priesthood,  which  is  separated 
from  the  world  and  sin,  and  truly  devoted  to  God, 
have  any  real  benefit  from  the  sacrifice  of  Christ, 
or  truly  feed  upon  him  in  their  hearts;  and  that 
his  atonement  becomes  to  many  an  occasion  of 
additional  guilt  and  deeper  condemnation,  through 
their  contempt  or  perversion  of  it;  but  that  the 
youngest  and  most  infirm  believer  is  as  certainly 
mterested  in  this  salvation,  as  the  most  mature 
and  established,  though  not  honored  with  so  mucli 
usefulness. 

V.  30.  [JSTote,  4:12.)  This  is  an  additional 
law  concerning  the  sin-offerings  for  the  high 
priest,  or  the  whole  congregation:  and  it  was  also 
a  general  rule  for  the  stated  sin-offerings.  These 
seem  to  have  been  a  more  explicit  type  of  Christ's 
suffering  without  Jerusalem,  as  devoted  to  a  death 
pronounced  accursed  in  the  law,  than  any  other 
of  the  Mosaic  institutions:  while  the  priest  at  the 
same  time  carrying  the  blood  into  the  sanctuary, 
applying  it  to  the  golden  altar,  and  sprinkling  it 
before  the  veil,  most  aptly  represented  the  Re- 
deemer, rising,  ascending",  and  appearing  in  the 
presence  of  God  for  us;  and,  in  virtue  of  his  atone- 
ment and  by  his  intercession,  rendering  botli  our 
persons  and  services  accepted. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
It  is  impossible  to  enumerate  all  the  various 
methods,  in  which  men,  prompted  by  covetous- 
ness,  have  contrived  unjustly  to  appropriate  their 
neighbor's  property.  Human  laws  must  indeed 
discriminate  as  to  punishments,  with  reference  to 
the  welfare  of  the  community:  but  all  these  meth- 
ods of  injustice  are  alike  violations  of  the  divine 


28  But  "  the  earthen  vessel  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  thereof:  it  is  most  holy. 

30  And  y  no  sin-oflering  whereof  ajiy 
of  the  blood  is  brought  into  the  taberna- 
cle of  the  congregation,  to  reconcile  zcith- 
al  in  the  holy  place,  shall  be  eaten:  it 
shall  be  burnt  in  the  fire. 


u  11:33.  15:12.  Heb.  9:9,10. 
X  See  on  18. 


y    4:3—21.       10:18.      10:27,28. 
Heb.  9:11,12.  13:11. 


law;  (not  excepting  the  case  of  keeping  what  is 
found,  when  the  owner  can  be  ascertained;)  and 
they  are  generally  accompanied  with  lies,  and 
frequently  with  perjury. — Would  the  offender, 
therefore,  escape  the  vengeance  of  God,  (though 
he  be  not  exposed  to  punishment  from  man,)  he 
must  both  make  ample  restitution,  if  in  his  power; 
and  seek  forgiveness,  by  faith  in  that  one  offering* 
which  taketh  away  the  sin  of  the  world. — Con- 
fession of  sin  makes  no  satisfaction  to  justice:  our 
municipal  laws,  therefore,  do  not  require  the  of- 
fender to  plead  guilty,  or  to  criminate  himself, 
nor  will  it  avail  for  the  mitigation  of  his  sentence; 
and  the  case  is  the  same  in  respect  of  the  law  and 
justice  of  God.  But,  before  his  mercy-seat,  thai 
man  alone  who  ingenuously  confesses  his  sin,  and 
condemns  himself,  obtains  the  benefit  of  Christ's 
satisfaction,  the  free  forgiveness  of  all  sin,  and 
\}\e  full  comfort  of  it.  Our  God  approves  of  that 
state  of  heart,  which  produces  this  conduct,  as 
right  and  reasonable  in  a  sinner:  and  no  one,  who 
is  unfeignedly  of  a  contrite  spirit,  will  either  de- 
pend on  any  thing  for  forgiveness,  but  free  mercy 
through  the  blood  of  Christ,  or  wilfully  continue 
in  sin,  or  fail  to  bring  forth  the  fruits  meet  for 
repentance. 

V.  8—30. 
The  efficacy  of  the  pricstliood  and  mediation  of 
I  Christ  is  perpetual,  and  vve  can  never  approach 
i  to  God  in  his  name,  by  day  or  by  night,  unseason- 
!  ably:  thus  should  the  fire  of  our  holy  affections, 
I  the  exercise  of  our  faith  and  love,  of  prayer  and 
I  praise,  be  constant  and  without  ceasing  also;  and 
we  should  be  watchful  and  unwearied  in  v.'ell- 
doing.  The  true  ministers  of  Christ  especially 
should  have  the  fire  of  tjieir  zeal  constantly  burn- 
ing, and  their  spiritual  sacrifices  ascending;  be- 
ing "instant  in  season  and  out  of  season,"  in  their 
important  work;  without  sloth,  weariness,  or  dis- 
sipation; with  all  reverence  and  exactness;  and 
not  deeming  the  meanest  service  beneath  them, 
or  admitting  of  a  careless  performance. — Such 
ministers,  though  they  need  continual  forgiveness 
themselves,  will  yet  be  very  useful  in  bringing 
men  to  repent,  to  seek  and  find  forgiveness,  and 
to  become  "zealous  of  good  works;"  and  they 
alone  have  a  well-grounded  claim  to  be  iriaiatain- 
ed  from  the  sanctuary.  But  they  will  also  be 
the  last  persons  to  be  peremptory  in  their  de- 
mands of  this  nature,  to  be  discontented  with 
their  provision,  or  attentive  to  their  own  interest 
or  indulgence.  Rather  they  will  make  it  their 
study  to  convince  the  people  that  they  "seek  not 
theirs,  but  them;"  that  they  would  far  rather  pro- 
mote their  sanctification,  than  profit  by  tlieir 
sins;  and  that  they  desire  to  be  examples  to  the 
flock,  in  practising  what  they  preach,  in  forego- 
ing their  just  claims,  and  in  seeking  the  glory  of 
God  and  the  good  of  souls,  even  when  their  dil- 
igence meets  with  no  recompense,  or  a  very  un- 
grateful return,  from  man.  Above  all,  they  will 
teach  the  people,  both  by  word  and  deed,  to  shiia 
the  defilement  of  sin,  to  treat  sacred  things  with 

17 


[347 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490.    ' 


CHAP.  VII. 

The  law  for  the  priests,  of  the.  trespass-oflVring,  J — 10:  and  of 
the  peace-offering,  11 — 34.     The  whole  summed  up,  35 — 38. 

LIKEWISE  this  is  ^  the  law  of  the 
trespass-ofiering:  ''  it  is  most  holy. 

2  In  "^  the  place  where  they  kill  the 
burnt-ofiering,  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  cover- 
eth  the  inwards, 

4  And  the  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  priests  shall  ^  burn  them 
upon  the  altar.,  for  an  offering  made  by 
fire  unto  the  Lord:  it  is  a  trespass-offier- 

6  Every  s  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  tres- 
pass-offering: there  is  one  law  for  them: 
the  priest  that  maketh  atonement  there- 
with shall  have  if. 

8  And  the  priest  that  offereth  any 
man's  burnt-offering,  even  the  priest  shall 
have  to  himself  '  the  skin  of  the  burnt- 
offering  which  he  hath  offered. 

9  And  all  J  the  meat-offering  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  every  meat-offering  mingled 
with  oil,  and  dry,  shall  all  the  sons  of 
Aaron  have,  '  one  as  much  as  another. 

a  6:  6:1—7.  14:12,13.   19:21,22. 

Num.  6:12.    Ez.  40:39.  44:29 

46:20. 
b  B:n.  21:22. 

c  1:3,5,11.  4:24,29,.'33.  6:25. 
d   1:5.  3:^!,8.  5:9.   Is.  52:15.  Ez 

36:25.     Heb.  9:19—22.   11:28 

12:24.    1  Pet.  1:2. 


e  .See  071  3:3—5,9—11.  4:8—10. 

—Ex.  29:13.  Fs   51:6,17. 
f  1:9,13.  2:2,9,16.  3:16.    Gal.  2: 

20.  5:24.    1  Pet.  4:1,2. 


g  6:16-18,29.    Num.  18:9,10. 

h  6:25,26.    14:3. 

i   1:6.  4:11.  Gen.  3:21.   Ex.  29: 

14.     Num.  19:5.     Rom.  13:14. 

Phil.  3:9. 
j   2:4-7. 
*  Or,  on  the  flat  plale,  or  slice. 

2:5.  JVJarg.' 
k  2:3,10.  6:13.  6:16-18.    1  Cor. 

9.7,13.   Gal.  6:6. 
1  Ex.  16:18.    2  Cor.  8:14. 


serious  regard,  to  reverence  the  atoning-  blood  of 
Christ,  and  in  a  holy  manner  to  apply  its  benefits; 
not  thence  taking  encouragement  to  sin,  but 
deducing  powerful  motives  for  devoted  obedience 
unto  God.  May  the  Lord  send  forth  many  such 
laborers  into  his  harvest,  for  the  honor  of  Jesus, 
the  great  Head  of  the  Church! 

NOTES. 
Chap.  VII.  V.  1—10.  In  the  case  of  the 
sin-offering  and  the  trespass-offering,  the  whole 
sacrifice  was  divided  between  the  altar  and  the 
priest;  and  the  offerer  had  no  share  in  it,  as  he 
had  in  the  peace-offerings.  The  former  was  an 
expression  of  repentance  and  sorrow  for  sin, 
and  was  therefore  more  properly  accompanied 
by  fasting  than  by  feasting;  but  feasting  was  very 
suitable  to  the  occasions  of  the  peace-offerings, 
which  denoted  communion  with  a  reconciled 
God  in  Christ,  the  joy  and  gratitude  of  a  pardon- 
ed sinner,  and  the  privileges  and  cheerful  ser- 
348] 


1 1  IT  And  this  is  the  law  of  "  the  sac- 
rifice of  peace-offerings,  which  he  shall 
offer  unto  the  Lord. 

12  If  he  offer  it  for  a  "  thanksgiving, 
then  he  shall  offer  with  the  sacrifice  of 
thanksgiving  unleavened  cakes  mingled 
with  oil,  and  °  unleavened  wafers  anoint- 
ed with  oil,  and  cakes  mingled  with  oil, 
of  fine  flour,  fried. 

13  Besides  the  cakes,  he  shall  offer /or 
his  offering  p  leavened  bread,  with  the 
sacrifice  of  thanksgiving  of  his  peace- 
offerings. 

14  And  of  it  he  shall  offer  one  out  of 
the  whole  oblation,  /or '^  an  heave-offer- 
ing unto  the  Lord,  and  it  shall  be  "■  the 
priest's  that  sprinkleth  the  blood  of  the 
peace-offerings. 

15  And  the  flesh  of  the  sacrifice  of  his 
peace-offerings  for  thanksgiving  shall  **  be 
eaten  the  same  day  that  it  is  offered: 
he  shall  not  leave  any  of  it  until  the 
morning. 

16  But  if  the  sacrifice  of  his  offering 
*  be  a  vow,  or  "  a  voluntary  offering,  it 
shall  be  eaten  the  same  day  that  he  offer- 
eth his  sacrifice:  and  on  the  morrow 
-"^  also  the  remainder  of  it  shall  be  eaten. 

17  But  the  remainder  of  the  flesh  of 
the  sacrifice,  ^  on  the  third  day  shall  be 
^  burnt  with  fire. 

1 8  And  if  any  of  the  flesh  of  the  sac- 
rifice of  his  peace-offerings  be  eaten  at  all 
on  the  third  day,  ^  it  shall  not  be  accept- 
ed, neither  shall  it  '^  be  imputed  unto  him 


m  .Seeon3.— 22:18— 21. 

n  22:29.     2  Chr.   29:31.   33:16. 

Neh.   12:43.      Ps.   50:13,14,23. 

103:1,2.      107:8,21,22.     116:17. 

Jer.  33:11.     Hos.  14:2.     Luke 

17:16,18.  Rom.  1,21.   2  Cor.  9: 

11  —  15.    Kph.  5:20.    Heb.  13; 

15.    1  Pet.  2:5. 
0  2:4.  6:16.  Num.  6:15. 
p  23:17.  Am.  4:5.   Matt.  13.33. 

1  Tim.  4:4. 
q  .See  on  Kx.  29:27,28.— Num. 

15:19—21.  18:24—28.31:29,41. 
r  6:26.    Num.  18:8—11,19,26— 

32. 
s  22:29,30.— .See  on  Ex.  12:10. 


—  16:19.    Ec.9:10.    John  9:4. 

2  Cor.  6:2.    Heb.  3:13—15. 
t  22:18—21.  23:38.  Num.  16:3. 

Deut.  12:6,11,17,26.  Ps.  66:13. 

116:14,18.  Nah.  1:15. 
u  22:23,29.  Deut.  12:6.  Ez.  46: 

12. 
x  19:5—8. 
y  Gen.  22:4.    Ex.  19:11.    Hos. 

6:2.  1  Cor.  15:4. 
z  6:22,23.  10:16.  Ex.  12:10.  29: 

14. 
a   10:19.   19:7,8.  22:2.'?,25.    Jer. 

14:10,12.    Hos.  8:13.     Am.  6: 

22.  Mai.  1:10,13. 
b  Num.  13:27.    Rom.  4:13. 


vices  of  a  believer.  The  remembrance  of  sin  is 
never  pleasant  to  a  true  Christian;  but  the  re- 
membrance of  the  former  kindnesses  of  God, 
and  his  answers  to  prayer,  and  the  expectation  of 
future  benctits,  always  are  so. — The  priest,  who 
offered  the  sacrifice,  in  some  cases,  had  all  that 
was  not  burnt  for  his  own  perquisite,  which  would 
encourage  and  recompense  a  constant  attend- 
ance. In  other  cases  all  the  priests  shared  alike, 
which  might  forward  friendly  intercourse  and 
fellowship  with  each  other.  The  skin  belonged 
to  the  priest  who  offered  the  sacrifice;  'that  is,' 
say  the  Jewish  writers  with  considerable  prob- 
ability, 'the  skins  of  sacrifices  brought  by  indi- 
'viduals;  while  those  of  the  pt/tZic  sacrifices  were 
'sold  to  defray  the  qxpenses  of  repairing  the  tab- 
'ernacle.' 

V.  12 — 14.  Besides  the  different  kinds  of  un- 
leavened cakes  and  wafers  brought  with  other 
sacrifices,  leavened  bread  was  presented  with 
the  peace-offerings   for  mercies  received;  tor  a 


B.  C.  1490. 


CHAPTER  Vll. 


B.  C.  1490. 


that  ofFereth  it:  it  shall  be  "^  an  abomina- 
tion, and  the  soul  that  eateth  of  it  shall 
'^  bear  his  iniquity. 

19  And  the  flesh,  that  ®  toucheth  any 
unclean  thing,  shall  not  be  eaten,  it  shall 
be  burnt  with  fire:  and  as  for  the  flesh, 
all  that  be  clean  shall  eat  thereof. 

20  But  the  soul  that  eateth  of  the  flesh 
of  the  sacrifice  of  the  peace-offerings,  that 
pertain  unto  the  Lord,  *^  having  his  un- 
cleanness  upon  him,  even  that  soul  shall 
be  cut  off  from  his  people. 

21  Moreover,  the  soul  that  shall  touch 
any  unclean  thing,  as  =  the  uncleanness 
of  man,  or  any  ^  unclean  beast,  or  any 
'  abominable  unclean  thing,  and  eat  of 
the  flesh  of  the  sacrifice  of  peace-offer- 
ings which  pertain  unto  the  Lord,  even 
that  soul  shall  be  ^  cut  off  from  his  people. 

22  IT  And  the  Lord  spake  unto  Moses, 
saying, 

23  Speak  unto  the  children  of  Israel, 
saying,  Ye  shall  eat  no  manner  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  For  whosoever  eateth  the  fat  of 
the  *  beast,  of  which  men  offer  an  offering 
made  by  fire  unto  the  Lord,  even  the 
soul  that  eateth  it,  ""  shall  be  cut  off  from 
his  people. 

c   ll-.l'0,ll,41.   Is.  l-.n— 14.  65: 

4.  66:3.   Luke  |6:!5. 
d  b-.n.    10:17.    17:16.    19:8.  20: 

17,19.22:16.   k.  53:11,12.   Ez. 

18-20.   Heb.  9:28.    1  Pet.  2:24. 
e   11:24 — 39.     Num.  19:11— 16. 

l.iike  11:41.    Acts  10:15,16,28. 

Rom.   14:14,20.     2   Cor.  6:17. 

Tit.  1:15. 
f  15:2,&c. 
<r   5:2,3.  13:1—3.  15:3—12.  22: 

4.  Num.  19:11  —  16. 
h   11:24 — 42.     Deut.    14:7,8,10, 


12—20. 
i   11:10—13,20,41,42.   Deut.  14: 

3.  Ez.  4:14. 
k     20,-25,27.      17:10,14.      18:29. 

Gen.  17:14.     Ex.  12:16,19.30: 

30,38. 
1  3:16,17.  4:8—10.  17.6.     Deut. 

32:38.       1    Sam.    2:15—17,29. 

Acts  28:27.    Rom.  8:13.  13:13. 
*  Heb.    carcass.    17:15.    22:8. 

Ex.  22:31.    Deut.  14:21.    Ex. 

4:14.  44:31. 
m  21. 


tliankful,  cheerful  meal  was  intended,  and  such 
bread  was  usual  at  feasts.  One  loaf  or  cake  of 
this  bread  was  presented  to  the  Lord  as  a  heave- 
offeritig',  and  eaten  bv  the  priest;  but  none  v/as 
burnt  on  the  altar.     [Mote,  2:11.) 

V.  15 — 18.  In  the  prohibition  of  any  part  of 
fhe  sacrifices  being  kept  unto  the  third  day, 
when  it  would  begin  to  putrefj"^,  there  might  be 
a  reference  to  Christ,  who  rose  again  in  about 
the  same  time,  and  saw  no  corruption.  But, 
more  evidently,  the  Israelites  were  thus  caution- 
ed against  procrastination  in  rendering  thanks, 
in  paying  vows,  or  in  seeking  spiritual  blessings; 
against  superstition;  and  against  distrust  and 
covetousness.  And  they  were  taught  to  use  hos- 
pitality to  their  friends  and  to  the  poor,  without 
grudging:  for,  if  they  spared,  they  only  spared 
for  the  fire;  except  they  would,  by  disobedience, 
prevent  the  acceptance  of  their  sacrifice,  and 
even  render  it  an  abomination, — The  thank-of- 
fering must  be  entirely  eaten  on  the  same  day 
on  which  it  was  sacrificed:  for  we  should  espe- 
cially make  haste,  when  recent  mercies  have 
excited  our  gratitude,  to  express  it  by  fervent 
thanksgivings;  and  the  Lord's  kindness  to  us 
should  peculiarly  enlarge  our  hearts  in  bounty  to 


26  Moreover,  "  ye  shall  eat  no  man- 
ner of  blood,  whether  it  be  of  fowl  or  of 
beast,  in  any  of  your  dwellings. 

27  Whatsoever  soul  it  be  that  eateth 
any  manner  of  blood,  even  "  that  soul 
shall  be  cut  off  from  his  people. 

28  IT  And  the  Lord  spake  unto  Moses, 
saying, 

29  Speak  unto  the  children  of  Israel, 
saying,  p  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  iHis  own  hands  shall  bring  the 
offerings  of  the  Lord  made  by  fire;  the 
fat  with  the  breast,  it  shall  he  bring,  that 
■■  the  breast  may  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 /or  an  heave-offering, 
of  the  sacrifices  of  your  peace-ofFerings. 

33  He  among  the  sons  of  Aaron,  "  that 
ofFereth  the  blood  of  the  peace-offerings 
and  the  fat,  shall  have  the  right  shoulder 
for  his  part. 

34  For  ^  the  wave-breast  and  the 
heave-shoulder  have  I  taken  of  the  chil- 
dren 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. 


n  3:17.    17:10—14,      Gen.  9:4. 

1  Sam.   14:33,34.     Ez.   33:25. 

Acts    15:20,29.     Eph.    1:7.     1 

Tim.  4:4. 
o  20,21,25.  Heb.  10:29. 
p  3:1.   Col.  1:20.   1  John  1:7. 
q  3:3,4,9,14.     Ps.   110:3.     John 

10:18.    2  Cor.  8:12. 
r  8:27.    9:21.— See  on  Ex.   29: 


24-28 Num.  6:20. 

s  34.  5:13.  6:16,26.  8:29.    Num. 

18:18. 
t  8:25,26.  9:21.  10:14.    Num.  6: 

20.    18:18,19.     Deut.  13:3.     1 

Cor.  9:13,14. 
u  3.  6:26. 
X  See  on  30—32. 
y  See  on  3:17.— Ex.  29:9. 


our  brethren. — If  these  laws  were  wilfully  bro- 
ken, the  offender  would  "bear  his  iniquity;" 
nor  was  any  sacrifice  appointed:  but  an  inadver- 
tent violation  of  them  must  be  expiated  by  a  tres- 
pass-offering. 

V.  20.  Cut  off  from  his  people.]  We  find  no 
rule  or  example,  leading  to  suppose  that  this  was 
a  law,  which  the  priest  or  the  civil  magistrate 
was  empowered  to  execute,  either  by  solemn  ex- 
communication, or  by  death.  It  seems  rather 
to  have  been  an  awful  denunciation  of  divine 
vengeance.  The  offenders  would  deserve,  and 
might  expect,  to  be  cut  off  by  some  immediate 
judgment  of  God;  and  no  sacrifice  was  appointed 
to  expiate  their  guilt.     [Marsc.  Ref,  k.) 

V.  23—27.  (JYoie,  3:17.j  "The  prohibition  of 
the  fat,  or  suet,  was  restricted  to  such  animals  as 
were  offered  in  sacrifice;  but  that  of  the  blood 
was  extended  to  all  kinds  of  land  animals.  The 
former  taught  reverence  to  the  altar  and  ordi- 
nances of  God;  but  the  latter  had  especial  respect 
to  the  atoning  blood  of  Christ. 

V.  29 — 34.  The  offerer  was  required,  with 
his  own  hands  to  bring  these  parts  of  the  sacri- 
fice to  the  priest,  that  the  oblation  of  them  might 
appear  his  own  voluntary  action.    The  breast, 

[349 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


35  II  This  is  (he  portion  "^  of  the  anoint- 
ing of  Aaron,  and  of  the  anointing  of  his 
sons,  out  of  the  offerings  of  the  Lord 
made  by  fire,  in  the  day  when  *  he  pre- 
sented them,  to  minister  unto  the  Lord  in 
the  priest's  office; 

36  Which  the  Lord  commanded  to  be 
given  them  of  the  children  of  Israel,  in 
the  day  that  he  anointed  them,  hy  a  stat- 
ute for  ever,  throughout  their  genera- 
tions. 

37  This  is  ^  the  law  of  the  burnt-offer- 
ing, •=  of  the  meat-offering,  ^  and  of  the 
sin-offering,  ^  and  of  the  trespass-offering, 
and  •"  of  the  consecrations,  and  °  of  the 
sacrifice  of  the  peace-offerings; 

38  Which  the  Lord  commanded  Mo- 
ses in  mount  Sinai,  in  the  day  that  he 
''  commanded  the   children  of  Israel  to 


z  3:10—12,30.  Ex.  29:7,21.40: 
13— 15.  Is.  10:27.  61:1.  John 
.1:34.  2  Cor.  1:21.  1  John  2; 
20,27. 

a  Ex.  28:1.29:1.  Num.  18:7— 
19. 

b  1:6:9—13.  Ex.  29:38— 42. 


c  2:6:14—13. 
d  4:  6:24—30. 
e   1—7.  6:6:1—7. 
f  6:20—23.   Ex.  29:1. 
g  11—21.3: 
h  Stt  on  1 :1 . 


(which  seems  to  have  included  the  whole  of  what 
is  at  present,  in  cutting-  up  slaughtered  animals, 
divided  into  the  two  breasts,)  having  been  sol- 
emnly waved  to  and  fro,  as  devoted  to  God,  was 
eaten  by  the  priests  in  general:  but  the  right 
shoulder,  having  been  heaved  upwards,  as  in  like 
;nanner  given  to  the  Lord,  was  the  perquisite  of 
the  officiating  priest  This  might  intimate,  that 
as  Christ,  with  his  whole  heart  and  all  his  power, 
serves  the  interest  of  his  Church,   so   ought  the 

firiests   to   serve    God    and    the    congregation. 
JVote,  Ex.  29:22—28.) 

PRACTICAL  OBSERVATIONS. 

The  faithful  ministers  of  religion  will  indeed 
readily  forego  their  own  interest  or  indulgence, 
for  the  glory  of  God  and  the  good  of  souls: 
yet  it  should  be  noticed,  what  ample  provision 
God  himself  of  old  made  for  them;  and  that  in 
proportion  to  their  diligent  attendance  at  his 
courts.  And  we  have  no  reason  to  suppose  from 
the  New  Testament,  that  he  would  now  have 
them  doomed  to  indigence;  or  that  those  persons 
do  their  duty,  who  live  in  plenty,  and  permit 
them  to  continue  in  perplexing  straits:  while  the 
more  willing  any  of  them  are  "to  suffer  all  things, 
rather  than  hinder  the  gospel  of  Christ,"  the 
more  inexcusable  are  those,  who  allow  them  to 
be  losers  by  their  disinterestedness. — Every  thing 
is  beautiful  in  its  season:  there  is  a  time,  when 
the  Lord  calls  to  weeping  and  fasting,  and  a  time 
when  thankful  joy  admits  of  festivity:  indeed, 
godly  sorrow  for  sin,  and  believing  meditation 
upon  the  Savior's  bitter  sufferings,  prepare  j 
for  feasting  upon  his  spiritual  provisions,  and ! 
rejoicing  in  his  holy  comfort.  The  infinite  j 
sufficiency  which  is  in  Christ,  furnishes  a  plen- 
teous feast  for  all,  even  the  vilest  sinners,  who 
accept  of  his  gracious  invitations:  the  true  be- 
liever therefore  longs  for  all  around  him,  yea, 
for  the  whole  world,  to  share  with  him  in  his  fe- 
licity. And  the  same  principle,  counteracting 
natural  selfishness,  covetousness,  and  distrust, 
and  inspiring  gratitude  and  confidence  in  God, 
as  well  as  good  will  to  man,  will  enlarge  his 
heart  to  liberality  in  temporal  things,  and  ren- 
der him  willing  to  communicate,  and  ready  to 
distribute.  Nor  is  any  one  a  looser  by  so  doing: 
rather  they  are  losers  indeerf,  who  are  of  a  con- 
350] 


offer  their  oblations  unto  the  Lord,  in  the 
wilderness  of  Sinai. 

CHAP.  VIIL 

The  Lord  commatids  Moses  to  consecrate  Aaron  and  his  sons, 
1 — 5.  He  washes  and  clothes  them;  and  anoints  Aaron;  and 
also  the  tabernacle  and  its  furniture,  the  altar  and  the  layer,  6 
— 13.  The  sin-offering,  burnt-offering,  and  ram  of  consecra- 
tion sacrificed  for  Aaron  and  his  sons,  wi'h  the  appointed  ritesi 
14 — ."iJ.     The  place  and  time  of  their  consecration,  3.} — 36. 

AND  the  Lord  spake   unto    Moses, 
saying, 

2  Take  ^  Aaron  and  his  sons  with  him, 
and  ''the  garments,  and  the  •=  anointing 
oil,  and  "^  a  bullock  for  the  sin-offering, 
and  two  rams,  and  a  basket  of  unleavened 
bread. 

3  And  ®  gather  thou  all  the  congrega- 
tion together  unto  the  door  of  the  taber- 
nacle of  the  congregation. 

4  And  Moses  ^  did  as  the  Lord  com- 
manded   him;    and    the    assembly   was 

6.  15:3.  2Chr.  6:2— 6.  30:2,13. 
25.  Neh.  8:1.  Ps.  22:26.  Acts 
2:1. 
f  9,13,17,29,35.  F.x.  39:1,5,7,21, 
26,29,31,32,42,43.  Deut.  12:32. 
Matt.  28:20.  1  Cor.  11:23. 
16:3. 


a  Ex.  29:1 

b    Kx.   28:2—4,40 — 43.   39:1— 

31,41. 
c  Ex.  30:23—37.    40:12—15. 
d  .See  on  Ex.   29:1,2*— Heb.  7: 

27. 
e  Num.  20:8.21:16.    1  Chr.  13: 


trary  spirit;  as  they  lose  the  blessing  of  God  upon 
their  substance,  and  the  comfortable  enjoyment 
of  it;  together  with  the  acceptance  arid  benefit 
of  their  religious  services.  For  whatever  pro- 
fessions may  be  made  of  repentance,  faith,  love, 
or  hoi}' joj';  if  the  heart  be  leavened  with  allow- 
ed covetousness  or  malice,  or  absorbed  in  selfisli- 
ness,  every  religious  performance  will  be  deem- 
ed an  abomination;  and  the  self-deceived  wretch, 
who  thus  presents  it,  will  be  exposed  to  the  awful 
woe  of  "bearing  his  own  iniquity." — Delays  often 
cause  good  purposes  and  holy  affections  to  wear 
off  without  effect;  and  we  frequently  lose  the 
benefit  of  divine  ordinances,  by  improperly  con- 
ducting ourselves  After  them. — To  approach  the 
throne  of  grace,  or  the  Lord's  table,  unclean 
through  unrepented  sin;  or  in  proud  contempt 
and  careless  neglect  of  the  cleansing  blood  of 
Christ,  and  the  sanctifying  influences  of  his  Spirit; 
is  an  awful  presumption,  and  will  be  terribly  pun- 
ished, except  it  be  repented  of:  yet,  on  such  ser- 
vices do  multitudes  depend  to  atone  for  their  .sins, 
and  to  merit  everlasting  life!  But  indeed  any 
presumptuous  sin,  unless  truly  repented  of,  must 
exclude  a  man  from  every  well-grounded  expec- 
tation of  divine  favor,  and  expose  him  to  awful 
vengeance.  "Let  us  therefore  have  grace, 
whereby  we  may  serve  God  acceptably,  with 
reverence  and  godly  fear;  for  our  God  is  a  con- 
suming fire." — For  the  honor  of  God,  and  for 
an  example  to  others,  we  should,  in  some  cases, 
be  as  explicit  as  possible  in  our  profession  of  faith, 
and  in  dedicating  ourselves  and  all  we  have  to 
the  Lord:  and  we  ought  at  all  times  to  do  his 
will,  seek  his  glory,  and  serve  his  people,  after 
the  example  of  Christ,  with  our  whole  heart  and 
soul.  Thus  performing  the  work  that  he  assigns 
us,  we  may  thankfully  receive  the  portion  which 
he  allots  us;  and  be  satisfied  that,  whatever  treat- 
ment we  meet  with  from  man,  he  will  both  gra- 
ciously supply  our  wants,  and  accept  of  our  en- 
deavors; while  with  joj'ful  hope  we  look  forward 
to  the  period  when  he  will  "present  us  faultless 
before  the  presence  of  his  glory,  with  exceeding; 

joy-" 

NOTES. 
Chap.   VIIL      V.    2.      This    consecration  of 
Aaron  and  his  sons  had  been  prescribed  some 
time  before,  but  was  delayed  until  the  taberna- 


B.  C.  1490. 


CHAPTER  VIII. 


B.  C.  1490. 


gathered  together  unto  the  door  of  the 
tabernacle  of  the  congregation. 

5  And  Moses  said  unto  the  congrega- 
tion, This  is  the  thing  which  the  Lord 
e  commanded  to  be  done. 

6  H  And  Moses  brought  Aaron  and 
his  sons,  and  ^  washed  them  with  water. 

7  And  '  he  put  upon  him  the  coat,  and 
girded  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  breast-plate  upon 
him:  also  he  put  in  the  breast-plate  ^  the 
Urini  and  the  Thummim. 

9  And  he  put  ""the  mitre  upon  his 
head;  also  upon  the  mitre,  even  upon  his 
fore-front  did  he  put  the  golden  plate, 
the  holy  crown;  as  the  Lord  commanded 
Moses. 

10  And  Moses  took  °  the  anointing  oil, 
and  anointed  the  tabernacle  and  all  that 
was  therein,  and  sanctified  them. 

1 1  And  °  he  sprinkled  thereof  upon 
the  altar  seven  times,  and  anointed  the 
altar,  and  all  his  vessels,  both  the  laver 
and  his  foot,  to  sanctify  them. 

12  And  P  he  poured  of  the  anointing 
oil  upon  Aaron's  head;  and  anointed  him 
to  sanctify  him. 

13  And  Moses  <»  brought  Aaron's  sons, 
and  put  coats  upon  them,  and  girded 
them  with  girdles,  and  *  put  bonnets  upon 
them;  as  the  Lord  commanded  Moses. 

14  IF  And  "■  he  brought  the  bullock  for 
the  sin-oftering:  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  "  Moses  took 


g  Rx.  29-.4,&:c. 

h  Kx.  29:4.  40.12.     Ps.  61:2,7. 

Is.  1:16.   E«.  36:25.   Zech.  13: 

J.  John  13:8—10.    1  Cor.  6:11. 

Kph.  6:26.     Heb.  9:10.  10:22. 

Uev.  1:6,6.  7:14. 
i  Sec  on  Ex.  28:4.  29:5.-39:1, 

ice.     Is.  61:3,10.     Rom.  3:22. 

13:14.   Gal.  3:27. 
k     Ex.     28:15—29.      39:8—21. 

Cant.  8:6.     13.59:17.     Epli.  6: 

H.   1  Thes.  6:3. 
1  See  on  Ex.  28:30.   Ezra  2:63. 
in  Ex.  28:4,36—38.  29:6.  39:28 

—30.       Zech.   3:5.    6:11—14. 

Phil.  2:9— 11. 
n  Ex.  30:23— 29.  40:9— U. 


0  4:6,17.    16:14,19.      Is.    52:15. 

Ez.  36:25.    Tit.  3:6. 
p  4:3.      Ex.  28:41.  29;7.   30:30. 

Ps.   133:2. 
q  Ex.   28:40,41.    29:8.9.    40:14, 

15.     Ps.  132:9.     Is.  61:6,10.     1 

Pet.  2:5,9.  Rev.  1:6,  5:10. 
*  Heb.  bound. 
r  2.  4:3—12.  16:6.   Ex.  29:10— 

14.       Is.    53:10.       Ez.     43:19. 

Rom.  8:3.    2  Cor.  5:21.    Heb. 

7:26—28.   1  Pet.  3:18. 
s  See  on  1:4.  4:4.-16:21. 
t  1:5,11.  3:2,8.  Ex.  29:10,11. 
u  4:7,17,18,30.    Ex.  29:12,36,37. 

Ez.  43:19—27.     Heb.  9:18— 

23. 


cle  had  been  prepared,  and  the  laws  of  the  sev- 
eral sacrifices  j»-iven.     [J^otes,  Ex.  29:1 — 37.) 

V.  3 — 5.  The  congregation  was  assembled, 
that  they  might  witness  the  consecration  of 
Aaron  and  his  sons;  and  be  impressed  with  the 
conviction  that  they  had  not  intruded  themselves 
ioto  this  important  office,  but  were  called  to  it 
by  Jehovah  himself. 

V.  6—14.  Marg.  Ref.—jYoles,  Ex.  29:1— 
12. 

V.  15.  The  beginning-  of  this  verse  may  be 
rendered,  "And  Moses  slew  it,  aiM  took  the 
blood,  &c."     We  find  it  expressly  said  in  Exodus, 


the  blood,  and  put  it  upon  the  horns  of 
the  altar  round  about  with  his  finger,  and 
purified  the  altar;  and  poured  the  blood 
at  the  bottom  of  the  altar,  and  sanctified 
it,^to  make  reconciliation  upon  it. 

16  And  he  took  ^  all  the  fat  that  zcas 
upon  the  inwards,  and  the  caul  above 
the  liver,  and  the  two  kidneys,  and  their 
fat,  and  Moses  burned  it  upon  the  altar. 

1 7  But  y  the  bullock  and  his  hide,  his 
flesh  and  his  dung,  he  burnt  with  fire 
without  the  camp;  as  the  Lord  com- 
manded Moses. 

18  IT  And  he  brought  ^  the  ram  for 
the  burnt-offering:  and  Aaron  and  his 
sons  laid  their  hands  upon  the  head  of 
the  ram. 

1 9  And  he  killed  it,  and  Moses  sprin- 
kled 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 
whole  ram  upon  the  altar:  it  v-as  a  burnt- 
sacrifice  for  *  a  sweet  savor,  and  an  of- 
fering made  by  fire  unto  the  Lord;  as 
the  Lord  commanded  Moses. 

22  11  And  he  brought  the  other  ram, 
^  the  ram  of  consecration:  and  Aaron 
and  his  sons  laid  their  hands  upon  the 
head  of  the  ram. 

23  And  he  slew  i7,  and  Moses  •=  took 
of  the  blood  of  it,  and  put  it  upon  the  tip 
of  Aaron's  right  ear,  and  upon  the  thumb 
of  his  right  hand,  and  upon  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  Moses  sprink- 
led the  blood  upon  the  altar  round  about. 


V  6:30.    16:20.      2   Chr.    29:24. 

Ez.  45:20.     Dan.  9:24.     Rom. 

5:10.    2  Cor.  5:18— 71.     E)»h. 

2:16.   Col.  1:21.    Heb.  2:17. 
X  See  on  3:3—6.  4:8,9.— Ex.  29: 

13. 
y  4:11,12,21.  6:30.  16:27.      Ex. 

29:14.    Gal.  3:13.     Heb.  13:11 

—13. 


z  .<feeonl.4— 13.— Ex.  29:15— 

18. 
a  1:17.  2:9.  Gen.  8:21.  Ex.29: 

18.  Eph.  5:2. 
b    2,29.    7:37.       Ex.    29:19,31. 

Rev.  1:6,6. 
c  14:14,17,28.  Ex.  29:20.  Rom. 

6:13,19.     12:1.       1   Cor.   6:20. 

Phil.  1:20.  2:17. 


that  Moses  slew  these  sacrifices:  [Ex.  29:11.)  yet, 
in  general,  the  offerer  seems  to  have  killed  his 
own  sacrifice.     (Jlarg.  Ref.—J^ote,  1 :5— 9.) 

V.  16—21.  Marg.  Ref.—J^otes,  Ex.  29:13— 
18. 

V.  22 — 24.  The  sin-offering  implied  tliat  Aaron 
and  his  sods  deserved  to  have  their  blood  shed; 
and,  after  death,  to  be  made  a  sacrifice  to  the  of- 
fended justice  of  God;  instead  of  being  able  to 
bear  and  atone  for  the  sins  of  the  people,  and 
being  honored  as  intercessors  for  them,  and  typi- 
cal representatives  of  the  Savior.  The  burnt-qf- 
fering  denoted,  that,  being  pardoned  and  accept- 
ed 1 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


25  And  he  took  '^  the  far,  and  the 
rump,  and  all  the  fat  that  was  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  unleaven- 
ed bread,  that  zoas  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  Moses  took  them  from  off" 
their  hands,  and  burnt  them  on  the  altar, 
upon  the  burnt-offering:  ^  they  were  con- 
secrations for  a  sweet  savor:  it  is  an  of- 
fering made  by  fire  unto  the  Lord. 

29  And  Moses  took  ^  the  breast,  and 
waved  it  for  a  wave-offering  before  the 
Lord:  for  of  the  ram  of  consecration  it 
was  Moses's  part;  as  the  Lord  command- 
ed Moses. 

30  And  Moses  took  of  ^  the  anointing 
oil,  and  of  the  blood  which  was  upon  the 
altar,  and  sprinkled  it  upon  Aaron,  and 
upon  his  garments,  and  upon   his  sons. 


and 


his 


sons 


upon 

A  See  on  3;9.— Ex.  29:22—25. 

e  See  on  7:30,31. 

f  See  071  22. 

g  7:34.  Ex.  29:26,27.  Is.  66:20. 


with   him: 


garments 

I  Cor.  10:31. 
h  See  on  Ex.  29:21.   30.30.— 
Gal.  6:22—25.     1  Pet.  1:2.     1 
John  2:27. 


ed  through  the  atonement  of  Christ,  they  willingly 
and  thankfully  dedicated  themselves  without  re- 
serve, to  be  consecrated  unto  God  for  this  sacred 
ministry.  The  ram  of  consecration  was  their 
peace-offering;  and  represented  that,  as  reconcil- 
ed unto  God,  they  had  fellowship  with  him,  and 
delighted  in  his  service  and  in  being  wholly  em- 
ployed in  it;  that  he  would  accept  and  honor  their 
services  and  ministrations;  that  thej'  were  thank- 
ful for  past  and  present  benefits,  and  confided  in 
him  for  future  sufficiency  and  acceptance.  Ac- 
cordirigly,  the  several  laws  prescribed  in  the  fore- 
■going  chapters  were  obsei-ved  by  Moses,  the  offi- 
ciating priest;  with  only  such  additions  and  vari- 
ations, as  had  a  peculiar  reference  to  their  entire 
separation  to  God  for  the  work  of  the  priesthood. 
{JVote,  E.I-.  29:19— 21.) 

V.  25—32.  Moses,  as  the  priest,  had  the  breast, 
and  Aaron  and  his  sons  the  remainder,  except  the 
right  shoulder,  which  was  laid  on  the  altar  with 
the  fat.  This,  in  all  other  peace-offerings,  be- 
longed to  the  officiating  priest:  but,  as  Moses  was 
the  only  priest  till  Aaron  and  his  sons  were  fully 
consecrated,  and  as  the  whole  breast  belonged  to 
him;  so  it  seems  to  have  been  appointed  on  this 
occasion,  that  the  shoulder  should  be  laid  on  the 
altar,  rather  than  left  to  be  burnt  with  the  residue 
in  some  other  place,  according  to  the  law  of  the 
peace-oflerings.    [J^ote,  Ex.  29:22—28.) 

V.  33 — 35.  During  seven  days,  Aaron  and  his 
sons  abode  constantly  at  the  door  of  the  taber- 
nacle, not  being  yet  allowed  to  enter  into  it.  We 
may  suppose,  that  such  accommodations  were 
provided  for  them  as  were  necessary:  but  it  seems 
that  they  watched,  at  least  by  turns,  day  arid  night 
all  the  while.  On  each  of  these  days,  a  sin-offer- 
ing, a  burnt-offering,  and  a  peace-offering  of  con- 
secration, were  sacrificed,  with  exactly  the  same 
352] 


and  sanctified  Aaron  and  his  garments, 
and  his  sons,  and  his  sons'  garments  with 
him. 

31  And  Moses  said  unto  Aaron,  and 
to  his  sons, '  Boil  the  flesh  at  the  door  of 
the  tabernacle  of  the  congregation:  and 
there  ^  eat  it  with  the  bread  that  is  in  the 
basket  of  consecrations,  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  tabernacle  of  the  congrega- 
tion 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  the  tabernacle  of  the  congrega- 
tion, day  and  night  seven  days,  and 
°  keep  the  charge  of  the  Lord,  that  ye 
die  not:  for  so  I  am  commanded. 

36  So  P  Aaron  and  his  sons  did  all 
things  which  the  Lord  commanded  by 
ihe  hand  of  Moses. 


i   6:28.   Ex.  29:31,32.  Ez.  46:20 

—24. 
k  10:17.  John  6:51,53— 56. 
1  7:17.  Ex.  12:10.  29:34. 
m   14:8.     Ex.  29:30,35.      Num. 

19:12.    Ez.  43:25—27. 


n  Heb.  7:16,27.  10:11,12. 

o  10:1.  Num.  3:7.  9:19.  Deut. 
11:1.  1  Kings  2:3.  1  Tim.  1:3, 
4,18..6:21.  6:13,17,20.  2  Tim. 
4:1. 

p  Ex.  39:43. 


ceremonies  as  on  the  first  day,  and  they  were  ex- 
pressly warned,  that  it  would  be  at  the  peril  of 
their  lives,  if  they  neglected  to  observe  the  com- 
mands given  them.  All  this  was  suited  to  shew 
the  inefficacy  of  these  oblations  and  purifications; 
and  that  they  were  only  "shadows  of  good  things 
to  come." — One  sabbath  must  have  occurred  dur- 
ing the  time  of  their  consecration;  perhaps  it  was 
on  the  last  day  of  the  seven:  and  it  has  been  ob- 
served, that  the  Lord  Jesus,  our  great  Higli 
Priest,  came  to  Jerusalem  and  to  the  temple,  on 
the  day  after  the  sabbath,  and  five  days  before  the 
passover,  which  he  spent  in  labors  and  watchings, 
and  was  crucified  on  the  sixth  day;  then  he  rest- 
ed on  the  sabbath-day,  and  arose  the  next  morn- 
ing, as  having  fully  completed  his  consecration. 

PRACTICAL  OBSERVATIONS. 

In  these  types  we  see  our  great  High  Priest,  as 
solemnly  appointed,  anointed,  and  invested  in  his 
sacred  office;  and,  by  his  own  blood,  and  the  in- 
fluences of  his  Holy  Spirit,  sanctifying  the  ordi- 
nances of  religion  to  the  benefit  of  his  people;  and 
to  tlie  honor  of  God,  who,  for  his  sake,  accepts 
our  worship,  though  we  are  sinners  and  our  ser- 
vices polluted  Avith  sin.  We  may  also  rejoice  that 
he,  though  free  from  sin  himself,  yet,  "having  suf- 
fered being  tempted,"  is  "a  merciful  and  faitliful 
High  Priest,"  full  of  tender  compassion  to  the 
feeble-minded  and  tempest-tossed  soul;  and  that, 
having  finished  liis  consecration  and  sacrifices 
upon  earth  as  o\iv  perfected  High  Priest,  he  "for 
ever  appears  in  the  presence  of  God  for  us."  But 
when  these  heavenly  things  were  shadowed  forlli 
in  the  persons  and  priesthood  of  men;  what  care 
was  taken  to  shew  that  they  were  not  appointed, 
for  any  worthiness  of  such  an  honor,  or  capacity  i 
for  such   a  service,   in  tliemselves,   when  they 


h.  C.  14 90* 


CHAPTER  IX. 


B.  C.  1490. 


CHAP.  IX. 


Tbc  newly  consecrated  priests,  directed  by  Moses,  enter  on  tlieir 
oifice,  1 7-  and  ofl'er  sacrifices  for  themselves  and  for  the  peo- 
ple, 8—21.'  Moses  and  Aaron  bless  the  people;  and  the  j,'lory 
of  the  Lord  appears,  22,23.  Fire  from  before  the  Lord  con- 
sumes the  sacrifices,  and  the  people  worship,  2-i. 

AND  it  came  to  pass  on  *  the  eighth 
day,  thcU  Moses  called  Aaron  and 
his  sons,  and  the  elders  of  Israel. 

2  And  he  said  unto  Aaron,  Take  thee 
*>  a  young  calf  for  a  sin-oftering,  and  '^  a 
ram  for  a  burnt-offering,  without  blemish, 
and  offer  them  before  the  Lord. 

3  And  unto  the  children  of  Israel  thou 
shalt  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  s  a  bullock  and  a  ram  for 
peace-offerings,   to    sacrifice    before   the 


a  8:3J.  14:10,23.  15:14.  Ez.  43: 

27. 
b  7,8.4:3.8:14.  Ex.  29:1.  Hcb. 

7:27.  10:10—14. 
c  8:18. 
a  4:23.  16:5,15.    Ezra  6:17.  10: 


19.  Is.  63:10.  Rom.  8:3.  2  Cor. 

5:21.   Hcb.  9:26—28.   1  Pet. 2: 

24.  3:18. 
e  See  on  2. 

f  12:6.  14:10.  23:12.  Ex.  12:5. 
g  See  on  3: 


Lord;  ''  and  a  meat-offering  mingled  with 
oil:  for  to-day  the  Lord  will  appear  unto 
you. 

5  And  they  brought  that  which  Moses 
commanded,  before  the  tabernacle  of  the 
congregation:  '  and  ail  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. 

8  TT  Aaron  therefore  went  unto  the  al- 


h  .Sec  on  2:— 6:14-23.    Num. 

15:3—9. 
i  Ex.    19:17.      Deut.   31:12.      1 

Clir.  15:3.    2  Chr.  5:2,3,    Neh. 

8:1. 
k  23.      Ex.  16:10.  24:16.  40:34, 


35.     1  Kings  8:10—12.     Ez. 

43:2. 
1  4:3,20.    8:34.       1     Sam.    3:14. 

Heb.  5:3.  7:27.  9:7. 
m  4:16—20.  Heb.  5;1. 


were  not  admitted  to  appear  before  God,  except 
through  the  bhedding-  of  the  blood,  and  the  burn- 
ing of  the  bodies,  of  so  many  innocent  and  useful 
animals;  through  repeated  washings,  sprinklings, 
and  anointings,  with  change  of  garments,  and 
ever)'  observance   which   could   mark   them  in 
themselves  to  be  guilty  and  polluted  in  his  sight, 
and  shew  that  they  defiled  all  thej'  touched!  Sure- 
ly this  was  intended  to  lead  the  people  to  expect 
a  nobler  priesthood,  better  sacrifices,  and  a  moi"« 
effectual  atonement  and  intercession:  and  we  must 
be  blind  indeed,  yea,  willingly  ignorant,  if  it  do 
not  teach  us,  that  nothing  can  atone  for  sin,  or 
render  a  sinner  accepted  of  God,  but  the  righte- 
ousness, blood,  and  intercession  of  the  holy  Jesus, 
our  great  High  Priest;  which  are  always  accom- 
panied with  his   sanctifying  grace  poured  into 
every  believer's  heart. — Doubtless,  when  Aaron 
offered  his  sin-offering,  he  would  remember,  with 
mixed  humiliation,  admiration,  and  gratitude,  his 
recent  transgression  in  making  the  golden  calf, 
and  the  Lord's  forgiveness  of  it;  and  would  ac- 
knowledge that  he  deserved  himself  to  be  made  a 
sacrifice  to  offended  justice  with  those  who  perish- 
ed, instead  of  being  appointed  to  so  honorable  an 
office.     This  would  teach  him  lowliness  of  mind, 
and  compassion  and  tenderness  to  other  poor  sin- 
ners, seeing  "he  himself  was  so  compassed  with 
infirmity.'"    Thus  was  '-boasting  excluded;"  the 
whole  glory  given  to  God,  and  a  preparation  made 
for  Aaron's  properly  bearing  the   honor  of  the 
priesthood,  and  performing  its  duties.     In  like 
manner,  our  God  prepares  his  true  ministers  for 
their  office:    he  teaches  them  the  knowledge  of 
him  and  of  themselves;  he  convinces  them  of  their 
guilt  and  sinfulness,  and  brings  them  to  a  simple 
dependence  on  Christ  for  every  thing  needful  for 
their  o»vn  salvation.     Thus  they  learn  to  consider 
.  themselves  as  no  better  than  the  vilest  sinners; 
except  as  the  Lord  hath  made  them  to  differ,  by 
interesting  them    in    the   Redeemer's   sacrifice, 
washing  them  in  his  blood,  arraying  their  souls  in 
his  righteousness,  and  anointing  them  with  his 
grace.     Whilst  they  feed  upon  his  spiritual  pro- 
vision, and  are  happy  in  communion  with  him; 
and  whilst  their  hearts  are  fraught  wi(h  love  to 
Christ,  and  compassion  for  their  fellow-sinners: 
they  are  prepared  and  qualified  for  the  work,  and 
disposed  to  "give  themselves  wholly  to  it;"  and  to 
be  constant,  persevering,  tender,  and  affectionate 
Vol.  I.  45 


j  in  it:  and  they  are  made  willing  to  forego  all  per- 
Isonal  considerations,  that  they  may  point  out  the 
I  Savior  to  perishing  sinners,  and  assist  the  spiritual 
!  sacrifices  of  believers,  to  the  glory  of  God  and  to 
jthe    salvation   of    souls. — But,   indeed,   all   true 
,  Christians  are  consecrated  to  be  spiritual  priests: 
!  and  we  should  seriously  ask  ourselves,  whether 
I  we    are  conscious   of   such   a  consecration,    as 
',  "bought  with  a  price,  to  glorify  God,  in  body  and 
spirit  which  are  his.'"  whether  we  are  partakers 
!  of  this  washing,  anointing,  and  arraying  in  the 
robes  of  righteousness  and  salvation.''  whether  in 
our  daily  walk  we  study  to  maintain  the  honor  of 
the  priestly  character.''  and  whether  we  abound  in 
"spiritual  sacrifices  acceptable  to  God  through 
Jesus  Christ.''"  If  so,  let  us  not  despise,  disdain,  or 
despair  of  our  fellow-sinners;  but,  remembering 
what  we  have  done,  and  how  we  are  saved,  let  us 
seek  and  pray  for  their  salvation  too.  Yet  at  last, 
our  whole  life,  after  our  conversion,   is  only  a 
week  of  consecration,  as  God's  priests,  to  offer  up 
spiritual  sacrifices  in  his  courts  above,  throughout 
an  eternal  sabbath.     Let  us  then  improve  our 
present  opportunity,  wait  with  patience  and  per- 
severance, and  cheerfully  expect  this  high  and 
everlasting  honor. 

NOTES. 
Chap.  IX.    V.  1—7.  On  the  eighth  day,  after 
the  consecration  of  Aaron  and  his  sons  had  be- 
gun, Aaron  was  directed  to  enter  on  his  sacer- 
dotal  ministrations:  but  though  so  many  sin-of- 
ferings had  been  brought,  and  so  many  solemn 
rites  of  purification  had  been  exactly  observed; 
Ihis  first  oblation  must  be  another  sin-offering 
for  himself!  As,  however,  no  particular  offence 
j  was  to  be  expiated,  but  merely  the  defects  of 
his  preceding  services,  a  calf  of  the  first  year, 
!  instead  of  a  young  bullock,  was  appointed:  yet 
!  some  think  that  he  was  thus  reminded  of  his 
jsin,  in  making  the  golden  calf.— After  offering 
I  this  and  his  own  burnt-offering,  the  next  sacri- 
!fice  was  a  sin-offering   for  the   people;    not   a 
I  young   bullock,    as    required     for    any  special 
i  transgression,  but  a  kid  of  the  goats  as  on  the 
I  great  day  of  atonement.     After  the  sin-offering 
I  and  burnt-offering  of  the  people  had  been  sac- 
I  rificcd,   peace-offerings  were    added,  on  which 
!  they  might  feast  before  God:  but,  as  the  priests 
I  would  have  a  part  of  the  oblations  brought  by 

[353 


B.  C.  1490. 


LEVITICUS. 


13.  C.  1490. 


tar,  °  and  slew  the  call'  of  the  sin-offering, 
which  was  for  himself. 

9  And  the  sons  of  Aaron  brought  the 
blood  unto  him:  and  °  he  dipt  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  But  P  the  fat,  and  the  kidneys,  and 
the  caul  above  the  liver  of  the  sin-offer- 
ing he  burnt  upon  the  altar;  '^  as  the 
Lord  commanded  Moses. 

1 1  And  '  the  flesh  and  the  hide  he 
burnt  with  fire,  without  the  camp. 

12  And  he  slew  Mhe  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  H  And  he  brought  the  people's 
offering,  and  took  ^  the  goat  which  was 
the  sin-offering  for  the  people,  and  slew 
it,  and  offered  it  for  sin,  as  the  first. 

16  And  he  brought  the  burnt-offering, 
and  offered  it  according  to  the  *  manner. 

17  And  he  brought  "  the  meat-offer- 

8:18—21 Eph.   6: 


16:18. 


a   1:4,5.  4:4,29. 

o  4:6,1,17,18,25.30.  3:15 

Heb.  9:22,23.   10:4—19. 
p  See  on    3.3— 5,9— 11.— 4:8— 

J2.  8:16.   Ps.  51:17. 
q  4;8. 
r  .Se«  on  4:11,12.  8:17.  16.27,28 


brought 

3  See  on  1 

2,26—27. 
t  See   on  4:27—31 Is.  53:10. 

Heb.  2:17. 
*  Or,  ordinance.  1:3 — 10, 
u  2:1,2. 


the  people,  they  presented   no  peace-offering'. 
During  the  preceding  days,  there  had  been  no 
peculiar  discoveries  of  the  divine  presence  or 
glory;  and  the  sacrifices  seem  to  have  been  of- 
fered with  common  fire,  as  on  former  occasions:  j 
but  now,  in  honor  of  Aaron's  typical  priesthood,  \ 
and  to  sanction  what  had  been  done,  the  Lord  i 
intended  to  display  his  presence  and  glory,  and  j 
the  people  must  therefore  prepare  to  meet  him.  | 

V.  8 — 11.  It  seems  evident  from  the  narra- | 
tive,  that  Aaron  personally,  (though  assisted  by 
bis  sons,)  slew  his  own  sacrifices;  and  also  those  I 
of  the  people  as  their  representative,  though  1 
perhaps  the  elders  assisted  in  this  part  of  the  i 
service.  The  Levites  were  not  yet  set  apart 
for  their  work;  and  the  most  laborious  part 
of  such  offices  afterwards  devolved  on  them, 
or  on  the  Nethinims.  On  this  occasion,  how- 
ever, Aaron  and  his  sons  took  the  lead,  as  well 
in  killing  and  preparing  the  sacrifices,  as  in 
burning  the  sin-offerings.  It  does  not  appear 
that  the  blood,  either  of  the  sin-offerings  de- 
scribed in  the  preceding  chapter,  or  of  this  for 
Aaron,  was  brought  into  the  sanctuary:  yet  the 
bodies  were  burned  without  the  camp.  The 
priests  ate  the  sin-offerings  of  the  people,  as 
typically  bearing  their  iniquity;  but  they  could 
not  bear  their  own  sin;  and  therefore  they  ate 
no  part  of  any  sin-offerings  sacrificed  for  them- 
.•iclves,  but  the  whole  was  carried  forth  out  of 
the  camp,  as  taken  quite  away  by  Christ  the 
great  Antitype. 

V.  12—14.    It  is  not  certain,  whether  these 
354] 


"ig' 


and  ^  took  an  handful  thereof,  and 
burnt  it  upon  the  altar,  ^  beside  the 
burnt-sacrifice  of  the  morning. 

18  He  slew  also  the  bullock  and  the 
ram,  for  ^  a  sacrifice  of  peace-offerings 
which  was  for  the  people:  and  Aaron's 
sons  presented  unto  him  the  blood,  which 
he  sprinkled  upon  the  altar  round  about, 

19  And  ^  the  fat  of  the  bullock,  and 
of  the  ram,  the  rump,  and  that  which 
covereth  the  inwards,  and  the  kidneys, 
and  the  caul  above  the  liver. 

20  And  ^  they  jiut  the  fat  upon  the 
breasts,  and  he  ^  burnt  the  fat  upon  the 
altar: 

21  And  '^  the   breasts    and    the 
shoulder  Aaron  waved  for  a  wave-offei 
ing,   before    the   Lord;    as    Moses  com- 
manded. 

22  And  Aaron  "^  lifted  up  his  hand  to- 
wards the  people,  and  blessed  them:  and 
came  down  from  offering  of  the  sin-offer- 
ing, and  the  burnt-offering,  and  peace- 
offerings. 

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. 


right 


I  \{e:h.  filled  his  hand  out  of  it. 

%  Ex.  29:38—42. 

y  See  oil  3:7:11  — le.— Rom.  5: 

1,10.     Eph.  2:14—17.     Col.  1: 

20. 
z  See  nn  10. 
a  7:29—34. 
b  3:14—17. 

c  7:30—34.  Ex.  29.27,28. 
d  Gen.  14:18—20.     Num.  6:23 


—27.  Deut.  10:8.  21:6.  * 
Kings  8:55.  1  Chr.  23:13.  2 
Chr.  6:3.  Ps.  72:17.  M»rk  10: 
16.  Luke  24:.S0.  Acts  3:26.  2 
Cor.  13:14.  Heb.  7:6,7.  1  Pet. 
3:9. 

e  Luke  1:21,22.   Hth.  9:24— 28. 

I"  See  on  6 Num.  14: lU.  Ib:i9^ 

42. 


burnt-offerings,  and  the  fat  of  the  other  sacri- 
fices, were  consumed  by  common  fire,  as  on  the 
former  days;  or  only  laid  in  readiness,  till  the 
fire  from  the  Lord  fell  and  consumed  the  whole. 

V.  15.  Aaron  prepared  the  sin-offering  of  the 
people  as  he  had  his  own;  but  it  is  not  certain, 
whether  it  was  then  burnt  without  the  camp,  or 
afterwards  on  the  altar.  It  ought  not  to  have 
been  burnt  at  all,  but  eaten  by  him  and  his 
sons.     (JVo<e.9,  10:16—20.) 

V.  17.  Beside  the  bvrnl-sacrifice,  &c.]  It  is 
probable,  that  from  the  first  setting  up  of  the  al- 
tar, Moses  had  offered  on  it  the  morning  and 
evening-sacrifice  of  a  lamb  for  a  burnt-offer- 
ing; and  accordingly,  it  had  been  offered  on  the 
morning  of  this  memorable  daj-. 

V.  22,  23.  When  Aaron  had  finished  his  sa- 
cred work  at  the  altar,  he  blessed  the  people 
before  he  left  the  place:  that  is,  he  prayed  for 
them,  pronounced  a  blessing  on  them  in  the 
name  of  God,  and  encouraged  their  hopes  of  the 
divine  acceptance  in  their  services.  This  seems 
to  have  been  always  considered  as  a  part  of  his 
priestly  office;  and  orders  are  afterwards  given 
about  it.  {.N'otes,  J^um.  6:23—27.)  He  then 
came  down;  (for  the  altar  seems  to  have  been 
rather  raised  above  the  rest  of  the  court;)  and 
he  entered  into  the  tabernacle  with  Moses,  who 
doubtless  directed  him  how  to  perform  the  ap- 
pointed services  there,  as  he  had  before  shewn 
iiim  bow  to  order  the  sacrifices  at  the  altar. 
Then  they  both  nnited  in  again  blessing  the 
people;  and,   while   thus  employed,  the  divine 


B.  c.  i4ao. 


CHAPTER  X. 


B.  C.   1490. 


24  And  s there   came  afire  out  from; 
before  the  Lord,  and  consumed  upon  the 
altar   the    burnt-offering,    and    the    fat: 
which  when   all  the  people  saw,  ^  they 
shouted  and  fell  on  their  faces. 

CHAP.  X. 

Jfadab  and  Abihu,  burning'  inconse  with  strange  fire,  are  con- 
sumed by  fire  from  the  Lord,  1,2.  Moses  shews  the  reason  of 
this  judgment,  and  orders  their  burial;  while  Aaron  holds  his 
peace,  3 — 5.  Aaron  and  his  other  sons  are  forbidden  to  mourn, 
«i,  7;  and  are  prohibited  from  drinking  wine,  or  strong  drink, 
when  going  into  the  sanctuary,  8 — 11.  Moses  gives  directions 
about  eating  the  holy  things,  r2 — 15.  A  mistake  is  discovered 
about  the  people's  sin-offeringj  Moses  reproves  the  priests,  and 
Aaron  excuses  it,  16 — 20. 

g  Gen.  4:3,4.   15:17.     Ex.   3:2.       Ch 
Judg.    6;2I.     13:19,20,23.        1 
Kiugs  18:38.    1  Cbr.  21:26.     2 


AND  =  Nadab  and  Abihu,  the  sons  of 
Aaron,  took  either  of  them  his 
^  censer,  and  put  fire  therein,  and  '  put 
incense  thereon,  and  offered  **  strange  fire 
before  the  Lord,  ®  which  he  commanded 
them  not. 

2  And  there  went  out  ^  fire  from  the 
Lord  and  devoured  them,  and  ^  they 
died  before  the  Lord. 


;1— 3.  Ps.  20:3.   Marg. 
h  Gen.    17:3.      1    Kings    18:39. 
Ezra  3:11. 


gflory  appeared  resplendent  from  the  cloud, 
resting-  on  the  tabernacle,  and  probably  filling- 
it;  which  denoted  the  Lord's  acceptance  of  it 
for  his  typical  dwelling--place  in  Israel. 

V.  24.  This  fire  carne  forth  from  the  visible 
g-lory  before-mentioned.  Perhaps  the  former 
sacrifices  had  already  been  consumed,  and  the 
latter  had  been  placed  upon  the  altar;  when 
tire  from  before  the  Lord  rapidly  consumed 
them.  This  fire  was  afterwards  long  preserved 
upon  the  altar.  By  this  token  the  Lord  signi- 
fied his  acceptance  of  the  vicarious  atonement; 
as  the  fire  wliich  represented  his  righteous  ven- 
g-eance  consumed  the  sacrifice  and  spared  the 
sinners.  On  witnessing  this  awful,  but  prob- 
ably expected  scene,  the  people  shouted  with 
exultation,  and  prostrated  themselves  in  ador- 
ing-worship.— Thus,  our  sins  having-  been  laid 
upon  Christ,  and  divine  justice  satisfied  by  his 
atonement,  mercy  is  extended  and  grace  given 
to  every  true  believer.  [Marg.  Ref.  g.) 

PRACTICAL  OBSERVATIONS. 

After  the  example  of  Aaron  and  his  sons,  andi 
of  him  whom  Aaron  typified,  the  ministers  of| 
Christ  should  consider  their  ordination  as  ''fill-| 
ing  their  hands;"  and  without  delay  enter  uponi 
their  important  business:  for  he  that  properly 
desires   that   office,   desires    not   honor;    profit, 
ease,  or  pleasure,  but  "a  good  work:"  so  that, 
without  waiting  to  receive  even  the  congratula- 
tion of  his  friends,  he  should  set  about  it;  and  not 
.  deem  any  thing,  which  is  honorable  to  God,  or 
useful  to  the  Church,  or  to  a  single  individual, 
too  laborious,  mean,  or  disgusting.     He  should 
also  first  take  heed  to  himself;  and  be  careful 
that  his  public  ministrations  do   not  interrupt 
his  personal  religion,  and  the  care  of  his  own 
soul.     And  all  persons   should  remember,  that 
the  exercise  of  repentance,  faith,  and  devoted- 
ness  to  God,  and  communion  with  him  in  his  or- 
dinances, is  not  merely  the  work  of  a  few  days, 
at  the  commencement  of  a  religions  profes.'sion,  | 
but  the  daily  business  of  the  believer's  whole 
life. — AVords  can   never  express    the   energj-,  { 
with  which  these   multiplied   sacrifices,  all    at 
once  superseded  by  the  death  of  Christ,  markl 
the  insufficiency  of  all   other  atonements,  andi 
the  efficacy   of  his  "one   offering   of  himself;" 
and  teach  us  that  our  best  services  need  washing 
in  his  blood;  and  that  the  guilt  of  our  best  sac- 
rifices needs  expiating  by  one  more  pure  and 
noble  than  they.     Let  us  then  be  thankful  that 
"we  have  such  a  High  Priest  over  the  House  of 
God,"  who  hath  no  sin  of  his  own  to  atone  for, 
and  who,  by  his  'one  oblation  of  himself  once 
offered,'    hath    fully    atoned    for    the    sins    of 
all   his   people.     Having  offered   his   sacrifice, 
and  being  risen  from  the  dead,  he  blessed  his 
church  before  he  entered  the  holy  place,  to  ap- 


a  Ex.  6:23.  24:1,9.  23:1. 

b   16:12.    Ex.  27:3.  38:3.    Num. 

16:6,7,16,17,46.    Hcb.  9:4. 
c   Ex.    30:1—9,34—36.    31:11. 

37:29.40:27.      1   Kings   13:1,2. 

2  Chr.  26:16—20.     Ps.  141:2. 

Jer.  44:8,15,19— 21.   Luke  1:9 

—  11.  Rev.  8:3—6. 


d  9:24.  16:12.  Num.  16:18,46. 
e  Ex.  30:9.     Deut.  4.2.    12:32. 

17:3.    Jer.  731.  19:6.  32:36. 
f  16:1.     Num.  3:3,4.   16:36.  26: 

61.    1  Chr.  24:2. 
g  Num.  16:32,33,49.    1  Sam.  6-: 

19.     1  Chr.  13:10.  16:13.  Acta 

6:6,10.   1  Cor.  10:11. 


pear  in  the  presence  of  God,  and  to  make  inter- 
cession for  us:  [Jifote,  Luke  24:50 — 53.)  whence 
he  will  shortly  come  again;  and  with  the  full  con- 
sent of  prophets,  apostles,  saints,  and  angels, 
make  good  his  benediction,  in  the  everlasting  fe- 
licity of  every  true  Israelite.  In  the  mean  time, 
he  will  manifest  himself,  and  shew  the  glory  of 
the  Father,  to  those  who  wait  upon  him,  though 
not  to  the  world. — Let  us,  however,  remember 
with  holy  awe,  that  the  same  agonies  of  the  be- 
loved Son  of  God,  which  assure  the  humble  peni- 
tent of  exemption  from  the  deserved  fierj'  ven- 
geance of  divine  justice,  loudly  proclaim  the  inev- 
itable destruction  of  such,  as  proudly  and  impen- 
itently  neglect,  or  hypocritically  abuse,  so  great 
sp.lvation:  for  he,  who  in  awful"  justice  "spared 
not  his  own  Son,"  will  not  spare  them.  Finally, 
let  us  attend  on  the  means  of  grace;  and,  as  it 
were,  lay  the  wood  in  order,  and  prepare  the 
sacrifice,  and  wait  and  pray,  till  the  "baptism  of 
the  Holy  Ghost  and  of  fire"  burn  up  our  corrupt 
affections,  kindle  the  flame  of  true  devotion,  and 
enable  us  to  ofl'er  "spiritual  sacrifices,  accepta- 
ble to  God  through  Jesus  Christ." 

NOTES. 
Chap.  X.  V.  I,  2.  The  golden  calf  had  oc- 
casioned a  lamentable  delay  in  erecting  the  tab- 
ernacle; and  now  the  sin  of  Nadab  and  Abihu 
caused  an  awful  interruption  in  the  opening  of 
the  service.  Next  to  Moses  and  Aaron,  none 
stood  higher,  or  were  more  likel}-  to  be  honorable 
in  Israel,  than  these  two  young  men.  Perhaps 
they  were  elated  with  this  distinction,  and  were 
influenced  by  pride  and  ostentation;  it  is  also 
probable  they  were  in  some  measure  heated  with 
wine.  [^/Votc,  8 — 11.)  Being  fully  consecrated, 
and  considering  the  burning  of  incense  as  the 
most  honorable  part  of  their  office,  they  were  im- 
patient to  enter  upon  it:  and,  at  the  season,  when 
the  people  were  prostrated  in  adoration  of  the 
manifested  presence  and  glory  of  God,  they  rash- 
ly and  presumptuously,  without  orders,  which 
they  should  have  waited  for;  both  at  once,  which 
!  was  never  practised;  and  with  fire  taken,  not 
from  tlie  altar  of  burnt-offering,  but  probably 
from  under  the  peace-offerings;  attempted  to  en- 
ter the  tabernacle  to  burn  incense,  though  it  was 
not  the  hour  at  which  tliis  service  was  appointed 
to  be  done.  Perhaps,  they  intended  to  place 
their  censers  on  the  golden  altar.  This  conduct 
evidenced  great  irreverence,  and  might  have 
been  a  very  bad  precedent  to  their  brethren  and 
successors;  to  prevent  which,  the  Lord  ivas  [leas- 
ed to  make  them  an  example  to  the  Old  Testa- 
ment-church at  its  first  formation,  by  causing 
the  fire  from  his  presence  to  slay  them  suddenly, 
without  consuming  their  bodies,  or  their  clothes; 
(JVb<e,  JVum.  16:35.)  as  Ananias  and  Sapphira 
were  struck  dead  at  the  first  establishment  of  the 
New  Testament-church.     [JVote,  ^cts  5:1 — 11.) 

[355 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


3  Then  Moses  said  unto  Aaron,  This 
M  it  that  the  Lord  spake,  saying,  ^  I  will 
be  sanctified  in  them  that  come  nigh  me, 
and  '  before  all  the  people  I  will  be  glo- 
rified. And  ''Aaron  held  his  peace. 
V  4  And  Moses  called  Mishael  and  El- 
zaphan,  the  sons  of  '  Uzziel  the  uncle  of 
Aaron,  and  said  unto  them,  Come  near, 
""  carry  your  brethren  from  before  the 
sanctuary  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  ye  die,  and  lest  °  wrath 
come  upon  all  the  people:  but  let  your 
brethren,  the  whole   house  of  Israel,  be 


h  8:35.  21:6.  22:9.  Ex.  14:4.  19: 
2-2.  29:43,44.  Num.  20:12. 
Deut.  32:61.  1  Sam.  6:20.  1 
Chr.  16:13.  Ps.  89:7.  119:120. 
Is.  62:11.  Ez.  20:41.  Heb.  12: 
28  29. 

i  1  Sam.  2.30.  Is.  49:3.  Ez.  28: 
22.  John  13:31,32.  14:13.  Acts 
6:11  —  13.  2Thes.  1:10.  1  Pet. 
4:11. 

k  Gen.    18:25.       1    Sam.    3:13. 


Job  1:20,21.  2:10.  Ps.  .39:9.  46: 

10.  Is.  39:8.    Matt.  10:3'7. 
1  Ex.  6:18,22.     Num.   .3:19.     1 

Chr.  6:2. 
m  Luke  7:12.    Arts  5:6,10.  8:2. 
n    13:45.21:1  — 15.    Num.  3:18. 

6:6,1.  14:6.     Deut.  3.'!:9.     Jer. 

7:29.  Ez.  24:10,17.  Mic  1:16. 
0  Num.  16:22,41—47.    Josh.  7: 

1:11.22:18,20.  2  Sam.  24:1,15 

—  17. 


V.  3.    The  priests  were  especially  intended  by 
the  words,  "them  that  come  nigh  me;"  and  som'e 
of  the  texts  referred  U>  in  the  margin  shew,  that 
they  had  been  repeatedly  warned  in  this  respect, 
in  order  that  their  example  might  edify  tlie  peo- 
ple.    Indeed,  this  accords  to  the  tenor  of  divine 
revelation  in  every  part;  and  not  only  ministers, 
but  all  who  worship  God  are  often  reminded,  that 
if  they  do  not  honor  him,  he  will  honor  himself  in 
their  punidhment. — Even  the  way  of  a  sinner's 
acceptance,  though  full  of  encouragement,  and 
an  especial  manifestation  of  the  mercy  of  God, 
clearly  reveals  his  awful  justice  and  holiness;  and 
solemiily  and  loudly  proclaims  that  he  will  be  ap- 
proached with  reverence,  and  in  smcere  abhor- 
rence of  all  sin:  but  this  is  often  overlooked.    The 
Lord  hath  therefore  seen  good,  under  both  dis- 
pensations,   to  deter  men   from   perverting   his 
mercy,  by  terrible  threatenings  and  awful  judg- 
ments; and  we  have  reason  to  tliink,  thai  the 
death  of  Nadab  and  Abihu  had  a  very  salutary 
and  durable  effect,   especially  upon  Aaron  and 
his  sons,  and  their  successors.     But  with  what 
exquisite  anguish  must  the  heart  of  Aaron  have 
been  torn!  and  what  dismay  must  have  seized 
upon  him,  at  this  unlocked  for  and  most  afflicting 
stroke!  His  own  sons — his  eldest  sons — ^just  con- 
secrated to  so  high  and  important  an  office, — 
concerning  whom  he  had  doubtless  formed  the 
most  pleasing  hopes; — cut  otF  suddenly,  in  such  a 
state  of  mind,  by  the  immediate  judgment  of  God, 
for  presumptuous  disobedience,  and  publicly  as 
an  example  to  all  Israeli—Each  of  these  reflec- 
tions must  have  struck  a  dagger  into  his  heart, 
and  have  aggravated  the  agony  to  which  he  was 
all  at  once  reduced,  from  a  confluence  of  the 
most  delightful  sensations.     This  must  have  been 
the  effect  of  every  reflection,  but  one;  namely, 
on  the  justice,   w'jsdom,    and   love  of  God;    his 
sovereign  right  to  dispose  of  him  and  his,  as  he 
saw  good;   and  the  important  purposes,  for  his 
glory  and  the  good  of  his  people,  which  would 
thence  result:  and  this  thought  seems  to  have  so 
far  quieted  his  mind,  as  to  repvess  every  hard  and 
murmuring  thought,  and  to  bow  his  will  into  rev- 
erent submission;  as  well  as  to  stop  his  mouth, 
356] 


wail  the  burning  which  the  Lord  hath 
kindled. 

7  And  ^  ye  shall  not  go  out  from  the 
door  of  the  tabernacle  of  the  congrega- 
tion, lest  ye  die:  for  ^  the  anointing  oil 
of  the  Lord  is  upon  you.  And  they  did 
according  to  the  word  of  Moses. 

8  H  And  the  Lord  spake  unto  Aaron, 
saying, 

9  Do  "■  not  drink  wine  nor  strong 
drink,  thou,  nor  thy  sons  with  thee,  when 
ye  go  into  the  tabernacle  of  the  congre- 
gation, lest  ye  die.  *^  It  shall  be  a  statute 
for  ever  ihroughout  your  generations: 

10  And  that  ye  may  *- put  difference 
between  holy  and  unholy,  and  between 
unclean  and  clean: 

1 1  And  "  that  ye  may  teach  the  chil- 
dren of  Israel  all  the  statutes  which  the 


p  21:12.  Matt.  8:21,22.  Luke 
9:60. 

q  8:12,30.  Ex.  28.41.30:30.  40: 
13—16.  Acts  10:33.  2  Cor.  1: 
21. 

r  Num.  6:3,20.  Prov.  31:4,6. 
Is.  28:7.  Jer.  35:5,6.  Ez.  44: 
21.  Luke  1:16.  Eph.  6:18.  1 
Tim.  3.3,8.  5:23.  Tit.  1:7. 


a  See.  on  3:17. 

t  11:47.  20:25.  Jer.  15:19.     Ez. 

22:26.  44:23.  Tit.  1:15.    1  Pet. 

1:14—16. 
u   Deut.  24:8.  33:10.  2  Chr.  17; 

9.30:22.     Neh.  8:2,8.  9:13.11.  , 

Jer.    2:3.     13:18.        Mai.    2:7. 

Matt.  28:20.      Acts  20:27.      1 

Thes.  4:2. 


and  prevent  him  from  uttering  one  complaining 
word! — Without  doubt,  he  would  now  recollect 
I  the  golden  calf,  with  deep  humility  ahd  admira- 
j  tion  of  the  Lord's  patience  towards  him.     Indeed, 
I  in  all  respects,  he  seems  to  have  been  peculiarly 
supported  by  divine  grace,  on  this  most  trying  oc- 
casion. 

V.  4,  5.  It  is  far  more  probable,  that  Nadab 
and  Abihu  were  struck  dead  at  the  door  of  the 
tabernacle,  than  that  they  had  actually  entered: 
for  Moses  and  others  seem  to  have  witnessed  the 
catastrophe,  which  would  not  have  been  the  case, 
had  they  been  within.  The  sacerdotal  garments, 
being  tliius  polluted,  were  no  longer  fit  for  use, 
and  they  seem  to  have  been  buried  in  them. — 
Mishaei  and  Elzaphan  were  Levites;  the  service 
allotted  them  was  an  impressive  lesson;  and 
when  they  carried  the  dead  bodies  through  the  , 
camp,  they  presented  to  tlie  view  of  the  people  a 
most  affecting  sight,  which  would  be  an  import- 
ant caution  and  a  solemn  warning  to  them  all. 

V.  6.  Different  opinions  have  been  formed, 
concerning  the  prohibition  contained  in  the  words 
rendered.  "Uncover  not  your  heads."  But,  as  it 
must  denote  something  immediately  to  be  done  or 
omitted,  the  opinion  that  the  priests  were  forbid- 
den to  put  off  their  sacerdotal  bonnets,  as  well  as 
to  rend  their  clothes,  is  most  probable. — Aaron, 
hov.ever,  and  his  surviving  sons,  were  forbidden 
to  express  their  grief  by  the  customary  tokens; 
that  tliey  might  not  seem  to  reflect  on  the  divine 
justice  and  goodness;  to  teach  them  to  subject 
their  strongest  passions  to  reason  and  conscience; 
and  to  remind  them,  that  in  comparison  of  the  di- 
vine glory,  even  the  nearest  relations  must  be 
disregarded.  And  as  they  had  so  lately  been 
anointed  to  their  sacred  and  important  office, 
with  wliich  even  the  safety  of  the  nation  was  in- 
timately connected;  they  must  not,  on  any  per- 
sonal consideration,  suffer  their  services  to  be  in- 
terrupted. For  had  they  also  provoked  the  Lord 
to  slay  them,  the  people  would  have  been  left, 
without  priest  or  sacrifice,  exposed  to  the  just 
wrath  of  God.  Yet  neither  on  this  occasion,  nor 
at  any  subsequent  period,  was  another  family  ap- 
pointed to  succeed,  in  case  that  of  Aaron  should 


B.  G.  1490. 


CHAPTER  X. 


B.  C.  1490. 


Lord   hafh   spoken   unto   them   bj    the 

hand   of  Moses.  [Practical  observations.] 

12  IT  And  Moses  spake  unto  Aaron, 
and  unto  Eleazar,  and  unto  Ithamar,  his 
sons  that  were  left,  "  Take  the  meat- 
oftering  that  remaineth  of  the  offerings 
of  the  Lord  made  by  fire,  and  eat  it 
without  leaven  beside  the  altar:  *  for  it 
is  most  holy. 

13  And  ye  shall  eat  it  in  the  holy 
place,  because  it  is  thy  due  and  thy  sons' 
due,  of  the  sacrifices  of  the  Lord  made 
by  fire:  for  so  I  am  commanded. 

14  And  y  the  wave-breast  and  heave- 
shoulder  shall  ye  eat  in  a  clean  place; 
thou  and  thy  sons,  and  thy  daughters 
with  thee:  for  they  be  thy  due,  and  thy 
sons'  due,  zuhich  are  given  out  of  the  sac- 
rifices of  peace-ofib  rings  of  the  children 
of  Israel. 

15  The  heave-shoulder,  and  the  wave- 
breast  shall  they  bring,  with  the  offerings 
made  by  fire  of  the  fat,  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 
commanded. 

X  2I;22. 

y  7:29—34.  9:21. 


V  2:  6:15— 18.  7:9.  21:22.  Kx. 
29:2.  Num.  18:9,10.  Ez.  44: 
29. 


^8.   Num.  18:11. 


Ex.  29:24— 
John  4:34. 


be  extinct. — The  people  in  general,  however, 
were  allowed  to  bewail  this  event,  which  doubt- 
less they  did,  with  the  usual  expressions  of  sor- 
row. 

V.  8 — 11.  As  the  sin  of  Nadab  and  Abihu 
seems,  in  part  ajt  least,  to  have  been  occasioned 
by  a  degree  of  inebriation;  a  law  was  on  this  ac- 
count enacted,  that  the  priests  should  drink  no 
wine,  nor  intoxicating  liquor,  either  before  or 
during  their  ministrations  in  the  sanctuary;  in  or- 
der tliat  their  judgments  might  be  unclouded  by 
the  fumes  of  intemperance,  especially  when  re- 
quired to  practise  or  interpret  the  law  of  God. 
This  command  was  immediately  given  to  Aaron, 
to  encourage  him  by  such  a  token  of  regard;  and 
because  the  Ijord  would  not  have  it  appear,  as  if 
Moses  had  not  sympathized  in  his  affliction,  or 
had  intended  to  charge  him  with  criminality  in 
this  respect. 

V.  12—15.  {Marg.  Ref.)  Moses  at  this  time 
repeated,  or  explained  and  enforced,  the  laws 
before  given;  lest  the  interruption  wiiich  had  tak- 
en place  should  cause  Aaron  and  his  sons  to  forget 
them. --The  meat-offering,  as  most  holy,  must  be 
eaten  by  the  priests,  or  the  sons  of  the  priests,  in 
tlie  holy  place;  but  the  portion  allotted  them  of 
the  peace-offerings  might  be  eaten  in  any  clean 
place,  with  their  families. 

V.  16 — 18.  The  sacrifice  here  spoken  of  was 
a  sin-offering  for  the  congregation;  yet,  as  it 
was  a  goat,  and  not  a  young  bull,  (no  doubt  by 
special  direction,)  the  blood  was  not  carried  into 
tiie  sanctuary,  to  be  put  upon  the  altar  of  in- 
cense, or  sprinkled  before  the  veil;  and  there- 
fore tiie  flesh  ought  not  to  have  been  burnt  with- 
out the  camp,  or  upon  the  altar;  but,  when  the 
priests  had  done  eating,  to  have  been  consumed 
in  the  same  manner  as  the  remaining  flesh  of 
the  other  sacrifices.  It  is  not  evident,  whether 
this  was  done  by  inadvertency,  or  because 
Aaron,  from  the  state  of  his  mind,  drew  a  wrong 


1 C  IT  And  Moses  diligently  sought  ^  the 
goat  of  the  sin-offering,  and  behold  it  was 
burnt:  and  he  was  *  angry  with  Eleazar 
and  .  Ithamar,  the  sons  of  Aaron  which 
were  left  alive.,  saying, 

17  Wherefore  have  ye  not  eaten  the 
sin-offering  in  the  holy  place,  seeing  it  is 
most  holy,  and  God  hath  given  it  you 
^  to  bear  the  iniquity  of  the  congregation, 
to  make  atonement  for  them  before  the 
Lord? 

1 8  Behold,  •=  the  blood  of  it  was  not 
brought  in,  within  the  holy  place-'  ye 
should  indeed  have  eaten  it  in  the  holy 
place,  '^  as  1  commanded. 

19  And  Aaron  said  unto  Moses,  Be- 
hold, ^  this  day  have  they  offered  their 
sin-offering  and  their  burnt-offering  be- 
fore the  Lord;  and  such  things  have 
befallen  me:  and  if  I  had  eaten  the  sin- 
offering  to-day,  ^  should  it  have  been  ac- 
cepted in  the  sight  of  the  Lord? 

20  And  when  Moses  heard   that,  ^  he 


was  content. 

z  6:26,30.  9:3.15. 

a  Ex.  32:19— 22.     Num.    12:3. 

Matt.  5:22.     Mark  3:5.  10:14. 

Eph.  4:26. 
b   16:22.    22:16.     Ex.  28:33,43. 

Num.  18:1.     Is.  63:11.    Ez.  4: 

4—6.  18:19,20.    Heb.  9:23.    1 

Pet.  2:24. 


C  6:30. 

A  6:26. 

e  9:8,16. 

f  Deut.  12:7.  26:14.      1  Sam.  1: 

7,3.   Hos.  9:4.  Ma).  2:13.  Phil, 

4:4. 
g  2  Chr.  30:18—20.    MaU.  12: 

3—7,20. 


conclusion.  Moses,  however,  was  angry  at  tliis 
deviation  from  the  divine  precept,  and  probably 
feared  that  further  rebukes  would  be  the  conse- 
quence. He  therefore  expostulated  with  Ele- 
azar and  Ithamar;  not  with  Aaron,  lest  he  should 
add  to  his  heavy  distress. — His  language  is  re- 
markable: "God  hath  given  it  to  you,  to  bear 
the  iniquity  of  the  congregation,  &c."  Sinners, 
who  suffer  deserved  punishment,  are  said  to  "eat 
of  the  fruit  of  their  own  ways,  and  to  be  filled 
with  their  own  devices."  Prov,  1:31.  Thus  the 
priests,  by  eating  the  sin-offering  of  the  people 
were  represented  as  bearing  their  iniquity  for 
them:  but  in  burning  without  the  camp  their 
own  sin-offerings,  and  all  other  sacrifices,  the 
blood  of  which  was  carried  into  the  sanctuary, 
they  owned  that  they  were  only  types;  and  that 
both  their  own  iniquity,  and  that  of  the  people, 
must  be  finally  transferred  to  tiie  great  Anti- 
type,  and   effectually  expiated  by  him 'God 

'bestowed  upon  the  priests  this  reward  of  their 
'service,  that  they  might  be  more  willing  to  take 
'upon  them  the  people's  sins,  and  to  make  an 
'expiation  carefully  for  them.  And  indeed,  the 
'very  eating  of  the  people's  sin-offering  argued 
'the  sins  of  the  people,  in  some  sort,  laid  upon 
'the  priests,  to  be  taken  away  by  them.  Which 
'being  done,  they  had  reason  to  rejoice  also  in 
'a  feast  upon  this  sacrifice,  which  God  had  been 
'pleased  to  accept,  for  the  taking  away  of  the 
'sins  of  the  people.  From  whence  the  sacrifice 
'of  Christ  may  be  explained,  who  is  said  to  bear 
^our  iniquity,  (as  the  priest  is  here  said  to  do,) 
'all  our  sins  bting  laid  on  him;  who  took  upon 
'him  to  make  an  expiation  for  them  by  the  sac- 
'rifice  of  himself.  For  the  priest  here,  by  eating 
'of  the  sin-offering,  receiving  the  guilt  upon 
'himself,  may  well  be  thought  to  prefigure  one, 
'who  should  be  both  Priest  and  Sacrifice  for  sin: 
'which  was  accomplished  in  Christ.'  Bp.  Patrick. 
V.    19,  20.    Though   Eleazar    and    Ithamar 

[.3.57 


B.C.  1 490. 


LEVITICUS. 


B.  C.  1490. 


were  addressed,  Aaron  alone  replied;  conscious 
perhaps  that  the  sin-offering-  had  been  burnt  by 
his  directions,  or  that  he  had  not  been  sufficient- 
ly careful  that  it  should  be  rightly  disposed  of. 
He  acknowledged  that,  in  this  respect,  the  rule 
had  not  been  exactly  observed:  but  he  intimat- 
ed that,  in  other  things,  his  surviving  sons  had 
been  very  attentive  to  their  duty,  and  had  of- 
fered the  sin-offering  and  burnt-offering  for  the 
people,  (for  so  he  seems  to  mean,)  with  much  cir- 
cumspection. Indeed,  the  deviation  which  had 
been  made,  was  by  no  means  the  effect  of  a  pre- 
sumptuous disregard  to  the  divine  command;  and 
such  things  had  befallen  him,  that  he  could  not 
have  eaten  the  sacred  feast  with  calmness  and 
cheerfulness,  though  he  had  submitted  to  the 
will  of  God  in  the  awful  dispensation.  And,  as 
his  mind  was  agitated  with  various  conflicting 
passions,  and  depressed  with  a  sense  of  his  un- 
worthiness;  he  could  not  suppose  that  his  ser- 
vice would  have  been  acceptable,  if  he  had  at- 
tempted it. — With  this  excuse  Moses  was  sat- 
isfied; being  sensible  that  Aaron  had  borne  his 
aflBiction  in  a  proper  manner;  that  he  could  not 
possibly  with  cheerfulness  have  eaten  the  holy 
things;  and  that  he  intended  to  do  right  in  burn- 
ing them.  It  seems  also,  that  the  Lord  approved 
of  this  determination. 

Their  sin-offering,  &c.  (19)  The  priests  had, 
on  the  same  day, -'offered  their  sin-offering,  and 
their  burnt-offering,"  which  were  burnt;  and 
through  inadvertency,  they  had  disposed  of  the 
sin-offering  of  the  people  in  the  same  manner. 
This  may  be  the  meaning;  and  then  the  sin-of- 
fering of  the  people  was  not  burned  intention- 
ally, by  Aaron's  direction,  but  by  the  mistake 
of  his  sons. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 

With  what  solemn  attention  should  we  hear 
these  words  of  the  great  and  terrible  Lord  God, 
"I  will  be  sanctified  in  them  that  come  nigh 
me,  and  before  all  the  people  1  will  be  glorified!" 
Contemplating  with  holj'  awe  his  majesty,  puri- 
ty, and  avenging  justice,  we  may  well  exclaim, 
"My  flesh  trembleth  for  fear  of  thee,  and  I  am 
afraid  of  thy  judgments."  Naj',  even  the  dis- 
coveries of  his  boundless  mercj',  as  revealed  in 
the  gospel,  and  of  the  way  in  which  that  mercj^ 
is  exercised,  are  suited  to  form  our  spirits  to 
humble  reverence  united  with  filial  confidence. 
— Alas!  when  we  consider  from  what  motives, 
and  in  what  manner,  great  numbers  of  those 
who  are  called  the  "priests  of  the  Lord,"  draw 
nigh  to  him  in  their  sacred  services;  and  what 
effects  their  spirit,  conduct,  and  ministrations, 
are  suited  to  produce  on  the  people;  we  cannot 
but  wonder,  that  examples  of  severity,  like  that 
before  us,  are  not  frequently  made.  But  assur- 
edly, unless  repentance  intervene,  the  Lord 
will,  before  the  assembled  world,  "be  glorified" 
in  the  dreadful  punishment  of  those  who  have 
thus  openly  dishonored  him,  and  who  have  led 
others  also  to  despise  his  ordinances  or  revile  his 
truth. — It  behoves  us  however  to  beware,  not 
only  of  profaneness,  or  gross  irreverence  in 
this  sacred  work,  but  likewise  of  strange  fire. 
Great  earnestness  and  fervejicy  may  be  shewn, 
when  we  are  actuated  by  no  better  motives, 
than  an  eager  desire  of  distinguishing  ourselves, 
of  acquiring  honor  or  advantage,  or  of  promot- 
ing the  credit  and  success  of  the  party  to  which 
we  are  attached.  Our  zeal  may  result  from  en- 
thusiasm and  unscriptural  confidence;  it  may  be 
exercised  with  bitterness  and  malevolence;  it 
may  excite  us  to  call  for  fire  from  heaven  on  our 
opponents,  or  to  kindle  the  flames  of  persecu- 
358] 


tion  on  earth;  and  in  various  ways  it  may  be  no 
other  than  the  heat  and  vehemence  of  selfish 
passions.  This  is  strange  fire,  not  kindled  at 
the  altar  of  burnt-offering,  not  the  fruit  of  the 
Spirit  of  Christ,  not  a  heavenly  fervor  of  love 
to  God  and  man,  inducing  humble,  earnest,  af- 
fectionate, and  patient  endeavors,  by  warranted 
means  alone,  to  promote  the  cause  of  religion 
in  the  world,  and  especially  among  those  with 
whom  we  are  immediately  connected.  But  not 
ministers  alone  are  concerned:  all,  who  profess 
to  worship  God,  "draw  nigh  to  him;"  and  if 
their  lives  do  not  honor  him,  he  will  at  length 
glorify  himself  in  their  awful  destruction. —  We 
need  not,  however,  go  further  than  ourselves: 
for  when  we  duly  consider  the  holiness  of  our 
heart-searching  Judge,  and  the  adorations  of  the 
heavenly  host,  and  then  reflect  on  our  prayers 
and  praises;  we  must  be  ready  to  say,  "Woe  is 
me,  I  am  undone!  because  I  am  a  man  of  un- 
clean lips,  and  I  dwell  in  the  midst  of  a  people 
of  unclean  lips;  for  mine  eyes  have  seen  the 
King,  the  Lord  of  Hosts!"  Is.  6:5.  And  noth- 
ing, but  the  sense  of  pardoning  love  through 
the  atonement  of  Christ,  his  gracious  promises, 
and  the  consolations  of  the  Holy  Spirit,  can 
embolden  us  in  attempting  to  serve  and  worship 
our  Holy  God.  Yet,  even  thus  encouraged,  we 
should  look  diligently  to  ourselves  and  to  our 
rule,  that  we  may  approach  him  in  the  appoint- 
ed manner,  and  in  a  recollected,  humble  spirit; 
fearing  the  rebukes  with  which  he  chastens  his 
own  people,  even  though  delivered  from  the 
dread  of  the  everlasting  punishment  reserved 
for  his  enemies. — Honors  and  distinctions  are 
dangerous,  because  they  tend  to  excite  and  in- 
vigorate the  pride  and  ambition  of  our  hearts; 
we  should  therefore  be  peculiarly  watchful  over 
ourselves,  and  earnest  in  pra}er  to  be  kept  hum- 
ble, when  the  Lord  is  pleased  to  employ  us  in 
any  useful  and  reputable  service,  or  in  any  way 
to  advance  us  above  our  brethren.  And  as  all, 
who  would  serve  God,  must  "take  heed,  that 
their  hearts  be  not  overcharged  with  surfeiting 
and  drunkenness;"  so  the  ministers  of  religion 
especially  should  keep  at  the  greatest  distance 
from  this  hateful  vice.  Above  all  other  men 
they  need  clear  heads  and  sound  judgments,  as 
well  as  upright  hearts;  not  only  that  "they 
themselves  die  not,"  but  that  they  may  "put 
a  difference  between  holy  and  unholy,"  "and 
teach  the  people  all  that  the  Lord  hath  spoken." 
They  are  peculiarly  required  to  watch  and  be 
sober,  that  they  may  rise  superior  even  to  their 
natural  affections;  that  they  may  be  able  to 
govern  every  passion,  and  be  examples  to  others 
of  that  supreme  love  of  God,  which  subordinates 
all  other  regards:  for  the  important  work  of 
their  ministry  must  not  be  interrupted,  lest 
wrath  come  upon  the  people  also.  Indeed,  we 
all  should  learn  to  mourn  and  rejoice,  as  though 
we  mourned  and  rejoiced  not;  for  we  may  be 
assured,  that  all  our  comforts  must  be  counter- 
balanced with  trials,  and  all  our  honors  with 
"some  thorn  in  the  flesh,  lest  we  should  be  ex- 
alted above  measure."  But  the  remembrance 
of  former  sins  may  well  stop  our  mouths,  and 
produce  silent  submission  under  our  bitterest 
sorrows:  "for  it  is  of  the  Lord's  mercy  we  are 
not  consumed;"  and  we  have  still  many  unmer- 
ited comforts  remaining,  and  encouraging  pros- 
pects before  us.  However  great  our  inward 
anguish  may  be,  we  should  learn  to  suppress 
the  rising  murmur,  to  "keep  our  mouth  as  with 
a  bridle,"  and  be  careful  that  we  do  not  reflect 
upon  God.  If  we  thus  profit  by  these  examples 
of  his  severity,  we  shall  have  "a  witness  in  our- 
selves" of  the  wisdom  and  goodness  of  God,  in 
this  part  of  bis  dealings  with  mankind. 


D.  C.   1490. 


CHAPTER  XI. 


B.  C. 1490. 


CHAP.  XL 

W  hal  beasts  mi^ht  be  eaten  and  what  might  not,  1—8:  what 
fishes,  9— W:  what  birds,  or  flying  creatures,  13—23.  How 
rit'.iiil  uncleanness  would  be  contracted,  by  touching  the  car- 
casses of  unclean  animals;  and  how  it  must  be  cleansed,  24 — 40. 
Kepliles  not  to  be  eaten,  41—43  The  reason  of  these  laws, 
44 — 17. 

ND   the  Lord  spake   unto    Moses, 
_    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  cloven-footed,  and  '^  cheweth  the  cud 
among  the  beasts,  that  shall  ye  eat. 

4  Nevertheless,  these  shall  ye  not  eat, 
of  them   that  chew  the  cud,  or  of  then: 


I  Deut.  14:3—8.  -  Ez.  4:14. 
Dan.  1:8.  Matt.  16:1 1.  Mark 
7:15—19.  Rom.  14:2,3,14,15. 
1  Tim.  4:4—6.    Heb.  13:9. 


b  Ps.  1:1.  Prov.  9:6.  2  Cor.  6: 17. 
C  Deut.  6:6,7.  Pi.  1:2.  Prov.  2: 

1,2,10.    Acts  17:11.     1  Tim.  4: 

16. 


V.  12—20. 

Though  our  improper  attendance  on  relig-ious 
ordinances  may  expose  us  to  wrath,  yet  we  must 
not  neg'lect  them.  Some  indeed,  by  unworthily 
receiving-  the  Lord's  supper,  'have  provoked  the 
'Lord  to  plague  them  with  divers  diseases,  and 
'with  sundry  kinds  of  death;'  yet  others  should 
not,  on  that  account,  'neglect  this  bounden 
'duty  and  service;'  on  the  contrarj^,  "let  a  man 
examine  himself,  and  so  let  him  eat  of  that 
bread,  and  drink  of  that  cup."  Nor  need  a 
humble  communicant,  who  comes,  'not  trusting 
'in  his  own  righteousness,  but  in  the  Lord's  mer- 
'CV)'  be  discouraged;  for  he  knows  how  to  distin- 
guish between  presumptuous  rashness  or  con- 
temptuous disobedience,  and  the  involuntary  in- 
firmities or  unallowed  mistakes  of  the  conscien- 
tious. After  the  example  of  Christ  also,  his 
ministers,  while  taking  heed  that  all  is  done  in 
the  prescribed  manner,  noticing  whatever  is 
•amiss,  and  on  some  occasions  expressing  a  holy 
indignation,  and  rebuking  with  all  authority; 
must  be  cautious  not  to  confound  inadvertencies 
with  intended  disobedience,  or  to  grieve  those 
whom  the  Lord  has  wounded:  they  must  rather 
make  allowances,  and  accept  of  excuses;  and 
"restore  those,  who  have  been  overtaken  in  a 
laiilt,  in  the  spirit  of  meekness,  considering 
tliemselves  lest  they  also  be  tempted." 

NOTES. 

Chap.  XI.  V.  1.  Aaron  was  at  this  lime  fully 
established  in  the  high  priesthood,  and  these  laws 
related  to  such  things,  as  fell  especially  under  the 
cognizance  of  him  and  his  sons;  he  was  therefore 
addressed  along  with  Moses  on  this  occasion. 

V.  2.  The  Creator  pronounced  all  his  works 
separately  g'ood,  and  altogether  when  finished 
very  good:  [JVote,  Gen.  1:31.)  yet  the  distinction 
between  clean  and  unclean  animals  was  known 
even  before  the  flood;  though  probably  it  only 
related  to  sacrifices.  But  at  this  time,  very  par- 
ticular laws  were  enacted  respecting  the  people's 
diet,  and  the  ceremonial  uncleanness  contracted 
by  touching  the  carcasses  of  unclean  animals. 
These  laws  seem  to  have  been  enacted,  in  the 
first  place,  as  a  test  of  obedience,  like  the  prohibi- 
tion to  Adam  of  "the  tree  of  knowledge;"  and  to 
teach  the  Israelites  habits  of  self-denial,  and  the 
government  of  their  appetites.  Secondly,  to  keep 
them  distinct  from  other  nations,  both  by  throw- 
ing hindrances  in  the  way  of  their  social  inter- 
course with  them,  and  by  establishing  the  dis- 
tinction between  clean  and  unclean,  which  was 
applicable  to  persons  as  well  as  things:    when 


that  divide  the  hoof:  as  the  camel,  be- 
cause he  cheweth  the  cud,  but  divideth 
not  the  hoof;  he  is  unclean  unto  you. 

5  And  ^  the  coney,  because  he  cheweth 
the  cud,  ^  but  divideth  not  the  hoof:  he 
is  unclean  unto  you. 

6  And  the  ^  hare,  because  he  cheweth 
the  cud,  but  divideth  not  the  hoof:  he  is 
unclean  unto  you. 

7  And  the  s  swine,  though  he  divideth 
the  hoof,  and  be  cloven-footed;  yet  he 
cheweth  not  the  cud:  he  is  unclean  to  you. 

8  Of  their  flesh  ye  shall  not  eat,  and 
their  carcass  ye  shall  not  touch:  ''  they 
are  unclean  to  you. 


d    Ps.  104:18.    Prov.  30:26. 

e  Job  36:14.  Matt.  7:26.   Rom. 

2:18—24.      Phil.    3:18,19.       2 

Tim.  3:5.   Tit.  1:16. 
f  Rev.  21.8. 
g   Is.  66:4.  66:3,17.     Matt.  7:0. 

Luke  8:33.    15:15.     2  Pet.  2:18 


—22. 

h  5:2.  Is.  52:11.  Hof.  9:3. 
Mark  7:2.15,18.  Acts  10:11— 
15,28.  15:29.  Rom.  14:14— U 
21.  1  Cor.  8:8.  2  Cor.  6:17 
Col.  2:16,21—23.    Heb.  9:10. 


therefore  this  distinction  was  no  longer  to  be  ob- 
served, Peter  was"  instructed  by  a  vision,  which 
had  relation  to  the  distinction  of  meats,  "not  to 
call  any  man  common  or  unclean."  f  JVbie,  Acts 
10:9 — 16.)  Many  also  of  these  forbidden  animals 
v.^ere  occasions  of  superstition  and  idolatry  to  the 
!  Heathen.  Thirdly,  to  teach  them  to  make  dis- 
tinctions between  holy  and  unholy,  in  the  choice 
of  companions,  and  in  forming  intimate  connex- 
ions. And  fourthly,  the  propensities  of  these  ani- 
mals taught  them  what  manner  of  persons  they 
ought  to  be;  for  if  the  pure,  useful,  gentle,  patient 
nature  of  the  animals  appointed  for  sacrifice,  was 
emblematical  of  the  Savior's  character;  it  is  ob- 
vious to  conchide,  that  the  exclusive  prescription 
of  some  animals  for  the  diet  of  the  Lord's  people 
was  also  significant.  Some  have  even  thought 
that  the  allowance  of  the  slaughter  of  innocent 
animals,  for  the  food  of  sinful  man,  forms  a  con- 
tinued type  of  the  purchase  and  application  of  the 
salvation  of  Christ,  and  of  our  transformation  into 
his  image,  while  we  spiritually  "eat  his  flesh  and 
drink  his  blood." 

V.  3 — 8.  "Parting  the  hoof"  may  denote  sep- 
aration from  sin  and  the  world,  and  distinguishing 
between  truth  and  error,  good  and  evil;  while 
"chewing  the  cud"  aptly  represents  serious,  pleas- 
ant, habitual  meditation  upon  the  truths  and  pre- 
cepts of  the  word  of  God,  in  order  to  a  holy  con- 
versation. These  are  united  in  the  experience 
and  character  of  the  true  Christian;  but  hypo- 
crites shew  that  they  do  neither  hi  sincerity,  b}' 
evidently  attempting  to  separate  between  profes- 
sion and  practice;  and  therefore  they  are  as  un- 
clean as  the  avowed  infidel  or  profligate. — The 
fox,  the  dog,  the  lion,  the  wolf,  and  indeed  ani- 
mals in  general  which  are  carnivorous,  neither 
chew  the  cud  nor  divide  the  hoof;  other  animals 
do  only  the  one,  and  were  therefore  unclean. 
The  former  are  apt  emblems  of  the  crafty,  the 
covetous,  the  cruel,  and  the  fierce;  many  of  the 
latter,  of  the  lewd,  the  sensual,  and  the  carnally 
minded;  whilst  the  sheep  and  ox,  and  other  ani- 
mals which  unite  the  two,  aptly  teach  us  what  we 
ought  to  be,  and  with  whom  we  should  associate. 
The  foot  of  the  camel  is  divided  on  the  upper  part 
of  it,  but  it  is  strongly  joined  beneath;  so  that  he 
does  not  "part  the  hoof."  It  is  doubted  whether 
the  words,  rendered  coney  and  ha.re,  be  properly 
translated;  because  it  is  not  known  that  these  ani- 
mals chew  the  cud.  They  were,  however,  un- 
clean. The  swine  is  the  emblem  of  filthiness; 
but  it  is  marked  as  unclean  on  the  same  ground 
as  the  other  animals.  It  is  probable,  that  the  pe- 
culiar aversion  of  the  Jews  to  the.  swine,  arose 

[359 


B.   C.   1490. 


LEVITICUS. 


B.  C.  1490. 


9  H  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  i-ivers,  them  shall  ye  eat. 

10  And  all  that  have  not  fins  nor 
scales  in  the  seas,  and  in  the  rivers,  of  all 
that  move  in  the  waters,  and  of  any  liv- 
ing thing,  which  is  in  the  waters;  J  they 
shall  he  an  abomination  unto  you. 

1 1  They  shall  be  even  an  abomina- 
tion unto  you:  ye  shall  not  eat  of  their 
flesh,  but  ye  shall  have  their  carcasses 
in  abomination. 

1 2  Whatsoever  hath  no  fins  nor  scales 
in  the  waters,  that  shall  be  an  abomina- 
tion unto  you. 

1 3  H  And  these  are  they  which  ye  shall 
have  in  abomination  among  the  fowls, 
they  shall  not  be  eaten;  they  are  an 
abomination:  ^  the  eagle,  and  the  ossi- 
frage,  and  the  ospray, 

]  4  And  the  vulture,  and  the  kite,  after 
his  kind: 

15  Every  'raven  after  his  kind: 

1 6  And  ""  the  owl,  and  the  night-hawk, 
and  the  cuckow,  and  the  hawk,  after  his 
kind, 

1 7  And  the  little  owl,  and  the  cormo- 
rant, and  the  great  owl, 

18  And  the  swan,  and  the  pelican,  and 
the  gier-eagle, 

1 9  And  the  stork,  the  heron  after  her 
kind,  and  the  lapwing,  and  the  bat. 

20  All  fowls  that  °  creep,  going  upon 
all  four,  shall  be  an  abomination  unto 
you. 

21  Yet  these  may  ye  eat  of  every 
flying  creeping  thing  that  goeth  upon  all 
four,  which  have  legs  above  their  feet,  to 
leap  withal  upon  the  earth: 

22  Even  these  of  them  ye  may  eat: 


i   Deut.  14.9,]0. 

j  7:18.    Deut.  14:3.    Ps.  139:21, 

22.    Prov.  ia:20.  29:27.     Rev. 

21:8. 

k  Deut.  14:12—20.  Job  39:27 
—30.  Jer.  4:13.  48-40.  Lam. 
4:19.  Hab.  1.8.  Matt.  24:28, 
Rom.  3:13—17. 


1   Gen.    8:7."      1    Kings    17:4,6. 

Prov.  30:17.    Luke  12i24. 
m    Ps.  102:6.     Is.  13:21,22.  34; 

11—16.   John  3:19— 21.  Eph. 

4:13,19.  5:7-11.     1  Thes.  5:5 

—7.   Rev.  18:2. 
n   Matt.  6:24.    Phil.  3:1S,19.     1 

John  2:15  —  17.    Jude  10,19. 


from  those  animals  being  commonly  sacrificed  in 
the  worship  of  idolaters.  Some  tiiink  that  the 
flesh  of  the  unclean  animals  was  prohibited  as  un- 
wholesome; yet  the  flesh  of  hares  andi-abbits  seems 
to  be  as  wholesome  as  that  of  sheep  and  g'oats. — 
The  Israelites  were  not  only  forbidden  to  eat  the 
flesh  of  the  unclean  beasts,  but  they  must  not  touch 
their  dead  bodies:  and  consequently  the  use  of 
their  skins,  and  even  of  their  fat,  was  interdicted. 

V.  9 — 12.  Frogs,  amphibious  creatures,  sea- 
monsters,  eels,  and  several  species  of  fishes,  were 
thus  prohibited  as  an  abomination;  but  the  em- 
blem is  very  obscure:  some  of  them  may  repre- 
sent such  persons,  as  attempt  to  reconcile  in  their 
conduct  the  service  of  God  and  mammon. 

V.  \?, — 20.  Here  the  critics  find  abundance 
of  work;  and  if  this  law  were  now  in  force,  it 
would  be  necessary  to  decide  upon  the  meaning 
of  the  original  words,  many  of  which  are  used  in 
no  other  part  of  Scripture,  except  in  tlie  parallel 
360] 


°  the  locust  after  his  kind,  and  the  bald 
locust  after  his  kind,  and  the  beetle  after 
his  kind,  and  the  grasshopper  after  his 
kind. 

23  But  all  other  flying  creeping  things, 
which  have  four  feet,  shall  be  an  abomi- 
nation unto  you. 

24  And  for  these  ye  shall  be  unclean: 
whosoever  p  toucheth  the  carcass  of  them 
shall  be  unclean  until  the  even. 

25  And  whosoever  beareth  might  of 
the  carcass  of  them  shall  i  wash  his 
clothes,  and  be  unclean  until  the  even. 

26  The  carcasses  of  every  beast  which 
divideth  the  hoof,  and  is  not  cloven-foot- 
ed, 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  carcass  shall 
be  unclean  until  the  even. 

28  And  he  that  beareth  the  carcass  of 
them  shall  wash  his  clothes,  and  be  un- 
clean until  the  even:  they  are  unclean 
unto  3'ou. 

29  IT  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:  whosoever  doth  touch 
them,  when  they  be  dead,  shall  be  un- 
clean until  the  even. 

32  And  upon  whatsoever-  any  of  them, 
when  they  are  dead,  doth  fall,  it  shall  be 


o   Matt.  3:4.   Mark  1:6. 

p   27,31.    1  Cor.  15:33.     2  Cor. 

6:17.    Eph.2:l— 3.  5:11.  Heb. 

9:26. 
q    28,40.  14:8.  16:5.  16:23.    Ex. 

19:10,14.        Num.      19:8,10,19, 

21.  31:24.     Zech.  13:1.     John 


I     13:8.     AcU  22:16.     Heb.  9:10. 

Rev.  7:14. 
r    Ps.    10:3.    17:J4.     Hab.    2:6. 

Luke    12:15.    16:14.     tol.  3:5. 

2  Tim.  3:2—6. 
s   Is.  66:17. 


passage  in  Deuteronomy.  {Dent.  14:11 — 20.) 
Many  of  the  unclean  birds  are  fierce  and  raven- 
ous; others  feed  very  grossly;  several  instinctively 
love  darkness  and  desolate  places;  and  few '  of 
them  are  generally  eaten  at  present.  The  harm- 
less, loving  dove,  and  such  as  were  of  a  cleanly 
nature,  were  allowed  for  food;  and  the  emblem  is 
easily  applied. 

V.  21,  22.  The  several  species  of  locusts,  here 
excepted  from  the  general  prohibition,  (for  the 
words  rendered  beetle  and  grasshopper,  are  sup- 
posed to  mean  different  kinds  of  locusts,)  have, 
besides  four  feet  on  which  to  walk  or  crawl  on 
the  earth,  two  longer  legs  on  which  they  leap. 
Locusts  have  been  eaten  by  many  nations,  and 
are  at  this  day.— "After  his  kind,"  means  all  cf 
this  kind. 

V.  26,  27.  Not  only  tliose  beasts,  which  have 
single  hoofs,  as  horses  and  asses,  were  unclean; 
but  such  likewise  as  divided  tlie  feet  into  paws, 


B.  C.  1490. 


CHAPTER  XI. 


B.  C.  1490. 


unclean;  whether  it  be  any  vessel  of 
wood,  or  raiment,  or  skin,  or  sack,  what- 
soever 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  where- 
into  a7iy  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  which  such  water  cometh,  shall 
be  unclean:  and  all  drink  that  may  be 
drunk  in  every  such  vessel,  shall  be  un- 
clean. 

35  And  every  thing  whereupon  any 
part  of  their  carcass  falleth,  shall  be  un- 
clean; whether  it  be  oven,  or  ranges   for 

y  pots,  they  shall  be  broken  down:  for  they 
are  unclean,  and  shall  be  unclean  unto 
you. 

36  Nevertheless,  a  fountain  or  pit, 
*  wherein  there  is  plenty  of  water,  shall  be 
clean:  but  that  which  toucheth  their  car- 
cass shall  be  unclean. 

37  And  if  any  part  of  their  carcass  fall 
upon  any  *  sowing-seed  which  is  to  be 
sown;   it  shall  be  clean. 

38  But  if  any  water  be  put  upon  the 
seed,  and  any  part  of  their  carcass  fall 
thereon;  it  shall  be  unclean  unto  you. 

39  And  if  any  beast,  of  which  ye 
may  eat,  die;  he  that  ^  toucheth  the  car- 
cass thereof  shall  be  unclean  until  the 
even. 

40  And  he  that  *  eateth  of  the  carcass 
of  it,  shall  wash  his  clothes,  and  be  un- 


(    6:28.    15:12.    Tit.   2:14.   3:5. 

r  Jo}.i)  1:1. 
u    14:-15.     2  Cor.  5:1—8.     Phil. 

3:21. 
*    Heb.  <t  gathering  together  of 

vmters. 


X    1  Cor.  15:37. 

y  15:5,7.    Num.  19:11. 

z    See     on    25 17:15.     22:8. 

I)eut.  14.21.     Is.  1:16.     Ez.  4; 

14.36:25.44:31.     Zecb.  13:1. 

1  Cor.  6:11,    1  John  1:7. 


or  more  than  two  parts,  as  lions,  tigers,  and  many 
oUier  beasts. 

V.  31—33.  When  they  be  dead.  (3l)  The  un- 
clean animals  did  not  render  a  person  unclean, 
^vho  touched  them  wlien  alive;  for  many  of  them 
were  beasts  of  burden,  as  the  horse,  ass,  and 
camel.  Yet,  even  with  this  limitation,  the  law 
would  be  to  us  extremely  burdensome:  for  in- 
stance, a  dead  mouse,  cat,  weasel,  or  squirrel, 
falling  upon  earthen  vessels,  ovens,  or  ranges, 
would  render  it  necessary  to  destroy  them:  and 
even  when  vermin  or  reptiles  were  killed,  the 
removal  of  their  carcasses,  or  those  of  any  animal 
tliat  died  of  itself,  would  occasion  pollution.  (3'2 — 
35.)  This  indeed  was  only  ceremonial;  yet,  it 
would  often  exclude  persons  from  public  ordi- 
nances and  society;  and  much  circumspection,  in 
.  properly  purifying  themselves  and  their  furniture, 
would  be  requisite,  and  a  constant  circumspec- 
tion to  avoid  contracting  defilement.  This  evi- 
dently represented  the  necessity  of  the  "sanctifi- 
cation  of  the  Spirit  unto  obedience;"  the  daily 
pursuit  of  true  holiness,  in  the  exercise  of  "re- 
pentance towards  God,  and  faith  towards  our 
Lord  Jesus  Christ;"  and  habitual  watchfulness 
and  self-examination. 

Vol.  I.  46 


clean  until  the  even:  he  also  that  beareth 
the  carcass  of  it  shall  wash  his  clothes, 
and  be  unclean  until  the  even. 

41  IT  And  every  creeping  thing  that 
creepeth  upon  the  earth  shall  be  an  abom- 
ination: it  shall  not  be  eaten. 

42  Whatsoever  ^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. 

43  Ye  '^  shall  not  make  t  yourselves 
abominable  with  any  creeping  thing  that 
creepeth,  neither  shall  ye  make  your- 
selves unclean  with  them,  that  ye  should 
be  defiled  thereby. 

44  For  **  1  am  the  Lord  your  God:  ye 
shall  therefore  sanctify  yourselves  and 
®  ye  shall  be  holy;  for  I  am  holy:  neither 
shall  ye  defile  yourselves  with  any  man- 
ner of  creeping  thing  that  creepetn  upon 
the  earth. 

45  For  I  am  the  Lord  ^  that  bringeth 
you  up  out  of  the  land  of  Egypt,  to  be 
your  God:  ye  shall  therefore  s  be  holy; 
for  I  am  holy. 

46  This  is  ^  the  law  of  the  beasts,  and 
of  the  fowl,  and  of  every  living  creature 
that  moveth  in  the  waters,  and  of  every 
creature  that  creepeth  upon  the  earth: 

47  To  '  make  a  difference  between  the 
unclean  and  the  clean,  and  between  the 
beast  that  may  be  eaten  and  the  beast 
that  may  not  be  eaten. 


b  Gen.  3:14,15.  Is.  65:05.  Mic. 
7:17.  Matt.  3:7.  23:33.  John 
8:44.  2  Cor.  11:3,13.  Tit.  1: 
12. 

t    Heb.  doth  multiply Jeet, 

C  41,42.  20:25. 

J    H<ib.  your  souls. 

d  See  on  Ex.  20:2. 

e    10:3.19:2.20:7,26.    Ex.  19:6. 


Deut.  14:2.     1  Sam.  6.20.    Vs. 

99:5,9.     Is.   6:3—5.     Am.  3:3. 

Matt.  5:43.    1  Pet.  1:15,16.  2:9. 
f  Ps.  105:43—45. 
g  See  071  44.— 1  Thes.  4:7. 
h  7:37.  14:54.  15:32.  Ez.  43:12. 
i    10:10.    Kz.  44:23.    Mai.  3:18. 

Rom.  14:2,3,13—23. 


V.  34 — 38.  If  water,  from  any  vessel  thus 
rendered  unclean,  fell  on  such  food  as  was  be- 
fore clean,  this  must  not  afterwards  be  eaten; 
nor  must  water  be  drunk  from  such  a  vessel. 
But  water  in  a  well  or  pit,  into  which  any  car- 
cass had  fallen,  was  not  unclean;  but,  when  af- 
terwards brought  or  drawn  from  it,  might  be  used. 
— This  exception  seemed  necessary,  in  order 
that  water  for  the  various  ablutions  might  be  pro- 
cured.— Corn  for  food,  if  the  carcass  of  any 
creature  fell  into  it,  must  not  be  used  till  washed 
and  cleansed:  but  this  was  not  needful  in  seed- 
corn,  except  it  was  steeped  in  water;  and  then 
it  must  be  washed  in  other  water. 

V.  39,  40.  The  carcasses  of  unclean  animals, 
in  whatever  way  they  died  or  were  killed,  ren- 
dered those  unclean  who  touched  them;  but  the 
carcasses  of  the  clean  animals  did  not  pollute, 
except  when  they  died  in  any  way,  by  which  the 
blood  was  not  separated  from  them.  In  this  case, 
if  any  one  inadvertently  ate  of  them,  be  con- 
tracted uncleanness,  and  needed  the  appointed 
cleansing. 

V.  41 — 45.  The  serpent,  by  which  the  devil 
tempted  Eve,  was  condemned  to  move  on  his 
beUy,  and  to  eat  dust:  and  deceivers,  liars,  elan- 

[361 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1 490. 


CHAP.  XII. 

The  law  of  a  woman's  uocleannesa  by  child-birth,  1 — 6.     Her 
subsequent  purification,  6 — 8. 

AND  the   Lord  spake  unto  Moses, 
saying, 

2  Speak  unto  the  children  of  Israel, 
saying,  *  If  a  woman  have  conceived 
seed,  and  born  a  man-child:  then  she 
shall  be  unclean  seven  days;  ^  according 
to  the  days  of  the  separation  for  her  in- 
firmity she  shall  be  unclean. 

3  And  in  the  "  eighth  day,  the  flesh  of 
his  foreskin  shall  be  circumcised. 

4  And  she  shall  then  continue  ^  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  ful- 
filled. 


a  Gen.  1:28.  3:16.  Job  14:4.15: 
14.    Ps.  51:5.    Rom.  5:12—19. 
b  15:19. 
c  Gen.  17:12.   Luke  1:59.2:21. 


John  7:22,23.     Rom.  4:11,12. 
Gal.  3:17.     Phil.  3:5.    Col.  2: 

n. 

d  16:25—28. 


derers,  and  murderers,  of  every  description, 
with  all  who  hate  God  and  diffuse  the  poison  of 
impiety  among'  men,  are  in  Scripture  called  the 
seed  of  the  serpent,  and  the  children  of  the 
devil.  [JSfote,  Gen.  3:14,15.)  Other  reptiles 
aptly  represent  the  earthly  minded  and  sensual; 
and  probably  this  was  the  implied  instruction  of 
the  prohibition.  The  word  abomination,  denotes 
an  union  of  hatred  and  terror.  The  frequent 
use  of  this  word  concerning  these  animals,  would 
have  a  2;-reat  tendency  to  render  the  Israelites 
peculiarly  circumspect  in  keeping  aloof  from 
them;  and  shews  how  we  should  abhor  and  dread 
the  contagion  of  wicked  companions,  and  the 
poison  of  false  doctrines. — The  argument  de- 
duced from  the  holiness  of  Jehovah,  who  re- 
deemed Israel  from  Egypt,  and  separated  them 
from  other  nations,  to  enforce  their  diligent  at- 
tention to  these  rules  concerning  external  pu- 
rity, proves  much  more  conclusively,  that  his 
redeemed  worshippers  should  be  ''holy  in  all  man- 
ner of  conversation."     (JVofe,  1  Pet.  1:13 — 16.) 

PRACTICAL  OBSERVATIONS. 

Whilst  we  enjoy  our  Christian  liberty,  as  ex- 
empted from  burdensome  observances,  and  are 
allowed  the  use  of  so  many  kinds  of  wholesome 
and  palatable  food,  from  which  Israel  was  restrict- 
ed; let  us  not  forget  to  be  thankful,  and  to  serve 
God  with  joy  fulness  of  heart,  that  we  are  indulg- 
ed in  this  abundance  of  all  things:  and  let  us  be 
careful  not  to  use  our  "liberty  as  an  occasion  to 
the  flesh."  Even  at  this  day,  "to  the  unbelieving 
all  things  are  unclean;"  yea,  to  all,  except  those 
who  receive  them  with  thanksgiving,  and  to 
whom  they  are  sanctified  by  the  word  of  God 
and  prayer:  and  such  will  not  be  slaves  to  their 
appetites;  but  both  in  the  quality  and  quantity 
of  what  they  eat  and  drink,  will  consider  what 
fits  them  for  God's  service;  and  what  suits  their 
circumstances,  and  consists  with  temperance, 
justice,  and  charity,  that  they  may  do  all  to  his 
glory. — The  Lord  hath  redeemed  and  called  his 
people,  that  they  may  be  holy  even  as  he  is  holy: 
we  should  therefore  come  out,  and  be  separate, 
from  the  world;  we  must  renounce  the  company 
of  the  ungodly,  and  all  intimate  and  needless 
connexions,  with  those  who  are  dead  in  sin;  we 
should  be  "a  peculiar  people  zealous  of  good 
works;"  "followers  of  God  as  dear  children;"  de- 
362] 


5  But  if  she  bear  a  *  maid-child,  then 
she  shall  be  unclean  two  weeks,  as  in  her 
separation;  and  she  shall  continue  in  the 
blood  of  her  purifying  threescore  and  six 
days. 

6  IT  And  when  the  days  of  her  purify- 
ing are  fulfilled,  for  a  son  or  for  a  daugh- 
ter: she  shall  bring  ^  a  lamb  *of  the  first 
year  for  a  burnt-offering,  and  a  young 
pigeon,  or  a  turtle-dove  for  a  sin-offering, 
unto  the  door  of  the  tabernacle  of  the 
congregation  unto  the  priest; 

7  Who  shall  offer  it  before  the  Lord, 
and  s  make  an  atonement  for  her,  and 
she  shall  ''  be  cleansed  from  the  issue  of 
her  blood.  This  is  the  law  for  her  that 
hath  born  '  a  male  or  a  female. 

8  And  if  +  she  be  not  ^  able  to  bring 


e   Gen.  3:13.    1  Tim.  2:14,15. 
{   1:10.  6  6—10.    John  1:29.     1 

Pe'..  1:18,19. 
*  Ileb.  a  son  of  his  year. 
g  See  on  1:4.  4;20,26,31.    Job 

1:6. 


h  16:28—30. 
i  Gal.  3:28. 

f    Heb.  her  hand  find  not  suf- 
ficiency of  a  lamb. 
k  5:7.    Luke  2:22,24.     2   Cor. 

8:9. 


voted  to  him,  conformed  to  the  image  of  his  Son, 
and  associating  with  his  people:  and,  if  we  would 
not  commit  wickedness,  we  must  watch  and  pray 
against  temptation. — Let  us  also  remember,  that 
in  this  sinful  world  we  are  contracting,  not  cer- 
emonial, but  moral  pollution  every  day;  and  ex- 
cept we  are  continually  washing-  "in  the  Foun- 
tain opened  for  sin  and  for  uncleanness,"  we 
can  have  no  fellowship  with  a  holy  God  on  earth, 
or  admission  into  a  holy  heaven:  and  that  this 
will  be  the  case  till  the  evening  of  death,  when 
all,  who  have  been  thus  washed  shall  be  clean  for 
ever;  but  they  that  are  found  "filthy  shall  be  fil- 
thy still,"  even  to  eternity.  We  should  therefore 
spare  no  pains,  nor  grudge  any  expense  or  self- 
denial,  which  we  may  be  called  to  in  the  pursuit 
of  holiness;  we  should  walk  verj'  circumspectly, 
frequently  employ  ourselves  in  self-examination, 
and  be  far  more  careful  to  discover,  and  to  avoid 
or  wash  away,  the  pollution  of  sin,  than  the  Is- 
raelite would  be  about  his  ceremonial  unclean- 
ness; waiting  with  glad  expectation  our  dismis- 
sion from  this  sinful  world.  For  though  death, 
being  the  wages  of  sin,  is  in  itself  pollution  and 
issues  in  corruption:  yet  to  the  believer  its  sting- 
is  not  only  removed,  but  its  uncleanness  is  de- 
stroyed; and,  as  a  desirable  messenger,  it  con- 
veys him  home  to  his  Father's  holy  and  blissful 
habitation. 

NOTES. 

Chap.  XII.  V.  2—5.  For  one  week  the 
mother  of  a  male  child,  and  for  a  fortnight  the 
mother  of  a  female,  was  ceremonially  unclean 
herself,  and  rendered  all  who  touched  her  un- 
clean: during  the  remainder  of  the  terms  here 
prescribed,  the  mother  was  secluded  from  sacred 
ordinances,  but  communicated  "no  pollution  to 

others The  time  appointed  for  the  female  child 

was  double:  for  by  that  sex  sin  first  entered:  but 
in  Christ  this  stigma  is  removed.  When  the 
seven  days  were  expired,  and  the  touch  of  the 
mother  no  longer  caused  pollution,  the  male 
child  was  to  be  circumcised.  This  was  enjoined  to 
Abraliam,  as  the  seal  of  the  covenant  made  with 
him;  [J^Totes,  Gen.  17:  Rom.  4:9 — 17.)  and  it  was 
also  incorporated  with  the  law,  as  distinguishing 
the  worshippers  of  Jehovah  from  idolaters. 

V.  6,  7.     The  sacrifices,  appointed  on  this  oc 
casion,  were  not  peace-offerings,  as  expressing 


B.  C.  1490. 


CHAPTER  XIII. 


B.  C.  1490. 


a  lamb,  then  she  shall  bring  two  turtles,  or 
two  young  pigeons:  the  one  for  the  burnt- 
offering,  and  the  other  for  a  sin-offering: 
and  the  priest  shall '  make  an  atonement 
for  her,  and  she  shall  be  clean. 
CHAP.  XIII. 


Rules  for  distinguishing  the  plague  of  leprosy,  1 — 44.  The  con- 
duct prescribed  to  lepers,  45,  46.  The  leprosy  iu  garments, 
47—59. 

AND  the  Lord    spake    unto    Moses 
and  Aaron,  saying, 
2  When  a  man  shall  have  in  the  skin 

1  4:26. 


of  his  flesh,  a  *  rising,  ^  a  scab,  or  bright 
spot,  and  it  be  in  the  skin  of  his  flesh 
like  ^  the  plague  of  leprosy;  then  "^  he 
shall  be  brought  unto  Aaron  the  priest, 
or  unto  one  of  his  sons  the  priests. 

3  And  the  priest  ^  shall  look  on  the 
plague  in  the  skin  of  the  flesh:  and  when 
the  hair  in  the  plague  is  turned  white, 


*  Or,  sroelliyig. 

a  14:56.    Deul.  28:27.   Is.  3:17. 

b  14:3,36.  Ex.  4:6,7.  Num.  1-2: 
10,12.  2  Sam.  3:29.  2  Kings 
5:1,27.  2  Chr.  26:19—21.  Is. 
1:6. 


c  Deut.  17:8,9.  24:8.  Matt.  8: 
4.  Mark  1:44.  Luke  5:14.  17: 
14. 

d  2.  10:10.  F.z.  44:23.  Hag.  2: 
11.    Mai.  2:7. 


gratitude  and  joy,  which  might  have  been  ex- 
pected; but  a  burnt-offering,  implying  a  solemn 
dedication  of  both  mother  and  infant  unto  God; 
and  a  sin-offering  to  make  atonement,  and  to 
bring  sin  to  remembrance,  that  it  might  be  re- 
pented of  and  expiated. 

V.  8.  Here  again  the  case  of  the  poor  is  spe- 
cially provided  for.    {JSfotes,  Luke  2:21 — 24.) 

PRACTICAL  OBSERVATIONS. 

What  could  the  infinitely  wise  God  intend  by 
all  these  institutions,  but  to  bring  a  charge  of 
guilt  and  poUtition  against  the  whole  species,  as 
born  of  Adam's  fallen  race?     Doubtless,   this 
charge  is  well  grounded:  and  the  Lord,  knowing 
how  prone  men  are  to  deny  or  forget  their  real 
character  and  situation,  thus  purposed  to  hold 
up   the   memorial   of   them  continually  before 
their  eyes;  and  "by  line  upon  line,  and  precept 
upon  precept,"  to  teach  them  this  salutary  les- 
son; that  man,  from  his  conception  in  the  womb 
to  his  grave,  is  an  unclean  creature;   that  he 
contracts  guilt,  through  this  defilement,  even 
in  the  most  lawful  and  necessary  actions;  and 
that  he  propagates  the  same  depraved  nature  to 
his  offspring:  insomuch  that,  except  as  the  atone- 
ment of   Christ  and   the  sanctification  of  the 
Spirit  prevent,  the  original  blessing,  "increase 
and  multiply,"  is  become  to  the  fallen  race  a 
dire  curse,  and  the  communication  of  sin  and 
misery:  for  "who  can  bring  a  clean  thing  out 
of  an  unclean.?     Not  one."    This  should  teach 
us  habitual  humiliation  before  God,  and  to  re- 
joice in  our  domestic  comforts  with  trembling; 
to  walk  watchfully;  to  search  out  the  evil  that 
cleaves   to   our  ordinary  actions;  and   to   give 
diligence  that  we  may  secure  the  salvation  of 
the   gospel. — As  we  are  so  unworthy  of  every 
good,  we  have  the  greater  reason  to  be  thankful 
for  all  our  mercies,  and  to  unite  the  exercise  of 
repentance  and  faith,  with  all  our  sacrifices  of 
praise  and  thanksgiving. — When  those  women, 
who  profess  godliness,  have  been  preserved  in 
child-birth;    though  exempted  from  these  bur- 
deasome  ceremonies,  they  should  deem  them- 
selves doubly  bound  to  take  the  earliest  oppor- 
tunity of  rendering  public  unfeigned  thanks  to 
God  for  such  a  mercy:  they  should  acknowledge 
the  justice  of  God  in  all  the  pains  and   perils, 
which  through  sin  have  come  upon  the  sex:  and 
join  all  with  penitent  confessions  of  guilt,   re- 
newed  application  to   the  blood  of  Christ  for 
forgiveness,  and  dedication  of  themselves  unto 
God  through  him.     And  whilst  these  sacrifices 
of  praise,  for  mercies  in  some  sense  common  to 
both  parents,  are  offered  with  united  hearts  by 
both;  conscious  that  their  infant-offspring  hath 
from  them  derived  a  depraved  nature,  and  is 
come  into  an  evil  world,  how  proper  it  is  that 
with  harmonious  consent  they  devote  their  child 
unto  the  Lord;  and  take  comfort  from  the  as- 
surance, that  the  "covenant  is  made  with  them, 
for  their  g^ood,  and  the  good  of  their  children 


after  them!"  for  "in  Christ  Jesus  there  is  nei- 
ther male,  nor  female."  Finally,  let  us  bless 
God,  that  the  Savior  "was  made  of  a  woman, 
made  under  the  law,  that  he  might  redeem  them 
that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons:"  and  also  that  "for  our 
sakes  he  became  poor,  that  we  through  his  pov- 
erty might  be  made  rich."  {J^otes,  Gal.  4:4 — 
7.  1  Tim.'2:15.) 

NOTES. 
Chap.  XIII.    V.  1,  2.     As  the  law  contained 
in  the  preceding  chapter,  was  easily  understood 
and  applied,  it  was  addressed  to  Moses  only;  but 
as  that,  contained  in  this  chapter  and  the  next, 
involved  many  difficulties,  of  which  the  priests 
were    the   appointed  judges,    it  was  given    to 
Aaron  likewise. — Whatever  diseases,   in  some 
respects  like  that    here   described,   had    been 
known  in  other  nations;  it  is  evident  from  the 
very  language   used,   that  this   disease  was  in 
great  measure  peculiar  to  Israel. — It  is  called 
j  "the  plague  of  leprosy,"  which  implies   that  it 
!  was  generally,  if  not  always,  inflicted  by   the 
immediate  judgment  of  God.     Indeed,  this  must 
be  evident  from  a  careful  consideration  of  the 
Scriptures  referred  to  in  the  margin.     No  rem- 
edy is  any  where  mentioned:  nay,  it  is  implied 
in  the  answer  of  the  king  of  Israel  respecting 
the   leprosy  of  Naaman,  that   it   could    not  be 
cured  but  by  the  immediate  power  of  God.     (2 
Kings  5:7.)     When  any  one  supposed  that  lie 
was  visited  with  this  disorder,  or  it  was  suspect- 
ed by  those  about  him;  he  was  not  directed  to 
consult  a  physician,  but  to  apply  to  the  priests: 
great  care  was  required,  and  many  particular 
rules  given,  in  order  to  distinguish  it  from  other 
maladies;  and  when  it  was  removed,  the  diseased 
person  is  more  frequently  said  to  be  cleansed, 
than  healed. — It  does  not  appear  to  have  been 
infectious,  as  many  suppose;  but,  as  ceremonial 
pollution  was  communicated  to  all  who  touched 
the  leper,  he  was  excluded  from  the  society  of 
the  people,  as  well  as  from  the  courts  of  the 
Lord:  and  when  the  leprosy  was  cleansed,  he 
was   not  re-admitted,  till  after  divers  sacrifices 
and  purifications. — AW  this  seems  to  represent 
the  state  of  a  sinner,  whose  heart  is  entirely  uu- 
sanctified,  and  in  whom  sid  has  dominion:  what- 
ever his  profession  may  be,  he  has  yet  no  bene- 
fit from   the  great   sacrifice   for  sin,  nor  is  he 
meet  for  communion  with  God,  or  his  people  on 
earth,  much  less  in  heaven,  unless  he  be  cleans- 
ed:   and  as  we  proceed,  we  shall  perceive  many 
other  things  admitting  of  an  apt   accommoda- 
tion.— A  few  hints,  however,  must  suffice  on  this 
intricate,  and  to  us  not  very  interesting  subject. 
Yet  we  must  suppose  that   the  all-wise  Legisla- 
tor had  some  important  meaning  in  these  insti- 
tutions: and  therefore  we  should  not  blame  the 
sober  attempts  of  those,  who  modestly  point  out 
what  seems  to  them  to  have  been  intended.    In- 
deed, the  Scriptures  referred  to  in  the  margin, 

[363 


B.   C.   1490. 


LEVITICUS. 


B.  C.  1490. 


and  the  plague  in  sight  be  *  deeper  than 
the  skin  of  his  flesh;  it  is  a  plague  of  lep- 
rosy: and  the  priest  shall  look  on  him 
and  ^  pronounce  him  unclean. 

4  If  the  bright  spot  be  white  in  the 
skin  of  his  flesh,  and  in  sight  be  not  deep- 
er than  the  skin,  and  the  hair  thereof  be 
not  turned  white;  then  the  priest  shall 
8  shut  up  him  that  hath  the  plague,  seven 
days. 

5  And  the  priest  shall  look  on  him 
the  seventh  day:  and,  behold,  if  the 
plague  in  his  sight  be  at  a  stay,  and  the 
plague  spread  not  in  the  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. 6e  somewhat  dark,  and  the 
plague  spread  not  in  the  skin;  the  priest 
shall  *^  pronounce  him  clean:  it  is  but  '  a 
scab;  and  he  shall  ^  wash  his  clothes, 
and  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  if  the  priest  see,  that,  behold, 
the  scab  spreadeth  in  the  skin;  then  the 
priest  shall  ™  pronounce  him  unclean;  it 
is  a  leprosy. 

9  IT  When  the  plague  of  leprosy  is  in 
a  man,  then  he  shall  be  brought  unto  the 
priest: 

10  And  the  priest  "  shall  see  him: 
and,  behold,  if  the  rising  be  white  in  the 
skin,  and  it  have  turned  the  hair  white, 
and  there  be  *  quick  raw  flesh  in  the  ris- 
ing; 


e  2Tim.  2;16,n.  3:13. 

f  Matt.  16:19.   18:17,18.      John 

20:23.   1  Cor.  5:4—6.  2  Thes. 

3:14,15.    1  Tim.  1:20. 
g  Deut.  13:14.    1  Tim.  5:24. 
h  Is.  11:3,4.  42:3.     Kom.    14:1. 

Jude  22,23. 
i  2.    Deut.  32:5.   Jam.  3:2. 
k  11:25,28,40.   14:8.     Ps.   19:12. 

Prov.20:9.    John  13:8— 10.     2 

Cor.  7:1.    Heb.  9:10.  10:22.    1 

John  1:7—9. 


1  27,35,36.     Ps.  38:3.    Is.  1:6,6. 

Rom.  6:12— 14.     2  Tim.  2:16, 

17. 
m  See  on  3 Matt.  15:7,8.  Acts 

8:21.    Phil.  3:18,19.    2  Pet.  2: 

19. 
n  3,4.  Num.  12:10—12.  2  Kings 

5:27.    2  Chr.  26:20. 
*  Heb.  the  quickening  of  liz>- 

ing  Jlesh.   14,15,24.     Prov.  12: 

1.     Am.   5:10.     John  3:19,20. 

7:7. 


generally  give  the  best  intimations  on  the  sub- 
ject. 

V.  3 — 8.  The  hair  turned  white,  in  the  diseas- 
ed part,  may  denote  the  case  of  those  who  grow 
hoary  in  sin,  and  yet  go  on  in  it;  and  the  plague 
apparently  deeper  than  the  skin,  as  opposed  to 
a  superficial,  cutaneous  disorder,  may  mark  those 
evil  .courses,  which  result  from  the  habitually 
corfupt  state  of  the  heart,  as  distinguished  from 
gins  ftillen  into  through  sudden  temptation. — If 
the  cage  were  doubtful,  the  priest  must  shut  up 
the  p€!rson  for  a  week  or  two,  if  needful;  which 
implies  the  care  ministers  should  take,  in  dis- 
criminating between  cases  which  at  first  view 
appeaif  alike. — If  then  the  disease  appeared  to 
be  stopped,  and  no  peculiar  symptoms  of  lep- 
rosy were  seen,  it  was  concluded  to  be  some 
other  disorder,  and  the  priest  pronounced  him 
clean;  yet,  having  been  considered  as  a  leper, 
he  miist  wash  his  clothes,  before  he  went  into  so- 
>64] 


1 1  It  is  an  old  leprosy  in  the  skin  of 
his  flesh,  and  the  priest  shall  pronounce 
him  unclean,  and  shall  not  shut  him  up: 
for  he  is  unclean. 

12  And  if  a  leprosy  break  out  abroad 
in  the  skin,  and  the  leprosy  °  cover  all 
the  skin  of  him  that  hath  the  plague,  from 
his  head  even  to  his  foot,  wheresoever 
the  priest  looketh; 

13  Then   the   priest    shall    consider:, 
and,  behold,  if  the  leprosy  have  cover- 
ed all  his  flesh,  he  shall  pronounce  him 
clean  that  hath  the  plague:  it  is  all  turned 
white:  he  is  clean. 

14  But  when  P  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  flesh  is  unclean:  it  is  a  lep 
rosy. 

16  Or  if  the  raw  flesh  i  turn  again, 
and  be  changed  into  white;  he  shall  come 
unto  the  priest: 

1 7  And  the  priest  shall  see  him;  and, 
behold,  if  the  plague  be  turned  into 
white;  then  the  priest  shall  pronounce 
him  clean  that  hath  the  plague:  he  is 
clean. 

1 8  IT  The  flesh  also,  in  which,  even  in 
the  skin  thereof,  was  "■  a  boil  and  is  heal- 
ed, 

19  And  in  the  place  of  the  boil  there 
be  a  white  rising,  or  a  bright  spot  white, 
and  somewhat  reddish,  and  it  be  shewed 
to  the  priest: 

20  And  if,  when  the  priest  seeth  it,  be- 
hold, 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. 


o  1  Kings  8.33.    Job  40:4.  42:6. 

Is.  64:6.   John  16:8,9.  Rom.  7: 

14.    1  John  1:3—10. 
p  10. 
q  Rom.  7:14—24.     Gal.  1:14— 

16.    Phil.  3:6— 8.    1  Tim.  1:13 


—  IS. 
r  Ex.  9:9.  15:26.    2  Kings  20:7. 

Job  2:7.     Ps.  38:3—7.     Is.  38: 

21. 
s  See  on  3.— Matt.  12:45.  John 

6:14.   2  Pet.  2:20. 


ciet3%  or  to  the  courts  of  the  Lord. — On  the 
other  hand,  the  spreading  of  the  disease  was  a 
proof  that  it  was  a  leprosy;  as  it  is  evident  that  a 
man,  who  grows  worse  and  worse,  after  convic- 
tions and  reproofs,  is  under  the  dominion  of  sin. 
V.  9 — 17.  The  principal  symptoms,  to  be  not- 
ed in  these  verses,  are  "the  quick  raw  flesh  in 
the  tumor,"  indicating  a  sharp,  corrosive  hu- 
mor, breaking  through  the  skin  iu  a  particular 
part.  It  was  thus  distinguished  from  a  disorder, 
called  indeed  the  leprosy,  but  of  another  na- 
ture, which  freely  broke  out  in  a  white  scurf  all 
over  the  body,  but  without  the  raw  flesh.  The 
former  indicated  an  inveterate  leprosy,  and 
whenever  it  appeared  rendered  the  person  un- 
clean; but  the  latter  did  not.  As  these  are  thus 
contrasted,  the  latter  aptly  represents  that  con- 
sciousness of  sin,  which  produces  unreserved 
ingenuous  confessions,  and  patience  of  reproof; 
and  the  former  may  perhaps  denote  the  dispo-r 


B.  C.   1490. 


CHAPTER  XIII. 


B.  C.   1490. 


21  But  if  the  priest  look  on  it,  and,  be- 
hold, there  be  no  white  hairs  therein,  and 
if  it  be  not  lower  than  the  skin,  but  be 
somewhat  dark;  then  the  priest  shall  shut 
him  up  seven  days. 

22  And  a  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  pronounce  him  clean. 

24  II  Or  if  there  be  any  flesh,  in  the 
skin  whereof  there  is  *  a  hot  burning,  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,  ?/the  h«ir  in  the  bright  spot 
be  "  turned  white,  and  it  be  in  sight  deep- 
er than  the  skin;  it  is  a  leprosy  broken 
out  of  the  burning:  wherefore  the  priest 
shall  pronounce  him  unclean:  it  is  the 
plague  of  leprosy. 

26  But  if  the  priest  look  on  it,  and,  be- 
hold, there  be  no  white  hair  in  the  bright 
spot,  and  it  be  no  lower  than  the  other 
skin,  but  be  somewhat  dark;  ^  then  the 
priest  shall  shut  him  up  seven  days. 

27  And  the  priest  shall  look  upon  him 
the  seventh  day;  and  if  it  be  spread  much 
abroad  in  the  skin,  then  the  priest  shall 
pronounce  him  unclean:  ^  it  is  the  plague 
of  leprosy. 

28  And  if  the  bright  spot  stay  in  his 
place,  and  spread  not  in  the  skin,  but  it 
be  somewhat  dark;  it  is  a  rising  of  the 
burning,  and  the  priest  shall  pronounce 
him  clean;  for  it  is  an  inflammation  of 
the  burning. 

29  IT  If  a  man  or  woman  hath  a  plague 
^  upon  the  head  or  the  beard; 

30  Then  the  priest  shall  see  the  plague: 


t  Gen.  38:26.  2  Sam.  12:13.  2 
Chr.  19  2,3.  Job  34:31,32.  40: 
4,5.  Prov.  28:13.  Matt. 26:75.  2 
Cor.  2:1.  Gal.  6:1.  1  Pet.4:2,3. 

*  Heb.  a  burning  ofjire.  Is.  3: 
24. 

u  4,18—20. 


4,5,33. 

y  Set  on  2. 

z  1  Kings  12:28.  Ps.  53:4.  Is, 
1:5.  5:20.  9:16.  Mic.  3:11. 
Matt.  6:23.  13:14,15.  John  16: 
2:3.  Acts  22:3,4.  26:9,10.  2 
Cor.  4:3,4.   2  Thes.  2:11,12. 


j  and,  behold,  if  it  be  in  sight  deeper  than 
I  the  skin,  and  there  be  in  it  a  yellow  thin 
j  hair;  then  the  priest  shall  pronounce  him 
i  unclean:  it  ts  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  spread  not,  and  there  be  in  it 
no  ''  yellow  hair,  and  the  scall  be  not  in 
sight  deeper  than  the  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,  if  the 
scall  ^  be  not  spread  in  the  skin,  nor  be 
in  sight  deeper  than  the  skin;  then  the 
priest  shall  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  yellow 
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. 

38  IT  If  a  man  also,  or  a  woman,  have 
in  the  skin  of  their  flesh  bright  spots,  even 
white  bright  spots; 

39  Then  the  priest  shall  look:  and, 
behold,  s  f  the  bright  spots  in  the  skin 
of  their  flesh  be  darkish  white;  it  is    a 

d  23. 

e  See  07i  6, 

f  7,21.  2  Tim.  2;I6,n.  3:13. 
g  Ec.   7:20.      Rom.    7:22—25. 
Jam.  3:2. 


a  34—37.  14:64. 

b  30.   Matt.  23:5.  Luke  18:9— 

12.  Rom.  2:23. 
c  1  John  4:1.    Jude  22.    Rev. 

2:2. 


:■  (- 


sition  of  unhumbled  sinners  to  resist  conviction, ! 
and,  amidst  the  clearest  evidence  of  criminal- 
ity,  to  be  angry  with  the  mildest  faithful  re- 
prover. I 

V.  18 — 23.    These  verses  direct  the   priests' 
how  to  distinguish  between  any  ordinary  malady, 
which  might  follow  an  old  ulcer  after  it  had 
been  healed,  and  the  leprosy  breaking  out  in  I 
the  spot. — The  word  rendered  "reddish"  prob- 
ably signifies  very  shining,   and   seems  distin- 
guished from   a  dusky  white,  as  a  symptom  of 
leprosy.— The  "leprosy  broken  out  oi^  the  boil,"  j 
may  represent  the  return  of  a  professed  believ- 
er  to  the  habitual  practice  of  sin,  when  "his  last  I 
state  becomes  worse  than  the  first."  | 

V.  24—28.    This  passage  is  supposed  to  state  ' 
the  case  of  such,  as  had  been  hurt  by  fire;  for 
the  introductory  words  may  be  rendered,  "Or 
the  flesh,  when  there  shall  be  in  the  skin  a  burn- 
ing of  fire.,'"'  &c.    This  would  leave  a  scar;  and 


a  leprosy  might  appear  in  the  spot,  and  must  be 
distinguished  from  the  scar  by  the  rules  here 
given. — It  may  be  discovered  on  careful  investi- 
gation, whether  sin  or  grace  rules  in  the  heart, 
from  the  effects  produced  by  various  external 
events  on  a  man's  spirit  and  conduct. 

V.  29 — 37.  The  priests  were  here  taught  to 
distinguish  the  leprosy  among  the  hair,  on  the 
head  or  beard,  from  other  disorders  which 
might  resemble  it.  The  yellow  thin  hair,  in- 
stead of  the  white,  was  here  the  symptom  of  lep- 
rosy, in  connexion  with  the  marks  before  laid 
down,  and  the  black  hair  of  the  contrary.  If 
therefore  neither  of  these  appeared,  after  the 
person  had  been  shut  up  seven  days;  the  case 
still  remained  doubtful,  and  he  must  be  shut  up 
other  seven  days. — Yet,  at  last,  if  the  disorder 
spread  much,  after  the  priest  had  pronounced 
him  clean,  he  was  to  be  deemed  leprous,  even 
though  no  yellow  hairs  appeared. 

[36.5 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


freckled  spot  that  groweth  in  the  skin;  he 
is  clean. 

40  IF  And  the  man  whose  *  hair  is  fall- 
en off  his  head,  he  is  bald:  yd  is  he 
clean. 

41  And  he  that  hath  his  hair  fallen 
off  from  the  part  of  his  head  toward  his 
face,  he  is  forehead-bald:  yet  is  he  clean. 

42  And  if  there  be  in  the  bald  head, 
or  bald  forehead,  a  white  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,  behold,  if  the  rising  of  the  sore  be 
white  reddish  in  his  bald  head,  or  in  his 
bald  forehead,  as  the  leprosy  appeareth 
in  the  skin  of  the  flesh; 

44  He  is  a  leprous  man,  he  is  unclean: 
the  priest  shall  pronounce  him  ^  utterly 
unclean;  his  plague  is  in  his  head. 

45  IT  And  the  leper  in  whom  the 
plague  is,  '  his  clothes  shall  be  rent,  and 
his  head  bare,  and  he  shall  ^  put  a  cov- 
ering upon  his  upper  lip,  and  shall  cry, 
^  Unclean,  unclean. 

46  All  the  days  wherein  the  plague 
shall  be  in  him,  he  shall  be  defiled;  he 
is  unclean:  he  shall  dwell  alone,  ""  with- 
out the  camp  shall  his  habitation  be. 

47  II  The  "  garment  also  that  the  plague 
of  leprosy  is  in,  whether  it  be  a  woollen 
garment,  or  a  linen  garment, 

48  Whether  it  be  in  the  warp,  or  woof, 
of  linen  or  of  woollen,  Avhether  in  a  skin, 
or  in  any  +  thing  made  of  skin: 

49  And  if  tha  plague  be  greenish  or 
reddish  in  the  garment,  or  in  the  skin, 
either  in  the  warp  or  in  the  woof,  or  in 
any  I  thing  of  skin;  °  it  is  a  plague  of  lep- 
rosy, and  shall  be  shewed  unto  the 
priest. 

50  And  the  priest  shall  look  upon  the 


»  Heb.  head  is  pilled. 

h  Job  36:14.    Matt.  6;23.  2Pet. 

2;1,2.   2  John  8—10. 
i  Gen.  5-r29.  .lob  1:20.    Jer.  3: 

25.    Joel  2:13. 
k    Ez.  24:11,22.    Mic.  3:7. 
1  Job  42:6.    Is.  6:5.  82:11.64:6. 

Lam.  4:15.  Luke  5:8.  7:6,7.  17: 

12. 
m  Num.  5:2.  12:14,15.   2  Kings 


7:3.  15:5.    3  Chr.  26.-21.  Lam. 

1:8.     1  Cor.  5:9— 13.     2  Thes. 

3:6.14.      1  Tim.  6:5.    Heb.  12: 

15.16.    Rev.  21:27.  22:15. 
n   Is.  3:16— 24.  59:6.64:6.     Ez. 

16:16.   Rom.  13:12.  Eph.4:22. 

Col.  3:3.    JuJe  23. 
f  Heb.  work  of. 
J   Hfb.  vessel,  or  instrument, 
o  See  on  2. 


V.  38,  39.  Such  spots  as  are  called  freckles 
are  here  distinsfuished  from  leprosy. — May  not 
the  white,  very  shining,  yellow,  gold  color,  which 
in  all  cases  distinguished  the  leprosy  from  other 
disorders,  and  which  are  opposed  to  black,  or 
darkish  white,  be  emblematic  of  the  pride,  self- 
complacency,  and  ostentation,  or  of  the  boast- 
ing and  glorying  in  things  either  evil  or  worth- 
less, which  mark  the  servant  of  sin,  as  contrast- 
ed with  the  modesty  and  humility  of  the  true 
penitent? — Even  "the  bright  spots,'*'  in  this  case, 
are  said  to  be  darkish  white. 

V.  40 — 44.  The  leprosy  in  the  bald  head  is 
here  distinguished  from  mere  baldness. — The 
word  rendered  "rfdriivfr,"  here  also  means  very 
366] 


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  plague  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  p  burn  that 
garment,  whether  warp  or  woof,  in  wool- 
len or  in  linen,  or  any  thing  of  skin, 
wherein  the  plague  is:  for  it  is  a  ^  fret- 
ting 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  thinj  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,  be- 
hold, if  the  plague  have  not  changed  his 
color,  and  the  plague  be  not  spread;  it  is 
unclean,  thou  shalt  burn  it  in  the  fire;  it 
is  fret  inward,  zohether  { it  be  bare  within 
or  without. 

56  And  if  the  priest  look,  and,  behold, 
the  plague  be  somewhat  dark  after  the 
washing  of  it:  then  he  shall  rend  it  out 
of  the  garment,  or  out  of  the  skin,  or  out 
of  the  warp,  or  cut  of  the  woof. 

57  And  if  it  appear  still  in  the  gar- 
ment, either  in  the  warp,  or  in  the  woof, 
or  in  any  thing  of  skin;  it  >.s  a  spreading 
plague:  thou  ^  shalt  burn  that  wherpin 
the  plague  is,  with  fire. 

58  And  the  garment,  either  warp  or 
woof,  or  whatsoever  thing  of  skin  it  be, 
which  thou  shalt  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 

p   11:35.    Deut.  7:26,26.    Is.  SO:  |     thereof. 


22.    Acts  19:19,20. 
q   14:44,45. 
r  Kz.  24:13.     Heb.  6:4—7.     2 

Pet.  1 :9.  2  20— 22. 
{  Heb.  it  be  bald  in  the  head 

thereof^  or    in    the  forehead 


s  Is.  33:14.    Matt.  22:7.  25:41. 

Rev.  21:8,27. 
t  2  Kings  5:10,14.    Pj.  51:2.     2 

Cor.    -:1.    12:8.        Heb.    9:10. 

Rev.  1:5.  7:14. 


shining. — It  is  observable,  that  he  that  was 
leprous  in  the  head  was  pronounced  ^'■utterly 
unclean."  This  may  represent  the  dangerous 
case  of  those,  who  are  emboldened  in  wicked- 
ness by  infidel  or  heretical  principles. 

V.  45,  46.  The  leprosy  was  a  disgrace  to  a 
man's  cliaracter;  it  incapacitated  him  for  busi- 
ness, secluded  him  from  the  society  even  of  his 
nearest  friends,  and  that  of  all  persons  except 
lepers  like  himself;  and  even  shut  him  out  from 
the  sanctuary  of  God:  yet  he  must  abide  by  the 
decision  of  the  priest,  and  humble  himself  under 
the  divine  rebuke;  proclaim  his  own  shame,  and 
shew  peculiar  indications  of  self-abasement,  and 
I  of  submission  to  the  righteousnesB  of  God. 


13.  C.   1490. 


CHAPTER  XIV. 


B.  C.  1490. 


leprosy  in  a  garment  of  woollen  or  linen, 
either  in  the  warp  or  woof,  or  any  thing 
of  skins,  to  pronounce  it  clean,  or  to  pro- 
nounce it  unclean. 

CHAP.  XIV. 

The  ceremonies  and  sacrifices  appointed,  when  a  leper  had  been 
healed,  1—32.  The  leprosy  in  a  house,  and  the  cleansing  of 
it,  33 53.     The  subject  closed,  54 — 57. 

iN'D  the  Lord  spake  unto  Moses, 
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. 


A 


a  54—51.  13:59. 

b  Num.  6:9. 

c  Matt.    8;2 — i. 


Mark  1 :40—  ! 


44.    Luke  6:12- 
d  13:46. 


-14.  17:14. 


V.  47 — 59.  The  leprosy  in  garments  was  evi- 
dently supernatural,  and  peculiar  to  the  Israel- 
ites. The  word,  rendered  "greenish,"  means 
the  most  vivid  green. — The  different  kinds  of 
garments  mentioned  are  put  for  every  sort 
which  they  should  use. — This  extraordinary 
case  might  denote  the  malignity  and  defiling 
nature  of  sin,  and  the  necessity  there  is  of  part- 
ing with  all  occasions  of  transgression,  "hating 
even  the  garment  spotted  with  the  flesh."  Such 
spotted  garments  are  those,  however  rich  and 
beautiful,  which  are  the  incentives  to  pridje  and 
lust. 

PRACTICAL  OBSERVATIONS. 

It  is  a  question  of  the  utmost  importance, 
whether  sin  possess  dominion  in  our  hearts,  or 
not.  For  if  it  do,  we  have  no  interest  in  Christ, 
no  fellowship  with  Christians,  no  real  commun- 
ion with  God  in  his  ordinances,  no  inheritance 
in  his  kingdom,  no  meetness  f6r  that  holy  habi- 
tation: but,  if  sin  be  dethroned,  though  it  dwell 
\vithin.  and  cause  much  conflict  and  disquietude, 
and  even  produce  defilements  in  our  conduct 
and  in  our  best  services,  which  require  us  to 
humble  ourselves  before  God;  yet  we  are  his 
children,  accepted  in  the  Beloved,  and  have  the 
seal  of  his  Spirit  in  our  hearts.  We  should  there- 
fore be  willing  to  give  this  important  matter  a 
fair  trial,  according  to  the  sacred  oracles,  using 
t)ie  assistance  of  ministers  and  experienced 
Christians;  but,  above  all,  opening  the  case  to 
our  heart-searching,  compassionate  High  Priest 
above.  Though  we  ought  to  be  jealous  of  our- 
selves, and  ready  to  suspect  the  worst;  we  should 
not  deem  every  infirmity,  or  occasional  mis- 
conduct, an  evidence  of  hypocrisy  or  uncoD- 
version:  but  should  judge  impartially;  duly  con- 
sidering, on  the  one  hand,  the  imperfect  state  of 
Christians  in  this  world,  and  on  the  other,  ad- 
verting to  the  numbers  "who  think  themselves 
something  when  they  are  nothing." — The  min- 
isters of  Christ  peculiarly  need  exact  knowl- 
edge of  the  Scriptures,  and  experimental  ac- 
quaintance with  the  nature  and  effects  of  divine 
grace,  as  well  as  much  caution,  attention,  and 
tenderness,  when  they  are  called  upon  to  deal 
thus  with  men's  consciences  in  doubtful  cases; 
that  they  may  neither  deceive  some,  nor  distress 
others:  and  they  must  be  sure  to  do  nothing 
rashly,  or  without  mature  examination. — They, 
who  desire  to  ascertain  the  state  of  their  own 
souls,  should  not  decide  hastily;  but  should  wait 
upon  the  Lord,  and  on  the  ministry  of  the  word, 
week  after  week:  and  if  on  such  occasions  they 
separate  themselves  more  than  usual  from  the 
world,  that  they  may  in  secret  search  the  Scrip- 
tures, and  pour  out  their  hearts  more  frequent- 


and,  behold.  If  the   plague   of  leprosy 
®  be  healed  in  the  leper; 

4  Then  shall  the  priest  command  to 
take  for  him  that  is  to  be  cleansed,  ^  two 
*  birds  alive  and  clean,  and  s  cedar-wood, 
and  ''  scarlet,  and  '  hyssop. 

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 

e  Ex.  15:26.     2  Kings  5:3,1,8,     i  Ex.  12:22.    Num.  19:18.     Ps. 


ngs 
14.     Job  5:13.    Matt.  10:8 
5.    Luke  4:27.  7:22.  17:16-19. 
1  Cor.  6:9—11. 

f  1:14.  6:7.  12:8. 

*  Or,  aparroros. 

e  6,49—62.    Num.  19:6. 

h  Heb.  9:19. 


61:7. 
k  Num.  5:17.     2  Cor.  4:7.  5:1. 

13:4.    Heb.  2:14. 
1  John  14:19.     Bom.  4:25.  6:10. 

Phil.  2:9— 11.   Heb.  1:3.   Kev. 

1:18. 
m  61—63.  Zech.  13:1.  Rev.  1:5. 


ly  and  fully  in  prayer,  it  will  greatly  conduce 
to  a  satisfactory  solution.  But  even  if^this  ques- 
tion is  resolved,  and  we  are  humbly  satisfied  that 
we  are  real  Christians,  we  must  remember  that 
"in  many  things  we  offend  all;"  and  that  we 
have  occasion  for  continual  washing  in  the  blood 
of  Christ. — On  the  other  hand,  when  it  is  plain, 
on  scriptural  grounds,  that  a  man  is  unconvert- 
ed and  unclean;  it  is  right  that  he  should  know 
it,  and  that  others  should  be  warned  to  withdraw 
from  his  polluting  society.  And  how  dreadful  is 
the  case  of  those,  whom  the  decisions  of  faithful 
ministers;  the  conduct  of  true  believers,  and  the 
express  testimonies  of  God's  word,  concur  in 
declaring  unmeet  to  partake  of  sacred  ordinan- 
ces; and  consequently  inadmissible  into  the 
kingdom  of  heaven,  if  they  live  and  die  in  this 
state!  Even  on  earth  all  their  possessions,  com- 
forts, and  performances,  are  defiled;  if  they  do 
not  also  contaminate  the  principles  and  conduct 
of  others.  Yet  still  there  is  hope  in  this  case; 
for  by  the  gospel  that  leprosy  is  cleansed,  which 
the  law  could  but  discover.  It  is  therefore  the 
only  wisdom  of  him,  who  discovers  this  to  be  his^ 
case,  to  condemn  himself,  to  submit  to  God,  and 
to  seek  the  mercy  and  grace  of  our  Lord  Jesus 
Christ;  to  watch  against  the  self-deceptions,  to 
which  the  human  heart  is  prone;  to  beware  ol 
self-preference,  on  account  of  those  splendid 
distinctions  which  men  admire,  but  which  are 
often  abominations  in  the  sight  of  God;  and  to 
apply  to  the  Savior,  as  he  of  old,  "Lord,  if  thou 
wilt,  thou  canst  make  me  clean."  But  would 
they  hear  him  say,  "I  will,  be  thou  clean;"  they 
must  renounce  every  other  plea,  be  willing  to 
part  with  every  sin,  and  every  occasion  of  sin, 
submit  to  his  rebukes,  attend  upon  his  direc- 
tions, and  give  him  all  the  praise  for  their  deliv- 
erance from  so  dreadful  a  malady.  Finall}',  if  we 
have  in  some  measure  experienced  his  cleans- 
ing power,  we  shall  gradually  become  willing 
to  put  off  this  leprous  garment  of  the  body,  and 
leave  it  to  be  refined  in  the  grave,  that  we  may 
be  for  ever  with  the  Lord. 

NOTES. 
Chap.  XIV.  V.  1 — 3.  No  means  are  here  ap- 
pointed for  healing  the  leper;  the  cleansing 
mentioned  being  no  other  than  his  ceremonial 
purification,  previously  to  his  re-admission  to 
sacred  ordinances  and  to  society,  when  the 
Lord  had  been  pleased  to  remove  the  plague: 
and  the  rules  given  very  aptly  represent  many 
of  the  duties  of  repenting  sinners,  as  well  as 
those  of  ministers  respecting  them. — It  seems 
the  priests  might  visit  the  lepers,  and  even  touch 
Ihem,   without   contracting    uncleanness:    and 

[367 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


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  p  pronounce  him 
clean,  and  shall  i  let  the  living  bird  loose 
*  into  the  open  field. 

8  And  he  that  is  to  be  cleansed  shall 
•■  wash  his  clothes,  and  shave  ofi'  all  his 
hair,  and  ^wash  himself  in  water,  that 
he   may  be    clean;    and    after    that  he 

'  shall  come  into  the  camp,  and  shall  tar- 
ry abroad  out  of  his  tent '  seven  days. 

9  But  it  shall  be  on  the  seventh  day, 
that  he  shall  "  shave  all  his  hair  off  his 
head,  and  his  beard,  and  his  eye-brows, 
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. 

10  And  on  the  *  eighth  day  he  shall 
y  take  two  ^  he-lambs  without  blemish, 
and  one  ^  ewe-lamb  +  of  the  first  year 
without  blemish,  and  ^  three  tenth-deals 
of  fine  flour /or  "^  a  meat-offering  mingled 
with  oil,  and  one  ^  log  of  oil. 

1 1  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: 


n  Num.    19:18,19.       Is.    52:15. 

Kz.  36:25.    John  19:34.    Heb. 

9:13,19.    10:22.   12.24.      1  Pet. 

1:2.    1  John  5:6. 
o  51.4:6,17.   8:11.    16:14,19.     2 

Kings    6:10,14.        Ps.    51:2,T 

Ejih.  5:26,27. 
p   13:13,17. 
q    16:22.  Dan.  9.24.    Mlc.  7:19. 

Heb.  9:26. 
*  ,Heb.   upon  the  fact  of  the 

field. 
«  11:26.  13:6.  15:5— 9.     Ex.19: 

10,14.    Num.  8:7.    Rev.  7:14. 
s  '<i:6.    1  Pet.  3:21.     Kev.  1:6,6. 
/  t  8:33—35.  13:6. 


u  Num.  6:9.  8:7. 

X  23.  9:1.  16:13,14. 

y  Matt.  8:4.  "Mark  1:44.    Luke 

5:14. 
z  1:10.   John  1:29.   1  Pet.  1:19. 
a  4:32.    Num.  6:14. 
f  Heb.    the    daughter    of  her 

year, 
b  23:13.  Ex.  29:40.  Num.  16:9. 

28:20. 
c  2:1.  Num.  15:4— 16.   John  6: 

33,61. 
d  12,15,21,24. 
e  8:3.    Ex.  29:1—4.    Num.  8:6 

—  11,21. 


the  seasonable  instruction  which  they  might 
give  them,  as  well  as  the  assistance  that  they 
would  be  able  to  afford  them  in  their  devotions, 
might  often  render  this  a  great  mercy  and  com- 
fort to  them  under  their  affliction. 

V.  4 — 7.  The  "two  birds,"  one  slain  over 
springing  water  in  an  earthen  vessel,  and  the 
other  set  at  liberty,  having  been  dipped  in  this 
mixture  of  blood  and  water;  may  signify  Christ 
shedding  his  blood  for  sinners,  and  then  rising 
and  ascending  into  heaven,  there  to  appear  in 
the  presence  of  God  for  us:  or  the  bird  that 
was  slain  may  represent  the  Savior  dying  for  our 
sins;  and  the  living  bird,  the  sinner  preserved 
and  liberated,  by  being  washed  in  his  atoning 
blood,  and  the  purifying  grace  of  his  Spirit;  and 
being  set  free  from  sin  and  Satan,  "seeking 
those  things  which  are  above,  where  Christ  sit- 
teth  on  the  right  hand  of  God."  The  "cedar- 
wood,"  a  supposed  emblem  of  the  soundness  of 
the  cleansed  leper's  flesh,  may  denote  the  sin- 
cerity of  the  true  convert's  heart,  and  the  in- 
corruptible nature  of  true  grace:  the  "scarlet," 
as  distinguished  from  tlie  glistening  whiteness 
of  the  leprosy,  might  imply  that  the  man  was 
recovered  to  his  former  ruddv  complexion,  and 
368] 


1 2  And  the  priest  shall  take  one  he- 
lamb,  and  offer  him  for  ^  a  trespass-offer- 
ing, and  the  log  of  oil,  and  6  wave  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-offering,  in  the  holy  place: 
for  '  as  the  sin-offering  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  trespass-offering,  and  the 
priest  shall  put  it  '  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. 

15  And  the  priest  shall  take  some  of 
the  log  of  ■"  oil,  and  pour  it  into  the  palm 
of  his  own  left  hand: 

16  And  the  priest  shall  dip  his  right 
finger  in  the  oil  that  is  in  his  left  hand, 
and  shall  sprinkle  of  the  oil  with  his  fin- 
ger, seven  times  °  before  the  Lord. 

1 7  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 
hand,  and  upon  the  great  toe  of  his  right 
foot,  upon  the  blood  of  the  trespass-offer- 
ing. 

1 8  And  P  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  before  the  Lord. 


f  6:2,3,6,7,18,19.  6:6.    Is.  53:10. 

m  Ps.  45:-;.   JohD  3:34.    1  Jobo 

g  7:30.  8:27—29.    Ex.  29:24. 

2:20. 

h   1:5,11.44,24. 

n  4:6,17.     Luke  17:18.     1  Cor, 

i  7:7.  10:17. 

10:31. 

k  2:3.7:6.21:22. 

0  8:30.    Ex.  29:20,21.     Ez.  36: 

1  8:23,24.     Ex.  29:20.     Is.50:6. 

27.     John  1:16.      Tit.  3:3—6. 

Rora.  6:13,19.   12:1.     1  Cor.  6: 

1  Pet.  1:2. 

20.     2  Cor.  7:1.   Phil.  1:20.      1 

p  8:12.    Ex.  29:7.     2  Cor.  1:21, 

Pet.  1:14,16.  2:5,9,10.    Rev.  1: 

22.   Eph.  1:17,18. 

6,6. 

q  4.26,31.  6:16. 

represent  the  true  penitent  as  come  to  himself 
and  to  his  right  mind:  the  "hyssop,"  a  shrub 
commonly  used  in  the  legal  sprinklings,  might 
signify  faith,  of  small  estimation  among  men, 
but  of  great  eflScacy  in  applying  the  salvation 
of  Christ  to  the  soul;  or  it  might  shew  that  mean 
instruments  may  be  useful  in  directing  sinners 
to  Christ.  These  were  to  be  dipped  in  the 
blood  and  water:  for  all  our  sincerity,  repent- 
ance, and  faith  are  derived  from  the  Holy  Spirit, 
and  are  accepted  only  through  the  blood  of  the 
Savior. 

V.  8,  9.  The  healed  leper,  who  was  about  to 
cleanse  himself  from  ceremonial  pollution,  was 
required  to  wash  his  clothes,  and,  after  "shav- 
ing off  all  his  hair"  to  wash  his  body  also. 
Then  he  was  admitted  into  the  camp;  but  it  is 
supposed  Tie  was  obliged  there  to  lodge  in  some 
hut,  apart  from  his  family  and  all  society,  during 
seven  days:  and  then,  having  again  shaved,  and 
washed  his  clothes  and  his  body,  he  was  restored, 
as  clean,  to  his  family  and  the  congregation  of 
God. — Thus  the  penitent,  having  in  private  con- 
ference with  the  ministers  of  Christ,  and  in  the 
secret  exercises  of  faith  and  prayer,  got  some 
'comfortable  hope  of  acceptance,  proceeds   to 


B.   C.    1490. 


CHAPTER  XIV. 


B.  C.  1490. 


1 9  And  the  priest  shall  offer  "■  the  sin- 
offering,  and  make  an  atonement  for  him 
that  is  to  be  cleansed  from  his  unclean- 
ness,  and  afterward  he  shall  kill  the  burnt- 
offering. 

20  And  the  priest  shall  ^  offer  the  burnt- 
offering,  and  the  meat-offering,  upon  the 
altar:  and  the  priest  shall  make  an  atone- 
ment for  him,  and  he  shall  be  clean. 

21  H  And  if  he  be  ^  poor,  and  *  cannot 
get  so  much;  then  he  shall  take  "  one 
lamb /or  a  trespass-offering  ttobe  wav- 
ed, to  make  an  atonement  for  him,  and 
one  tenth-deal  of  fine  flour  mingled  with 
oil  for  a  meat-offering,  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-offering,  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 /or  a 
wave-offering  before  the  Lord. 

25  And  he  sha'i  kill  the  lamb  of  the 
trespass-offering,  and  the  priest  shall 
take  some  of  the  blood  of  ^  the  trespass- 
offering,  and  put  it  upon  the  tip  of  the 


r  12.  12;6 — 8.  Rom.  8:3.  2  Cor. 

*:21. 
s   10.   Eph.  5:2. 
t  1:14.  6:7.   12:8.     1  Sam.  2:8. 

Job   34:19.     Prov.    11:3.  22:2 

Luke  6:20.  21:2—4.     2  Cor.  8: 

9,12.  Jam.  2;5,6. 


*  Heb.  his  hand  reach  not^ 
u  See  on  10. 
t  Hcb.y or  a  -waving. 
X  See  on  10 — 13. 
y  See    on,  14— 20.— Ps.    40:6. 
Ec.  5:1. 


put  away  all  the  remainder  of  his  sins:  and  se- 
riously to  prepare  himself  for  a  more  solemn 
profession  of  his  faith,  in  the  public  ordinances 
of  the  gospel,  and  in  communion  with  the  Lord's 
people. 

V.  10 — 20.  To  shew  that  the  leprosy  was  to 
be  considered,  both  as  a  judgment  immediately 
inflicted  by  the  Lord,  and  also  as  an  emblem  of  a 
transgressor  under  the  condemnation  and  domin- 
ion of  sin;  these  multipHed  sacrifices  and  purifica- 
tions were  required,  before  the  healed  leper  was 
fully  restored  to  the  privileges  of  an  Israelite.  A 
trespass-offering,  a  sin-oifering,  and  a  burnt-offer- 
ing, must  be  presented  by  him;  perhaps  the  tres- 
pass-offering for  the  deviations  from  the  prescrib- 
ed rules,  which  might  have  been  fallen  into  dur- 
ing his  leprosy;  the  sin-offering  for  the  offence 
which  exposed  him  to  this  plague;  and  the  burnt- 
offering  as  a  renewed  dedication  of  himself  to  the 
Lord.  Peace-offerings  might  indeed  afterwards 
be  accepted  as  voluntary  oblations,  but  they  did 
not  suit  a  leper's  condition,  till  fully  restored  to 
communion  with  the  people  of  God.  Meat-offer- 
ings for  each  of  these  sacrifices  were  also  requir- 
ed, and  a  small  quantity  of  oil,  the  emblem  of  the 
sanctifying  Spirit.  A  log  was  about  three  quar- 
ters of  a  pint. — The  priest  presented  the  man  and 
his  oblations,  but  the  man  himself  seems  to  have 
killed  the  sacrifices — The  ceremonies,  observed 
on  this  occasion,  are  exceedingly  similar  to  those 
used  in  consecrating  the  priests.  The  principal 
difference  was,  that  common  oil  was  sprinkled 
seven  times  before  the  Lord,  and  put  over  the 
Vol.  L  47 


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. 

26  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  Iiim  that  is  to  be  cleansed, 
and  upon  the  thumb  of  his  right  hand,  and 
upon  the  great  toe  of  his  right  foot,  upon 
tlie  place  of  the  blood  of  the  trespass- 
offering. 

29  And  the  rest  of  the  oil  that  w  in  the 
priest's  hand,  he  shall  put  upon  the  head 
of  him  that  is  to  be  cleansed,  ^  to  make 
an  atonement  for  him  before  the  Lord. 

30  And  he  shall  offer  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 /or  a  sin-offering,  and  the  other /or 
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  leprosy,  "^  whose  hand  is  not 
able  to  get  that  which  pertaineth  to  his 
cleansine;. 


z  13,20.    Ex.  30:15,16.    John  17: 

19.    1  John  2:1,2.  6:6. 
a  22.  12:8.  16:14,15.  Luke  2:24. 

Rom.   8:3. 


b  2,64—67.  13:59. 
c  See  on  10,21.— Ps.  72:12—14. 
136:23.    1  Cor.  1:27,28. 


blood  on  the  right  car,  the  thumb,  and  the  great 
toe  of  the  leper,  and  also  poured  on  his  head; 
whereas,  the  holy  anointing  oil  was  sprinkled 
with  the  blood  on  the  garments  of  the  priests, 
and  poured  only  on  the  head  of  the  Ligh  priest. 
But,  in  the  former  case,  the  blood  was  that  of  a 
sin-offering,  taking  away  the  guilt  of  crimes,  in 
which  the  members  of  the  body  had  been  instru- 
ments, and  thus,  typically  preparing  them  in  gen- 
eral for  the  Lord's  service;  in  the  latter,  it  was 
the  blood  of  "the  ram  of  consecration,"  by  which 
the  priests  were  set  apart  to  their  special  service. 
This  similarity  was  very  instructive.  For  every 
true  penitent  is,  through  Christ,  a,  spiritual  priest; 
and  no  priest,  except  the  Savior  himself,  was  ever 
any  better  than  a  cleansed  leper. — According  to 
the  emblem  here  given,  the  Christian's  dedication 
of  himself  to  the  Lord,  at  his  table,  should  be  the 
counterpart  of  what  has  secretly  passed  between 
God  and  his  soul;  and  the  exercise  of  repentance 
and  faith  should  always  be  followed  by  tiiis  public 
profession;  in  preparing  for  which,  tlie  counsel 
and  approbation  of  pious  and  experienced  minis- 
ters may  be  very  useful. 

V.  2i — 32.  The  condescension  of  the  Lord 
to  the  case  of  the  poor,  in  these  institutions,  is 
very  instructive.  Yet  not  one  ceremony  was 
omitted  in  the  poor  man's  cleansing,  though  the 
sacrifices  were  cheaper.  Even  in  this  case,  one, 
lamb  was  absolutely  necessary;  which  might  inti- 
mate, that  no  sinner  could  ever  have  been  saved, 
had  it  not  been  for  '-the  Lamb  that  was  slain,  and 
hath  redeemed  us  to  God   with  his  blood." — It  is 


[369 


B.  C.  1 490. 


LEVITICUS. 


B.  C.  1490. 


33  IT  And  the  Lord  spake  unto  Moses, 
and  unto  Aaron,  saving, 

34  When  '^  ye  be  come  into  the  land 
of  Canaan,  ®  which  I  give  to  you  for  a 
possession,  and  *"  I  put  the  plague  of  lep- 
rosy 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  seem- 
eth  to  me  there  is  as  it  were  ^  a  plague  in 
the  house: 

36  Then  the  priest  shall  command 
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  he  in  the  walls 
of  the  house,  *  with  hollow  strakes,  green- 
ish or  reddish,  which  in  sight  are  lower 
than  the  wall; 

38  Then  the  priest  shall  go  out  of  the 
house  to  the  door  of  the  house,  and  shut 
up  the  house  seven  days. 

39  And  the  priest  shall  come  again  the 
seventh  day,  and  shall  look:  and,  behold, 
if  the  plague  be  ^  spread  in  the  walls  of 
the  house; 

40  Then  the  priest  shall  command  that 
they  '  take  away  the  stones,  in  which  the 
plague  ?5,  and  they  shall  cast  them  into 
an  unclean  place  without  the  city. 

41  And  he  shall  cause  the  house  to  be 
scraped  within  round  about,  and  they  shall 
pour  out  the  dust  that  they  scrape  off, 
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  mortar,  and  shall 
plaisterthe  house. 

43  And  if  °  the  plague  come  ag?iin,  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  plais- 


tered; 

d  23:10.    25:2.        Num.    35:10. 

Deut.  12:1,8.  19:1.26:1.  2T3. 
c  Gen.  12:1.  13:n.  17:8.  Num. 

32:32.      Deut.    12:9,10.    32:49. 

Josh.  13:1. 
f  Ex.  15:26.  Deut.  7:15.  I  Sam. 

3:6.    Is.  45:7.    Am.  3:6.    Mic. 

6:9. 
g  Deut.  7:26.      Josh.  7:21.      1 

Sam.  3:12—14.     1    Kings    13: 

34.      Ps.    91:10.      Prov.    3:33. 

Zecb.  5:4. 
*  Or,  prepare. 
h  1  Cor.  16:33.  2  Tim.  2:17,18. 

Heb.  15:16.    P.ev.  10:4. 
i   13:3,19,20,42,49. 


k  13:1,8,22,27,36,51. 

1  Ps.  101:6,7,8.   Prov.  22:10.  25: 

4,5.     Is.  1:25,26.    Matt.  18:17. 

John    16:2.      I    Cor.    6:6,6,13. 

Tit.  3:10.   2  John  10,11.  Rev. 

2.2,6,14—16,20. 
m  Job  36:13,14.  Is.  65:4.  Matt. 

8:28.  24:61.  1  Tim.  1:20.  Rev. 

22:15. 
n  Gen.  18:19.     Josh.  24:15.     2 

Chr.  17:7—9.   19:6—7.   29:4,5. 

Ps.  101:6.     Acts   1:20—26.     1 

Tim.  5:9,10,21,22.  2  Tim.  2:2. 

Tit.  1:6—9. 
o  Jer.  6:28—30.  Ez.  24:13. 


remarkable,  that  the  priest  in  putting  the  oil  upon 
the  head  of  him  that  was  to  be  cleansed,  is  said 
to  "make  an  atonement  for  him;"  which  may  im- 
ply, that  the  work  of  the  Spirit  seals  our  interest 
iu  the  great  atonement,  as  well  as  enables  us  to 
apply  it. 

V.  34 — 53.     This  extraordinary  plague  is  ex- 
370] 


44  Then  the  priest  shall  come  and 
look,  and,  behold,  if  the  plague  be  spread 
in  the  house,  it  is  p  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,  after  the 
house  was  plaistered:  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  earthen  vessel,  over  running  water. 

51  And  he  shall  take  the  cedar-wood, 
and  the  hyssop,  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 
hyssop,  and  with  the  scarlet. 

53  But  he  shall  let  go  the  living  bird 
out  of  the  city  into  the  open  fields,  and 
make  an  atonement  for  the  house:  and  it 
shall  be  clean. 

54  IF  This  is  ^  the  law  for  all  manner 
of  plague,  of  leprosy,  and  ^  scall, 

55  And  for  *  the  leprosy  of  a  garment, 
and  of  an  house, 

56  And  ^  for  a  rising,  and  for  a  scab, 
and  for  a  bright  spot: 

57  To  *=  teach  +  when  it  is  unclean,  and 
when  it  is  clean:  ^  this  is  the  law  of  leprosy. 


p   13:51,62. 

q  2  Kin?s  17:20—23.  25:4—12, 

25,26.  Ez.  5:4.   Matt.  22:7.  24: 

2.  Rom.  11:7-11.  Ker.  11:2. 
r  See  on  41. 
B  11:24,25,28.  16:5—8,10.  17:16. 

22:6.   Num.  19:7-10,21.22. 
t  See  on  8,9. 
I  Heb.     in    coming    in    shall 

come  in,  &-c, 
u  3.   Job  6:18.   Hos.  6:1.  Mark 

6:29,34.  Luke7'.21. 


X  See  on  4 — 7. 

y  2,32.  6:9,14,25.  7:1,37.  !J:46. 
16:32.   Num.  6:29.6:13.  19:14. 

z  13:30,31. 

a  13:47—69. 

b  13:2. 

c  10:10.  Jer.  15:19.    Ez.  44:53. 

X  Heb.  in  the  day  of  the  un- 
clean, and  in  the  day  of  the 
clean. 

d  Deut.  24:8. 


pressly  spoken  of,  as  immediately  inflicted  by  the 
hand  of  God;  and  it  is  very  probable  it  was  one 
method,  in  which  he  rebuked  the  idolatry  or  in- 
iquity which  men  committed  in  their  houses,  and 
the  dishonest  or  sacrilegious  gain  which  they 
brought  into  them,  when  the  magistrate  did  not 
detect  and  puuish  them.    Indeed,  the  plague  of 


B.  C.   1490. 


CHAPTER  XV. 


B.  C.  1490. 


CHAP.  XV. 

-Laws    respecting   the    running-   issues   of    mfn,    1 — 18;    and  of 
women,  19 — 33. 

AND  the  Lord  spake  unto  Moses,  and 
'^  to  Aaron,  saying, 

2  Speak  unto  the  children  of  Israel, 
and  saj  unto  them,  ''  When  any  man  hath 
a  *  running  issue  out  of  his  flesh,  because 
of  his  issue  he  is  unclean. 

3  And  this  shall  be  his  uncleanness  in 
his  issue:  whether  his  flesh  run  with  his 


a   11:1.  13:1. 

b  22.4.  Num.  5:2.  2  Sam.  3:29. 


Mork  7:20—2.3. 
*  Or,  running  of  the  reins. 


leprosy  in  general  may  well  be  considered,  as  one 
of  the  punishments  in  those  cases,  Avhere  it  is 
said,  "that  man  shall  bear  his  iniquity:"  and  yet 
the  criminal  escaped  the  sword  of  the  mag-istrate. 
— Many  expositors  endeavor  to  account  in  part 
for  this  singular  disorder  from  natural  causes,  and 
likewise  consider  many  of  these  rules  and  restric- 
tions, as  cautionn  against  infection:  but  there  is 
not  the  most  remote  intimation  in  these  laws,  or 
any  where  in  Scripture,  that  the  disorder  was  at 
all  infectious. — The  methods  to  be  taken,  in  re- 
spect of  the  leprosy  in  houses,  are  very  similar  to 
those  prescribed  in  the  other  cases;  and  also  the 
ceremonies  of  purification,  when  the  plague  was 
removed;  only  no  sacrifices  were  in  this  case 
brought  to  the  altar. — It  might  represent  the 
prevalence  of  sin  in  families,  churches,  and  na- 
tions; and  it  very  aptly  described  the  state  of  Is- 
rael, when  idolatry  had  so  infected  the  whole  na- 
tion, that  it  must,  as  unclean,  be  demolished,  and 
carried  captive  to  Babylon,  the  unclean  metrop- 
olis of  idolatry. — The  rules  prescribed  seem  to 
imply  the  care,  with  which  they  who  fear  God, 
should  protest  against  prevailing  iniquities,  and 
separate  from  them;  and  tlie  attention  and  pains, 
which  magistrates,  ministers,  and  masters  of  fam- 
ilies should  employ,  in  checking,  restraining,  cen- 
suring, and  punishing  sin,  in  preventing  its  prog- 
ress, and  in  promoting  reformation.  They  may 
also  be  emblems  of  the  methods,  which  the  Lord 
takes  with  nations  and  churches,  before  he  pro- 
ceeds to  extremities;  and  of  the  certain,  shameful, 
and  miserable  destruction,  which  awaits  them, 
when  these  methods  prove  unsuccessful:  and  they 
likewise  intimate  that  the  Lord  frequently  gives 
men  up  to  that  filthiness,  in  which  they  have  de- 
lighted.— Thus  «lso  sin  is  so  interwoven  with  the 
fabric  of  the  human  body,  that  it  must  be  taken 
down  by  death:  but  if  previously  the  leprosy  be 
cleansed,  and  sin  be  dethroned  and  mortified,  the 
soul  will  be  received  into  the  holy  mansions  of 
the  blessed,  and  the  body  also  will  be  raised  in- 
corruptible; otherwise  both  soul  and  body  must 
at  last  be  carried  forth  out  of  the  city  of  God,  to 
that  unclean  place  "prepared  for  the  devil  and  his 
angels." — Yea,  the  earth  itself  must  be  destroyed 
by  fire,  as  the  unclean,  leprous  habitation  of  the 
polluted  sons  of  men. 

PRACTICAL  OBSERVATIONS. 
When  "God,  who  is  rich  in  mercy,  for  his 
great  love,  wherewith  he  loved  us,  even  when  we 
were  dead  in  sins,  quickens  us"  by  his  Spirit,  we 
soon  evidence  the  change,  by  sincerely  repenting, 
and  forsaking  all  our  evil  ways;  we  discover  a 
right  judgment,  and  disposition  of  heart,  and  be- 
come the  servants  of  the  Lord;  but  especially  we 
are  led,  by  the  ministry  of  the  word,  to  see  the 
suitableness  and  preciousness  of  the  atoning 
V)lood,  and  the  sanctifying  grace  of  Jesus  Christ; 
and  gladly  washing  in  "this  fountain  opened  for 
sin  and  for  uncleanness,"  we  in  heart  and  affec- 
tion ascend,  whither  the  risen  Savior  is  gone  be- 


issuc,  or  his  flesh  be  stopped  from  his  i> 
sue,  it  is  his  uncleanness. 


4  Everj'^  bed,  whereon  he  lieth  that 
hath  the  issue,  is  unclean:  and  every 
"•■  thing  whereon  he  sitteth  shall  be  '^  un- 
clean. 

5  And  whosoever  toucheth  his  bed, 
shall  **  wash  his  clothes,  and  bathe  hir» 
self  in  water,  and  be  unclean  until  th(» 
even. 


I  Heb.  vessel. 

c  Tit.  1:15. 

d  11:25,28.   14:8,9,46,47. 


17:16. 


Num.  19:10.  Heb.  10:22.  Rev. 

7:14. 


fore.  They,  who  are  thus  delivered  from  the  pre- 
vailing power  of  sin,  endeavor  continually  to 
"cleanse  themselves"  more  and  more  "from  all" 
remaining  "filthiness  of  flesh  and  spirit,  and  to 
perfect  holiness  in  the  fear  of  God:"  and  they 
should  deem  it  their  duty  and  privilege,  without 
needless  delay,  yet  with  previous  examination 
and  serious  preparation,  to  seek  admission  to  the 
communion  of  the  saints;  that  with  them,  they 
may  publicly  profess  their  faith,  and  their  grate- 
ful love  to  the  Savior,  in  the  ordinance  of  his  ap- 
pointment. Considering  themselves  as  bought 
with  a  price,  they  now  desire  to  do  all  in  the  name 
of  Christ,  and  through  him  "to  glorifj'  God  with 
body  and  spirit,  which  are  his." — This  is  the  true 
cleansing  of  a  leper,  and  his  subsequent  admis- 
siQn  into  the  courts  of  the  Lord's  house;  or  the 
consecration  of  an  unclean  sinner  to  the  spiritual 
priesthood. — Have  we  then  the  inward  conscious- 
ness of  such  a  change.''  and  have  we  thus  joined 
ourselves  to  the  Lord  and  to  his  people.'  If  so,  let 
us  give  him  the  praise;  let  us  humbly  remember 
what  we  were;  let  us  abound  in  spiritual  sacrifi- 
ces according  to  our  ability  and  opportunity;  let 
us  follow  after  holiness;  and  let  us  compassionate 
other  poor  lepers,  and  seek  and  pray  for  their 
cleansing  also. — All  these  ancient  institutions 
should  remind  us  of  the  odious  nature  and  the 
desert  of  sin,  and  the  absolute  necessity  of  the 
blood  of  Christ,  to  render  our  repentance,  and 
the  best  of  our  "fruits  meet  for  repentance,"  ac- 
ceptable before  a  holy  God;  and  that  all,  who  are 
interested  in  the  blood  of  the  Redeemer,  partake 
of  his  Spirit,  and  are  devoted  to  his  service.  The}' 
likewise  call  on  us  to  watch  and  pray;  and  to  look 
well  to  our  hearts,  to  our  households,  and  to  the 
Church  of  God:  that  in  our  places  we  may  search 
and  purge  out  our  iniquity,  and  so  prevent  its 
prevalence  to  the  destruction  of  those  with  whom 
we  are  connected.  For  the  readiness  of  God  to 
pardon  the  true  believer  is  not  more  manifest, 
than  his  determination  to  destroy  impenitent  sin- 
ners.— Let  us  all  then  take  warning,  and  cry 
earnestly  to  him  to  cleanse  our  souls  before  we 
die,  that  we  may  never  enter  the  place  v/here  un- 
clean spirits  are  tormented;  but  that,  "when  this 
eartldy  house  of  our  tabernacle  shall  be  dissolved, 
we  may  have  a  building  of  God,  a  house  not  made 
with  hands,  eternal  in  the  heavens." 

NOTES. 

Chap.  XV.  V.  2.  It  is  not  needful  for  us 
particularly  to  consider  the  laws  contained  in  this 
chapter:  they  are  not  binding  on  us;  and  the  em- 
blematical instruction  may  be  sufficiently  under- 
stood from  tlie  Practical  Observations.  In  some 
cases,  the  disease  mentioned  was  contracted  by 
licentiousness;  in  others  it  might  be  the  result  of 
shameful  secret  practices;  and  even  the  diseases 
and  infirmities,  which  were  only  an  affliction,  and 
had  no  immediate  connexion  with  personal  and 
actual  sin,  were  all  originally  the  consequence  of 
the  sinful  state  of  human  nature:  nay,  the  cases, 

[371 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


6  And  he  that  sitteth  on  any  thing, 
whereon  he  sat  that  hath  the  iss«e,  shall 
wash  his  clothes,  and  bathe  himself  in 
water,  and  be  unclean  until  the  even. 

7  And  he  tliat  toucheth  the  flesh  of 
him  that  hath  the  issue,  shall  wash  his 
clothes,  and  bathe  himself  in  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  himself  in 
water,  and  be  unclean  until  the  even. 

9  And  what  saddle  soever  he  rideth 
upon  that  hath  the  issue,  shall  be  un- 
clean. 

10  And  whosoever  toucheth  any  thing 
that  was  under  him,  shall  be  unclean  un- 
til the  even:  and  he  that  beareth  any  of 
those  things,  shall  wash  his  clothes,  and 
bathe  himself  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  himself  in  water,  and  be  un- 
clean until  the  even. 

12  And  ^  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  num- 
ber to  himself  ^  seven  days  for  his  cleans- 
ing, *"  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  congregation,  and  give  them  unto  the 
priest. 

15  And  the  priest  shall  offer  them, 
^  the  one  for  a  sin-offering,  and  the  other 
for  a  burnt-offering;  and  the  priest  shall 
make  ^  an  atonement  for  him  before  the 
Lord,  for  his  issue. 


e  Is.  1:16.   Jam.  4:8. 

f  6:28.    Il:32,a3.      2    Cor.  5:1. 

Phil.  3:21. 
g  2S.  8:33.  9:1.  14:8.    Num.  12: 

14.  19:11,12. 
h  Jer.  33:3.    Ez.  36:25—29.    2 


Cor.  7:1. 
i  29,30.  12:6,8.   14:22,23. 
k  5.7—10.  14:19,20,30,31. 
1  See  071  4:20.— 12 -.'i.    Num.  16: 

25.  26:13. 


in  which  neither  positive  disease  nor  actual  sin 
was  implied,  might  be  thus  marked,  to  shew  liow 
a  fallen  nature  pollutes  every  thing  we  do. 

V.  II.  If  the  diseased  person  rinsed  his  hands 
in  water,  just  before  he  touched  any  one.  he  did 
not  communicate  pollution;  otherwise  he  did. 

V.  13 — 1.5.  The  purification  and  sacrifices, 
when  this  disorder  was  removed,  were  not  very 
dissimilar  to  some  of  those,  which  were  appointed 
at  the  cleansing  of  a  leper,  but  the  sacrifices  were 
less  expensive,  and  only  a  sin-offering  and  a  burnt- 
offering  were  required. 


16  And  ""if  any  man's  seed  of  copula- 
tion go  out  from  him,  then  he  shall  wash 
all  his  flesh  in  water,  and  be  unclean  un- 
til the  even. 

17  And  every  garment,  and  every  skin 
whereon  is  the  seed  of  copulation,  shall 
be  washed  with  water,  and  be  unclean 
until  the  even. 

1 8  The  woman  also  with  whom  man 
shall  lie  with  seed  of  copulation,  they 
shall  both  bathe  themselves  in  water,  and 
be  "  unclean  until  the  even. 

19  IF  And  if  a  woman  have  an  issue, 
and  °  her  issue  in  her  flesh  be  blood,  she 
shall  be  *  put  apart  seven  days:  and 
whosoever  toucheth  her,  shall  be  unclean 
until  the  even. 

20  And  P  every  thing  that  she  lieth 
upon  in  her  separation,  shall  be  unclean: 
every  thing  also  that  she  sitteth  upon, 
shall  be  unclean. 

21  And  whosoever  toucheth  her  bed, 
shall  wash  his  clothes,  and  bathe  himself 
in  water,  and  be  unclean  until  the  even. 

22  And  whosoever  toucheth  any  thing 
that  she  sat  upon,  shall  wash  his  clothes, 
and  bathe  himself  in  water,  and  be  un- 
clean until  the  even. 

23  And  if  it  he  on  her  bed,  or  on  any 
thing  whereon  she  sitteth,  when  he  touch- 
eth it;  he  shall  be  unclean  until  the 
even. 

24  And  if  **  any  man  lie  with  her  at 
all,  and  her  flowers  be  upon  him,  he  shall 
be  unclean  seven  days:  and  all  the  bed 
whereon  he  lieth  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  Every  bed  whereon  she  lieth  all 
the  days  of  her  issue,  shall  be  unto  her 
as  the  bed  of  her  separation:  and  what- 
soever she  sitteth  upon  shall  be  unclean, 
as  the  uncleanness  of  her  separation. 

m  22:4.  Deut.  23:10,11 
D  Ex.   19:15.     1    Sam 


21:4,5. 

Ps.  51:5.   1  Cor.  6:12.  1  Thes. 
4:4,5.   neb.  13:4. 
>   12:2,    Lam.  1:8,9,11.   Ez.  36: 
17. 


Heb.  in  her  separation. 
p  See  on  4 — 9. 
q  33.  20:!8.    Ez.  18:6.  22;!0. 
r  Matt.  9;20.   Mark  6:25.  Luke 
8:43. 


372] 


V.  16 — 1 8.  In  these  cases,  as  well  as  that  of  one 
who  contracted  pollution  by  touching  an  unclean 
person,  nothing  but  ablution  was  required.  This 
part  of  the  law  the  Jews  might  observe  at  present; 
but  it  is  said  they  do  not  think  themselves  bound 
by  it,  now  they  have  no  temple,  and  live  in  other 
lands;  as  it  had  reference  to  the  sanctuary  of  God 
and  the  holy  land.  (31) 

V.  24.  When  this  was  done  in  presumption,  it 
was  to  be  punished  with  death  if  detected;  and  if 
not,  the  offenders  might  expect  to  be  cut  off  by  the 
judgment  of  God:  (20:18.)  but  when  inadvertent 


B.  C.  1490. 


CHAPTER  XVI. 


B.  C.  1 490. 


27  And  whosoever  toucheth  those 
things  shall  be  unclean,  and  ^  shall  wash 
his  clothes,  and  bathe  himself  in  water, 
and  be  unclean  until  the  even. 

28  But  if  she  be  cleansed  of  her  issue, 
then  she  shall  '  number  to  herself  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 
pigeons,  and  bring  them  unto  the  priest, 
to  the  door  of  the  tabernacle  of  the  con- 
gregation. 

30  And  the  priest  shall  offer  the  one 

for  a  sin-offering;   and    the  other  for  a 

Durnt-offering;  and  the  priest  shall  make 

an  atonement  for  her  before  the  Lord, 

for  the  issue  of  her  uncleanness. 

31  IT  Thus  "shall  ye  separate  the 
children  of  Israel  from  their  uncleanness, 
'^  that  they  die  not  in  their  uncleanness, 
when  they  defile  my  tabernacle  that  is 
among  them. 

32  This  is  ^  the  law  of  him  that  hath 

8  6—8,13,21.    17:16,16.     Zech. 

13:1. 
t  See  on  13—15. 
u    11:47.     13:69.        Num.     5:3. 

Deut.  24:8.   Ez.  44:23.     Heb. 

12:15. 


X  21:23.      Num.  5:3.    19:13,20. 

Ez.    5:11.    23:38.    44:5—7.     1 

Cor.  3:17. 
y  1—18.  13:59.  14:2,32,54—57. 

Ez.  43:12. 


ly,  this  purification  was  to  be  observed.  This  re- 
striction must  not  be  considered  as  merely  cere- 
monial; for  the  nature  of  the  case,  and  the  pun- 
ishment denounced  against  wilful  transgressors, 
combine  to  prove  it  to  be  of  perpetual  moral  obli- 
gation. 

V.  28.  It  is  not  said,  that  the  woman  must 
"wash  her  clothes,  and  bathe  her  flesh  in  running 
water,"  as  it  had  been  of  the  man.  (13)  The  rea- 
son of  this  difference  does  not  appear. 

V.  31.  This  shews,  that  these  laws  were  prin- 
cipally intended  to  impress  the  minds  of  the  Is- 
raelites with  reverence  for  the  sanctuary:  and  on 
the  one  hand,  to  shew  them  what  need  they  had  of 
circumspection  and  purity  of  heart  and  life,  in 
order  to  worship  the  holy  God  with  acceptance; 
and  on  the  other  hand,  that  being  sinners  in  a 
world  full  of  temptations  and  defilements,  they 
would  continually  need  forgiveness,  through  the 
great  atonement  typified  by  all  the  sacrifices,  and 
the  sanctification  of  the  Spirit  shadowed  forth  by 
all  the  purifications.  While  they  were  encamped 
in  the  desert,  it  would  not  be  very  burdensome  to 
bring  the  prescribed  oblations;  but  after  they  were 
settled  in  Canaan,  many  of  them  at  a  great  dis- 
tance from  the  tabernacle,  this  would  become 
much  more  difficult. — We  may  however  observe, 
that  many  of  the  cases  stated  only  required  such 
washings  as  might  any  where  be  performed;  and 
that  those  respecting  which  sacrifices  were  ap- 
pointed, would  more  rarely  occur.  We  may  also 
suppose,  that  provided  these  were  brought,  when 
the  person  who  had  been  unclean  first  came  to  the 
sanctuary,  it  would  suffice;  though  distance  or 
other  hindrances  prevented  its  being  done  imme- 
diately, at  the  expiration  of  the  seven  days. 

PRACTICAL  OBSERVATIONS. 
We  have  great  cause  for  thankfulness,  that  we 
need  fear  no  defilement  but  that  of  sin;  and  have 
no  occasion  for  any  of  these  ceremonial  and  bur- 
densome purifications:  yet,  when  we  consider  how 
nearly  we  are  beset  with  occasions  of  moral  un- 
cleanness, by  day  and  by  night,  alone  and  in  com- 
pany, nay,  sleeping  as  well  as  awake,  we  may 


an  issue,  and  of  fiiTfi  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. 

CHAP.  XVI. 

The  high  priest  must  not  enter  the  most  holy  place  at  all  times: 
but,  on  a  day  of  atonement  yearly  observed,  having  slain  a 
sin-offering  for  himself,  and  another  for  the  people,  he  must 
enter  vfith  the  sprinkling  of  blood,  and  burning  of  incense,  1 — 
17.  The  altar  of  incense,  purified  with  blood,  38,  19.  The 
scape-goat  sent  away,  and  burnt-offerings  sacri6ced,  and  the 
sin-offerings  burnt  without  the  camp,  20 — 28.  The  day  of  this 
solemnity  instituted,  29 — 34. 

AND  the  Lord  spake  unto  Moses, 
after  *  the  death  of  the  two  sons  of 
Aaron,  when  they  oftered  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  veil,  before  the  mercy-seat, 
which  is  upon  the  ark;  *^  that  he  die  not: 


z  19—30. 

a  24.  20:18. 

a  10:1,2. 

b   Ex.    26:33,34. 


40:20,21. 


Kings  8:6.  Heb.  9:3,7,8.  10:20. 
C  13.  8:35.     Num.  4:19.    17:10. 
Matt.  27:51.     Heb.  4:14—16. 
10:19. 


well  say  with  David,  "Who  can  understand  his 
errors.''  Cleanse  thou  me  from  secret  faults." — 
And  these  laws  may  remind  us  that  God  sees  all 
those  things,  which  are  totally  concealed  from 
human  eyes,  and  escape  the  censure  of  mortal 
men.  Being  unholy  creatures,  and  having  to  do 
with  so  holy  a  God,  we  must  for  ever  have  been 
banished  from  his  presence,  had  he  not  said, 
"From  all  their  filthiness  will  I  cleanse  them;" 
and  both  provided  the  Fountain  for  our  purifica- 
tion, and  appointed  the  means.  In  the  daily  exer- 
cise of  self-examination,  repentance,  and  faith  in 
the  one  sin-offering  of  Christ,  and  by  daily  prayer 
for  his  sanctifying  grace,  we  seek  and  find  this 
purification,  and  this  purity  of  heart,  with  which 
we  shall  be  admitted  "to  see  God."— While  we 
observe  the  rule  of  God's  word,  and  aim  at  his 
glory  through  Jesus  Christ,  all  things  become 
pure  to  us:  but  every  thing  is  an  occasion  of  in- 
creasing and  communicating  defilement  to  the  im- 
penitent and  unbelieving.  With  serious  recollec- 
tion and  humble  reverence,  we  should  approach 
our  holy,  heart-searching  God  in  his  ordinances: 
and  in  bur  daily  walk  be  careful  to  "possess  our 
vessels  in  sanctification  and  honor;"  consulting 
expediency  and  avoiding  excess  in  things  most 
lawful,  and  being  careful  not  to  be  "brought  un- 
der the  power  of  any." — Many  of  our  diseases 
may  remind  us  of  our  personal  transgressions;  all 
our  infirmities  evince  that  we  are  sinners:  thence 
we  should  learn  patience,  and  take  occasion  to 
humble  ourselves  before  God;  more  earnestly  to 
seek  forgiveness;  and  to  wait  with  cheerful  ex- 
pectation for  the  coming  of  him,  "who  shall 
change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the 
working,  whereby  he  is  able  even  to  subdue  all 
things  to  himself.'^  [JVote,  Phil.  3:20,21.) 
NOTES. 
Chap.  XVI.  V.  1.  The  appointment  of  the  an- 
nual day  of  atonement  tended  to  encourage  Aaron, 
by  the  assurance  that  he  would  be  continued  and 
accepted  in  the  priesthood;  and  to  instruct  him 
and  his  sons  how  to  avoid  the  sin  and  punishment 
of  Nadab  and  Abihu:  for  they  would  be  perfectly 

[373 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


for  I  will  appear  '^  in  the  cloud  upon  ^  the 
mercj-seat. 

3  Thus  shall  ^  Aaron  come  into  the  holy 
place:  with  s  a  young  bullock  for  a  sin- 
oifering,  and  ''  a  ram  for  a  burnt-offering. 

4  He  shall  put  on  the  '  holy  hnen 
coat,  and  he  shall  have  the  linen  breeches 
upon  his  flesh,  and  shall  be  girded  with 
the  linen  girdle,  and  with  the  linen  mitre 
shall  he  be  attired:  these  are  holy  gar- 
ments; ^  therefore  shall  he  wash  his  flesh 
in  water,  and  so  put  them  on. 

5  And  he  shall  take  of  the  congrega- 
tion 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  the  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  congrega- 


tion. 

d  £x.  40:35.     1  Kings  8:11,12. 

2Chr.  5:14. 
€  Ex.  26:n— 22. 
f  Beb.  9:7,12,24,25. 
g  4:3.  8:14.    Num.  29:7—11. 
h   1:3,10.  8:18.  9:3. 
i  6:10.      Ex.  28:2,40—43.  39:27 

—29.    Is.  63:2.     Ez»  44:17,18. 

Luke  1:33.  Phil.  2:7.   Heb.  2: 

14.  7:26. 
t  8:6.     Ex.  29:4.  30:20.  40:12, 


31,32.  Rev.  1:5,6. 
1  4:14.   8:2,14.  9.8—16.     Num. 

29:11.    2Chr.  29:21.     Ezra  g: 

17.     Ez.  45:22.23.     Eom.  8:3. 

Heb.  7:27,28.  10:6-14. 
m  8:14—17.    Heb.  9:7. 
n  9:7.    Ezra  10:18,19.  Job  1:6. 

Ez.  43:19—27. 
O  1.3.  4:4.  12:6,7.    Matt.  16:21. 

Rom.  12:1. 


safe  whilst  they  adhered  to  the  rule,  and  that  ex- 
ample would  render  them  attentive  to  it. 

V.  2.  The  ordinaiy  priests  went  into  the  sanc- 
tuary, where  the  golden  candlestick  and  the  table 
of  shew-bread  were  placed;  and  there,  without 
"the  veil,  before  the  mercy-seat,"  they  burnt  in- 
cense upon  the  golden  altar,  one  at  a  time:  Jbut 
■they  went  no  further.  {J\''otes,  Ex.  30:7,8.  Luke 
1:8—10.  i/e6.  9:6,7.)  The  high  priest  alone  went 
within  the  veil  into  the  holy  of  holies,  where  the 
ark  of  the  covenant  was;  and  that  only  on  one 
•day  in  the  year:  and  it  was  at  the  peril  of  his  life, 
if  at  any  other  time,  or  in  any  other  manner  on 
ordinary  occasions,  he  ventured  into  the  presence 
of  the  Lord,  of  which  the  cloud  of  glory  above  the 
mercy-seat  was  the  symbol;  for  the  visible  glory 
seems  to  have  shone  from  the  midst  of  a  cloud. — 
When  the  tabernacle  was  to  be  removed,  and  on 
some  other  occasions,  deviations  from  this  strict 
rule  became  indispensable.  [J^otes,  JVum.  4:5.  2 
Chi:  29:12— 19.)— The  worship  appointed  by  the 
law  was  intimately  connected  with  sensible  ob- 
jects, which  are  less  revered  when  rendered  fa- 
miliar: but  that  of  the  New  Testament,  being 
more  simple,  is  maintained  entirely  by  faith;  and 
the  objects  of  it  are  admired  and  adored,  m  pro- 
portion to  the  frequency  and  intenseness  with 
which  we  meditate  upon  them:  the  Israelites 
therefore  were  commanded  to  keep  their  distance, 
but  toe  are  invited  to  draw  near. 

V.  3.  The  daily  sacrifice  doubtless  preceded 
the  solemnities  appointed  in  this  chapter. 

V.  4.  The  repeated  washings  of  the  high  priest 
might  typify  Christ's  perfect  purity;  but  they 
more  evidently  reminded  him  of  his  own  sinful- 
ness.— He  performed  the  appropriate  services  of 
this  day,  in  the  mean  garments  of  the  ordinary 
priests,  not  in  his  own  rich  robes:  for  Christ  made 
atonement  for  us  in  his  holy  human  nature,  hav- 
374] 


8  And  Aaron  shall  p  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-ofiering. 

10  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  H  And  Aaron  shall  bring  "  the  bul- 
lock of  the  sin-offering,  which  is  for  him- 
self, and  shall  make  an  atonement  for 
himself,  and  for  his  house,  and  shall  kill 
the  bullock  of  the  sin-offering,  which  is 
for  himself. 

1 2  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  veil. 

1  3'  And  he  shall  put  the  incense  upon 
the  fire  before  the  Lord,  that  ^  the  cloud 


p  Num.  26:66.  33:54.  Josh.  18: 

10,11.    1  Sam.  14:41,42.  Prov. 

16:33.     Kz.  48:29.    John  1:7. 

Acts  1:23—26. 
*  Heb.  .izazel. 
q  Acts  2:23.  4:27,28. 
t  Heb.  merit  up. 
r  21,22. 
s   Is.    53:10,11.        Rom.    4:25. 

Heb.  7:26.  9:23,24.     1  John  2: 


2.  3:16. 
t  14:7. 

u  See  071  3,6. 
V  10:1.    Num.  16:18,46.     Heb. 

9:14.    1  John  1:7. 
X  Ex.  30:J4— 38.  31:11.  37:29. 

Rev.  8:3,4. 
y   Ex.  25:21.  Heb.  4:14— 16.  7: 

26.  9:24.    1  John  2:1,2. 


ing  laid  aside  his  robes  of  majesty  when  he  assunu 
ed  "the  form  of  a  servant;"  and  as  Man,  he  even 
now  intercedes  for  us.    (1  Tim.  2:5 — 7._) 

V.  6.  The  word  "offer"  seems  in  this  verse  to 
mean  no  more  than  to  present  the  bullock  before 
the  Lord,  with  confession  of  sins,  and  earnest 
prayer  that  it  might  be  accepted  as  an  expiatory 
sacrifice.  (11) 

V.  8 — 10.  The  word  rendered  "the  scape-goat," 
thftiiy  comp.  of  tj,»  a  she-goat,  and  Sin  to  go  away) 

signifies  "the  goat  which  went  away."  But  the 
Jews  say,  that  the  place,  to  which  the  goat  was 
led,  is  intended,  and  not  the  goat  itself.  Probably, 
liowever,  our  translation  is  as  expressive  of  the 
meaning  of  the  type,  as  any  other  for  which  it 
could  be  changed.  The  other  goat  was  allotted 
to  the  Lord  to  be  sacrificed  to  him;  and  this  was 
sent  away  into  a  separate  place,  at  a  distance  from 
the  tents  and  dwellings  of  Israel.  (22.  marg. ) — The 
dying  goat  represented  Christ  suffering-  for  our 
sins;  "the  scape-goat,"  Christ  rising  to  carry  into 
effect  the  purposes  of  his  death,  in  the  actual  for- 
giveness and  justification  of  his  believing  people. 
A  goat  was  clean  by  the  law,  yet  not  cleanly  as  the 
sheep  in  the  opinion  of  man;  nay,  goats  are  the 
emblem  of  the  wicked  in  the  representation  of  the 
day  of  judgment,  [Matt.  25:32,33.)  Thus  Christ 
seemed  to  men  a  sinner,  but  was  absolutely  sin- 
less; and  when  "numbered  among  transgressors," 
he  died  by  the  sentence  of  man  as  a  malefactor, 
but  in  the  purpose  of  God  as  a  Sacrifice. — Two 
kids  of  the  goats  having  been  provided  as  a  sin- 
offering,  it  was  decided  by  lot,  which  should  be 
slain  and  which  should  escape.  A  lot  is  a  solemn 
appeal  to  God  in  a  doubtful  matter,  relative  to 
practice,  as  an  oath  is  in  testimonies  and  engage- 
ments: and  each  of  them  ought  to  be  the  last  re- 
source, when  other  methods  of  decision  fail,  ard 
to  be  used  as  a  solemn  act  of  religion,  or  not  at 


B.  C.  1490. 


CHAPTER  XVf. 


B.  C.  1490. 


of  the  incense  may  cover  the  mercy-seat 
that  is  upon  the  testimony,  that  he  die 
not. 

1 4  And  he  shall  take  of  '  the  blood  of 
the  bullock,  and  sprinkle  it  with  his  fin- 
ger upon  the  mercy-seat  eastward:  and 
before  the  mercy-seat  shall  he  sprinkle 
of  the  blood  with  his  finger  seven  times. 

[Practical  Observations.] 

1 5  1  Then  ^  shall  he  kill  the  goat  of 
the  sin-offering  that  is  for  the  people, 
and  ''bring  his  blood  within  the  veil, 
and  do  with  that  blood  as  he  did  with 
the  blood  of  the  bullock,  and  sprinkle  it 
upon  the  mercy-seat,  and  before  the 
mercy-seat. 

16  And  he  shall  make  •=  an  atonement 
for  the  holy  place^  because  of  the  un- 
cleanness  of  the  children  of  Israel,  and 
because  of  their  transgressions  in  all 
their  sins:  and  so  shall  he  do  for  the 
tabernacle  of  the  congregation  that  *  re- 
mciineth  among  them,  in  the  midst  of 
their  uncleanness. 

17  And  there  shall  be  ^  no  man  in  the 


r.  4:5,6,17.  8:11.  Rom.  3:24— 
26.  Heb.  9:7,25.  10.4,10—12, 
19.  12:24. 

a  5,9.   Heb.  2:17.  5:3.  9:7,25. 

b  2.  Heb.  6:19.  9:3,7,12. 

C  18.  8:15.  Ex.  29:36,37.  Ez. 
45:18,19.    John  14:3.    Heb.  9: 


22,23. 

*  Heb.  du-tlUth. 
d  Ex.  34:3.     Is.  53:6.     Dan.  9: 

24.    Luke  1:10.    Acts  4:12.     1 

Tim.  2:5.    Heb.  1:3.    1  Pet.  2: 

24.  3:18. 


all.  It  is  therefore  an  unanswerable  objection  to 
all  lotteries  and  games  of  cliance,  that  they  are  a 
profanation  of  a  religious  ordinance;  for  so  it  is 
every  where  spoken  of  in  Scripture.  "The  lot  is 
cast  into  the  lap,  but  the  whole  disposal  of  it  is  of 
the  Lord:"  they  are  therefore  an  appeal  to  God 
to  decide  in  a  matter  of  covetousness,  or  of  diver- 
sion; and  so  form  a  species  of  "taking  his  name  in 
vain,"  not  much  unlike  rash  and  profane  swearing 
in  trifling  conversation,  or  when  men  are  striking 
bargains. 

V.  1 1 — 14.  After  the  high  priest  had  slain  the 
sin-offering  for  himself  and  his  family,  he  seems  to 
have  left  the  other  priests  to  prepare  the  blood, 
Ihe  fat,  and  the  flesh  of  the  sacrifice;  and  to  have 
taken  a  censer  full  of  burning  coals  from  off  the 
altar,  and  as  much  incense  as  both  his  hands  would 
hold,  which  doubtless  was  put  into  a  cup  or  plate 
for  that  purpose.  With  these  he  entered  within 
the  veil,  immediately  putting  the  incense  on  the 
coals  and  causing  the  smoke  to  ascend  before  the 
mercy-seat;  without  which  he  must  not  have 
gone  thither  on  pain  of  death.  He  then  seems  to 
have  fetched  the  blood  of  his  own  sin-offering,  and 
to  have  sprinkled  it  as  prescribed:  then  to  have 
gone  forth  again,  and  to  have  killed  the  people's 
sin-offerings,  and  with  the  blood  of  them,  to  have 
entered  the  third  time;  and  to  have  left  the  censer, 
till  he  had  applied  the  blood  to  the  altar  of  incense, 
and  then  to  have  entered  the  fourth  time  to  fetch 
it  away. — All  that  the  Jewish  writers  have  very 
copiously  advanced  on  the  manner,  in  which  the 
sei-vices  of  this  day  were  performed,  can  only 
shew  how  they  understood  tlie  Scriptures,  which 
relate  to  the  subject:  and  in  some  cases  what  vari- 
ations, and  additions  to  the  divine  appointments, 
they  made,  which  contribute  little  to  our  edifica- 
tion: for  it  should  be  kept  in  mind,  that  what 
learned  men  extract  from  them  on  tliese  sub- 
jects, was  written  long  after  the  temple  was  finally 
destroyed  by  the  Romans,  and  the  Mosaic  cere- 


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  congrega- 
tion of  Israel. 

1 8  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  upon  the  horns  of 
the  altar  round  about. 

1 9  And  he  shall  sprinkle  of  the  blood 
upon  it  with  his  finger  seven  times,  and 
cleanse  it,  and  ^  hallovr  it  from  the  un- 
cleanness of  the  children  of  Israel. 

20  IT  And  when  he  hath  made  an  end 
of  ''  reconciling  the  holy  pJace^  and  the 
tabernacle  of  the  congregation,  and  the 
altar,  he  shall  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  theii* 
transgressions  in  all  their  sins,  ™  putting 


e  10,11. 

f  16.     Ex.  30:10.    John  17:19. 

Heb.  2:11.  5:7,8. 
g  Ez.  43:18— 22.  Zech.  13:1. 
h  16.  6:30.  3:15.    Ez.  45:20.    2 

Cor.  5:19.  Col.  1:20. 
i  Rom.  4:25.  8:34.     Heb.  7:25. 


Rev.  1:18. 
k  Set  on  1:4.    Ex.  29:10. 
1  26:40.    Ezra  10:1.    Neh.  1:6, 

7.9:3,&c.  Ps.  32:5.  51:3.  Dan. 

9:3—20. 
m  is.  63:6.    2  Cor.  5:21.  - 


monial  thus  actually  abolished;  and  many  of  their 
assertions  are  directly  contrary  to  the  words  of 
the  law. — As  the  mercy-seat  was  placed  at  the 
west  end  of  the  tabernacle,  the  word  eastward 
must  either  mean,  that  the  high  priest  stood  east- 
ward of  the  mercy-seat  when  he  sprinkled  the 
blood;  or  that  it  was  sprinkled  on  that  part  of  the 
ijiercy-seat  which  faced  the  east. 

V.  15,  16.  The  uncleanness  of  the  people,  and 
all  their  manifold  transgressions,  contaminated 
even  the  tabernacle  that  was  among  them,  and  all 
its  furniture;  yea,  the  holy  of  holies;  even  if  nonij. 
either  of  the  priests  or  people  had  entered,  during 
the  whole  preceding  year.  'See,'  says  Ainsworth, 
'the  horrid  filthiness  of  sin!' — Thus  the  depravity, 
of  the  human  heart  renders  the  best  services  of 
man  defiled,  so  that  he  needs  the  atonement  of  the 
blood  of  Christ  to  render  them  acceptable. 

V.  17.  The  high  priest  was  the  grand  type  of 
Christ,  under  the  Mosaic  dispensation,  and  this 
solemnity  more  especially  represented  his  suffer- 
ings for  us  on  earth,  and  his  intercession  for  us  ia 
heaven:  the  express  prohibition  therefore  of  any 
man,  even  of  the  priests,  to  enter  into  tlie  taber- 
nacle while  the  high  priest  performed  this  typical 
service,  emphatically  shewed,  that  no  sacrifice, 
no  intercession,  must  so  much  as  in  appearance 
be  joined  with  those  of  Christ,  in  his  mediatorial 
work. — It  is  said,  that  the  high  priest  spent  a  con- 
siderable part  of  the  day  in  prayer  for  liimself,  his 
family,  and  the  congregation;  and  without  doubt 
this  would  be  the  case,  with  those  higli  priests  who 
fully  entered  into  the  design  of  the  sacred  service. 

V.  18,  19.  The  altar  of  incense  is  generally 
supposed  to  be  here  intended;  for  this  ceremony 
had  been  appointed  for  that  altar,  but  not  for  the 
altar  cf  burnt-offering,  at  the  foot  of  which  all  the 
residue  of  the  blood  was  poured  out.  (JVbte,  Ex. 
30:9,10.)  The  tj'pical  meaning  aJso  requires  this 
interpretation:  for  every  thing  within  the  sanctu- 
ary Avas  purged  with  the  blood  shed  without,  at 

[373 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


ihem  upon  the  head  of  the  goat,  and 
shall  send  him  away  bj  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. 

23  And  Aaron  shall  come  into  the 
tabernacle  of  the  congregation,  and  "shall 
put  off  the  linen  garments,  which  he  put 
on  when  he  went  into  the  holy  place,  and 
shall  leave  them  there. 

24  And  he  shall  ^  wash  his  flesh  with 
water  in  the  holy  place,  and  put  on  i  his 
garments  and  come  forth,  and  offer  '  his 
burnt-offering,  and  the  burnt-offering  of 
the  people,  ^  and  make  an  atonement  for 
himself,  and  for  the  people 


*  lleb.  a  man  of  opportunity, 
D  Is.  53;ll,li!.  John  1;29.  Gal. 

3;I3.    Heb.  9;28.     1  Pet.  2:24. 
t  Heb.  of  separation.    Ps.  103; 

12.    Kz.  18:22.    Mic.  1:19. 
c  4.  Ez. 42:14.  44:19.  Rom.  8; 

3.    Phi).  2:6—11.    Heb.  9:28. 


p  4.  8.6.  14:9.  22:6.     Ex.  29:4. 

Heb.  9:10.  10:19—22.  Rev.  1: 

6,6. 
q  8:1—9.  Ex.  28:4,&c.  29:5. 
r  3,5. 
s  17. 


the  altar  of  burnt-ofFering;  as  the  efficacy  of  our 
Lord's  intercession  in  heaven  is  derived  from  his 
sacrifice  here  on  earth.  —Aaron  came  out  of  the 
most  holy  place,  into  the  holy  place,  for  this  part 
of  the  service. 

V.  20 — 22.  The  word,  rendered  "reconciling," 
is  the  same  as  that  before  translated  "make  atone- 
ment,'" and  it  signifies  to  cover,  or  hide. — When 
the  high  priest  had  sprinkled  the  blood  of  the  two 
sin-offerings  separately,  in  the  most  holy  place, 
npon  the  mercy-seat,  and  aftervrards  seven  times 
each  in  the  holy  place  before  the  mercy-seat,  and 
applied  it  to  the  altar  oi  incense;  he  "then  came 
out  of  the  tabernacle,  and  laying  both  his  hands 
on  the  head  of  the  live  goat,  he  confessed  over  it 
all  the  sins  of  Israel  of  every  kind,  with  their  va- 
rious aggravations.  Thus  the  guilt  was  typically, 
transferred  to  it,  in  respect  of  the  temporal  pun- 
ishment: for  such  sacrifaces  "could  not  make  him 
that  did  the  service  perfect,  as  pertaining  to  the 
conscience;"  much  less  could  they  actually  re- 
move the  guiltof  every  individual  in  Israel,  wheth- 
er penitent  or  impeiiitent.  But  by  this  annual 
confession  and  atonement,  the  judgments  of  God 
were  averted  from  the  nation.  The  Lord  still 
condescended  to  dwell  among  them,  as  his  wor- 
shippers, notwithstanding  their  past  transgres- 
sions; and  they  continued  to  enjoy  the  benefit  of 
his  ordinances  and  oracles. — In  the  latter  days  of 
the  Jewish  church  the  high  priest  had  a  form  of 
confession:  but  God  prescribed  none.  An  atten- 
tive observance  of  the  divine  law,  and  of  the  peo- 
ple's conduct,  with  suitable  previo\is  considera- 
tion, would  enable  him  to  do  it  much  more  profit- 
ably without  one. — When  the  sins  of  Israel  had 
tlnis  been  "put  upon  the  head  of  the  goat,"  a 
proper  person  was  sent  to  lead  him  away  into  the 
wilderness,  to  a  place  sufficiently  distant  from  the 
habitations  of  men;  and  there  to  let  him  go  at  lib- 
erty, bearing  upon  him  their  sins,  never  more  to 
be  heard  of.— Christ  "bare  our  sins  in  his  own 
body  on  the  tree;"  they  were  imputed  to  him,  and 
he  bare  the  punishment  due  to  them:  this  was 
typified  by  the  goat  which  was  slain  and  burnt. 
He  then  ascended  into  heaven,  and  by  his  inter- 
cession grounded  on  his  atonement,  renders  our 
persons  and  services  accepted:  this  was  typified 
by  the  high  priest  entering  with  the  blood  and  in- 
cense into  the  most  holy  place.  In  consequence 
of  this,  the  sins  of  all  believers  are  entirely  for- 


25  And  '  the  fat  of  the  sin-offering  shall 
he  burn  upon  the  altar. 

26  And  "  he  that  let  go  the  goat  for 
the  scape-goat,  shall  ^  wash  his  clothes, 
and  bathe  his  flesh  in  water,  and  after- 
ward come  into  the  camp. 

27  And  the  bullock /or  ^  the  sin-offer- 
ing, and  the  goat  for  the  sin-offering, 
whose  blood  was  brought  in  to  make 
atonement  in  the  holy  place,  shall  one 
carry  forth  ^  without  the  camp,  and  they 
shall  burn  in  the  fire  their  skins,  and 
their  flesh,  and  their  dung. 

28  And  he  that  burneth  them,  *  shall 
wash  his  clothes,  and  bathe  his  flesh  in 
water,  and  afterward  he  shall  come  into 
the  camp. 

29  IT  And  this  shall  be  a  statute  for 


ever   unto 


you: 

Ex.  29:13. 


that   ^  in   the    seventh 


t  6.  4:8—10,19 

u  10,21,22. 

X  28.  14:8.  16:6—11,27. 

19.7,8,21.  Heb.  7:19. 
y  4:11,12,21.6:30.  8:17. 


Num. 


z  Matt.  27:31— 33.  Heb.  13:11 

—14. 
a  See  on  26. 
b  23:27—32.  Ex.  30:10.    Num. 

29:7.    1  Kings  8:2.    Ezra  3:1. 


given;  and  they  are  dealt  with,  as  if  they  had  nev- 
er committed  them:  this  was  shadowed  by  the 
scape-goat  sent  away  into  the  wilderness. 

V.  23 — 25.  When  the  scape-goat  had  been 
sent  away,  "bearing  on  him  all  the  iniquities  of 
Israel,"  the  high  priest,  going  into  the  taberna- 
cle, put  off  his  linen  garments,  and  left  them 
there;  (the  Jews  say,  never  to  be  worn  again;) 
and  then,  having  "washed  his  flesh  with  water  in 
the  holy  place,"  he  put  on  the  rich  garments 
which  were  peculiar  to  his  office:  for  the  more 
humiliating,  sorrowful,  and  penitential  part  of  the 
solemn  service  was  now  ended,  and  way  was  made 
for  joj^  and  exultation. — The  word,  here  rendered 
wash,  is  very  frequently  translated  bathe;  (26,28.) 
but  it  is  obvious,  that  it  cannot  exclusively  mean 
the  covering  of  the  whole  body  with  water;  for 
there  was  no  provision  made  for  this,  either  in  the 
holy  place,  or  in  the  court  of  the  tabernacle, 
which  probably  induced  the  translators  to  render 
it  wash  in  this  connexion:  but  whether  the  hands 
and  feet  alone  were  washed,  or  some  of  the  other 
parts  of  the  body,  or  every  part  of  it,  seems  to 
liave  depended  on  circumstances.  (15:6,7,13,16.) 
The  high  priest,  having  touched  the  scape-goat, 
seemed  to  have  contracted  a  degree  of  ritual  un- 
cleanness,  which  his  washing  might  refer  to. — 
He  then  offered  his  own  burnt-offering:  and  also 
that  of  the  people,  which  probably  means  one  pre- 
scribed in  a  subsequent  law:  (J^um.  29:8.)  though 
some  suppose  this  to  have  been  offered  in  the 
morning,  and  that  the  burnt-offering  here  men- 
tioned was  tl)e  evening  sacrifice;  all  the  interven- 
ing time  having  been  taken  up  in  the  solemn  ser- 
vices of  the  day.  Bj'  these  oblations,  Aaron 
made  a  further  atonement  for  himself  and  the 
people,  at  the  altar  of  burnt-offering;  and  thus 
the  expiation  was  completed,  in  respect  of  all 
things  pertaining  to  the  instituted  worship  of  Is- 
rael.— As  the  bodies  of  the  sin-offerings  were  re- 
served till  the  other  solemnities  were  finished, 
before  they  were  carried  out  of  the  camp  to  bo 
burned;  so  the  fat  of  them  was  likewise  kept  to  be 
laid  on  the  altar  upon  the  burnt-offerings:  for  we 
have  no  reason  to  suppose,  that  this  also  was  men- 
tioned out  of  its  proper  order. 

V.  20—28.  To  shew  still  further  the  defiling 
nature  of  sin,  and  the  insufficiency  of  these  typi- 
cal expiations;  both  he  who  led  away  the  scape- 
goat, and  he  who  burnt  the  sin-offering,  contract- 


37r>] 


B.  C.  1490. 


CHAPTER  XVI. 


B.  C.  1490. 


month,  on  the  tenth  day  of  the  month,  ye 
« shall  afflict  your  souls,  and  ^  do  no  work 
at  all,  whether  it  he  one  of  your  own 
country,  or  a  stranger  that  sojourneth 
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  s  the  priest  whom  he  shall 
anoint,  and  whom  he  shall   *  consecrate 


C  Ps.  35:13.  69:10.     Is.   58:3,5. 

Dan.  10:3,12.   1  Cor.  11:31.   2 

Cor.  7:10,11. 
A  23:3,7,8,21,28,30,36.     Ex.  12: 

16.  20:10.   Is.  68:13.     Heb.  4: 

10. 
e  Ps.  51:2,7,10.  Jer.  33:8.   Ez. 


36:25—27.    Eph.  5:26.    Tit.  2: 

14.     Heb.  9:13,14.   10:1,2.     1 

John  1:7—9. 
f  23:32.  26:4.     Ex.  31:15.  35:2. 
S  4:3,5,16. 
*  neh.  Jill  his  hand.  Ex.  29:9. 

Marg. 


ed  defilement  and  needed  purification.  (JVbfe,  6: 
30.) — Jerusalem  in  later  ages  answered  to  the 
camp  in  the  wilderness.  [JVote,  Heb.  13:9 — 14.) 

V.  29 — 31.  The  Israelites,  all  over  the  camp 
at  this  time,  and  all  over  the  land  afterward  in 
Canaan,  were  required  to  spend  this  day  in  sol- 
emn humiliation  before  God  for  their  sins;  in 
godly  sorrow,  penitent  confessions,  and  devotion- 
al exercises,  either  in  secret,  or  in  their  families 
and  assemblies:  and  for  this  purpose  all  other 
business  was  laid  aside.  Fasting  is  not  expressly 
mentioned;  but  it  is  generally  supposed  to  be  im- 
plied, with  several  other  expressions  of  contri- 
tion, and  instances  of  self-denial.  The  day  must 
also  be  observed  as  a  most  solemn  sabbath,  on 
which  no  work  might  be  done,  either  by  an  Is- 
raelite or  a  stranger;  for  "afilicting  their  souls" 
for  sin  would  be  suflicient  employment.  [Marg. 
Ref.  c.  JVote,  Acts  27:9.) — Various  reasons  are 
assigned,  why  the  tenth  day  of  the  seventh  month 
was  particularly  appointed:  but  there  seems  no 
certainty  in  any  of  them. 

V.  32 — 34.  None  except  the  high  priest  was 
allowed  to  perform  the  solemn  service  of  this  da}'; 
and  "he  could  not  continue  by  reason  of  death:" 
it  was  therefore  appointed,  that  he,  among  Aaron's 
descendants,  who  was  anointed  to  the  high  priest- 
hood, through  succeeding  generations,  should 
thus  make  atonement  for  the  sanctuary,  the 
priests,  and  the  people,  once  every  year. — Moses 
anointed  and  consecrated  Aaron,  and  probablj"- 
Eleazar,  but  it  is  not  expressly  said  by  whom  the 
high  priests  in  succession  should  be  anointed.  It 
is  generally  thought,  that  the  eldest  son  of  the 
high  priest,  (if  a  proper  person,)  or  the  next  in 
succession,  was  previously  anointed  and  conse- 
crated, that  he  might  officiate,  if  any  thing  occur- 
red to  prevent  the  high  priest,  as  sickness  or  cere- 
monial uncleanness:  and  then  he  entered  on  that 
office  when  his  predecessor  died.  It  is  probable, 
in  this  case,  that  the  high  priest  himself  anointed 
his  successor:  if  this  had  not  been  done  we  may 
suppose  that  the  chief  of  the  priests,  in  age  or 
authority,  anointed  the  eldest  of  the  sons  of  the 
deceased  high  priest,  who  had  no  defect  or  im- 
pediment: or  perhaps,  a  subsequent  anointing 
also  was  used  after  the  high  priest's  death;  as  Da- 
vid, after  having  been  anointed  by  Samuel  to 
succeed  Saul,  was  repeatedly  anointed  after  Saul's 
death,  when  he  entered  on  his  regal  office.  (1  Sam. 
16:12,13.  JVotes,  2  Sam.  2:4.  5:3.)— The  words 
rendered,  "whom  he  shall  anoint,"  seem  only  to 
mean,  xvho  shall  be  anointed;  and  may  be  render- 
ed, "whom  one  shall  anoint." — IVfany  learned 
men  imagine,   that  these   atonements    expiated 

Vol.  I.  48 


''  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  sanctuary:  and  he  shall 
make  an  atonement  for  the  tabernacle  of 
the  congregation,  and  for  the  altar:  and 
he  shall  make  an  atonement  for  the 
priests,  and  for  all  the  people  of  the  con- 
gregation. 

34  And  this  shall  be  '  an  everlasting 
statute  unto  you,  to  make  an  atonement 
for  the  children  of  Israel,  for  all  their 
sins,  ™  once  a  year.  And  he  did  as  the 
Lord  commanded  Moses. 


h  Ex.  29:29,30.   Num.  20:26— 
28. 
i  See  on  4. 
k  See  on  16,18,19,24. 


I  23:31.   Num.  29:7. 
m  Ex.  30:10.   Heb.  9:7,25.   10: 
3,14. 


nothing,  but  the  guilt  contracted  by  transgressing 
the  ceremonial  law;  and  they  seem  to  think  it  ac- 
tually prevailed  for  the  full  and  final  pardon  of 
these  offences,  to  aU  for  whom  they  were  offered: 
but  the  varied  expressions  used  on  this  occasion, 
shew  that  all  kinds  of  sins  were  alike  atoned  for: 
(16,21.)  and  the  apostle's  argument  (Heb.  9:8 — 
10.)  proves  that  no  sin  was  thus  actually  pardon- 
ed, as  to  the  conscience.  All  true  believers, 
using  these  as  means  of  grace,  were  pardoned  and 
accepted  for  the  sake  of  the  great  Antitype  and 
his  atonement:  the  temporal  punishment,  for  sins 
of  every  kind,  was  averted  by  the  offering  in  that 
case  instituted;  but  thei-e  were  many  crimes  for 
which  no  sacrifice  was  appointed.  The  annual 
expiation  of  national  guilt,  however,  prevented 
the  forfeiture  of  the  national  covenant:  but  in  idol- 
atrous times  it  was  either  utterly  neglected,  or 
very  carelessly  attended  to;  and  when  the  Sub- 
stance came,  all  these  shadows  lost  their  use  and 
efficacy:  for  the  words  rendered  "everlasting," 
and  "for  ever,"  in  this  connexion  mean  perpetual 
during  that  typical  dispensation.  (JVbte,  Gen. 
17:7,8.) 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 
These  varied  shadows  of  good  things  to  come 
lead  us  into  almost  unavoidable  repetitions:  for  it 
must  surely  be  inexcusable  to  shut  our  eyes  that 
we  may  not  see,  or  seeing  to  refrain  from  noting, 
though  repeatedly,  these  manifold  i-emembrances 
of  sin,  as  chargeable  upon  the  best  of  men  in  their 
most  holy  actions;  as  polluting  all  things  that  the 
sinner  touches;  yet  atoned  for  by  nothing  except 
blood,  and  nobler  blood  than  that  of  bulls  and 
goats.     Doubtless  these  are  so  many  demonstra- 
tions, that  we  rightly  understand  what  the  New 
Testament  teaches  of  Christ,  when  we  consider 
him  as  the  Substance  of  all  these  shadows;  and 
his  Church  the  building,  for  which  all  these  scaf- 
foldings were  prepared.     Here,  in  a  type,  we 
view  our  great  High  Priest,  our  Sacrifice,  our 
Advocate,  our  Savior  from  sin.     Thus  he  veiled 
his  glory.     "Because  the  children  were  partak- 
ers of  flesh  and  blood,  he  also  himself  likewise 
took  part  of  the  same,"  and  appeared  in  human 
nature,  yet  free  from  sin;  though  he  had  richer 
robes  of  glory  and  beauty,  when  angels  saw  and 
adored  him  "in  the  form  of  God,"  as  their  Crea- 
tor and  Lord.     By  the  one  sacrifice  of  himself  he 
made  an  actual  atonement  for  sin  on  earth;   and 
with  the  same  human  nature,   and  %vith  his  oivn 
blood,  he  ascended  into  heaven,  to  appear  before 
the  Father's  mercy-seat,  to  present  the  incense 

[377 


B.  C.  J 490. 


LEVITICUS. 


B.  C.  H90. 


CHAP.  XVII. 

The  blood  of  beasts  slaughtered  for  food,  must  be  offered  to  the 
Lord,  that  no  sacrifices  may  be  offered  to  devils,  1 — 9.  No 
blood  must  be  eaten,  nor  that  which  died  of  itself,  10 — 16. 


A 


ND  the  Lord   spake   unto   Moses, 


saying, 


2  Speak    unto   Aaron,    and   unto    his 
sons,  and  unto  all  the  children  of  Israel, 


and  say  unto   them,   This   is   the  thing 


which  the  Lokd  hath  commanded,  say- 
ing, 

3  What  man  soever  there  be  *  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 


a  3,12,13,15. 
b  Ueut.  12:5—7,11—15,20—22, 
26,27. 
c  1:3.    Ez.  20.40.  John  10:7,9. 

14:6. 

d  7:13.    Ps.  32:2.    Rom.  4:6.  S: 


13,20.  PhllemoQ  18,19. 
e  Is.  66:3. 
f  10,14.  18:29.20:3,16,18.  Gen. 

17:14.  Ex.  12:15,19.  Num.  15: 

30,31. 


of  his  prevailing  intercession  for  his  people;  in 
which  service  none,  even  of  the  spiritual  priest- 
hood, must  presume  to  unite  with  him.  Thence 
with  his  spiritual  presence  he  meets  his  assembled 
disciples,  and  renders  his  ordinances  sanctif3ring- 
to  them,  and  acceptable  to  God;  and  at  the  end 
of  the  world  he  "will  come  in  his  own  glory,  and 
in  the  glory  of  his  Father,"  to  complete  the  grand 
design.  ^ 

V.  15—34. 
Here  also  in  another  glass,  we  see  the  Savior 
in  the  sin-offering  of  the  goat.     In  the  likeness 
of  sinful  flesh,  he  suffered  without  the  camp,  by 
the  hands  of  wicked  men,   but  according  to  the 
purpose  of  God;   while  in  the  scape-goat  we  see 
him  rising,  and  bearing  the  sins  of  all  true  believ- 
ers into  the  land  of  forgetfulness.     But  in  how 
many  things  do  these  shadows  fail  of  truh'  repre- 
senting the  substance!    It  was  very  evident  "that 
the  way  into  the  holiest  was  not  made  manifest," 
when  the  high  priest  himself  must  enter  so  sel- 
dom,  and  so  circumspectly,  on  pain  of  death. 
Jesus  needed  not  to  offer  sacrifice  for  his  own  sin; 
for   he  was  without  sin.     Though    "the   Loun 
caused  to  meet  on  him  the  iniquities  of  us  all," 
yet  he  thence  contracted  no  pollution,  nor  need- 
ed any  purification,  having  perfectly  expiated  the 
whole.     And  feebly  indeed  do  "the  holy  places 
made  with  hands"  shadow  forth  the  heaven  of 
heavens;  or  the  smoke  of  the  fragrant  gums,  for 
a  few  hours  in  a  year,  his  continued  and  meritori- 
ous advocacy. — Nor  are  the  benefits  which  Is- 
rael as  a  nation  derived  from  this  annual  atone- 
ment, or  the  external  privileges  thus  continued 
to  them,  at  all  comparable  to  "the  access  with 
boldness  to  the  throne  of  grace,"  the  mercy,  the 
peace,  the  spiritual  and  everlasting  blessings  and 
consolations,  which  true  believers  in  all  ages  en- 
joy through  the  atonement  of  the  Son  of  God! — 
Yet  let  it  be  remembered  that  none  but  hmnbled 
souls,  who  "repent  and  bring  forth  fruits  meet 
for  repentance,"  can  derive  true  comfort  from 
these  privileges.     The  proud,  the  carnal,  the  im- 
penitent and  unbelieving,  have  but  the  shadow 
still;  a  shadow  often  of  their  own  devising,  not  of 
God's   appointing.      It    was   not    requisite  that 
Christ  should  suffer  more  than  once;  but  we  need 
378] 


5  To  the  end  that  the  children  of  Is- 
rael 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 
congregation  unto  the  priest,  ''  and  offer 
them  ybr  peace-offerings  unto  the  Lord. 

6  And  the  priest  shall  '  sprinkle  the 
blood  upon  the  altar  of  the  Lord,  at  the 
door  of  the  tabernacle  of  the  congrega- 
tion, and  J  burn  the  fat  for  a  sweet  savor 
unto  the  Lord. 

7  And  they  shall  no  more  offer  their 
sacrifices  ^  unto  devils,  after  whom  they 
have  ^  gone  a  whoring.  This  shall  be  a 
statute  for  ever  unto  them  throughout 
their  generations. 

8  And  thou  shalt  say  unto  them, 
Whatsoever  man  there  be  of  the  house  of 
Israel,  or  of  the  strangers  which  sojourn 


g  Gen.  21:33.  22:2,13.  31:54 
Deut.  12:2.  1  Kings  14:23.  2 
Kings  16:4.  17:10.  2  Chr.  28: 
4.    Ez.  20:28.  22:9. 

h  3:7:11—21.   Ex.  24:5. 

i  3:2,3,13. 

j  3:5,11,16.  4:31.  Ex.  29:13. 
Num.  18:17. 


k  Deut.  32:17.     2   Chr.   11:15. 

Ps.  106:37.  John  12:31.  14:30. 

1  Cor.  10:20.  2  Cor.  4:4.  Eph. 

2:2.   Rev.  9:20. 
1  20:5.   Ex.  34:15.  Deot.  31:16. 

Jer.  3:1.    Ez.  23:8.    Rev.  17:1 

—5. 


constantly  to  look  to  him:  and,  besides  our  daily 
exercise  of  repentance,  seasons  set  apart  from 
time  to  time  to  afflict  our  souls,  to  humble  our- 
selves before  God,  and  to  mortify  our  sinful  de- 
sires, are  very  profitable,  and  have  in  all  ages  met 
with  the  approbation  of  God,  and  been  sanction- 
ed by  the  example  of  holy  men.  Nor  will  this 
mar  our  holy  joy:  it  will  rather  purify  it;  it  will 
endear  the  Savior,  and  greatly  assist  us,  in  so 
looking  unto  him,  that  we  may  not  be  weary  or 
faint  in  our  minds,  either  in  doing  his  will  or  suf- 
fering for  his  sake. 

NOTES. 
Chap.  XVII.  V.  3—7.  The  language  of  this 
passage  evidently  means,  that  the  Israelites, 
while  in  the  wilderness,  must  not  kill  any  of  those 
animals  which  were  appointed  to  be  sacrificed, 
even  for  food,  elsewhere,  either  in  the  camp,  or 
without:  but  must  bring  them  all,  as  peace-offer- 
ings, to  the  door  of  the  tabernacle;  that  the  blood 
might  be  sprinkled,  the  fat  burnt  on  the  altar, 
and  the  due  portion  allotted  to  the  priest,  accord- 
ing to  the  laws  before  given. — It  may  be  suppos- 
ed:, that  few  animals,  in  proportion  to  the  multi- 
tudes of  Israel,  would  at  this  time  be  slain;  the 
manna  being  their  principal  sustenance:  and 
when  they  came  into  Canaan,  and  many  of  them 
lived  far  from  the  sanctuary,  they  might  kill  cat- 
tle for  food  in  any  place.  "Even  as  the  roe-buck, 
and  as  the  hart,  so  shalt  thou  cat  them."  [Deut. 
12:15,22.)  These  animals,  therefore,  or  any  oth- 
er clean  animal,  not  appointed  for  sacrifice,  if 
caught  in  the  wilderness,  miglit  be  eaten,  without 
being  brought  to  the  door  of  the  tabernacle.  In 
the  mean  while,  the  transgression  of  this  law 
would  be  imputed  to  any  IsracliLe,  as  a  capital 
crime;  even  as  if  he  had  committed  murder:  and, 
if  the  magistrate  did  not  punish  him,  God  himself 
would  "cut  him  off  from  among  his  people."— 
This  law  was  intended  to  honor  the  divine  insti- 
tutions, and  to  put  an  end  to  the  custom  of  offer- 
ing sacrifices  "in  the  open  field,"  or  in  any  place 
indiscriminately,  by  habituating  the  people  to 
bring  all  their  oblations  to  the  tabernacle;  nay, 
to  present  the  animals  slain  for  food  as  a  sacrifice 
to    God.— It  was  also   meant  as  a  preservative 


B.  C.   1490. 


CHAPTER  XVir. 


B.  C.  1490. 


among  you,  ^  that  offcreth  a  durnt-offer- 
ing  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  from  among  his  people. 

10  IF  And  whatsoever  man  there  be 
of  the  house  of  Israel,  or  of  the  strangers 
that  sojourn  among  you, "  that  eateth  any 
manner  of  blood;  °  I  will  even  set  my 
face  against  that  soul  that  eateth  blood, 
and  will  cut  him  off  from  among  his  peo- 
ple. 

1 1  For  the  life  of  the  flesh  is  in  the 
blood,  and  p  I  have  given  it  to  you  upon 
the  altar,  to  make  an  atonement  for  your 
souls:  for  it  is  the  blood  that  maketh  an 
atonement  for  the  soul. 

12  Therefore  I  said  unto  the  children 
of  Israel,  No  soul  of  you  shall  eat  blood, 
'^  neither  shall  any  stranger  that  sojourn- 
eth  among  you  eat  blood. 

Jer.  21:10.  44:11.      Ez.   14:8. 


m   10.1:2.   Judg.  6.26.    1  Sam. 

7:9.  10:8.  16,2.    2  Sam.  24:25. 

1  Kings  18:30—38.    Mai.  1:11. 
n  11.3:17.7:26,27.  19:26.   Gen. 

9:4      Deut.  12:16,23.  15:23.     1 

Sam.  14:33.     Ex.  33:25.  44:7. 

Acts  15:20,29.  Heb.  10:29. 
O  20:3—6,    26:17.      Ps.    34:16. 


16:7. 

p  3:15.  16:11,14—19.  Matt.  20: 
28.  26:28.  Mark  14:24.  Rom. 
3:25.  5:9.  Eph.  1:7.  Col.  1:14, 
20.  Heb.  9:22.  13:12.  1  Pet.  1: 
2.    1  John  1:7.  2:2.    Rev.  1:6. 

q   Ex.   12:49. 


from  idolatry,  which  was  even  at  that  time  secret- 
ly practised,  in  direct  violation  of  the  national 
covenant.  For  idolatry  is  evidently  intended; 
when  it  is  said,  that  the  people  "sacrificed  to  dev- 
ils, after  whom  they  had  gone  a  whoring,''''  the 
common  term  for  idolatry  in  the  Scriptures.  The 
word  (oTjjir)  translated  "devils,"  is  taken  from  the 

roughness  of  a  goat,  and  indeed  signifies  goats: 
and  many  translate  it  saty^^s,  which  are  fabled  to 
have  appeared  in  the  form  of  goats  in  the  woods 
to  their  votaries;  and  it  is  certain,  that  several 
imaginary  deities  of  the  Gentiles  were  often  wor- 
shipped by  images,  formed  nearly  in  the  shape  of 
goats. — Our  translation,  however,  is  not  improp- 
er: for  all  idolatry  in  fact  deifies  devils,  by  ren- 
dering worship  to  those  ambitious  spirits,  even  as 
all  wickedness  is  serving  them;  and  by  both  Satan 
aspires  to  be  honored  as  the  god  and  prince  of 
this  world.  [JVote,  1  Cor.  10:18— 22.)— The  pro- 
hibition of  offering  sacrifices  elsewhere  than  at 
the  sanctuary,  was  of  perpetual  obligation;  though 
the  people  were  afterwards  allowed  to  kill  ani- 
mals for  food  in  any  place.  [Jfutes,  Deitt.  12:5 — 
7,22.) — The  whole  kingdom  of  Israel,  from  the 
days  of  Jeroboam,  habitually  violated  this  law: 
and  through  the  reigns  of  most  of  David's  succes- 
sors, the  kingdom  of  Judah  was  in  great  measure 
guilty  of  the  same,  whilst  "the  people  sacrificed 
upon  the  high  places."  In  some  cases  the  Lord 
dispensed  with  the  letter  of  it,  by  accepting  sacri- 
fices from  his  prophets  on  particular  occasions, 
which  were  offered  elsewhere:  for  the  typical  im- 

f)ort  formed  the  grand  intention  of  the  ceremonial 
aw — The  worship  of  God  at  the  tabernacle  rep- 
resented the  sinner's  approach  to  God  in  Christ, 
and  through  his  mediation:  but  sacrifices,  offered 
elsewhere,  generally  evinced  a  proud,  contempt- 
uous neglect  of  that  great  salvation. 

V.  8,  9.  A  mixed  multitude  accompanied  Is- 
rael out  of  Egypt,  many  of  whom  probably  had 
before  this  returned:  but  some  might  still  contin- 
ue, and  strangers  from  other  parts  might  come  on 
different  occasions.  None  of  these  however  were 
permitted,  in  the  camp  of  Israel,  while  sojourning 


13  And  whatsoever  man  there  he  of  the 
children  of  Israel,  or  of  the  strangers 
that  sojourn  among  you,  which  *  hunt- 
cth  and  catcheth  any  beast  or  fowl  that 
may  be  eaten,  he  shall  even  "■  pour  out 
the  blood  thereof,  and  cover  it  with  dust. 

14  For  it  is  ^  the  life  of  all  flesh,  the 
blood  of  it  is  for  the  life  thereof:  there- 
fore 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 
off. 

15  And  *  every  soul  that  eateth  t  that 
which  died  of  itself  or  that  which  was 
torn  with  beasts,  {whether  it  be  one  of  your 
own  country,  or  a  stranger,)  he  shall 
"  both  wash  his  clothes,  and  bathe  him- 
self in  water,  and  be  unclean  until  the 
even:  then  shall  he  be  clean. 

1 6  But  if  he  wash  them  not,  nor  bathe 
his  flesh;  then  ^  he  shall  bear  his  iniquity. 


*  Heb.  hunteth  any  hunting, 
r  Deut.   12:16.    16:23.     1  Sam. 

14:32—34.     Job    16:18.      Ez. 

24:7. 
s   11.   Gen.  9:4.    Deut.  12:23. 
t  22:8.   Ex.  22:31.   Deut.  14:21. 

Ez.  4:14.  44:31. 


f  Heb.  a  carcass. 

u  H:25.  15:5,10,21.  Num.  19:8. 
19,21.   Kev.  7:14. 

X  5:1.  7:18.  19:8.  20:17,19,20. 
Num.  19:20.  Is.  63:11.  John 
13:8.    Heb.  9:28.     1  Pet.  2:24. 


in  the  wilderness,  or  afterwards  residing  among 
them  in  the  land  of  Canaan,  to  offer  sacrifices  of 
any  kind  to  their  idols,  or  any  sacrifice  even  to 
Jehovah,  except  at  the  sanctuary:  and  if  any  one 
resolutely  violated  this  law,  he,  as  well  as  the  re- 
bellious Israelite,  would  be  cut  off  from  among 
his  people.  It  is  certain,  that  in  af^er  ages  m.any 
uncircumci.sed  persons  brought  sacrifices  to  the 
temple,  which  were  offered  by  the  priests  in  their 
behalf,  though  they  themselves  might  not  enter 
into  the  inner  court;  and  it  does  not  appear,  that 
this  was  a  violation  of  the  law.  Many  learned 
men,  however,  understand  all  these  passages,  in 
which  strangers  are  mentioned,  of  proselytes,  or 
circumcised  Gentiles,  and  the  Septuagint  is  thought 
to  favor  this  interpretation.  But  the  proselytes 
of  this  description,  in  ordinary  cases,  seem  to 
have  been  incorporated  with  the  Israelites:  and 
the  rules,  here  and  elsewhere  given,  may  relate 
to  the  case  of  such  persons,  from  other  countries, 
as  were  not  fully  proselyted  to  the  religion  of  Is- 
rael, whether  they  ever  resided  among  the  Israel- 
ites or  not. 

V.  10 — 16.  This  prohibition  has  repeatedly 
been  considered.  [J\Iarg.  Ref. — J^otts,  3:17. 
Gen.  9:3,4.  Acts  15:19—21.)  The  expression, 
"I  will  set  my  face  against  that  man,"  implies  the 
highest  degree  of  indignation  and  avenging  jus- 
tice; and  is  seldom  used,  except  for  idolatry,  or 
some  very  aggravated  wickedness.  (JVb<e,  20:2 
— 5.) — The  reason  of  tlie  prohibition  is  several 
times  repeated;  namely,  because  the  life  of  the 
animal  is  in  the  blood,  and  it  was  appointed  at  the 
altar  to  make  atonement  for  the  lives  of  the  peo- 
ple; as  a  type  of  him,  who  gave  himself  a  sacrifice 
for  our  sins,  to  save  our  souls  from  eternal  death. 
— This  law  extended  even  to  clean  animals  taken 
in  hunting,  or  wild  fowl,  as  well  as  all  tame  land- 
animals;  and  the  covering  of  the  blood  with  dust 
taught  the  people,  that  some  great  mysten^  was 
implied  in  the  atonement  of  blood,  and  tended  to 
[create  a  reverence  of  it:  for  the  same  reason  they 
were  forbidden  to  eat  the  animals  which  died  of 
'themselves;  for  the  blood  was  in  them  also. — Yet 

[.179 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


CHAP.  XVIIl. 

The  customs  of  Egypt  and  Canaan  to  be  avoided,  and  God's 
commands  obeyed,  1 — 5.  Laws  restricting  marriage  among 
relations,  6 — 18:  and  against  base  lusts  and  idolatries,  enforced 
by  the  judgments  about  to  be  executed  on  the  Canaanites,  19 
—30. 

AND  the  Lord  spake    unto    Moses, 
saying, 

2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  I  ^  am  the  Lord 
your  God. 

3  After  ^  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 
ordinances. 

4  Ye  shall  ''do  my  judgments,  and 
keep  mine  ordinances,  to  walk  therein:  I 
am  the  Lord  your  God. 

5  Ye  shall  therefore  keep  my  statutes 


a  11:44.  19:3,4,10,34.20:7.  Gen. 

17:7.    Ex.  6:7.  20:2.  Ps.  33:12. 

Ez.  20:5,7,19,20. 
b  Ez.  20:7,8.  23:3.    Eph.  5:7— 

11.  1  Pet.  4:2—4. 
c  20:23.    Ex.  23:24.     Deut.  12: 


4,30,31.  Jer.  10:2,3.  Rom. 
12:2. 
d  26.  19:37.  20:22.  Deut.  4:1,2. 
6:1.  Ps.  105:46.  119:4.  Ez.  20: 
19.  36:27.  37:24.  Luke  1:6. 
John  15:14. 


and  my  judgments:  *  which  if  a  man 
do,  he  shall  live  in  them:  '  I  am  the 
Lord. 

6  H  None  of  you  shall  approach  to 
any  that  is  *  near  of  kin  to  him,  ^  to 
uncover  their  nakedness:  I  am  the  Lord. 

7  The  nakedness  of  thy  father  or  the 
nakedness  of  thy  mother,  shalt  thou  not 
uncover:  she  is  thy  mother,  thou  shalt 
not  uncover  her  nakedness. 

8  The  nakedness  ^  of  thy  father's  wife 
shalt  thou  not  uncover:  it  is  thy  father's 
nakedness. 

9  The  nakedness  of  '  thy  sister,  the 
daughter  of  thy  father,  or  daughter  of 
thy  mother,  ■whether  she  be  born  at  home, 
or  born  abroad,  even  their  nakedness 
thou  shalt  not  uncover. 

10  The  nakedness  of  thy  son's  daugh- 
ter, or  of  thy  daughter's  daughter,   even 


e  Ez.  20:11,13,21.  Luke  10:28. 

Rom.  10:5.   Gal.  3:12. 
f  Ex.  6:2,6,29.   Mai.  3:6. 
*  Heb.  remainder  of  his  Jlesh. 
g  7—19.  20:11,12,17—21. 
h  20:11.        Gen.     36:22.    49:4. 


Deut.  22:30.  27:20.  2  Sam.  16: 
21,22.      I'-z.  22:10.      Am.  2:7. 
1  Cor.  5:1. 
i  20:17.    Deut.  27:22.     2  Sam. 
13:11—14.  Ez.  22:11. 


this  is  not  forbidden  in  such  energ'etic  language, 
as  the  eating  of  blood  in  other  cases;  and  a  cere- 
monial purification  was  appointed,  in  case  of  fail- 
ure, which  is  generally  understood  of  inadvertent 
transgressions.  The  stranger  was  included  in  this 
statute  also;  and  yet  the  Israelites  might  give  that 
which  died  of  itself,  to  the  "strangers  within  their 
gates,"  or  sell  it  to  aliens.  [J\rote,  Deut.  14:21.) 
This  seems  to  establish  a  distinction  among  stran- 
gers, according  as  they  had  in  some  degree  em- 
braced the  religion  of  Israel,  or  the  contrary.  It 
also  marked  a  distinction  between  directly  eating 
the  blood,  either  a.s  actually  separated  from  the 
flesh,  or  as  wilfully  retained  in  it;  and  eating  it 
with  the  flesh  when  it  was  unavoidably  combined 
with  it.  The  former  was  expressly  forbidden  to 
all  the  sons  of  Noah,  the  latter  only"  to  Israel:  but 
after  the  use  of  blood  in  sacrifice  ceased,  the  rea- 
son of  the  restriction  in  both  cases  was  taken  en- 
tirely away. 

PRACTICAL  OBSERVATIONS. 

We  should  greatly  reverence  all  the  Lord's  ap- 
pointments, and  it  is  at  their  peril  if  men  contemn 
or  change  them:  but  the  greatest  danger  lies  in 
neglecting  the  salvation,  which  is  in  Jesus  Christ. 
"In  him  dwelleth  all  the  fulness  of  the  Godhead 
bodily."  "He  that  honoreth  not  the  Son,  honoreth 
not  the  Father  that  sent  him."  "And  he  that 
gathereth  not  with  him  scattereth."  If  then  his 
human  nature  be  the  true  temple,  in  which  God 
dwells  and  will  be  worshipped; — "if  his  name  be 
Emmanuel;" — "if  this  be  the  true  God,  and  eter- 
nal Life;" — may  we  not  add,  "Little  children, 
keep  yourselves  from  idols.-'"  {J^oie,  1  John  5:20, 
21.)  Surely  all,  who  value  their  own  souls,  should 
look  to  themselves  in  an  age  and  nation,  where 
men,  called  Christians,  spend  their  lives  in  de- 
grading him,  whom  prophets  and  apostles  shed 
their  blood  to  glorify,  and  "whom  all  the  angels 
of  God  worship."  For  though  we  may  offer  our 
spiritual  sacrifices  in  every  place,  yet  unless  we 
come  by  Christ  as  our  Waj%  trust  in  him  as  our 
all-sufficient  Atonement  and  almighty  Savior,  and 
worship  God  in  him;  our  services  will  be  found 
an  abomination,  and  our  hope  a  delusion.  From 
such  temptations  of  the  enemy  we  should  keep  at 
the  utmost  distance,  by  adhering  to  the  word  of 
380] 


God,  constantly  attending  on  his  ordinances,  and 
depending  on  his  grace  alone;  and  he  wUl  in  that 
case  presei-ve  us  from  the  snares  of  our  crafty  and 
malicious  enemy:  while  faith  in  Christ,  and  love 
to  him  and  our  brethren,  will  sanctify  even  our 
ordinary  meals,  and  convert  them  into  spiritual 
sacrifices. — Though  the  prohibitions  we  have  been 
reading  are  no  longer  in  force,  we  may  learn  from 
them  to  adore  the  mystery  of  atoning  blood  with 
deep  veneration;  to  use  our  liberty  without  cruelty 
or  sensuality;  and  to  exercise  habitual  self-denial 
and  circumspection,  while  we  seek  to  "purify  our- 
selves from  all  filthiness  of  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God."  But  let  pre- 
sumptuous, careless  sinners  tremble;  for  if  God 
"set  his  face  against  them,"  he  will  at  length  cut 
them  off  with  terrible  vengeance. 

NOTES. 

Chap.  XVIII.  V.  2—4.  Many  of  the  laws,  en- 
acted in  this  and  the  following  chapters,  were  ex- 
tremely different  from  the  maxims  and  customs  of 
other  surrounding  nations;  and  this  introduction, 
though  applicable  to  the  general  conduct  of  Is- 
rael, seems  particularly  to  have  related  to  these 
laws.  The  great  Lawgiver,  therefore,  again  and 
again  confirms  his  statutes  by  adding,  "I  am  Je- 
hovah your  God;"  intimating  that  he  would  be 
obeyed  in  all  his  requirements. — The  people  were 
especially  warned  against  the  customs  of  Egypt 
and  Canaan,  because  most  in  danger  from  those 
nations;  but  others  doubtless  were  also  meant. 

V.  5.  Which  if  a  man  do,  &c.]  By  an  upright 
obedience  to  the  moral  precepts,  and  a  believing 
attendance  on  the  appointed  ordinances  of  the 
law,  not  only  temporal  advantages,  but  the  favor 
of  God  and  eternal  life  might  be  expected;  though 
not  as  a  merited  recompense.  But  probabh'  the 
Lord  intended  thus  to  warn  the  Israelites  of  the 
danger,  not  only  of  incurring  condemnation  by 
neglecting  these  commandments,  but  of  resting 
in  their  imperfect  obedience,  instead  of  looking 
through  them  to  "Christ,  as  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth,"  as  he 
alone  perfectly  fulfilled  its  demands.  (JVb/e,  Ez. 
20:11.)  St.  Paul  repeatedly  quotes  this  text  as 
descriptive  of  the  righteousness  of  the  law,  in  dis- 
tinction from  the  righteousness  of  faith:  and  this 


B.  C.  1490. 


CHAPTER  XVIII. 


B.  C.  1490. 


their  nakedness  thou  shalt  not  uncover: 
for  theirs  is  thine  own  nakedness. 

11  The  nakedness  of  thj  father's 
wife's  daughter,  begotten  of  thy  father, 
she  is  thy  sister,  thou  shalt  not  uncover 
her  nakedness. 

12  Thou  shalt  not  uncover  the  naked- 
ness of  thy  J  father's  sister:  she  is  thy 
father's  near  kinswoman. 

13  Thou  shalt  not  uncover  the  naked- 
ness of  thy  mother's  sister:  for  she  is  thy 
mothers  near  kinswoman. 

14  Thou  shalt  not  uncover  the  naked- 
ness of  thy  ^  father's  brother,  thou  shalt 
not  approach  to  his  wife:  she  is  thine  aunt. 

15  Thou  shalt  not  uncover  the  naked- 
ness of  thy  ^  daughter-in-law:  she  is  thy 
son's  wife,  thou  shalt  not  uncover  her  na- 


kedness. 

j  20:19.   Ex.  6:20. 
k  20:20. 


I  20:12.  Gen.  38:18,26.  Ez.  22: 
11. 


also  shews,  that  the  words  relate  to  something 
more  important,  than  temporal  prosperity.  (Mar^. 
Ref.  e.) 

V.  6 — 17.  As  these  laws  forbad  marriag^e  be- 
twixt near  relations,  they  certainly  prohibited  un- 
chastity  between  them,  and  every  approach  to  it: 
and  tins  may  account  in  part,  for  the  singular 
manner  in  which  they  are  expressed. — The 
marriage  of  parents  and  children,  or  grand-chil- 
dren, &c.  in  all  the  variations  here  spoken  of,  has 
something  in  it  at  first  glance  unnatural;  and 
would  be  destructive  of  all  authority  and  subordi- 
nation, which  are  of  the  greatest  importance  to 
society.  In  the  marriages  of  nephews  with  aunts, 
somewhat  of  the  same  kind  may  be  perceived: 
and  it  is  observable  that  the  marriage  of  uncles 
with  their  nieces  is  not  prohibited,  though,  from 
the  supposed  parity  of  the  case,  it  is  included  in 
our  laws.  The  only  collateral  relations,  which 
are  forbidden  to  marry,  are  brothers  and  sisters, 
by  whole  or  half  blood,  or  by  affinity,  legitimate 
or  illegitimate.  The  first  marriages  indeed  of 
Adam's  posterity  must  have  been  of  brothers  and 
sisters;  and  therefore  we  cannot  pronounce  them 
immoral  in  themselves.  But,  as  human  nature 
now  is,  it  is  very  expedient  that  those,  who  are  so 
much  together  in  youth,  should  by  such  a  restric- 
tion, be  taught  to  look  upon  all  intercourse  as 
prohibited  and  incestuous;  which  must  assist  in 
keeping  out  temptations  to  evil.  It  is  moreover 
desirable,  that  by  intermarriages,  relationship, 
and  its  endearments  and  benevolence,  should  be 
diffused,  and  an  unsocial  separation  of  families 
prevented;  and  this  is  the  tendency  of  these  laws. 
They  are  therefore  to  be  considered,  either  as 
moral  in  themselves,  or  so  nearly  connected  with 
other  moral  obligations,  as  to  be  proper  to  be  ob- 
served by  all  mankind;  and  in  general  the  wiser 
heathens  have  deemed  such  marriages  unlawful, 
and  abstained  from  them.  It  is  elsewhere  enjoin- 
ed, that  if  a  man  died  without  issue,  his  surviving 
brother  should  marry  his  widow.  (JVb<e,  Deut.  25: 
5 — 10.)  But,  as  this  appointment  respected  special 
purposes  under  the  Mosaic  dispensation,  the  pro- 
hibition of  marrying  a  brother's  wife  is  absolute  to 
us;  and,  by  parity  of  reason,  that  of  a  woman 
marrying  the  husband  of  her  deceased  sister. — 
Some  laws  on  this  subject  seem  essentially  neces- 
sary, and  have  always  been  judged  to  be  so  by 
legislators,  heathen  as  well  as  Christian.  Yet  if 
these  laws  are  not  obligatory  under  the  Christian 
dispensation,  there  is  no  law  of  God  in  force  regu- 
lating marriages,  nor  any,  restricting  the  inter- 


1 6  Thou  shalt  not  uncover  the  naked- 
ness of  thy  ™  brother's  wife:  it  is  thy 
brother's  nakedness. 

1 7  Thou  shalt  not  uncover  the  naked- 
ness of  "  a  woman  and  her  daughter, 
neither  shalt  thou  take  her  son's  daugh- 
ter, or  her  daughter's  daughter,  to  uncov- 
er her  nakedness;  for  they  are  her  near 
kinswomen;  °  it  is  wickedness. 

18  Neither  shalt  thou  take  *  a  wife  to 
her  sister,  p  to  vex  her^  to  uncover  her 
nakedness,  besides  the  other  in  her  life- 
time. 

19  IF  Also  thou  shalt  not  approach 
unto  a  woman  to  uncover  her  nakedness, 
*i  as  long  as  she  is  put  apart  for  her  un- 
cleanness. 


ra  20:21.  Dent.  26:5.  Matt.  U: 
3,4.  22:24.  Mark  6:17.  12:19. 
Luke  3:19. 

u  20:14.  Deut.  27:23.  Amos 2:7. 

o  20:14. 

*  Or,  one  -wife  to  another.  Gen. 


4:19.  29:28. 
p  Gen.  30:15.     1 

Mai.  2:15. 
q   16:19,24.  20:18. 

10. 


Sam.  1:6—8. 
Ez.  18:6.  22: 


marriages  of  the  nearest  relations. — Did  the  Lord 
then  intend  to  leave  his  church  under  the  New 
Testament,  wholly  without  law  in  this  most  im- 
portant concem.'  or  hath  he  confirmed  his  own 
pre-existing  law,  as  of  moral  obligation.?  St. 
Paul's  language  concerning  the  incestuous  Co- 
rinthian,— "Such  fornication  as  is  not  named 
among  the  Gentiles,  that  one  should  have  his 
father's  wife,"  (1  Cor.  5:1.) — implies  that  Chris- 
tians had  a  rule  in  this  respect,  and  a  stricter  rule 
than  the  Gentiles:  yet  that  rule  can  be  found  only 
in  this  chapter.  The  restrictions  here  imposed 
are  all  of  moral  tendency,  and  highly  beneficial: 
as  missionaries  and  others,  who  attempt  to  prop- 
agate Christianity  among  the  heathen,  know  and 
feel  more  than  other  Christians;  because  others 
live  among  those,  who  are  habitually  restricted 
by  them.  I  therefore  must  consider  these  laws, 
as  in  equal  force  at  this  day  among  Christians,  as 
they  were  formerly  in  Israel:  those  implied  by 
parity  of  reason,  as  well  as  those  more  expressly 
mentioned,  according  to  the  regulation  of  our  ec- 
clesiastical law;  perhaps  with  the  single  exception 
of  an  uncle  being  prohibited  to  marry  his  niece. 
Yet  even  this  exception  may  be  doubtful,  and  is 
not  to  be  insisted  on. 

V.  18.  Some  think,  that  this  verse  contains  an 
express  prohibition  of  polygamy;  supposing  the 
word  sister  merely  to  signify  a  wife,  which  the 
person  spoken  of  had  already  married.  But  though 
the  Mosaic  law  contains  no  explicit  allowance  of 
polygamy;  yet  there  is  no  other  passage  which 
favors  tlie  interpretation  of  this  text  as  a  direct  law 
against  it,  and  many  things  in  the  whole  subse- 
quent history  imply  a  connivance  at  it.  The  con- 
text also  seems  to  suggest  a  more  literal  interpre- 
tation; namely,  the  marrying  of  two  sisters  to- 
gether. This  conduct  in  Jacob  proved  a  source 
of  vexation  both  to  Leah  and  Eachel;  who  were 
more  jealous  of  each  other,  than  of  the  handmaid- 
ens whom  they  willingly  gave  to  their  husband: 
and  perhaps  it  would  be  found  on  trial,  that  those 
who  before  had  lived  together  in  the  intimate 
equality  of  this  near  relationship,  would  be  more 
apt  to  rival  each  other,  if  married  to  the  same  man, 
than  strangers  would  be;  at  least  their  jealousies 
and  bickerings  would  be  more  unseemly  and  dis- 
tressing. As  a  woman  might  not  in  ordinary 
cases  marry  the  brother  of  her  deceased  husbandi; 
it  can  hardly  be  supposed,  that  it  was  allowable 
for  a  man  to  marry  the  sister  of  his  wife,  even  after 
her  decease;  though  this  verse  seems  not  to  con- 
tain a  prohibition  of  it. — These  are  aU  the  restric- 

[381 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


20  Moreover  •■  thou  shalt  not  lie  car- 
nally with  thy  neighbor's  wife,  to  defile 
thyself  with  her. 

21  And  thou  shalt  not  let  any  of  thy 
seed  ^  pass  through  the  fire  '  to  Molech, 
neither  shalt  thou  "  profane  the  name  of 
thy  God:  I  am  the  Lokd. 

22  Thou  shalt  not  lie  with  "  mankind, 
as  with  womankind:  it  is  abomination. 

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  is  ^  con- 
fusion. 

24  ^  Defile  not  ye  yourselves  in  any 
of  these  things:  *  for  in  all  these  the  na- 
tions are  defiled  which  I  cast  out  before 
you. 

25  And  ^  the  land  is  defiled:  *  there- 


r  20:10.  Ex.  20:14.  Deut.  5:18. 

22.22,25.      2    Sam.    11:3,4,27. 

Prov.  6.29—32.  Mai.  3:5. 
•  Matt.  5:27,28.  Bom.  2:22.  1 
'  Cor. 6:9.  Gal.  5:19.  Heb.  13:4. 
s  20:2.      Deut.  12:31.  18:10.     2 

Kings  16:3.  21:6.  23:10.      Ps. 

106:37,33.    Jer.  7:31.  19:6.  32: 

35.   Ez.  20:31.23:37,39. 
t  1  Kings  11:7,33.    Amos  6:26. 

Acts  7:43.  Moloch. 
u    19:12.  20:2—5.  21:6.  22:2,32. 

Ez.    36:20—23.       Mai.     1:12. 

Rom.  1:23.  2:24. 
V  20:13.  Gen.  19:5.     Judg.  19: 


22.  1  Kings  14:24.  Rom.  1-26, 

27.     1  Cor.  6:9.     1  Tim.  1:10. 

Jude  7. 
X  20:15,16.  Ex.  22:19. 
y  20:12. 
z  30.  Jer.  44:4.    Matt.  15:18— 

20,    Mark7:10— 23.    1  Cor.  3: 

17. 
a  20:22,23.   Deut.  12:31.  18:12. 
b  Num.  35:33,34.     Ps.   106:38. 

Is.  24:5.    Jer.  2:7.  16:18.    Ez. 

36:18.   Rom.  8:22. 
c  Ps.  89:32.   Is.  26:21.  Jer.  5:9, 

29.  9:9.  14:10.  23:2.  Hos.  2:13. 

8:13.  9:9. 


lions  on  marriage,  which  are  contained  in  the 
divine  law;  and  such  as  pride,  covetousness,  or 
human  policy  have  superadded,  do  not  seem  to 
have  proved  beneficial  to  mankind. 

V.  21.  Molech  is  nearly  the  same,  as  the  word 
always  rendered  king.,  and  is  of  similar  meaning 
with  Baal,  which  signifies  lord.,  or  governor.  It 
is  generally  supposed,  that  the  sun  was  worship- 
ped under  the  name  of  Molech.  Children  on  some 
occasions  were  consecrated  to  him,  by  passing 
through  the  fire;  but  at  other  times,  one  of  the 
family  was  sacrificed  to  him,  in  a  most  cruel  man- 
ner, in  order  to  secure  his  favor  and  protection  to 
the  rest.  {Xote,  20:2—5.)  The  former  practice  is 
supposed  to  be  here  meant. — The  several  abomi- 
nations, afterwards  mentioned,  certainly  were 
practised  by  the  heathens,  even  in  their  religious 
worship;  as  it  might  be  proved  by  the  remaining 
unexceptionable  testimonies  of  pagan  writers 
themselves. 

V.  24 — 30.  The  word  abomination.,  repeatedly 
used  in  these  verses,  seems  especially  to  refer  to 
the  vile  and  unnatural  practices  above  spoken  of. 
Incestuous  marriages  indeed  of  the  gross  kind  al- 
ways were  an  abomination;  but  some  of  those 
above  prohibited  had  in  certain  circumstances 
been  necessarily  allowed,  nay,  virtually  enjoined, 
by  the  Ci^eator  himself;  and  though  in  other  cir- 
cumstances they  are  highly  inexpedient  and  wise- 
ly prohibited,  yet  they  must  not  be  classed  with 
the  unnatural  practices  here  reprobated  with  such 
decided  abhorrence. — The  observance  of  the  di- 
vine laws  respecting  marriage,  would  be  a  strong 
barrier  to  Israel,  to  keep  them  at  a  great  distance 
from  the  abominations  of  the  heathen:  the  exam- 
ple of  the  Canaanites,  on  whom  they  were  com- 
missioned to  execute  the  vengeance  of  God,  would 
be  a  salutary  but  awful  warning:  and  at  length, 
when  they  nevertheless  copied  the  example  of  the 
devoted  nations,  and  were  driven  out  of  the  prom- 
ised land,  the  denunciation,  here  implied,  was 
proved  to  be  a  prediction  of  what  would  take  place 


fore  I  do  visit  the  iniquity  thereof  upon 
it,  and  the  land  itself  ^  vomiteth  out  her 
inhabitants. 

26  Ye  shall  therefore  ®  keep  my  stat- 
utes and  my  judgments,  and  shall  not 
commit  any  of  these  abominations;  nei- 
ther any  of  your  own  nation,  ^  nor  .any 
stranger  that  sojourneth  among  you; 

27  (For  all  these  ^  abominations  have 
the  men  of  the  land  done,  which  -were 
before  you,  and  the  land  is  defiled;) 

28  That  the  land  ^  spue  not  you  out 
also,  when  ye  defile  it,  as  it  spued  out 
the  nations  that  were  before  you. 

29  For  whosoever  shall  commit  any 
of  these  abominations,  even  the  soulg 
that  commit  them  shall  be  '  cut  off  from 
among  their  people. 

30  Therefore  shall  ye  keep  mine  or- 
dinance, that  ye  commit  not  any  one  of 
these  ^  abominable  customs,  which  were 
committed  before  you,  and  that  ye  defile 
not  yourselves  therein:  '  I  am  the  Lord 
your  God. 


d  23.  20:22. 

e  5,30.  Deut.  4:1,2,40.  12:32. 
Ps.  105:44,45.  Luke  8:16.  11: 
2S.   John  14:15,21—23.  15:14. 

f  17:8,10. 

g  24.  Deut.  20:18.23:18.25:16. 
27:15.   1  Kings  14:24.  2  Kings 


16:3.  21:2.   2  Chr.  36:14.    Ez. 

16:50.  22:11.   Hos.  9:10. 
h  25.  Jer.  9:19.     Ez.  36:13,17. 

Rom.  8:22.   Rev.  3:16. 
i  17:10.20:6.  Sec  on  Ex.  12:15. 
k  See  on  27.— Deut.   18.9—12. 
1  See  on  2. 


in  remote  ages. — Nothing  can  exceed  the  energy 
of  the  strong  figure  here  used,  of  a  land  loathing 


and 


vomiting  out  its  inhabitants. 


PRACTICAL  OBSERVATIONS. 

If  we  would  obey  the  divine  commands,  we 
must  break  off  bad  customs,  and  also  renounce 
conformity  to  the  world:  for  wherever  we  go,  we 
shall  find  its  maxims  and  observances,  in  many 
things,  directly  opposite  to  the  law  of  God;  yet 
enforced  with  an  authority  which  rivals  his,  and 
which  is  disobeyed  with  great  difficulty',  and  at  the 
expense  of  much  contempt  and  reproach.  But  the 
broad,  smooth,  frequented  paths  of  the  world  lead 
to  destruction;  the  ways  of  God  to  life  eternal: 
every  one  of  his  commandments  is  also  good  in  it- 
self, and  conducive  to  the  peace,  comfort,  and  true 
honor  of  the  human  species;  and  he  is  as  kind  iu 
what  he  prohibits,  as  in  what  he  allows.  He  form- 
ed mankind  for  social  life,  created  them  male  and 
female,  instituted  marriage,  and  blessed  it;  he 
hatli  formed  the  regulations  of  it  in  wisdom  and 
love,  for  the  good  of  individuals,  of  families,  and 
of  society, — of  the  present  and  of  succeeding  gen- 
erations. Where  his  laws  are  observed,  the  most 
important  advantages  follow:  where  they  are  dis- 
regarded, disgrace,  disease,  and  numberless  most 
destructive  evils  ensue. — But  what  a  sink  of  in- 
iquitj'  is  the  human  heart,  that  it  should  be  neces- 
sary to  prohibit  such  detestable,  filthy,  and  cruel 
practices,  as  are  here  mentioned!  That  ever  it 
should  enter  into  the  minds  of  rational  creatures 
to  sei-ve  the  devil  and  their  own  lusts,  with  deg- 
radation far  beneath  the  brutes  themselves!  From 
this  polluted  fountain  the  earth  hath  been  filled 
with  abominable  crimes  in  all  ages,  and  the  very 
creation  groans  under  the  burden  of  man's  in- 
iquity: and  though  one  land  after  another  vomit- 
eth out  its  inhabitants,  as  unable  any  longer  to  en- 
dure tlieir  wickedness;  and  though  one  genera- 
tion is  swept  away  after  another  into  the  grave; 
vet  still  the  earth  "is  filled  with  sin.     Ere  long  it 


382] 


B.  C.  1490. 


CHAPTER  XIX. 


B.  C.  1490. 


CHAP.  XIX. 

Miscellaneous  laws,  moral  and  ceremonial,  being  in  general  rep- 
etitions, or  explanations,  of  precepts  before  given,  1 — 37. 

AND  the    Lord  spake  unto    Moses, 
saying, 

2  Speak  unto  all  the  congregation  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  moth- 
er and  his  father,  and  "^keep  my  sab- 
baths: I  am  the  Lord  your  God. 

4  Turn  ye  '^  not  unto  idols,  nor  make 
to  yourselves  ®  molten  gods:  I  am  the 
Lord  your  God. 

5  And  if  ye  offer  ^  a  sacrifice  of  peace- 
offerings  unto  the  Lord,  s  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  ought 
remain  until  the  third  day,  it  shall  be 
burnt  in  the  fire. 

7  And  if  it  be  eaten  at  all  on  the  third 
day,  il  is  '  abominable;  '^  it  shall  not  be 
accepted. 


a  1!:44,45.  20:7,26.  2];8.     Kx. 

19:6.   Is.  6:3,4.  Am.  3:3.   Matt. 

5:48.     2  Cor.  6:14— 16.  7:1.     1 

Pet.  1:15,16. 
b  Ex.   20:12.   21:15,17.    Deut. 

21:18—21.  27:16.  Prov.  1:8.  6: 

20,21.23:22.30:11,17.  Ez.  22: 

7.     Mai.  1:6.      Matt.  15:4—6. 

Eph.  6:1—3.  Heb.  12:9. 
c  26:2.     Ex.  16:29.  20:8.31:13 

—  17.  Is.  56:4— 6.  58:13.    Ez. 

20:12,20.  22:3. 


d  26:1.     See  on  Ex.  20:3—5.— 

1  Cor.  10:14.    1  John  5:21. 
e  Ex.  20:23.  32:4.  34:17.  Deut. 

27:15.    Hab.  2:13. 
f  3:  22:21.   Ex.  24:5.  2Chr.  31: 

2.       Ez.    45:15-17.    46:2,12. 

Eph.  2:13,14. 
g  1:3.  22:19,23,29. 
h  7:11-17. 

i  Is.  1:13.  65:4.  66:3.    Jer.  16:8. 
k  Seeo?i7:18— 21.— 22:23,25. 


shall  be  burnt  up  with  all  its  works:  and  '^^new 
heavens  and  a  new  earth,  in  which  dwelleth  right- 
eousness," shall  succeed.  But  unless  we  be  pre- 
viousljf  cleansed  in  the  fountain  of  the  Redeem- 
er's blood,  and  have  a  "new  heart  given  us,  and 
a  new  spirit  put  within  us,"  we  shall  not  iind  ad- 
mission there.  Let  us  then  profit  by  the  awful 
examples  of  vengeance  recorded,  and  fear  tlie 
threatenings  denounced,  in  the  sacred  oracles:  let 
us  mortify  the  deeds  of  the  body,  and  learn  self- 
denial:  and  above  all,  aware  of  the  deceitfulness 
and  wickedness  of  the  human  heart,  let  us  walk 
wolchfully,  and  humbly  dependent  upon  the  grace 
of  God  sought  in  earnest  prayer.  Then  we  shall 
escape  the  condemnation  of  the  wicked,  and  the 
Lord  himself  will  be  our  God  and  our  Portion  for 
ever. 

NOTES. 

Chap.  XIX.  V.  2.  Holiness  consists  in  separa- 
tion from  sin,  devotedness  to  God,  and  conformity 
to  his  moral  excellences,  which  are  also  transcrib- 
ed in  his  holy  law.  Without  holiness  we  cannot 
walk  with  God,  or  have  fellowship  with  him:  and 
though  an  external,  or  ceremonial,  purity  was  \ 
called  being  "holy  to  the  Lord;"  yet  it  was  only 
as  an  emblem  of  that  purity  of  heart  which  was  es- 
pecially intended.  [JSTote,  1  Pet.  1:13—16.)  This 
injunction  is  repeated  on  different  occasions,  to 
enforce  the  several  prohibitions  to  which  it  is  an- 
nexed. (J/ar^-.  Ref.)  Should  the  worshippers  of 
a  holy  God  copy  the  vile  practices  of  abominable 
idolaters.'' 

V.  3.  In  order  to  understand  most  of  these  pre- 
cepts, an  attentive  mind  and  an  obedient  heart,  in  | 
the  reader,  are  more  requisilo,  than  the  labor  of 
the  expositor. — "Every  man,"  whatever  his  age, ! 
wisdom,  or  wealth  may' be,  is  commanded  "to  fear  j 
his  mother,"  (here  placed  first,)  "and  his  father."! 


8  Therefore  every  one  that  eateth  it 
shall  bear  his  iniquity,  because  he  hath 
profaned  the  hallowed  thing  of  the  Lord: 
and  that  soul  shall  be  cut  ofjf  from  among 
his  people. 

9  And  when  ^  ye  reap  the  harvest  of 
your  land,  thou  shall  not  wholly  reap 
the  corners  of  thy  field,  neither  shaft 
thou  gather  the  gleanings  of  thy  harvest. 

10  And  thou  shalt  not  =■  glean  thy 
vineyard,  neither  shalt  thou  gather  every 
grape  of  thy  vineyard;  °  thou  shalt  leave 
them  for  the  poor  and  stranger:  I  am 
the  Lord  your  God. 

11  IF  Ye  "shall  not  steal,  neither  deal 
falsely,  neither  p  lie  one  to  another. 

12  And  lye  shall  not  swear  by  my 
name  falsely,  neither  shalt  thou  ''  pro- 
fane the  name  of  thy  God:  I  am  the 
Lord. 

1 3  Thou  shalt  not  ^  defraud  thy  neigh- 
bor, neither  rob  him;  *  the  wages  of  him 
that  is  hired  shall  not  abide  with  thee  all 
night  until  the  morning. 


1  23:22.  Deut.  24:19— 21.  Ruth 

2:2,16,16. 
m  Judg.    8:2.      Is.   17:6.  24:13. 

Jer.  49:9.   Ob.  6.    Mic.  7:1. 
n  25:6. 
o  6:2.      Ex.  20:15,17.  22:1,7,10 

—12.     Deut.  5:19.     Jer.  6:13. 

7:9—11.    Zech.  5:3,4.  3:16,17. 

1  Cor.  6:8—10.  Eph.  4:28. 
p  1  Kings  13:18.  Ps.  101:7.  116: 

1!.     Jer.  9:3— 5.     Acts  5:3,4. 

Rom.  3:4.    Eph.  4:25.   Col.  3: 


9.   1  Tim.  1:10.  Rev.  21:8. 
q  6:3.      Ex.  20:7.      Deut.  5:11. 

Ps.  15:4.    Jer.  4:2.  7:9.    Zech. 

6:4.     Mai.  3:5.     Matt.  5:33,34. 

James  6:12. 
r  18:21.  24:11,16,16. 
s  Prov.  20:10.  22:22.  Jer.  22:3. 

Ez.  22.29.   Mark  10:19.  Luke 

3:13.   1  Thes.  4:6. 
t  Deut.  24:14,15.      Job   31:39. 

Jer.    22:13.     Mai.  3:5.     Jam. 

5:4. 


That  is,  to  treat  them  with  respect  and  tenderness, 
fearing  to  grieve  or  offend  them,  and  reverencing 
their  authority  and  commands.  Children  are  apt 
to  feel  most  love  for  their  mother,  and  fear  of  the 
father:  and  when  arrived  at  maturity  they  are  apt 
to  treat  the  authority  of  their  mothers  with  neg- 
lect, though  they  may  be  kind  to  them.  To  obvi- 
ate this  propensity,  the  precept  seems  intention- 
ally to  be  thus  worded;  and  thus  connected,  as 
equally  indispensable  with  keeping  the  sabbaths 
of  God.  J     j 

V.  4.  The  word  (Q*  7^ S}^)  rendered  idols,  sig- 
nifies phantoms,  things  of  nought,  vanities,  and  not 
deities.  It  is  a  word  of  contempt  as  well  as  of 
execration. 

V.  3—8.  {J^otes,  3: )  The  word  (7?|;|3)  rendered 

abominable  (7)  is  used  concerning  the  flesh  of  un- 
clean animals.  (/*.  65:4.  Ez.A-AA.) — It,  howev- 
er, seems  to  mean  fetid,  or  corrupted,  and  there- 
fore abominable;  and  to  l3e  used  figuratively  of  the 
flesh  of  an  unclean  animal. — Christ  rose  tlie  third 
day,  and  "saw  no  corruption;"  and  to  keep  the 
flesh  of  any  sacrifice  to  the  third  day  would  have 
endangered  its  corruption,  and  been  contrary  to 
the  typical  meaning  of  that  appointment. — Many 
reasons,  for  the  repetition  of  some  laws  more  than 
others,  might  arise  from  the  conduct  or  customs 
of  the  people,  or  those  of  the  surrounding  nations. 

V.  9,  10.  [Mar g.  Ref.) — Where,  in  any  code 
of  laws  merely  human,  is  a  requisition  to  be  found, 
so  counteracting  selfishness,  so  encouraging  lib- 
erality, so  beneficently  considering  the  poor  and 
needy,  while  the  more  wealthy  were  gathering  in 
their  abundance.'' 

V.   11,  12.     Mnrg.  Ref.—J^otes,  Ex.  20:7,1.5. 

V.  13.  The  wages,  kc.}  That  is,  if  the  per- 
son concerned  required  payment. 

[383 


B.  C.  1490. 


LEVITICUS. 


B.  C.  H90. 


14  Thou  shalt  not  "  curse  the  deaf, 
nor  put  a  stumbHng-block  before  the 
blind,  but  shalt  *  fear  thj  God:  I  am  the 
Lord. 

15  Ye  shall  do  ^  no  unrighteousness 
in  judgment:  thou  shalt  not  respect  the 
person  of  the  poor,  nor  honor  the  person 
of  the  mighty:  but  in  righteousness  shalt 
thou  judge  thj  neighbor. 

16  Thou  shalt  not  go  up  and  down 
^  as  Q.  tale-bearer  among  thy  people: 
neither  shalt  thou  ^  stand  against  the 
blood  of  thy  neighbor:  I  am  the  Lord. 

1 7  Thou  shalt  not  ^  hate  thy  brother 
in  thine  heart:  thou  shalt  in  any  wise 
•^  rebuke  thy  neighbor,  *  and  not  sufler 
sin  upon  him. 

18  Thou  shalt  not  ^  avenge,  nor  bear 


Kom.  12:14.  14: 
8:8—13.    10:32. 


u  Deut.  27:18. 

13.        1   Cor. 

Rev.  2:14. 
X  32.  25:17.  Gen.  42:18.    Neh. 

5:16.    1  Pet.  1:17. 
y  35.      Ex.     18:21.    23:2,3,'7,8. 

Dent.    1:17.    16:19.  25:13—16. 

27:19.  2  Chr.  19:6,7.   Ps.  82:2. 

Prov.  18:6.  24:23.      Jam.  2:6 

— 9. 
z  Ex.    23:1.      Ps.   15:3.   50:20. 

Prov.  11:13.  20:19.    Jer.  6:28. 

9:4.     Ez.  22:9.     1  Tim.  3:11.' 

2  Tim.  3:3.     Tit.  2:3.     1  Pet. 

2:1. 
a  Ex.  20:16.  23:7.   1  Kings  21: 


avenge, 

10—13.    Matt.  26.60,61.  27:4. 

Acts  6:11— 13.  24:4—9. 
b  Gen.  27:41.  Prov.  26:24— 26. 

1  John  2:9,11.  3:12—15. 
c  Ps.  141:5.     Prov.  9:8.  27:6,6. 

Matt.   18:15—17.     Luke    17:3. 

Gal.2:ll— 14.  6:1.  Eph.5:n. 

1  Tim.  5:20.   Tit.  1:13.  2:15. 
*  Or,  that  thou  hear  not  sin  for 

him.    Rom.  1:32.     1  Cor.  5:2. 

1  Tim.  6:22.  2  John  10,11. 
d  Ex.  23:4,5.     Deut.  32:35.     2 

Sam.    13:22,28.     Prov.    20:22. 

Matt.  5:43,44.    Rom.  12:17,19. 

13:4.     Gal.  5:20.     Eph.  4:31. 

Col.  3:8.  1  Pet.  2:1. 


V.  14.  The  spirit  of  this  law  forbids  speaking- 
to  the  disadvantage  of  the  absent;  reproaching 
and  insulting  the  meek;  imposing  on  the  igno- 
rant, or  giving  them  bad  counsel;  and  reviling  or 
ridiculing  men's  bodily  infirmities.  (JVb<e,  Deut. 
27:18.) 

V.  15.    Marg.  Ref.—Jfotes,  Ex.  23:1—9. 

V.  16.  A  tale-bearer.']  The  original  word 
(Sian)  seems  to  imply  a  pedlar,  who  trades  in  scan- 

•    T 

dal,  and  goes  from  place  to  place,  bartermg  one 
slander  for  another,  to  the  injury  of  all  parties 
concerned.  This  infamous,  though  common  prac- 
tice, is  here  joined  with  conspiring  or  procuring 
the  death  of  another,  as  the  false  witnesses  did, 
who  stood  up  against  the  life  of  Naboth,  of  Ste- 
phen, yea,  of  Christ  himself.     [Marg.  Ref.) 

V.  17.  If  any  one  have  injured  us,  instead  of 
harboring  resentment,  venting  reproaches,  or 
contriving  revenge,  we  should  calmly  and  fairly 
reason  the  matter  with  him;  not  only  in  order 
tliat,  being  convinced  of  his  fault,  he  may  make 
proper  acknowledgments  and  reparation  to  us, 
but  that  he  may  repent  and  obtain  forgiveness 
from  God.  {JVotes,  Matt.  18:15—18.  and  P.  O. 
15 — ^22. )  This  seems  the  literal  import  of  this  re- 
markable precept:  but  the  spirit  of  it  extends 
much  further;  and  shews  that  it  evinces  a  want  of 
love  to  others,  if  we  see  them  commit  sin  and  con- 
tinue in  it,  with  indifference,  and  without  at- 
tempting to  bring  them  to  repent  and  forsake 
their  evil  courses;  and  that  mild,  plain,  and  sea- 
sonable reproofs  are  the  best  expressions  of  love 
to  our  brother,  of  which  we  are  capable,  though 
very  diflScult  and  generally  unwelcome. — It  is 
like  seizing  a  serpent,  which  is  about  to  bite  a 
man  mortally,  at  the  hazard  of  being  bitten  our- 
selves. The  last  clause  is,  however,  by  some 
supposed  to  mean,  that  in  reproving  an  injurer, 
we  should  be  careful  not  to  overcharge  him,  or 
needlessly  put  him  to  shame  before  others. 

JVb/.  suffer  sin,  &c.]  "That  thou  bear  not  sin 
for  him.'"  .{J\Iarg.) — This  meaning,  which  the 
original  may  well  convey,  would  imply,  that  neg- 
384] 


any  grudge  against  the  children  of  thy 
people,  but  ^  thou  shalt  love  thy  neighbor 
as  thyself:    I  am  the  Lord. 

19  IT  Ye  shall  keep  my  statutes.  Thou 
shalt  not  let  ''  thy  cattle  gender  with  a 
diverse  kind:  thou  shalt  not  sow  thy  field 
with  s  mingled  seed:  neither  shall  a  gar- 
ment mingled  of  .linen  and  woollen  come 
upon  thee. 

20  And  whoever  lieth  carnally  with  a 
woman  that  is  a  bondmaid  +  betrothed  to 
an  husband,  and  not  at  all  redeemed, 
nor  freedom  given  her;  }  she  shall  be 
scourged:  ^  they  shall  not  be  put  to 
death,  because  she  was  not  free. 

21  And  he  shall  bring  his  'trespass- 
offering  unto  the  Lord,  unto  the  door  of 
the  tabernacle  of  the  congregation,  even  a 
ram  for  a  trespass-offering. 

22  And  the  priest  shall  make  an 
atonement  for  him  with  the  ram  of  the 
trespass-offering  before  the  Lord,  for  his 


e     Matt.    5:43.     19:19.    22:39. 

Mark  12:31-34.     Luke   10:27 

—37.     Rom.  13:9.     Gal  5:14. 

James  2:8. 
f  Gen.  36:24.  2  Sam.  13:29.  18: 

9.   1  Kings  1:33.    Ezra  2:66. 
g  Deut.  22:9—11.    Matt.  9:16, 

17.    Kom.  11:6.  2  Cor.  6:14— 


17.  Gal.  3:9-11. 

t  Or,  abused  by  any.  Heb.  re- 
proached by,  or,  for  man. 

X  Or,  they.  Heb.  Mere  shall  be 
a  scoKrging. 

h  Ex.  21:20,21.  Deut.  22:23,24. 

i  6:  6:1—7. 


lecting  the  proper  means  of  restraining  others 
from  sin,  renders  any  one  a  "partaker  of  their 
evil  deeds;"  so  that  the  crimes,  which  they  com- 
mit, will  be  imputed  to  the  negligent  person,  and 
punished  in  him  also. 

V.  18.  Love  thy  neighbor,  &c.]  This  law,  as 
given  to  the  Israelites,  seems  here  limited  to  their 
brethren  of  the  house  of  Israel;  for,  as  they  would 
at  first  live  among  the  devoted  Canaanites,  whom 
they  were  required  to  extirpate,  they  could  not 
extend  to  them  this  law  of  love:  and  their  love  to 
each  other  was  a  representation  of  that  special 
love,  which  we  owe  to  our  believing  brethren  in 
Christ  Jesus. — This  gave  rise  to  the  narrow  in- 
terpretation, whichthe  Scribes  put  upon  it;  though 
they  might  have  seen  from  this  same  chapter  that 
others  also  were  included  in  it.  (JVb/e,  33,34.) — 
The  whole  law,  as  it  relates  to  our  duty  to  man, 
"is  briefly  comprehended  in  this  saying,  Thou 
shalt  love  thy  neighbor  as  thyself;"  (jVote,  Rom. 
13:8 — 10.)  which  is  often  quoted  in  the  New  Tes- 
tament, and  so  highly  commended. — It  evidently 
requires  that  we  should  be  as  unwilling  to  injure, 
and  as  desirous  to  benefit,  any  human  being,  as  we 
are  unwilling  to  hurt,  and  desirous  to  do  good  to 
ourselves;  and  this  in  relation  to  body,  soul,  prop- 
erty, character,  ease,  peace,  and  connexions: 
[J^Totes,  Ex.  20:13—17.)  and  that  we  should  honor 
what  is  honorable,  love  what  is  lovely,  commend 
what  is  commendable,  excuse  what  is  excusable, 
and  compassionate  what  calls  for  pity;  even  as  we 
would  have  others  do  in  our  own  case. — This  one 
rule,  properly  observed,  would  fill  the  world  with 
peace  and  happiness;  even  as  full  as  it  now  is  of 
discord  and  misery.     (JVbfe,  Matt.  7:12.) 

V.  19.  These  practices  might  be  considered, 
as  an  attempt  to  alter  the  original  constitution  of 
God  in  creation:  and  the  law  may  not  unaptly  be 
regarded,  as  implying  a  command  of  "simplicity 
and  godly  sincerity  -  in  all  things.  An  entire  de- 
pendence on  the  mercy  of  God  through  the  mer- 
its and  mediation  of  Christ;  a  single  eye  to  his 
will,  glory,  and  approbation:  and  an  expectation 


B.  C.  1490. 


CHAPTER  XIX. 


B.  C.  1490. 


sin   which  he  hath  done:    J  and  the  sin 
whioh  he  hath  done  shall  be  forgiven  him. 

23  IF  And  ^  when  ye  shall  come  into 
the  land,  and  shall  have  planted  all  man- 
ner 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  withal. 

25  And  in  the  fifth  year  shall  yc  eat 
of  the  fruit  thereof,  "  that  it  may  yield 
unto  you  the  increase  thereof:  1  nm  the 
Lord  your  God. 

26  If  Ye  shall  not  eat  any  thing  °  with 
the  blood:  neither  shall  ye  p  use  enchant- 
ment, 1  nor  observe  times. 

27  Ye  shall  not  '  round  the  corners  of 
your  heads,  neither  shalt  thou  mar  the 
corners  of  thy  beard. 

1,2.     Hag.  1:4— 6,9— ll.2;18, 
19.    Mai.  3;8— 10. 


J  See  on  4:20,-26. 

k  See  on  14:34. 

1   12:3.  22:27.     Ex.  6:12,30.  22: 

29.30.  Jer.  6:10.  9:26,26.  Acts 

7:51. 
m  Num.  18:12,13.    Deut.  12:17, 

18.  14:28,29.  18:4. 
*  Heb.  holiness  of  praises  to 

the  LORD. 
ti  26:3,4.   Prov.  3:9,10.    Ec.  11: 


o  See  on  3:17.  7:26 17:10—14. 

Deut.  12:23. 
p  Ex.   Ml.  8:7.     1  Sam.  15:23. 

Jer.  10:2.  Dan.  2:10.  Mai.  3:6, 
q   Deut.  13:10,14.  2Kings21:6. 

2  Chr.  33:6.       -« 
r  21:5.    Is.  16:2.    Jer.  16:6.  48: 

37.    Ez.  7:18.44:20. 


of  happiness  from  him  alone  as  our  Portion;  may 
be  considered  as  required  by  the  spirit  of  it.  And 
the  prohibition  may  fairly  be  accommodated  to 
the  case  of  those  who  endeavor  to  reconcile  the 
service  of  God  and  mammon;  or  the  pleasures  of 
the  world  and  those  of  religion;  to  unite  woi;ks 
and  grace  in  the  matter  of  justification:  and  to 
many  other  heterogeneous  and  unnatual  commix- 
tures. 

V.  20 — 22.  As  the  woman  here  spoken  of  was 
neither  fully  married,  nor  yet  in  anj'  degree  set 
at  libert}';  her  case  was  made  ditferent  from  that 
of  a  free  wonian  espoused  to  an  husband:  for  then 
both  parties  would  have  been  adjudged  to  death. 
(20:10.  JSTote,  Deut.  22:22—27.)  Yet  the  crime 
was  heinous,  and  must  not  be  passed  over;  but 
"there  must  be  a  scourging,"  (a  most  severe 
scourging,  as  the  word  implies,)  probably  of  the 
man  as  well  as  of  the  woman:  and  he  must  also 
oflFer  a  trespass-offering  for  his  sin,  as  the  ransom 
of  his  life;  which  the  woman  having  no  property 
was  not  expected  to  do. — The  legal  sacrifices 
could  not  atone  for  sin,  as  pertaining  to  the  con- 
science, in  such  a  manner  that  the  impenitent 
should  be  actually  forgiven  in  respect  of  the  etex*- 
nal  judgment;  and  the  penitent  ^nd  believing, 
whether  sin-offerings  or  trespass-offerings  were 
required  or  not,  were  certainly  pardoned  and  jus- 
tified through  the  Savior  that  was  to  come:  there 
was  therefore  nd  real  difference  in  the  situation 
of  the  two  parties;  both  were  rescued  from  deatli; 
and  their  final  salvation,  or  the  contrary,  depend- 
ed on  something  widely  different  from  the  cere- 
monial institutions — The  words,  rendered  "be- 
trothed to  an  husband,"  are  translated  in  the 
margin,  reproached  by,  or  for  man;  as  if  they  im- 
plied, that  the  woman  was  previously  of  suspicious 
character;  and  this  has  been  by  some  considered 
as  the  ground  of  the  difference  between  this  and 
other  cases  of  a  similar  kind. 

V.  23 — 25.     Whatever  was  unfit  for  use  was 

accounted  uncircumcised,  till  that  unfitness  was 

removed,  or  ceased.     The  fruit  of  young  trees 

was  therefore  to  be  thus  deemed  unclean,  during 

Vol.  L  49 


28  Ye  shall  not  make  any  ^  cuttinsrs  in 
your  flesh  for  the  dead,  nor  ^  print  any 
marks  upon  you:  1  am  the  Lord. 

29  Do  not  t  prostitute  thy  daughter, 
"  to  cause  her  to  be  a  whore;  lest  the 
land  fall  to  whoredom,  and  the  land  be- 
come full  of  wickedness. 

30  Ye  shall  ^  keep  my  sabbaths,  and 
^  reverence  my  sanctuary:  I  am  the 
Lord. 

31  Regard  not  them  that  have  ^fa- 
miliar spirits,  neither  seek  after  wizards 
to  be  defiled  by  them:  I  am  the  Lord 
your  God. 

32  Thou  shalt  *  rise  up  before  the 
hoary  head,  and  honor  the  face  of  the 
old  man,  and  fear  thy  God:  I  am  the 
Lord. 

33  And  *•  if  a  stranger  sojourn  with 


s  Deut.    14:1. 
Mark  5:6. 

t  Rev.    13:16,17. 
16:2,  19:20.  20:4. 

I  Heb.  frnfane. 

u  21:7.   Deut.  23:17. 
—  14.    1  Cor.  6:15. 

X  See  on  3.-26.2. 

y  10:3.  15:31.  16:2.  Gen.  28:16, 
17.  2  Chr.  33:7.  36:14.  Fs.  89: 
7.  Ec.  6:1.  Ez.  9:6.  Matt.  21: 
13.  John  2:15,16.  2  Cor.  6:16. 


1  Kings  18:28. 
14:9.11.    15:2. 


Hos.  4:12 


1  Pet.  4:17. 

z  26.  20:6.  Ex.  22:18.  Deut. 
18:10—14.  1  Sam.  28:3,7— 9. 
2Kings  17:17.21:6.  2Clir.33: 
6.  Is.  8:19.  29:4.  47:13.  Acts 
8:11.  13:6—8.  16:16—18.  19- 
19,20.  Gal.  6:20.  Kev.  21:8. 

a  1  Kings  2:19.  Prov.  16:31.  20: 
29.  Is.  3:5.  Lam.  5:12.  Rom. 
13:7.   1  Tim.  5:1.     1  Pet.  2:17. 

b  Ex.  22:21.23:9.  Deut.  10:18, 
19.  24:14.    Mai.  3:5. 


three  years;  and  either  to  be  destroyed  before  it 
was  ripe,  or  left  to  perish.  On^the  fourth  year  it 
was  consecrated  as  a  thank-offering  to  praise  the 
Lord:  but  in  the  fifth  the  owner  might  eat  of  it, 
and  expect  a  blessing  to  render  the  increase 
abundant. — Some  suppose  that  this  latv  had  refer- 
ence to  the  idolatrous  customs  of  the  surrounding 
nations:  but  it  also  might  be  intended  to  teach  the 
people  to  wait  patiently  the  Lord's  time  for  eveiT 
desirable  good,  and  not  to  yield  to  the  eagerness 
of  their  natural  appetites  and  inclinations. — Thus 
he  also  waits  for  the  maturity  of  our  fruits  of 
righteousness;  though  our  first  attempts  to  glorify 
him  may  be  unmeet  for  that  purpose,  even  as  the 
fruits  of  these  young  trees,  whilst  they  were  to  be 
accounted  uncircumcised. 

V.  26.  Use  enchantment,  &c.]  Astrological 
calculations,  or  other  attempts  at  prediction  or 
fortune-telling;  the  use  of  spells  and  charms  for 
the  cure  of  diseases;  with  many  other  practices, 
too  frequent  among  professed  Christians;  are  at- 
tempts to  revive  this  worship  of  Satan,  and  should 
be  abhorred  as  his  very  ordinances:  being  means 
used  to  get  help  and  information  elsewhere,  in- 
stead of  depending  on  God,  submitting  to  him, 
and  waiting  for  all  needful  good  from  hi>Ti,  in  the 
use  of  lawful  means.  (31) 

V.  27 — 29.  Some  explain  the  words,  "Tliou 
shalt  not  mar  the  corners  of  thy  beard,"  as  forbid- 
ding the  Israelites  to  shave  their  beards:  but  if  this 
had  been  intended,  it  would  have  been  more  plain- 
ly expressed.  [JiTarg.  Rpf.r,s.)  The  meaning 
of  the  several  clauses  is  not  very  clear;  '•but,  no 
doubt,  they  were  all  superstitious  practices  of  the 
Heathens.  And  perhaps  the  prohibition  of  the 
twenty-ninth  verse  has  also  relation  to  the  very 
common  practices  of  idolaters  in  honor  of  their 
infamons  deities:  and  indeed  notlung  could  so 
promote  lewdness  as  to  make  it  a  part  of  religion. 
— But  alas,  numbers  even  in  Christian  countries, 
are  guilty  of  violating  this  prohibition,  to  a  degree 
not  in  general  known,  or  suspected. 

V.  31.     J^otes,  26.  20:6.  Ez.  22:18. 


JSIarg.  Rcf. 


[ 


•■8.5 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


thee  iri  your   land,  je  shall  not  *  vex 
him. 

34  But  the  stranger  that  dwelleth 
Avith  you  shall  be  unto  you  as  one  born 
among  you,  and  "^  thou  shall  love  him  as 
thyself;  for  ye  were  strangers  in  the 
land  of  Egypt:  I  am  the  Lord  your 
God. 

35  Ye  shall  do  '^  no  unrighteousness 
in  judgment,  ^  in  mete-yard,  in  weight,  or 
in  measure. 

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  s  observe  all 
my  statutes,  and  all  my  judgments,  and 
do  them:  I  am  the  Lord. 

Am.  3;5,G.    Mic.  6:11.     Matt. 

•7:2. 

f  Heb.  stones. 
f  See  on  Ex.  20:2. 
g  See  on  18.4,5 — Deut.  4:1,2,5, 

6.   5:1.6:1,2.8:1.   1  John  3:22, 

23. 


*  Or,  oppress.  Jer.  7:6.  Ez.  22: 

1,29. 
c    See    on    18.— Ex.    12:48,49. 

Matt.  5:43. 
d  See  on  15. 
e  Deut.  25:13,15.    Prov.  11:1. 

16:11.    20:10.       Ez.    22:12,13. 


CHAP.  XX. 

The  man  who  gave  of  his  seed  to  Molech  must  be  stoned;  or  th« 
Lord  would  cut  him  off,  with  those  who  connivert  at  him,  and 
those  who  consulted  wizards,  1 — 6.  Holiness  required,  7,  3. 
Capital  pnuishnients  appointed  for  him  who  cursed  his  parents, 
or  committed  adultery,  or  some  kinds  of  incest,  or  unnatural 
crimes;  and  vengeance  denounced  on  such  as  violated  the 
laws  concerning  mari'iage,  9 — 21.  Exhortations  to  holy  obe- 
dience, "22 — 2b.     Witches  and  wizards  to  be  stoned,  27. 

ND  the  Lord  spake  unto    Moses, 
saying, 

2  Again,  thou  shalt  say  to  the  chil- 
dren 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  Molech;  he  shall  surely 
be  put  to  death:  *^  the  people  of  the  land 
shall  stone  him  with  stones. 

3  And  ^  I  will  set  my  face  against 
that  man,  and  will  cut  him  off  from 
among  his  people:  because  he  hath  giv- 


V.  33,  34.  The  Israelites  were  commanded  to 
encourage  strangers  to  reside  among  them,  that 
they  might  learn  the  knowledge  of  God,  and  of 
his  truth,  law,  and  worship.  Remembering  the 
kind  usage  wtiich  their  fathers  at  first  met  with 
in  Egypt,  and  how  reasonable  it  appeared  to  them, 
they  were  required  to  imitate  it:  and  remember- 
inghow  cruel  and  hard  they  deemed  their  subse- 
quent oppression,  <they  were  cautioned  to  avoid 
copying  so  bad  an  example. — The  Jews  most  un- 
reasonably expound  this  precept,  as  relating  only 
to  such  strangers  as  had  been  fully  proselyted  to 
their  religion;  whereas  the  reason  assigned  for  it 
demonstrates,  that  all  strangers  who  dwelt  among 
them  weiT;  intended.  By  such  traditionary  gloss- 
es, they  have,  ever  since  as  well  as  before  the 
coming  of  Christ,  explained  away  the  holy  com- 
mands of  God;  so  that  tlieir  comments  should  be 
read  with  pectiliar  caution,  and  constant  refer- 
ence to  the  New  Testament. 

V.  35,  36.     Marg.  Ref.—JSTote,  Ex.  20:17. 

PRACTICAL  OBSERVATIONS. 

Though  "the  Lord  is  rich  in  mercy  andgood- 
nes.s,"  yet  his  perfect  holiness  renders  it  impossi- 
ble that  we  should  be  happy  in  him,  or  that  he 
should  delight  in  us,  unless  we  be  made  holy  also: 
those  therefore,  whom  he  especially  loves,  he  ef- 
fectually sanctifies.  To  understand  the  nature 
of  holiness,  let  us  meditate  on  these  moral  pre- 
cepts: for  there  we  shall  learn,  that  it  consists  in 
reverencing  the  majesty  and  authority  of  God,  in 
loving  his  excellency,  in  gratefully  remembering 
his  mercies,  in  delighting  in  his  worship  and  ser- 
vice, in  keeping  his  sabbaths,  and  reverencing 
his  r.inctuary;  in  submitting  to  his  will,  and  con- 
fiding in  his  power  and  love:  and  that  it  includes 
truth,  integrity,  equity,  and  universal  benevo- 
lence, love  to  our  brethren,  compassion  for  the 
miserable,  liberality  to  the  poor,  kindness  to 
strangers  and  to  enemies,  with  a  suitable  regard 
to  all  relative  duties;  and  also  purity,  chastity, 
sobriety,  and  an  habitual  government  of  the  ap- 
petites and  passions,  according  to  the  command- 
ments of  GoJ.  Would  we  know  in  what  manner 
tliis  holiness  is  to  be  attained,  we  must  consider 
Ihc  intention  and  meaning  of  the  positive  institu- 
tions of  the  Scripture;  that  by  a  believing  attend- 
ance on  those  which  the  New  Testament  enjoins, 
we  may  through  them  receive,  from  the  Redeem- 


a   17:8,13,15. 

b  18:21.  Dent.  12:31.  18:10. 
2  Kings  17:17.  23:10.  2  Chr. 
28:3.  33:6.  Ps.  106:33.  Is.  57: 
6,6.  Jer.  7:31.  32:35.  Ez.  16: 
20,21.    20:26,31.     23.'37,39.— 


Acts  7:43.    Moloch. 
c  27.  24:14,23.   Num.  16:35,36. 

Deut.  13:10,11.  17:5—7.21:21. 

Acts  7:68,59. 
d  See  on.  17:10.-1  Pet.  3:12. 


380] 


er's  fulness,  the  sanctifying  influence  of  the  Holy 
Spirit;  remembering  also,  that  the  vanities  of  tlie 
world,  and  the  superstitions  of  false  religion,  are 
as  much  the  means  of  sin,  as  divine  ordinances 
are  means  of  grace;  and  therefore  we  must  with- 
draw from  them  to  the  utmost  distance,  if  we 
would  be  the  holy  people  of  a  holy  God. — As  he 
is  peculiarly  attentive  to  the  poor,  if  we  are  his 
people  we  shall  be  so  too;  and  "while  he  gives  u.s 
all  things  richly  to  enjoy,"  we  must  not  think  that 
our  indigent  brother  is  to  be  always  put  off  with 
bare  necessaries,  but  should  enable  him  to  taste 
tlie  comforts  of  life  also;  not  deeming  that  wasted 
which  he  receives.  All  these  duties  must  be  per- 
formed from  a  regard  to  the  Lord,  who  both 
avenges  the  injuries  done,  and  recompenses  the 
kindness  shewn,  to  those  who  cannot  avenge 
themselves,  or  make  return  for  the  benefits  they 
receive;  and  who  especially  blesses  those  who 
obey  their  parents,  and  give  honor  to  whom  hon- 
or is  due. — And  let  it  be  well  noticed,  tliat  the 
great  Judge  of  the  world,  not  only  observes  and 
will  certainly  punish  gross  and  scandalous  instan- 
ces of  injustice,  but  also  the  petty  dishonesty  of 
false  weights  and  measures:  and  our  consciences 
ought  to  be  no  less  exact  and  minute. — Alas! 
how  prone  to  iniquity  must  man's  heart  be,  when 
parents  are  capable  of  prostituting  their  o^vn 
daughters;  and  when  such  shameful  practices, 
instead  of  exciting  abhorrence,  are  readily  imi- 
tated till  thejr  overspread  whole  nations!  But 
though  some  crimes  are  more  enormous  than  oth- 
ers, none  can  be  expiated  save  by  the  blood  of 
Christ,  or  forgiven  without  repentance:  norshould 
any  precepts  of  the  Lord  be  accounted  small;  but 
we  must  shew  our  simplicity  and  godly  sincerity, 
by  giving  every  part  of  religion  its  due  place  and 
proportion,  without  neglecting  or  perverting  any. 
— If  sin  is  the  greatest  of  all  evils,  what  need  have 
we  to  be  thankful  to  those,  who  tell  us  plainly  of 
our  faults,  and  will  not  suffer  sin  upon  us!  and 
how  important  is  it  that  we  learn  to  perform  this 
duty  in  a  proper  manner!  But  all  men  should 
detest  the  conduct  of  those  who  backbite  and 
slander  others,  and  rob  tliem  of  their  characters, 
when  the}!'  have  no  power  to  defend  themselves. 
— Finally,  the  nearer  our  lives  and  tempers  are 
to  the  precepts  of  God's  law,  the  happier  shall  we 
be,  and  the  happier  shall  we  render  all  around 
,  us,  and  the  better*fehall  we  adorn  tlie  gospel:  le  t 


B.  C.   1490. 


CHAPTER  XX. 


B.  C.  1490. 


en  of  his  seed  unto  Molecb,  *"  to  defile 
my  sanctuary,  and  to  •"  pi-ofane  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 
Molech, ''  and  kill  him  not; 

5  Then  1  will  set  my  face  against 
that  man,  and  '  against  his  family,  and 
will  cut  him  off,  and  all  that  go  a  J  whor- 
ing after  him,  to  commit  whoredom  with 
Molech,  from  among  their  people. 

6  And  the  soul  that  turneth  after  such 
as  have  ''  familiar  spirits,  and  after  wiz- 
ards, 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  H  °  Sanctify  yourselves  therefore, 
and  be  ye  holy:  for  1  am  the  Lord  your 
God. 

8  And  "  ye  shall  keep  my  statutes, 
and  do  them:  1  am  the  Lord  which 
P  sanctify  you. 

9  For  every  one  that  i  curseth  his 
father  or  his  mother,  shall  be  surely  put 
to  death:  he  hath  cursed  his  father  or 
his  mother,  ■"  his  blood  shall  be  upon  him. 

10  And  the  man  that  committeth 
adultery  with  another  man's  wife,  even  he 
that  committeth  adultery  with  his  neigh- 


r.  Num.  I9;20.   Ez.  6:11.23:38, 

39. 
f  18:21.   Ez.  20:39.  2  Cor.  6:16. 
^  .\cts  n;30. 
h   Deut.    13:8.      Josh.  1:12.      1 

Sam.  3:13,14.     1  Kings  20:42. 

Rev.  2:14. 
i   Kx.  20:6.  .Irp.  32:28  -36,39. 
j   17:7.    Ps.  106:39. 
k  27 See  on  19.26,31 Deut. 

18:10—14.    Is.  8:19. 
I  Ex.    34:15,16.      Num.    15.39. 

Ps.  73:27.    Ez.  6:9.  Hos.  4:12. 
m   1  Chr.  10:13,14. 
n   11:44.19:2.    Eph.  1:4.    Phil. 


2:12,13.  Col.  3:12.    1  Thes.  4: 

.3,7.     Heb.  12:14.     1  Pet.  1:15, 

16. 
o  See  on   18:4,5.    19:37.— Matt. 

5:19.  7:24.  12:50.    .(ohn  13:17. 

Jam.  1:22.  Rev.  22:14. 
p  21:8.    Ex.  31:13.     Ez.  20:12. 

37.28.    1  Thcs.  5:23.    2  Thes. 

2:13. 
q    Ex.    21:17.        Deut.    27:16. 

Prov.   20:20.   30:11,17.     Matt. 

15:4.    Mark  7:10. 
r  II — 13,16,27.       Josh.    2:19. 

Judg.    9:24.     2  Sam.   !:18.      1 

Kings  2:32.  Matt.  27:25. 


US  then  daily  and  earnestly  pray,  'Lord  have  mer- 
'cv  upon  us,  and  write  all  thy  laws  in  our  hearts, 
*we  beseech  thee.'  (Ex.  20:  P.  O.) 

NOTES. 
Chap.  XX.  V.  2—5.  [JWde,  18:21.)  Molech 
is  supposed  to  have  been  an  idol,  worshipped  by 
the  Ammonites  and  neighboring^  nations,  to  whom 
they  sometimes  offered  their  children  as  sacrifices; 
according  to  some  authors. in  the  following  man- 
ner. An  image  of  an  enormous  size,  made  of  hol- 
low iron,  was  heated  with  great  fires  beneath; 
and  when  it  was  sufficiently  hot,  they  put  the 
children  into  its  arms,  where  they  were  burnt  to 
death:  mean  time  their  cries  were  drowned  in  the 
noise  of  drums  or  trumpets,  and  of  musical  instru- 
ments played  on  for  that  purpose.  At  other  times 
the  children  only  passed  through  a  fire,  or  between 
two  fires,  and  were  thus  devoted  to  this  demon. 
The  former,  however,  is  supposed  to  be  here 
meant.  Nothing  can  be  conceived  more  horrible 
than  such  practices.  Nothing  can  more  demon- 
.strate  the  madness  and  desperate  wickedness  of 
the  human  heart,  and  the  power  of  Satan,  than 
that  there  should  be  any  need  to  enact  such  laws 
as  this,  and  to  prohibit  parents  from  such  cruelty 
to  their  own  offspring  on  pain  of  death;  except  it 


bor's  wife,  '^  the  adulterer  and  the  adul- 
teress shall  surely  be  put  to  death. 

11  And  the  man  that  Mieth  with  his 
father's  wife  hath  uncovered  his  father's 
nakedness:  both  of  them  shall  surely  be 
put  to  death;  "  their  blood  shall  be  upon 
them. 

12  And  if  a  man  "  lie  with  his  daugh- 
ter-in-law, both  of  them  shall  surely  be 
put  to  death:  they  have  wrought  ^  confu- 
sion; their  blood  shall  be  upon  them. 

13  If  a  man  also  ^  lie  with  mankind, 
as  he  lieth  with  a  woman,  both  of  them 
have  committed  an  abomination:  they 
shall  surely  be  put  to  death;  their  blood 
shall  be  upon  them. 

14  And  if  a  man  take  ^  a  wife  and  her 
mother,  it  is  wickedness:  they  shall  be 
^  burnt  with  fire,  both  he  and  they;  that 
there  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  be  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 


s  Deut.  22:22—24.    2  Sam.  12: 

13.  Ez.  23:45— 47.  John  8:4,5. 
t  18:8.     Deut.  27:20.     Am.  2:7. 

I  Cor.  6:1. 
u  See  on.  r.  9. 
V  18:15.  Gen.  38:16,18.    Deut. 

27:23. 
X   18:23. 
y   18:22.    Gen.  19:5.    Judg.  19: 

22.   Rom.  1:26,27.     1  Cor.  6:9. 


1  Tim.  1:10.  Jude  7. 
z   18:17.  Deut.  27:23.  Am.  2:7, 
a  21.9.  Josh.  7:16,25. 
b   18:23.    Ex.  22:19.    Deut.  27: 

21. 
c  Ex.  19:13.  21:28,32.   Heb.  12: 

20. 
d   18;9.    Gen.  20:12.    Deut.  27: 

22.  2  Sam.  13:12.    Kx.  22:14. 


be  that,  notwithstanding,  numbers  of  Israelites 
were,  from  age  to  age,  so  infatuated  as  to  persist 
in  this  barbarity!  [Marg.  Ref.  b.)  Committed  by 
them,  it  was  the  highest  imaginaole  contempt  of 
the  Name,  sanctuary,  and  worship  of  God;  and  a 
shameful  violation  of  their  national  covenant!  So 
that  the  very  strangers,  who  were  allowed  to  so- 
journ among  them,  must  pay  such  respect  to  the 
sanctuary  of  Jehovah,  who  dwelt  among  his  peo- 
ple, and  to  his  holy  name,  as  to  stand  aloof  from 
these  abominations,  on  the  same  penalty  as  native 
Israelites:  and  if  the  criminal  escaped  the  sword 
of  the  magistrate,  through  a  wicked  connivance, 
God  determined  to  execute  vengeance  on  him, 
on  his  family,  and  on  all  who  abetted  this  spiritual 
whoredom. — Ten  thousands  of  sacrifices  equally 
horrible  are  offered  in  India  annually,  and  con- 
nived at  by  British  Pulers! 

V.  6.  Go  a  whoring.]  This  expression  still 
further  proves,  that  consulting  with  men  or 
women,  who  practise,  or  pretend  to,  witchcraft 
in  any  form,  is  a  real  act  of  idolatry,  and  of  wor- 
shipping the  devil.  (27) 

V.  9.  His  blood  shall  be  upon  Aim.]  They 
who  put  the  offender  to  death  would  contract  no 
guilt:  he  deseiTed  his  doom,  and  had  none  to 
blame  but  himself.    fJVo/p,  Ex..  21:15—17.) 

[387 


B.  C.  1490. 


LEVITICUS'. 


B.  C.  1490. 


his  sister's  nakedness;  he  shall  be^  his 
iniquity. 

1 8  And  if  a  man  shall  lie  with  a  wo- 
man ®  having  her  sicjjness,  and  shall  un- 
cover her  nakedness,  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  ^  uncover- 
eth  his  near  kin:  they  shall  bear  their 
iniquity. 

20  And  if  a  man  shall  lie  with  his  ^  un- 
cle'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  broth- 
er's wife,  it  is  +  an  unclean  thing:  he  hath 
uncovered  his  brother's  nakedness,  they 
shall  be  childless. 

22  IF  Ye  shall  therefore  keep  all  my 
'  statutes,  and  all  my  ""  judgments,  and  do 
them;  that  the  land  whither  I  bring  you 
to  dwell  therein  °  spue  you  not  out. 

23  And  ye    shall    not  walk  °  in  the 


e   ]5;24.  18:19.   Ez.  18:6.  22:10. 
*  Heb.  made  naked. 
{  18:12,13.  Ex.  6:20. 

S    1E:6. 

h   18:14. 

i  Job  18:19.     Ps.  109:13.    Jer. 

22:30.   Luke  1:7,25.  23:29. 
k  18:16.    Mott.  14:4. 
■f   Heb.  a  separation. 
1  18:4,5,26.  19:37.  Ps.  19:8—11. 


105.48.  U9:80,145,ni.  Ez.  36: 

27. 
m  Kx.  21:1.     Deut.  4:45.   5:1. 

Ps.   119:20,106,160,164,175.    Is. 

26:8,9. 
n   13:25— 23.  26:33.     Deut.  28: 

25.26. 
o   18:3,24,30.      Deut.    12:30,31. 

Jer.  10:1,2. 


V.  10 — 19.  The  laws,  before  g-iven  ag'ainst 
these  several  enormities,  [J^otes,  18:6 — 23.)  are 
here  guarded  by  a  sentence  of  death  to  be  in- 
flicted on  the  offenders  by  the  mag-istrate.  It  is 
supposed  that  in  many  cases  this  punishment  was 
inflicted  by  strangling;  in  oUiers  stoning  is  ex- 
pressly appointed;  and  in  one  instance  burning 
with  fire,  though  the  reason  of  this  latter  sanc- 
tion is  not  obvious.  It  is  not  said,  that  the  crim- 
inals should  be  burnt  alive:  and  when  Achan, 
by  tlie  express  direction  of  the  Lord,  was  burnt 
with  fire,  he  was  first  stoned:  and  it  does  not  ap- 
pear, why  this  might  not  be  the  cast  in  the  pres- 
ent instance,  and  on  similar  occasions.  {^J^ote, 
Josh.  7:25,26.) 

V.  20,21.  CAiZdZcs*.]     JWarg.  Ref.  i. 

V.  22—26.  Koles,  18:24—30.    19:2. 

V.  27.  JVo(e,  Ex.  22:18. 

PRACTICAL  OBSERVATIONS. 

When  neither  the  fear  and  love  of  God,  nor 
regard  to  a  future  and  eternal  recompense,  nor 
any  motives  of  reason,  truth,  decency,  and  the 
welfare  of  society,  can  deter  men  from  enor- 
mous crimes;  it  is  needful  for  the  magistrate  to 
use  his  sword,  and  by  cutting  off  a  mortified 
limb,  to  p''event  further  mischief  to  tlie  body 
politic.  3\;ch  examples  of  severity,  when  not 
needlessly  multiplied,  are  wholesome  lessons; 
an-i  the  lives  of  individuals,  thus  taken  away, 
prevent  the  increase  of  wickedness,  and  the  ac- 
cumtihition  of  national  guilt.  But  if  magistrates 
neglect  their  duty,  and  criminals  evade  human 
laws,  God  will  set  his  face  against  them,  and 
against  those  who  suffer  them  to  escape,  and 
even  against  their  families  likewise.  And  no 
pleas  of  compassion,  or  of  indulgence  to  rela- 
388] 


manners  of  the  nations  which  I  cast  out 
before  you:  for  they  committed  all  these 
things,  and  p  therefore  I  abhorred  them. 

24  But  1 1  have  said  unto  you,  Ye 
shall  inherit  their  land,  and  I  will  give  it 
unto  you  to  possess  it,  a  land  that  floweth 
with  milk  and  honey:  I  am  the  Lord 
your  God,  "■  which  have  separated  you 
from  other  people. 

25  Ye  shall  therefore  ^  put  difference 
between  clean  beasts  and  unclean:  and 
between  unclean  fowls  and  clean:  and 
ye  shall  not  make  your  souls  ^  abomina- 
ble by  beast  or  by  fowl,  or  by  any  man- 
ner of  living  thing  that  }  creepeth  on  the 
ground,  which  1  have  separated  from 
you  as  unclean. 

26  And  ye  shall  be  holy  unto  me  : 
for  I  "  the  Lord  am  holy,  and  have  ^  sev- 
ered you  from  othtr  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  be 
upon  them. 


p  18:27.     Deut.  9:6.  Ps.  78:59. 

Zech.  11:8. 
q  See  on  Kx.  3:8,17.  6:8. 
r  Ex.  19:5,6.  33:16.     Num.  23: 

9.  Deut.  7:6.  14:2.  John  15:19. 

2  Cor.  6:17.     1  Pet.  2:9. 
s  II:  Deut.  14:3—21.    Acts  10: 

11  —  16,28.  Eph.  6:7—11. 
t  11:43. 


t  Or,  inovetk. 

u  7.   19:2.     Ps.  99:5,9.     Is.  6:3. 

30:11.  1  Pet.  1:15,16.   Rev.  3; 

7.  4:8. 
X  Tit.  2:14. 
y  19:31.    Ex.  22:13.    Deut.  18: 

10—12.    1  Sam.  28:7,8. 
z  See  on  9. 


tions,  friends,  or  the  female  sex,  will  be  noticed 
in  excuse  of  this  criminal  lenity,  which  embold- 
ens numbers  to  venture  on  crimes,  till  whole  na- 
tions are  corrupted,  and  desolating  judgments 
prove  the  awful  consequence. — Are  we  shocked 
at  the  unnatural  cruelty  of  ancient  idolaters,  in 
sacrificing  their  children  to  the  devil  in  the  form 
of  an  idol?  Alas!  there  are  vast  multitudes  of 
parents,  who,  by  their  pernicious  instructions 
and  wicked  examples,  and  by  the  mysteries  of 
iniquity  into  which  they  early  initiate  their  chil- 
dren, effectually  devote  them  to  Satan's  service, 
and  blindly  forward  their  everlasting  destruc- 
tion, in  a  manner  no  less  to  be  lamented.  But 
what  an  account  must  they  at  last  render  to 
God!  and  what  a  meeting  will  they  have  with 
their  children  at  the  day  of  judgment!  On  the 
other  hand  let  children  remember,  that  "he  who 
cursed  father  or  mother  was  surely  put  to  death," 
with  "his  blood  upon  his  own  head."  Let  adul- 
terers hear  the  judgment  of  God  respecting 
their  crimes;  and  remember  that  the  slackness 
of  human  justice,  and  the  impunity  which  now 
emboldens  them  in  sin,  can  give  but  an  expiring 
joy,  and  will  probably  occasion  their  still  deeper 
guilt  and  condemnation. — The  secret  and  unnat- 
ural crimes,  of  which  many  are  conscious  who 
conceal  them  from  men,  will  soon  be  brought  to 
liglit,  and  into  judgment,  before  a  holy  God:  and 
criminal  indulgences  will  surely  issue  in  dread- 
ful lamentations  hereafter,  if  not  mourned  for 
with  godly  sorrow  and  bitter  remorse  in  this 
world. — Such  crimes  caused  God  to  abhor  the 
Canaanites,  and  he  will  much  more  abhor  them 
in  his  professing  people.  By  his  word  and  ordi- 
nances he  hath  severed  us  from  others,  and  is 
known  by  the  name  of  "The  Lord  that  sancti- 


B.  C.  1490. 


CHAPTER  XXI. 


B.  C.  1490. 


CHAP.  XXI. 

Laws,  for  the  mournine;  and  marriages  of  the  priests,  1 — 8:  the 
punishment  of  a  priest's  daughter  convicted  of  fornication,  9: 
the  mourning  and  marriage  of  the  high  priest,  10— 15:  and  the 
bodily  blemishes  which  excluded  from  the  work  of  the  priest- 
hood, 16^24. 

AND  the  Lord  said  unto  Moses, 
*  Speak  unto  the  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  his  son,  and  for  his  daugh- 
ter, and  for  his  brother. 

3  And  for  his  sister  a  virgin,  that  is 
nigh  unto  him,  which  hath  had  no  hus- 
band; 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  They  shall  be  ^  holy  unto  their  God, 
and  not  ^  profane  the  name  of  their  God: 
for  the  offerings  of  the  Lord  made  by 
fire,  and  the  ^  bread  of  their  God,  they 
do  offer:  therefore  they  shall  be  holy. 


a  Hob.  5:1.  Mai.  2:1,4. 

b   U.    10:6,7.      Num.   19:14,16. 

Kz.  44:25. 
c    13:6.   I  Thes.  4:13. 
*  Or,  being  an  husband  among 

his  pe.ople^  he  shdU  not  dejile 

himself  for  his  wife,  &c.    Ez. 

24:16,17. 


d  10:6.  19:27,28.   Deut.  14:1.  Is. 

15:2.  22:12.      Jer.  16:6.  48:37. 

Ez.  44:20.  Am.  8:10.    Mic.  1: 

16. 
e    8.    10:3.      Ex.   28:36.   29:44. 

Ezra  8:28.  I  Pet.  2:9. 
f  18:21.  19:12.     Mai.  1:6,11,12. 
g  3:11.   Ez.  44:7.   Mai.  1:7. 


fieth  us."  Let  us  then  separate  ourselves  from 
the  company  and  practices  of  the  ungodly;  and 
let  us  attend  on  his  ordinances,  plead  his  prom- 
ises, and  seek  his  salvation:  that  we  may  be  holy 
in  reality,  as  well  as  in  profession;  that  we  may 
learn  and  observe  the  difference  between  clean 
and  unclean  in  every  thing-;  and  that  the  Lord 
may  indeed  be  our  God  and  Portion,  and  we  his 
people  in  time  and  to  eternity. 

NOTES. 
Chap.  XXI.  V.  1 — 5.  The  word  rendered 
the  dead,  is  far  more  commonly  translated,  the 
soul,  or  the  life.  When  it  signifies  the  dead,  it 
means  the  body  of  some  creature  which  lately 
had  life.  The  paucity  of  words,  in  most  lan- 
guages, occasions  phrases  to  prevail  in  a  sense, 
widely  different  from  the  primary  meaning  of 
the  terms  composing  them;  and  consequently 
they  must  be  understood  according  to  the  con- 
nexion.— The  clause  here  implies,  that  the  priests 
must  not  defile  themselves  for  any  person  what- 
ever, when  dead,  except  the  near  relations  par- 
ticularly specified;  and  consequently  that  they 
must  in  no  other  case  attend  a  funeral,  or  enter 
the  tent  where  a  corpse  lay.  The  wife  is  not 
here  mentioned,  and  the  marginal  reading  (4) 
seems  to  imply  that  she  was  excepted;  yet  this  is 
not  likely:  and  when  Ezekiel,  who  was  a  priest, 
refrained  by  express  command  from  signs  of 
mourning  for  his  wife,  the  people  deemed  it  very 
strange.  Being  a  distinguished  person  among 
his  people,  his  example  and  ministrations  were 
of  great  importance:  and  he  must  not  "profane 
himself,"  or  separate  himself  from  his  sacred 


7  They  shall  not  take  a  wife  ^  that  in 
a  whore,  or  profane;  neither  shall  they 
take  a  woman  '  put  away  from  her  hus- 
band: for  lie  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  1  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. 

10  IT  And  he  that  is  the  high  priest 
among  his  brethren,  "  upon  whose  head 
the  anointing  oil  was  poured,  and  that  is 
P  consecrated  to  put  on  the  garments, 
shall  not  i  uncover  his  head,  '  nor  rend 
his  clothes; 

1 1  Neither  shall  he  go  in  to  any  dead 
body,  nor  defile  himself  for  ^  his  father, 
or  for  his  mother: 

12  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  him:  I  am  the 
Lord. 


h  8.    Ez.  44:22.    1  Tim.  3:11. 

i  Deut.  24:1,2.   Is.  60:1. 

k  6.     Ex.  19:10,14.  28:41.  29:1, 

43,44. 
1   11:44,46.   19:2.  20:7,8.     John 

10:36.  17:19.    Heb.  7:26.  10:29. 
m  1  Sam.  2:17,34.  3:13,14.  Ez. 

9:6.    Mai.  2:3.     Matt.  11:20— 

24.    1  Tim.  3:4,6-   Tit.  1:6. 
n  20:14.     Gen.  38:24.     Josh.  7: 

15,25.    Is.  33:14.  Rev.  21:8. 
o  8:12.  10:7.  16:32.     Ex.  29:29, 

30.  Num.  35:25.  Ps.  133:2. 


p  8:7—9.  Ex.  28:2— 4. 

q   10:6.   13:45.     2   Sam.    15:30. 

Esth.  6:12. 
r  Gen.  37:34.    Job  1:20.    Matt. 

26:66. 
s  1,2.    Num.  6.7.  19:14.    Deut. 

33:9.     Matt.  8:21,22.    12:46— 

60.      Luke  9:69,60.  14:26.     2 

Cor.  5:16. 
t  10:7. 
u  Ex.  28:36.   Is.  61:1.  Acts  10: 

38. 


employments,  on  any  ordinary  occasion.  [J^otes, 
Ez.  24:16— 24.)— By  these  restrictions,  and  the 
prohibition  of  expressing  grief  by  any  extrav- 
agant or  superstitious  tokens,  the  priests  were 
taught  to  moderate  their  natural  passions;  and 
perhaps  to  avow  their  belief  of  a  future  state. 
(Mote,  1  Thes.  4:13—18.) 

V.  6.  The  office  of  the  priests  in  offering  sac- 
rifices, (here  called  "the  bread  of  their  God," 
the  provisions  of  God's  house  and  altar,  where 
he,  as  it  were,  came  and  feasted  with  his  people,) 
would  place  them  in  a  conspicuous  light,  and 
many  would  note  their  conduct:  it  behoved  them 
therefore  to  be  very  circumspect,  lest  God  and 
his  worship  should  be  disregarded,  through  their 
misconduct  even  in  lighter  matters. 

V.  7.  A  priest  must  not  marry  a  woman  who 
had  been  a  harlot,  though  penitent;  or  one  of 
suspicious  character,  or  ungodly;  or  one  who 
had  been  divorced,  as  it  might  be  presumed  that 
it  was  for  some  misconduct.  All  the  male  chil- 
dren of  the  priests  were  priests  by  birth,  'and  he 
'that  would  seek  a  godly  seed,  must  first  seek  a 
'godly  wife.'     Henry. 

V.  8.  This  seems  addressed  to  Moses,  (and  to 
all  subsequent  rulers  in  Israel,)  as  a  command  to 
exercise  his  authority  and  influence,  that  the 
priests  might  be  preserved  from  unhallowed  mar- 
riages, and  from  every  other  thing  inconsistent, 
with  their  sacred  character. 

V.  9.  Whoredom  in  a  priest's  daughter  would 
be  highly  disgraceful  to  religion,  and  a  reflec- 
tion upon  the  parent's  care  of  his  family.  The 
dreadful  punishment  denounced  by  God  himself 
would  not  only  be  a  restraint  upon  the  children; 

[389 


B.C.  1490. 


LEVITICUS. 


B.  C.  1490. 


13  And  he  shall  take  a  wife  in  her 
virginity. 

14  A  widow,  or  a  divorced  woman, 
or  profane,  or  an  harlot,  these  shall  he 
not  take:  but  he  shall  take  ''  a  virgin  of 
his  own  people  to  wife. 

15  Neither  shall  he  ^  profane  his  seed 
among  his  people:  for  1  the  Lord  do 
sanctify  him. 

16  f  And  the  Lord  spake  unto  Moses, 
saying, 

17  Speak  unto  Aaron,  saying.  Who- 
soever he  be  of  thy  seed  in  their  genera- 
tions, that  hath  any  y  blemish,  ^  let  him 
not  approach  to  offer  the  *  bread  of  his 
God: 

18  For  whatsoever  man  he  be  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, 


V  7.     Ez.  44:22.     2  Cor.  11;2. 

Rev.  14:4. 
X  Ezra  2:62.  9.2.      Neh.  13:23 

—29.   Mai.  2:11,16.    Rom.  11: 

16.    1  Cor.  "7:14. 
y  22:20— ?5.      1  Thes.  2:10.     1 


Tim.  3:2.  Heb.  7:26. 
z  21. 10:3.  Num.  16:5.  Ps.  66:4. 
*  Or,  food.  3:16. 
a  Is.  66:10.    Malt.  23:16,17,19. 

1  Tim.  3:2,3,7.  Tit.  1:7,10. 


(JVo<e,  20:10 — 19.)  but  likewise  a  lesson  to  the 
parents  to  watch  over  them,  to  keep  them  out  of 
the  way  of  temptation,  and  to  give  them  a  proper 
eJucation. 

V.  10 — \b.  The  eldest  son  of  the  high  priest  is 
supposed  by  manj'  to  have  been  anointed  in  his 
father's  life-time,  if  he  came  to  a  proper  age, 
and  to  liave  acted  as  his  depntj',  in  case  of  sick- 
ness or  ceremonial  unclcannes^  and  upon  his 
death  tlie  office  immediately  devolved  upon  him; 
nor  must  he  incapacitate  himself  for  performing 
it,  on  any  account  whatever.  It  is  therefore 
tliought  that  he,  or  the  apparent  successor  to  the 
high  priesthood,  was  bound  by  these  rules,  as 
well  as  the  high  priest  actually  in  office. — The 
liigh  priest  however,  as  the  immediate  type  of 
Christ,  must  shew  greater  superiority  over  his 
natural  affections,  and  be  more  circumspect  in 
his  whole  conduct,  than  the  other  priests.  He 
must  therefore  marry  none  but  a  virgin;  nor 
leave  any  stain  on  his  posterity,  either  by  his 
own  improper  marriage,  or  by  allowing  them  to 
marry  improperly.  Many  learned  men  indeed 
think,  that  all  the  priests  were  bound  by  the  law 
of  marrying  none  but  virgins:  but  they  can 
bring  no  proof  of  it  from  Scripture,  except  from 
Ezekiel's  mystical  vision,  [J^Tote,  Ez.  44:22.) 
which  certainly  varies  in  many  things  from  the 
law  of  Moses;  and  the  context,  in  this  chapter, 
evidently  implies  the  contrary.  It  is  more  prop- 
erly observed,  that  polygamy  was  virtually  for- 
bidden the  high  priest;  but  not  a  second  mar- 
riage, as  some  have  imagined. 

V.  17 — 24.  These  several  blemishes  in  the 
bodj'  incapacitated  the  priests  for  some  of  their 
sacred  work;  yet  did  not  exclude  them  from  their 
maintenance,  or  from  subordinate  services,  or 
even  from  instructing  the  people.  They  were 
external  emblems  of  the  scandals  and  reproach- 
es of  sin,  resting  on  a  jnan's  character,  which 
render  even  the  penitent  unfit  for  the  ministry, 
until  the  impression,  made  by  them  on  the  minds 
of  men,  be  done  away  by  a  continued  course  of 
good  behavior. — Learned  men  have  copiously 
shewed,  that  the  pagans  literally  observed  seve- 
ral of  these  rules  respecting  priests;  probably 
they  originallv  derived  their  usages  from  the 
390] 


19  Or  a  man  that  is  broken-footed,  or 
broken-handed. 

20  Or  crook-backed,  or  +  a  dwarf,  or 
that  hath  a  blemish  in  his  eye,  or  be 
scurvy,  or  scabbed,  or  ^  hath  his  stones 
broken: 

21  No  man  that  hath  a  blemish  of  the 
seed  of  Aaron  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  hoh'; 

23  Only  he  shall  not  ^  go  in  unto  the 
veil,  nor  come  nigh  unto  the  altar,  be- 
cause he  hath  a  blemish;  that  he  ^  pro- 
fane not  my  sanctuaries:  for  1  the  Lord 
do  sanctify  them. 

24  And  Moses  told  it  unto  '•  Aaron, 
and  to  his  sons,  and  unto  all  the  children 
of  Israel. 


t  Or,  too  slender, 

b  Deut.  23:1. 

c  6,8,17. 

d  2:3,10.    6:16,29.   7:1.   24:8,9. 

Num.  18:9,10. 
e  22:10—13.  Num.  18:10. 


f  Ex.  30:6—8.  40:26,27.     JF 

44:9—14. 

?    12 See  on  15:31. 

h  Mai.  2:1—7.     Col.    4:17. 

Tim.  1:18.  2  Tim.  2:2. 


law  of  Moses. — Some  have  argued  from  these 
laws  that  a  deformed  person,  or  one  who  wanis 
a  limb,  or  is  otherwise  materially  blemished, 
should  not  be  a  minister  of  the  gospel;  but  this  is 
a  groundless  imagination,  as  these  incapacitating 
blemishes  were  mere  shadows  of  a  wrong  state  of 
heart  and  mind. 

PRACTICAL  OBSERVATIONS. 

As  these  priests  were  types  of  Christ,  so  all 
ministers  esp.  ciail}^  must  be  fullowtrs  of  him; 
that  their  example  may  elucidate  and  corrobo- 
rate their  instructions,  and  teach  the  people  in 
imitating  them  to  imitate  the  Savior.  He  was 
perfectly  superior  to  all  natural  affections;  and 
in  the  business  of  his  heavenly  Father,  would  not 
be  interrupted  or  biassed,  even  by  his  regard 
to  his  carthl}'  parent.  Absolutely  dead  to  the 
world,  and  filled  with  zeal  for  the  glory  of  the 
Father  and  compassion  to  the  souls  of  men,  he 
was  unwearied  in  his  labors,  and  persevering  in 
his  sufferings,  till  he  could  say,  "It  is  finished." 
Without  blemish,  and  separate  from  sinners,  he 
executed  his  priestly  office  on  earth:  and,  being 
ascended  into  heaven,  he  is  preparing  his  church 
of  redeemed  sinners,  that  "not  having  spot,  or 
blemish,  or  any  such  thing,"  he  may  espouse  it 
as  a  chaste  virgin  unto  himself  for  ever:  and  he 
requires  all  his  family  to  remember  the  relation 
in  which  they  stand  unto  him,  and  to  act  con- 
sistently. What  manner  of  persons  then  should 
his  ministers  be?  Surely  their  characters  should 
be  free  from  scandal;  and  their  hearts  from  the 
dominion  of  sin,  and  from  the  love  of  filthy  lu- 
cre, worldly  honor,  and  sensual  indulgence! 
They  should  be  unwearied  and  cheerful  in  their 
work,  "giving  themselves  wholly  to  it,"  and  let- 
ting nothing  divert  them  from  it.  They  should 
be  patient  in  tribulations,  superior  to  the  power 
of  their  passions,  circumspect  in  their  walk,  cau- 
tious in  their  connexions,  and  exemplary  'n  the 
government  of  their  families.  Nothing  is  of  more 
importance  to  the  interests  of  religion  than  the 
unblemished  character,  and  the  sober,  decent, 
and  respectable  conduct  and  demeanor  of  the 
wives  and  children  of  ministers:  for  the  people 
will  always  think  themselves  authorized  to  go 


B.  C.  H'JO. 


CHAPTER  XXII. 


B.  C.  1490. 


A 


CHAP.  XXII. 

The  priests  might  not  eat  of  the  holy  things  when  unclean,  1—9. 
AVho  might  eat  of  them,  ]0— 13.  The  restitution  to  be  made 
bv  him  who  had  unwittingly  eaten  of  them,  14—16.  The  sac- 
rifices must  be  without  blemish,  and  above  seven  days  old,  17 

28.  The  law  of  eating  the  sacrifices  of  thanksgiving,  29,  30. 

Calls  to  obedience,  31— 3a. 

ND    the  Lord  spake  unto   Moses, 
saying, 

2  Speak  unto  Aaron,  and  to  his  sons, 
that  they  *  separate  themselves  from  the 
holy  things  of  the  children  of  Israel,  and 
that  they  "  profane  not  my  holy  name  in 
those  things  which  they  '^  hallow  unto  me: 
I  am  the  Lord. 

3  Say  unto  them.  Whosoever  he  be  of| 
all  3^our  seed  among  your  generations, 
that  goeth  unto  the  holy  things,  which 
the  children  of  Israel  hallow  unto  the 
Lord,  "^having  his  uncleanness  upon 
liim,  that  soul  shall  be  cut  off  ^  from  my 
presence:  1  am  the  Lord. 

4  What  man  soever  of  the  seed  of 
Aaron  is  ^  a  leper,  or  hath  a  *  running  is- 
sue; he  shall  not  eat  of  the  s  holy  things, 
^  until  he  be  clean.  And  whoso  toucheth 
any  thing  thai  is  '  unclean  by  the  dead, 
or  a  man  ^  whose  seed  goeth  from  him; 

5  Or  '  whosoever  toucheth  any  creep- 
ing thing,  whereby  he  may  be  made  un- 
clean, "■  or  a  man  of  whom  he  may  take 


a  3—6.  16:31.  Num.  6:3—8. 
b  32.  18:21.  19:J2.Q0:3.  21:6. 
c  Ex.  13:12.   28:38.     Num.  18: 

32.    Deut.  15:19. 
d  7:20,21. 
e   Ex.  33:14,15.     Ps.  16:11.   51: 

II.  Matt.  26:41.  2  Thes.  1:9. 
f  See  on,  13:2,3.44 — 46. 
*  Heb.  nt.nning  of  the  Ttins. 


16:2,3. 
g  2.3,10.  6:25—29.  21:22.  Num. 

18:9,19. 
h   14:2,&c.  15:13—15. 
i  21:1.    Num.  19:11—16. 
k  15:16. 
1   11:43,44. 
m  16:7,19. 


furtlier  in  conformity  to  the  world,  and  its  vain 
fashions  and  customs,  and  in  pursuit  of  its  inter- 
ests and  pleasures,  than  the  minister  and  his 
family  do;  and  will  interpret  his  preaching-  by 
their  practising;  supposing-  him  accountable  for 
their  misconduct,  or  as  giving  it  the  sanction  of 
his  approbation.  [JVotes,  1  Tim.  3:2 — 5.) — Our 
God  is  as  holy  now,  as  when  he  commanded  the 
offending  daughter  of  a  priest  to  be  burnt  with 
fire;  how  then  should  the  children  of  ministers 
treiable  lest  they  disgrace  the  character  of  their 
parents,  prevent  the  effects  of  their  ministrj', 
and  expose  themselves  to  the  fierce  wrath  of 
God!  Equally  careful  should  this  render  minis- 
ters of  their  children;  not  aiming  to  give  them  a 
genteel  education,  in  conformity  with  the  cus- 
toms and  fashions  of  the  world;  but  to  train  them 
up  in  useful  knowledge,  with  sobriety,  frugality, 
and  industry,  and  in  the  fear  of  God;  restrain- 
ing and  correcting  every  evil  propensity,  setting 
them  a  good  example,  and  offering  continual 
prayers  for  them:  for  the  child's  wickedness  will 
be  considered  as  the  parent's  reproach,  as  well 
as  affliction;  and  frequently  it  is  so,  though  not 
always — But  we  are  all,  it'  Christians,  spiritual 
priests:  and  the  minister  is  called  to  set  a  good 
example,  in  order  that  the  people  may  imitate  it. 
They  too  must  be  dead  to  the  world  and  sepa- 
rated from  it:  not  sorrowing  or  rejoicing,  desir- 
ing or  pursuing,  or  possessing  temporal  things, 
in  the  same  manner  as  others  do;  but  taking  the 
Lord  for  their  Portion,  rejoicing  in  him  continu- 


uncleanness,  whatsoever  uncleanness  he 
hath: 

6  The  °  soul  which  hath  touched  any 
such  shall  be  unclean  until  even,  and 
shall  not  eat  of  the  holy  things,  unless  he 
wash  his  flesh  with  water. 

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  p  dieth  of  itself,  or  is 
torn  zcith  beasts.,  he  shall  not  eat  to  defile 
himself  therewith:  I  am  the  Lord. 

9  They  shall  therefore  keep  mine  or- 
dinance, lest  they  ^  bear  sin  for  it,  and 
die  therefore,  if  they  profane  it:  1  the 
Lord  do  sanctify  them. 

10  There  shall  ■"  no  stranger  eat  of 
the  holy  thing:  a  sojourn ei*  of  the  priest, 
or  an  hired  servant,  shall  not  eat  of  the 
holy  thing. 

1 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. 

12  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  fa- 


n     11:24,26.    15:6.     16:24 23. 

Num.   19:7—10.     I  Cor.  6:11. 

Heb.  10:22. 
0     21:22.       Num.     18:11 19. 

Deut.  18:3,4.     1  Cor.  9:4,13,14. 
p   17:15.    Ex.  22:31.     Deut.  14: 

21.    Ez.  44:31. 
q  10:1,2.  16:2.  Ex.  28:43.  Num. 


18:22,32. 
r  1  Sam.  21:6.    Matt.  12:4. 
t   Heb.    the   purchase    of   his 

■money.  Gen.  17:13.  Num.  18i 

11—13. 
J  Heb.  a  ?n/in,  a  stranger. 
s  Gen.  38:11. 
t  10:14.    Num.  18:11—19. 


ally,  delighting  in  his  service,  and  using  all  <» 
his  glory. — Our  bodily  infirmities,  blessed  be 
God,  cannot  exclude  us  from  his  heavenly  glory. 
And  they,  who  on  many  accounts  may  be  dis- 
qualified for  the  work  of  the  ministry,  may  serve 
God  with  comfort  in  other  situations  in  his 
church.  Finally,  such  as,  without  their  own 
fault,  are  incapable  of  further  service,  must  nei- 
ther be  despised,  nor  deprived  of  suitable  main- 
tenance. 

NOTES. 

Chap.  XXII.  V.  2.  "Holy  things"  were  the 
parts  of  the  sacrifices  given  to  tlie  priests,  the 
shew-bread,  and  whatever  was  more  immediately 
presented  to  the  Lord.  Some  were  most  holy,  to 
be  eaten  only  by  the  priests  in  the  sanctuary; 
others  were  holy,  to  hs  eaten  by  them  and  their 
families  in  their  own  houses.  But  the  proportion 
of  the  tithes  which  belonged  to  the  priests,  and 
many  other  perquisites,  might  be  disposed  of  at 
their  will. 

V.  3—9.  The  females,  as  well  as  the  males, 
were  bound  by  these  laws.  Yet,  as  the  holy 
things  constituted  a  co  nsiderable  part  of  the  stat- 
ed m.aintenance  of  the  priests  and  their  families, 
the  uncleanness,  confiiucted  in  some  of  the  speci- 
fied cases,  was  speedily  and  easily  removed.  But 
if  any  persons  presumpt  uously  neglected  the  pre- 
scribed rules,  they  woui'.d  "bear  sin  for  it,"  and 
might  expect  to  be  cut  o  B"  by  divine  justice,  after 
the  example  of  Nadab  and  Abihu. 

[391 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


ther's  meat;  but  there  shall  no  stranger 
eat  thereof. 

14  And  if  a  man  "  eat  q/*  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  in- 
iquity of  trespass,  when  they  eat  their 
holy  things;  ^  for  I  the  Lord  do  sanctify 
them. 

1 7  IT  And  the  Lord  spake  unto  Moses, 
saying, 

18  Speak  unto  Aaron,  and  to  his  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 
Israel,  that  will  offer  his  oblation  for  all 
his  "^  vows,  and  for  all  his  ^  free-will  offer- 
ings, which  they  will  offer  unto  the  Lord 
for  a  burnt-offering: 

19  Ye  shall  offer  at  your  own  will  *a 
male  without  blemish  of  the  beeves,  of 
the  sheep,  or  of  the  goats. 

20  But  whatsoever  ^  hath  a  blemish, 
that  shall  ye  not  offer:  for  it  shall  not  be 
acceptable  for  you. 


u  5:15—19.  27:13,15. 

X  9.    19:8.     Num.   18:32.     Ez. 

22:26. 
*  Or,  lade  theiruelves  mith  the 

iniquity  of  trespass   in    their 

eating. 
y  7:18.    Ps.  38:4.     Is.  53:11,12. 

1  Pet.  2:-2-l. 
z  9.— .See  071  20:8. 
a    17:10,13. 
b  Num.  15:14—16. 
c  7:16.23:38.  Num.  15:3.  Deut. 

12:6.     Ps.  22:25.  66:12.  61:5,8. 


65:1.  66:13.  116:14,18.     Ec.  5: 

4.     Jon.  1:16.  2:9.     Nah.  1:15. 

Acts  18:18. 
d  Num.    15:3.      Deut.  12:6,17. 

16:10. 
e   1:3,10.4:32.   Ex.  12:5.   Matt. 

27:4,19,24,54.      Luke  23:14,41, 

47.     JoliD   19:4.     2  Cor.    6:21. 

Eph.  5:27.  Heb.  9:14.  1  Pet.  1: 

19.  2:22—24.  3:18. 
f  25.    Deut.  15:21.  17:1.  Mai.  1: 

8,13,14. 


Cut  off'  from  my  presence.  (3)  Some  interpret 
this  of  file  offender  being^  excluded  from  oflBciat- 
ing  as  a  priest;  others,  of  his  being  cut  off  by  some 
immediate  stroke  from  God. 

V.  10 — 13.  Boarders,  lodgers,  and  hired  la- 
borers or  servants,  not  being  a  regular  part  of 
the  priest's  family,  were  not  allowed  to  eat  of  the 
holy  things;  but  slaves,  whether  bought,  or  bom 
in  the  house,  as  a  part  of  bis  stated  family,  were. 
— If  his  daughter  married  a  priest,  she  might  eat 
of  them  in  right  of  her  husband,  as  well  as  of  her 
father;  but  if  she  married  any  other  man  she  for- 
feited that  right:  and  if  left  a  widow  with  children, 
she  and  they  formed  a  family  distinct  and  sepa- 
rate from  the  priestliood;  but  if  left  a  widow  with- 
out children,  or  if  being  divorced  she  returned  to 
her  father's  house  to  live  with  him  as  in  her 
youth,  she  became  again  a  part  of  his  family,  and 
might  partake  of  the  holy  things. 

V.  14 — 16.  The  presumptuous  transgressor 
was  left  to  the  judgment  of  God;  but  he,  who  in- 
advertently ate  any  part  of  what  belonged  to  the 
priest,  was  required,  when  he  found  out  his  mis- 
take, to  make  restitution  with  a  fifth  part  added 
to  the  value  of  it.  This  the  priests  must  require, 
that  the  hallowed  things  might  not  be  applied  to 
common  uses.  For  that  vrould  indeed  be  allow- 
ing the  people  to  burden  themselves  with  guilt, 
by  violating  the  divine  law  in  eating  the  holy 
things:  while  that  very  action  typically  implied  a 
vain  attempt  to  expiate  their  own  guilt;  instead 
392] 


21  And  whosoever  oftereth  a  sacrifice 
s  of  peace-offerings  unto  the  Lord,  ^  to 
accomplish  his  vow,  or  a  free-will  offer- 
ing in  beeves,  or  +  sheep,  it  shall  be  per- 
fect to  be  accepted;  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  offering  by  fire  of  them  upom 
the  altar  unto  the  Lord. 

23  Either  a  bullock,  oral  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  ye  make 
any  offering  thereof  in  your  land. 

25  Neither  from  '  a  stranger's  hand 
shall  ye  ofter  "  the  bread  of  your  God 
of  any  of  these;  because  their  corrup- 
tion is  in  them,  and  blemishes  he  in  them: 
they  shall  not  be  accepted  for  you. 

26  IT  And  the  Lord  spake  unto  Moses, 
saying, 

27  When  a  bullock,  or  a  sheep,  or  a 
goat,  is  brought  forth,  then  it  shall  be 
"  seven  days  under  the  dam:  and  from 
the  eighth  day,  and  thenceforth,  it  shall 


g  3:1,6.  7;11,&C. 

h  Geu.  28:20.  35:1—3.     Deut. 

23:21—23.    Ps.  50:14.    Prov.  7: 

14.     Ec.  5:4,5. 
i  Or,  goals. 
i  21:18—21. 
t  Or,  kid. 


k  20.    Deut.  23:1. 

1  Num.  15:14—16.   Ezra  6.8— 

10. 
m  21:6,8,21,22.  Mai.  1:7,8,12— 

14. 
n  12:2,3.  19:23,24.    Ex.  22u30. 


of  transferring  it  to  the  priests,  who  were  in  this 
respect  the  types  of  Christ,  [jfotes,  5:15,16.  10: 
16—18.) 

V.  18 — 24.  The  burnt-offerings  typified  Christ's 
unblemished  sacrifice,  and  denoted  the  offerer's 
entire  devotedness  to  God;  and  the  peace-offer- 
ing of  a  vow  implied  an  indispensable  duty:  in 
these  cases  therefore  no  animal  having  any  kind 
of  blemish  would  be  accepted. — But  one  that  had 
a  disproportion  in  its  limbs,  or  something  super- 
fluous or  wanting,  might  be  accepted  as  a  free- 
will offering;  when  love  for  the  courts  and  altar 
of  God,  and  for  his  brethren,  disposed  a  man, 
without  any  previous  obligations,  to  offer  a  sacri- 
fice, and  make  a  sacred  feast  for  his  friends,  for 
tlie  priests,  and  for  the  poor.  Yet  even  in  this 
case  such  animals  as  were  blemished,  or  diseased 
in  other  respects,  must  not  be  offered. — Without 
entering  into  the  particulars  of  these  defects  and 
blemishes,  it  is  obvious  that  the  word  translated 
bullock  means  a  young  hull;  for  the  male,  unless 

a  hull,  was  blemished It  is  evident,  from  the 

original  of  the  twenty-third  verse,  that  the  words 
often  translated  at  your  own  will,  (29)  should  in 
most  places  be  rendered  for  your  acceptance. 
{M)ie,  1:3.) 

V.  25.  As  an  intimation  of  the  Lord's  purposes 
of  mercy  to  the  Gentiles,  they  were  encouraged 
to  offer  sacrifices  to  him;  but  these  were  not 
allowed  of,  unless  free  from  blemish. — Some  are 
of  opinion,  that  the  Gentiles  were  not  allowed  to 


B.  C.  1490. 


CHAPTER  XXIII. 


B.  C.  1490. 


be  accepted  for  an  offering  made  by  fire 
unto  the  Lord. 

28  And  whether  it  be  cow  or  *  ewe,  "  ye 
shall  not  kill  it  and  her  young  both  in 
one  day. 

29  And  when  ye  will  offer  p  a  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  of  it  until  the 
morrow:  I  am  the  Lord. 

31  Therefore  shall  ye  'keep  my  com- 
mandments, and  do  them:  1  am  the  Lord. 

32  Neither  shall  ye  ^  profane  my  holy 
name:  but  *■  I  will  be  hallowed  among  the 


I 


am 


the  Lord  wnich 


children  of  Israe 
"  hallow  you, 

33  ^  That  brought  you  out  of  the  land 
of  Egypt,  to  be  your  God:  I  am  the  Lord. 


*  Or,  she-goal. 

o  Ex.  23:19.  34;26.     Deut.   14: 

21.  22;ti,7. 
p  ■7:12.        Ps.     10'7:22.     116.17. 

Hos.  H;2.      Amos  4:5.     Heb. 

13:16.   1  Pet.  2:5. 
q  "!:!&— 13.  19:7.   Ex.  16:19,20. 
r  See  on  18:4,6 Num.    15:40. 


1  Thes.  4:1,2 
-18:21. 
5:16.      Matt.  6.9. 


Dcut.  4:40 
s  See  on  2,~ 
t  10:3.       Is. 

Luke  11:2. 
u   16.  20:8.  21:8,15.   Ex.  19:5,6. 

John  17:17.      1  Cor.  1.2. 
X   11:45.  19:36.  25:38.    Ex.  6:7. 

20:2.  Num.  15:41. 


CHAP.  XXIII. 

Laws  concerning  the  weekly  sabbath,  1 — 3:  the  passover,  the 
feast  of  unleavened  bread,  and  the  sheaf  of  first-fruits,  4 — 14: 
the  feast  of  Pentecost;  with  a  memento  to  leave  the  gleanings 
for  the  poor,  15—22:  the  feast  of  trumpets,  23—25:  the  day  of 
atonement,  26—32:  the  feast  of  tabernacles,  33 — 44. 

AND  the  Lord    spake   unto   Moses, 
saying, 

2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  concerning  '■»  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, 
an  holy  convocation:  ye  shall  do  no 
work  therein:  it  is  the  sabbath  of  the 
Lord  in  all  your  dwellings. 

4  TI  These  are  the  feasts  of  the  Lord, 


a  4,37.     Ex.  23:14—17.     Is.  1: 

13,14.33:20.    Lam.  1:4.     Hos. 

2:11.     Nah.   1:15.      John  3:1. 

Col.  2:16. 
b  Ex.    32:5.      Num.    10:2,3,10. 

2  Kings  10:20.  2  Chr.  30:5.  Ps. 

81:3.    Joel  1:14.2:15.   Jon.  3: 


5—9. 
0  19:3.  Ex.  16:23,29.  20:8— 11. 
23:12.  31:15.  34:21.  35:2,3. 
Deut.  5:13.  Is.  56:2,6.  58:13. 
Luke  13:14.  23:56.  Acts  16:21, 
Rev.  1:10. 


offer  any  sacrifices,  except  burnt-offerings:  but 
tlie  connexion  of  this  verse  seems  unfavorable  to 
that  supposition. 

V.  27.  From  the  same  time  as  the  male  chil- 
dren were  dedicated  to  the  Lord  by  circumcision, 
the  cattle  were  deemed  meet  for  sacrifice:  that  is, 
say  tlie  Jewish  writers,  when  one  sabbath,  which 
sanctifies  all  things,  must  have  passed  over  them. 
{J^ote,  12:2—3.) 

V.  28.  The  reason  of  this  restriction  is  not 
very  evident.  The  practice  might  seem  cruel 
and  unfeeling;  yet  it  does  not  seem  to  have  been 
forbidden  thus  to  slay  other  cattle  for  food,  be- 
sides these  here  mentioned.  It  might  perhaps 
refer  to  some  pagan  superstition. 

V.  29,  30.     JVb^e,  7:15— ]8. 

PRACTICAL  OBSERVATIONS. 

Whilst  with  gratitude  we  recollect,  that  our 
holy  and  glorious  High  Priest  is  not  liable  to  any 
incapacitating  impediments  to  the  discharge  of 
his  office,  either  habitual  or  incidental,  but  is  per- 
fectly such  an  one  as  became  us;  and  that  his  un- 
blemished sacrifice  is  of  perpetual  efficacy  for 
"all  who  come  to  God  through  him;"  let  us  also 
remember,  that  the  Lord  requires  us  likewise  to 
reverence  his  Name,  his  truths,  his  ordinances, 
and  his  commandments.  The  man,  who  enters 
into  the  ministry,  and  who  handles  the  word  of 
God,  or  administers  his  sacraments,  out  of  covet- 
ousness  or  ambition,  whilst  he  indulges  in  known, 
habitual  sin,  either  openly  or  in  secret;  and  those 
professed  Christians  who  make  religion  their  pre- 
tence, but  gain  their  object;  or  who  approach 
the  Lord's  table  as  a  step  to  preferment,  or  with 
a  heart  full  of  covetousness,  malice,  or  lust; — 
.such  persons,  I  say,  presume  to  eat  of  the  holy 
things  with  their  uncleanness  upon  them,  and 
must  answer  for  it  to  God.  Let  us  then  beware 
of  hypocrisy;  and  both  examine  ourselves,  and 
seek  to  be  purified  from  our  sinful  defilements,  in 
the  blood  of  Christ,  and  by  his  sanctifying  Spirit: 
that  we  may  not  profane  the  Name  of  God  in  these 
hallowed  things,  but  use  tliem  with  acceptance, 
to  his  glory,  and  to  our  own  benefit  and  comfort; 
and  when,  as  his  priests,  we  liave  feasted  at  his 
table,  let  us  never  more  defile  ourselves  with  the 
base  pleasures  of  sin.-— It  is  very  proper,  that  wo 
Vol.  ].  50 


should  carefully  distinguish  between  those  who 
ought,  and  those  who  ought  not,  to  eat  of  these 
holy  things:  and  we  shall  find,  if  we  carefully 
consult  the  Scriptures,  that  the  man  who  attempts 
to  expiate  his  own  sin,  or  to  justify  himself  before 
God  by  his  own  supposed  virtues,  puts  as  great 
an  affront  on  Christ,  whose  bleeding  love  to  sin- 
ners he  professes  to  commemorate,  as  he  who 
comes  to  the  Lord's  table,  from  the  indulgence  of 
his  passions  by  direct  and  gross  immoralities. 
This  is  a  sin  which  is  often  committed  unwitting- 
ly; but  must  be  repented  of,  if  men  would  not 
bear  their  own  iniquities,  which  'is  a  burden  too 
'heavy  for  them'  to  support.  Nor  can  the  minis- 
ter, who  loves  the  souls  of  the  people,  mifer  them 
to  continue  in  this  dangerous  delusion; 'but  must 
call  upon  them,  not  only  to  repent  and  forsake 
their  sins;  but  to  put  their  whole  trust  in  the 
atonement  of  Christ,  for  pardon  and  acceptance 
with  God:  for  thus,  and  thus  only,  will  the  Lord 
sanctify  tliem  for  his  peculiar  people. — We  must 
serve  the  Lord  with  the  best  of  aJl  we  have  and 
are:  yet  if  there  be  a  willing  mind,  and  an  up- 
right, humble,  thankful  heart,  with  a  simple  de- 
pendence on  the  unblemished  sacrifice  of  Christ; 
our  imperfect  oblations  will  not  be  rejected  of 
God,  and  will  be  useful  to  our  fellow-creatures. 
— It  is  very  desirable  that  strangers  should  be 
brought  acquainted  with  the  Savior:  but  we  should 
be  careful,  that  our  zeal  for  multiplying  converts 
do  not  lead  us  to  encourage  hypocrites,  "whose 
corruption  is  in  them,"  and  who  will  be  a  scandal 
to  the  cause. — Even  when  the  reason  of  the 
Lord's  appointments  doth  not  appear,  or  when 
we  meet  with  many  repetitions  in  his  word;  we 
may  profitably  be  reminded  to  exercise  hi';Tiility, 
faith  in  his  wisdom,  and  submission  to  his  .Tithor- 
ity,  who  deserves  from  us  the  most  unreserved 
obedience  and  confidence  in  every  tiling. 

NOTES. 
Chap.  XXIII.  V.  2.  The  word  (onyiD)  ren- 
dered "feasts,"  properly  means  assemf/Hes  conven- 
ed at  an  appointed  time  and  place. — It  is  some- 
times translated  solemnities:  {Is.  33:20.)  The 
day  of  atonement  was  a  great  solemnity,  but  it 
was  «  fast. 

V.  3.     The  weekly  sabbath  was  the  greatest 

[393 


B.  C,  1490. 


LEVITICUS. 


B.  C.  1490. 


even' 


holy  convocations,  which  ye  shall 
proclaim  in  their  seasons. 

5  "^  In  the  fourteenth  day  of  the  first 
month  at  even  is  the  Lord's  passover. 

6  And  on  the  fifteenth  day  of  the  same 
month  is  ®  the  feast  of  unleavened  bread 
unto  the  Lord:  seven  days  ye  must  eat 
unleavened  bread. 

7  In  the  first  day  *"  ye  shall  have  an 
holy  convocation;  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  an  holy  convocation,  ye 
shall  do  no  servile  work  therein. 

9  IT  And  the  Lord  spake  unto  Moses, 
saying, 

10  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  s  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  harvest  unto  the  priest: 


d   Ex.    12;2— 14.    13:3—10.  23 

IS.   Num.  9:2— 7.  28:16.   Deut. 

50:1—7.     Josh.  5:10.     2  Chr. 

35:18,19.      Matt.  26:17.     Mark 

14:12.     Luke  22:7.     1  Cor.  6: 

7,8. 
e  Kj.    12:15,16.    13:6,7.   34:18. 

Num.  2i?:17,18.      Deut.    16:8. 

J^cts    12:3,4. 


f  Num.  28:18—26. 

g  See  on  14:34. 

h  2:12—16.     Ex.  23:16,19.  34: 

22,26.     Num.  15:2,18— 21.  23: 

26.  Deut.  16:9.  Josh.  3:15. 
*  Or,  handful.  Heb.  omer. 
iProv.  3:9,10.  Ez.  44:30.   Rom. 

11:16.  iCor.  15:20—23.  James 

1:18.     Rev.  14:4. 


of  all  these  solemnities,  as  instituted  in  remem- 
brance of  the  creation,  to  be  observed  through  aH 
generations. — It  is  called  "a  holy  convocation;" 
and  it  may  be  supposed  at  least  to  have  been  the 
will  of  the  Lawgiver,  that  assemblies  for  religious 
worship  and  instruction  should  be  held  in  every 
place,  as  well  as  for  sacrifices  at  the  temple. 
This  was  done  at  length  in  tlie  synagogues;  but 
besides  this,  it  was  also  to  be  observed  as  a  sacred 
rest  in  all  the  dwellings  of  Israel. 

V.  4.  Ye  shall  proclaim.,  &c.]  The  priests 
were  directed  to  give  notice  of  the  solemnities, 
and  to  call  together  the  holy  convocation  by 
sound  of  trumpet.  It  would  also  devolve  upon 
them  to  calculate  the  seasons  of  the  annual  feasts: 
and,  in  order  that  the  computation  by  moons 
might  coincide  as  nearly  as  could  be  with  the  rev- 
olutions of  the  sun,  proper  intercalations  must  be 
made  from  time  to  time.  For  twelve  revolutions 
of  the  ""'oon  want  about  eleven  days  of  one  entire 
revolutiGij  of  the  sun;  so  that  a  month  must  have 
been  intercalated  sometimes  in  the  third,  and  at 
others  in  the  second  year;  in  order  that  the  fif- 
teenth day  of  Nisan  might  never  precede  that 
season  of  the  year,  which  the  offering  of  the  first- 
fruits  required.  (JVbie,  10 — 14.) — Many  other 
obserA'ances  would  require  the  same.  When  the 
people  were  settled  in  Canaan,  proclamation  must, 
in  some  way,  be  made  to  all  the  tribes,  that  there 
might  be  no  error  or  disunion  among  them. 

V.  5—8.  [J^otes  and  P.  O.  Ex.  12:)  It  is  ob- 
servable, that  in  respect  of  all  the  solemnities, 
except  the  weekly  sabbath  and  the  day  of  atone- 
ment, the  word  servile  is  added,  in  the  prohibition 
of  the  work  to  be  done  upon  them.  Hence  it  is 
reasonably  concluded,  that  several  things  of  a 
domestic  nature  might  be.  performed  on  the  other 
solemnities,  which  must  not  be  done  on  the  week- 
ly sabbath,  or  the  day  of  atonement.  The  Jew- 
ish writers  are  very  particular  on  this  distinction: 
but  it  is  enough  to  state  in  general,  that  in  one 
case  any  work,  except  such  as  respected  com- 
merce, manufactures,  agriculture,  or  menial  ser- 
394] 


11  And  he  shall  J  wave  the  sheaf  be- 
fore the  Lord,  to  be  accepted  for  you: 
on  the  morrow  after  the  sabbath  the 
priest  shall  wave  it. 

12  And  ye  shall  offer  that  day,  when 
ye  wave  the  sheaf,  ^  an  he-lamb  without 
blemish  of  the  first  year  for  a  burnt-offer- 
ing unto  the  Lord. 

1 3  And  ^  the  meat-ofiering  thereof  shall 
he  two  tenth-deals  of  fine  flour  mingled 
with  oil,  an  offering  made  by  fire  unto  the 
LoRDybr  a  sweet  savor:  and  ™  the  drink 
offering  thereof  shall  he  of  wine,  "  the 
fourth  part  of  an  hin. 

14  And  ye  shall  °  eat  neither  bread, 
nor  parched  corn,  nor  green  ears,  until 
the  self-same  day  that  ye  have  brought 
an  offering  unto  your  God:  p  it  shall  be  a 
statute  for  ever  throughout  your  gener- 
ations, in  all  your  dwellings. 

15  IT  And  ye  shall  count  unto  you 
1  from  the  morrow  after  the  sabbath,  from 
the  day  that  ye  brought  the  sheaf  of  the 


j  9:21.  10:14.    Ex.  29:24. 

k  1:10.  Heb.  10:10—12.  1  Pet. 

1:19. 
1  2:14—16.  14:10.   Num.  15;3— 

12. 
m  Ex.  29:40,41.   30:9.     Num. 

28:10.  Joel  1:9,13.  2:14. 
n  Ex.   30:24.     Ez.  4:11.  45.24. 


46:14. 
0  19:23—25.26.2,3.    Gen.  4:4, 

5.  Josh.  5:11,12. 
p  3:17.     10:11.       Deut.     16:12. 

Neh.  9:14.    Ps.  19:8. 
q   10,U.25;8.   Ex.  34-.22.  Deut. 

16:9,10.     . 


vices,  was  allowable;  but  in  the  other  none,  un- 
less strictly  speaking  necessary,  or  subservient  to 
the  exercise  of  piety,  charity,  and  humanity, 
could  accord  to  the  strictness  of  the  injunction. 

V.  10 — 14.  The  word  rendered  sheaf  in  the 
text,  is  in  the  original  omer,  as  in  the  margin. — 
It  is  supposed,  that  some  barley,  (for  that  must  be 
meant,)  having  been  reaped,  was  dried  by  the 
fire,  ground,  and  made  into  fine  flour;  enough  of 
which  to  fill  an  omer,  was  annually  presented  in 
the  name  of  the  whole  nation,  when  put  in  pos- 
session of  Canaan,  with  a  sacrifice,  a  meat-offer- 
ing, and  a  drink-offering. — The  sabbath,  here 
mentioned,  was  the  day  of  holy  convocation,  or 
the  first  day  of  unleavened  bread,  which  might  or 
might  not  be  the  weekly  sabbath.  According  to 
the  exact  letter,  (5 — 7,  and  J\Iarg.  Ref.  d,)  Christ 
was  crucified  on  this  day  of  holy  convocation: 
yet  whether  the  Jews  calculated  the  days  in  an- 
other manner,  or  not,  it  seems  not  to  have  been 
thus  dbserved;  but  the  next  being  the  sabbath 
was  a  high  day,  and  probably  was  kept  as  the 
day  of  holy  convocation.  Thus  the  first  day  of 
the  week  was  the  day  of  offering  the  first  fruits, 
on  which  day  Christ  arose  the  first-fruits  from  the 
'dead.  The  first-fruits,  presented  to  God  with  a 
sacrifice,  implied  that  the  title  of  the  Israelites  to 
the  fruit.s  of  the  earth  rested  on  .the  gift  of  a  rec- 
onciled God,  through  the  sacrifice  of  the  promised 
Savior;  and  that  the  comfortable  and  holy  use  of 
them  arose  from  their  devoting  themselves  and 
their  substance  to  his  service  and  glory. — They 
also  prefigured  Christ,  not  only  as  the  first-fruits 
from  the  dead,  and  the  earnest  of  the  great  har- 
vest of  the  resurrection,  but  as  the  first-fruits  of 
all  the  race  of  Adam;  and  who,  having  sanctified 
himself  to  be  obedient  to  the  precept,  and  to  en- 
dure the  penalty  of  the  law  of  God,  presented 
himself  unto  the  Father  as  the  earnest  of  an  in- 
numerable multitude  of  his  brethren,  being  con- 
secrated to  God  through  him.  For  Christians 
also  themselves  are  a  kind  of  first-fruits  of  God's 
creatures:   and  while  they  partake  of  the  sancti- 


B.  C.  1490. 


CHAPTER  XXI II. 


B.  C.  14»0. 


wave-offering:   seven   sabbaths  shall  be 
complete. 

16  Even  unto  the  morrow  after  the 
seventh  sabbath,  shall  ye  number  '  fifty 
days,  and  ye  shall  offer  a  new  meat-offer- 
ing unto  the  Lord. 

1 7  Ye  shall  bring  out  of  your  habi- 
tations ^  two  wave-loaves  of  two  tenth- 
deals:  they  shall  be  of  fine  flour;  they 
shall  be  baken  with  *  leaven;  they  are  "  the 
first-fruits  unto  the  Lord. 

18  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-ofiering, 
and  their  drink-offerings,  even  an  offering 
made  by  fire  of  sweet  savor  unto  the 
Lord. 

19  Then  ye  shall  sacrifice  ^  one  kid  of 
(he  goats  for  a  sin-offering,  and  '^  two 
iambs  of  the  first  year  for  a  sacrifice  of 
peace-offerings. 

20  And  the  priest  shall  ^wave  them 
with  the  bread  of  the  first-fruits  for  a 
wave-offering  before  the  Lord,  with  the 
two  lambs:  they  shall  be  *=  holy  to  the 
IjORd  for  the  priest. 

21  And  ye  shall  '^  proclaim  on  the  self- 
same day,  that  it  may  be  an  holy  convo- 
cation unto  you:  ye  shall  do  no  servile 
work  therein:  it  shall  fee  ®  a  statute  for 
ever  in  all  your  dwellings  throughout 
your  generations. 

22  And  when  ye  reap  the  harvest  of 


r  Acts  2:1. 

6  Num.  23:26. 

t  7:13.    Matt.   13:33. 

u  10.     Ex.  22:29.  23:16,19.  34: 

22,26.  Num.  16:19—21.  Oeut. 

26:2.   Prov.  3:9,10.  Rom.  8:23. 

1  Cor.  15:20.  Jam.  1:18.  Rev. 

14:4. 
X   12,13.  Num.  28:27—31. 
y  Num.  16:4—12. 
Z  4:23—28.  16:15.  Num.  16:24. 


Rom.  8:3.  2  Cor.  5:21. 
a  3:  7:11  —  18. 
b  17.  7:29,30.  Ex.  29:24.  Luke 

2:14.    Eph.  2:14. 
c     7:31 34.     8:29.     10:14,15. 

Num.  18:3—12.   Deut.  18:4. 
d  2,4.  Ex.  12:16.    Deut.  16:11. 

Is.  11:10. 
e   14.     Gen.    17:7.     Ex.   12:17. 

Num.  18:23. 


fying  influences  of  the  Spirit  as  the  first-fruits  of 
glory,  their  feeble  worship  and  adoration  are  the 
first-fruits  of  their  eternal  hallelujahs.  [James  1: 
18.) 

V.  15—21.  (JVofe,i:.r.  23:14— 18.)  By  the  time 
of  "the  feast  of  weeks,"  or  the  Pentecost,  the  bar- 
ley-harvest, which  was  eared  and  nearly  ripe  at 
the  feast  of  the  passovor,  would  be  gathered  in; 
and  the  wlieat-harvest  ripe,  and  in  part  reaped.  Of 
this  latter,  therefore,  the  people  must  make  an- 
other acknowledgment  "out  of  their  habitations," 
as  the  first-fruits  were  from  the  field;  in  fine  flour 
made  into  bread,  and  leavened  as  for  food,  not  for 
sacrifice.  This  was  to  be  accompanied  with  burnt- 
offerings,  a  sin-offering,  and  peace-offerings:  all 
denoting  their  unworthiness  in  themselves,  their 
acceptance  through  Chhst,  devotedness  to  God, 
consequent  comfortable  use  of  their  substance, 
and  communion  with  God  and  with  their  breth- 
ren. Two  bullocks  and  but  one  ram  are  men- 
tioned in  Numbers;  but  the  reason  of  this  differ- 
ence is  not  evident:  perhaps  it  was  left  to  the  op- 
tion of  the  priests  or  rulers.  (JVwm.  28:27.) — The 
feast  is  supposed  to  have  been  held  in  remem- 


your  land,  '"thou  shalt  not  make  clean 
riddance  of  the  corners  of  thy  field  when 
thou  reapest,  neither  shalt  thou  gather 
any  gleanings  of  thy  harvest:  thou  shalt 
leave  them  unto  the  poor,  and  to  the 
stranger:  1  am  the  Lord  your  God. 

[Pr'actical  Observatio7js.'\ 

23  IF  And  the  Lord  spake  unto  Moses, 
saying, 

24  Speak  unto  the  children  of  Israel, 
saying,  ^In  the  seventh  month,  in  the 
first  day  of  the  month,  shall  ye  have  a 
sabbath,  a  memorial  of  blowing  of  trum.- 
pets,  an  holy  convocation. 

25  Ye  shall  do  no  servile  work  therein: 
but  ye  shall  offer  an  offering  made  by  fire 
unto  the  Lord. 

26  IT  And  the  Lord  spake  unto  Moses, 
saying, 

27  Also  on  ^  the  tenth  day  of  this 
seventh  month  there  shall  be  a  day  of 
atonement,  it  shall  be  an  holy  convoca- 
tion unto  you:  and  ye  shall  '  aff.ict  your 
souls,  and  "  offer  an  offering  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  he  "■  that 
shall  not  be  afflicted  in  that  same  day, 
he  shall  be  cut  off  from  among  his  peo- 
ple. 

30  And  whatsoever  soul  it  be  that  do- 
eth   any  work   in  that   same  day,  "  the 


f  19:9,10.    Deut.  16:11—14.  24: 

19—21.    Kuth  2.3— 7,16.    Job 

31:16—21.     Ps.    112:9.     Prov. 

11:24,25.    Is.  68:7,8,10.    Luke 

11:41.  2  Cor.  9:8—11. 
g  Num.  10:10.  29:1—6.    1  Chr. 

15:28.  2  Chr.  5:13.    Ezra  3.6. 

Ps.  81:1—4.  98:6.     Is.  27:13. 

1  Cor.  15:52.    1  Thes.  4:16. 
h   16:29,30.  26:9.     Num.  29:7— 

11. 
i  16.31.  Num.  29:7.  Ezra  8:21. 


Ps.  35:13.    Is.  58:5.  Dan.  lO.S. 

3.    Zech.  12:10.   Acts  2:37,38. 

2  Cor.  7:10,11.   Jam.  4:9. 
k  16:11,15,24. 
1   16:34.     Is.  63:10.     Dan.  9:24. 

Zech.  3:9.  Rom.  5:10,11.  Heb. 

9:12,26.  10:10,14.    1  John  2:2. 

4:10.  5:6. 
m  See  on  27,32. 
n  20:3.    Gen.  17:14.    Jer.  15:7. 

Ez.  14:9.  Zeph.2:5.   1  Cor.  3: 

17. 


brance  of  the  giving  of  the  law,  fifty  days  after 
the  departure  of  the  people  out  of  Egypt;  and  to 
have  looked  forward  to  the  pouring  out  of  the 
Holy  Spirit,  fifty  days  after  the  resurrection  of 
Christ.  U^otes,  Ex.  19:1.  ^cts  2:1.)  Having  fin- 
ished and  presented  his  perfect  obedience  and  ac- 
ceptable sacrifice,  as  the  first-fruits  unto  the  Fa- 
ther; he,  through  the  gift  of  the  Holy  Ghost  to  the 
apostles,  and  by  the  conversion  of  three  thousand 
souls  at  once,  presented  the  other  first-fruits  of 
the  Christian  church,  as  an  earnest  of  that  har- 
vest of  innumerable  multitudes,  which  hath  been 
gathering,  and  shall  yet  be  gathered,  in  all  ages 
and  nations  to  the  end  of  lime. 

V.  22.  Jilarg.  Ref.  f.   J^ute,  19:9,10. 

V.  24,  25.  [J^ote,  J^um.  10:2—10.)  This  feast 
seems  to  have  been  instituted  on  the  first  day  of 
the  seventh  month,  both  because  the  civil  new 
year  began  at  that  time;  and  because  of  the  other 
solemnities  observed  in  that  month,  which  were 
thus  announced. — The  blowing  of  trumpets  es- 
pecially represented  the  preaching  of  the  gospel; 
by  which  men  are  called  to  repent  of  sin,  and  ac- 
cept the  salvation  of  Christ,  which  was  signified 

[395 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


same  soul  will  I  destroy  from  among  his 
people. 

31  Ye  shall  do  no  manner  of  work:  it 
shall  be  a  statute  for  ever  throughout 
your  generations  in  all  your  dwellings. 

32  It  shall  be  unto  you  °  a  sabbath  of 
rest,  and  ye  shall  p  afflict  your  souls:  in 
the  ninth  day  of  the  month  at  even,  from 
even  unto  even  shall  ye  *  celebrate  your 
sabbath. 

33  If  And  the  Lord  spake  unto  Moses, 
saying, 

34  Speak  unto  the  children  of  Israel, 
saying,  i  The  fifteenth  day  of  this  seventh 
month  shall  be  the  feast  of  tabernacles 
for  seven  days  unto  the  Lord. 

35  On  the  first  day  shall  be  ^  an  holy 
■convocation:  ye  shall  do  no  servile  work 
therein. 

36  ®  Seven  days  ye  shall  offer  an  of- 
fering made  by  fire  unto  the  Lord:  on 
*  the  eighth  day  shall  be  an  holy  convo- 
cation 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  con- 
vocations, to  offer  an  offering  made  by 
fire  unto  the  Lord,  a  burnt-offering,  and 
a  meat-offering,  a  sacrifice,  and  drink-of- 
ferings, every  thing  upon  his  day 


o  See  on  16;31.— Matt.  11:28— 

30.    Heb.  4:3,11. 
p  See  on  27.     Ps.  35:13.  51:17. 

69:10,11.126:5,6.    Is.  57:15,18, 

19.  58:3—7.  6l  ;3.     Matt.  6:4. 

1  Cor.  11:31. 
♦  Heb.  rest. 
q   Ex.  23:16.   34:22.     Deut.  IS: 

13—16.   Ezra  3:4.    Neh.  8:14. 


Zech.  14:16—19.    John  1:14. 

7:2.   Heb.  11:9,13. 
r  7,8,24,25. 
s  Num.  29:12—38. 
t  2   Chr.   7:8—11.      Neh.  8:18. 

John  7:37. 
■f  Heb.  day  o{  restraint.  Deut. 

16:8.   Joel  1:14.  margins. 
u   See  on  2,4.— Deut.    16:16,17. 


by  the  day  of  atonement;  and  to  rejoice  in  God, 
and  become  strang'ers  and  pilgrims  upon  earth, 
which  was  denoted  by  the  feast  of  tabernacles, 
both  of  which  were  observed  in  this  month. — 
Some  think,  that  the  feast  of  trumpets  was  ap- 
pointed as  a  memorial  of  the  creation,  which  they 
suppose  to  have  been  completed  at  this  season  of 
the  year. 

V.  26—32.  {JSTotes  and  P.  O.  16:)  The  day  of 
atonement  was  only  five  days  before  the  feast  of 
tabernacles:  and  though  the  Israelites  were  not 
required  to  attend  at  the  tabernacle  or  temple,  as 
on  the  three  great  feasts;  yet  it  might  be  expect- 
ed that  many  of  them  would  come  in  time  to  be 
present  at  this  solemnity  also.  But  whetlier  they 
did,  or  did  not,  they  were  required  strictly  to  ob- 
serve the  day,  as  a  most  holy  sabbath,  and  a  sea- 
son of  peculiar  mortification  and  self-denial,  on 
pain  of  death  by  the  immediate  judgment  of  God. 
— All  these  meetings  tended  to  increase  their  ac- 
quaintance and  affectionate  intercourse  with  each 
other. 

Afflict,  &c.  (27)  Marg.  Ref.  i.  p. 

V.  34—36.  [Mite,  Ex.  23:14—18.)  The  feast  of 
tabernacles,  strictly  so  called,  is  supposed  to  have 
continued  only  seven  days,  during  which  all  the 
Israelites  dwelt  in  booths,  except  sickness  or  some 
other  hindrance  prevented  them.  (JVbfe*,  39 — 42. 
1  .firing-*  8:63— 65.  JVeA.  8:14— 18.)— The  eighth 
day  is  thought  to  have  been  an  additional  festival, 
observed  in  gratitude  for  the  fruits  of  the  earth 
396] 


38  Beside  *  the  sabbaths  of  the  Lord, 
y  and  beside  your  gifts,  and  beside  all 
your  vows,  and  beside  all  your  free-will- 
offerings,  which  ye  give  unto  the  Lord. 

39  Also  in  the  fifteenth  day  of  the 
seventh  month,  ^  when  ye  have  gathered 
in  the  fruit  of  tlie  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  1  boughs  of  goodly  trees, 
branches  *^  of  palm-trees,  and  the  boughs 
of  thick  trees,  and  willows  of  the  brook; 
and  ye  shall  ^  rejoice  before  the  Lord 
your  God  seven  days. 

41  And  ye  shall  keep  it  a  feast  unto 
the  Lord  seven  days  in  the  year:  it  shall 
be  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  I  made  the  children  of  Israel  to 
dwell  in  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. 


X  See  on  3.   19:3.— Gen.  2:2,3. 

Ex.  20:8—11. 
y  Num.  29:39.     Deut.  12:6.     1 

Chr.  29:3—8.     2    Chr.  35:7,8. 

Ezra  2:68,69. 
z  See  on  34 Ex.  23:16.  Deut. 

16:13. 
a  Sec  on  24,36. 
b  Neh.  8:15.    Malt.  21:8. 
X  Heb.  fruit. 


c  Ps.  92:12.  John  12:13.    Rev. 

7:9. 
d  Deut.  16:14,15.  Is.  35:10.  66: 

10.     John  16:22.       Rom.  5:11. 

Phil.  3:3.  4:4.    1  Pet.  1:8. 
e  Gen.   33:17.      Num.    24.2,5. 

Neh.  8:16,17.     Jer.  35:10.     2 

Cor.  5:1.    Heb.  11:13—16. 
f  Deut.  31:10-13.     Ps.  78:5,6. 
g  1,2.21:24.  Matt.  28:20. 


which  had  just  been  gathered  in;  and  which,  it 
is  said,  they  celebrated  in  their  own  houses.  The 
sacrifices  to  be  offered  during-  this  solemnity  are 
elsewhere  specified.   [Jfotes,  JVitm.  29:12 — 38.) 

V.  37,  38.  The  weekly  sabbaths,  with  the  sac- 
rifices, first-fi-uits,  vows,  and  free-will  offerings, 
were  strictly  to  be  attended  to;  though  these  stat- 
ed solemnities  might  sometimes  appear  to  super- 
sede them,  or  to  interfere  with  them. 

V.  39 — 43.  This  annual  solemnity  was  especial- 
ly a  commemoration  of  Israel's  dwelling  in  tents 
in  the  wilderness,  as  well  as  of  their  fathers  hav- 
ing lived  in  tents  in  Canaan;  to  remind  the  nation 
both  of  the  meanness  of  their  origin,  and  also  of 
the  greatness  of  their  deliverance.  Christ,  taber- 
nacling in  human  nature,  might  also  be  prefigur- 
ed: but  especially  the  believer's  life  on  earth,  as 
a  joyful  stranger  and  pilgrim,  whose  home  is  in 
heaven,  whither  he  is  daily  journeying,  is  very 
aptly  represented.  [Marg.  Ref.  d,  e._) 

V.  44.  The  feasts.']  All  the  solemnities,  except 
that  of  the  new  moon,  are  here  enumerated. 

PRACTICAL  OBSERVATIONS. 
V.  1—22. 
We  should  not  overlook  the  admonition  of  ob- 
serving "the  sabbath  of  the  Lord,"  not  only  in 
public,  "but  in  all  our  dwellings;"  both  ourselves, 
and  in  our  families:  allowing  our  domestics  to 
cease  from  labor,  and  teaching  them,  by  precept 
and  example,  to  improve  their  leisure;  in  order 


B.  C.   1490. 


CHAPTER  XXIV. 


B.  C.  1490. 


CHAP.  XXIV. 

Laws  concerning  the  oil  for  the  lamps  of  the  golden  candlestick, 
and  the  ordering  of  them,  1 — 4:  and  concerning  the  shew- 
bread,  5 — 9.  Shelomith's  son  stoned  for  blasphemy,  with  some 
laws  repeated  on  that  occasion,  10 — 23. 

AND  the    Lord    spake  unto  Moses, 
saying, 

2  Command  the  children  of  Israel, 
*  that  they  bring  unto  thee  pure  oil-olive 
beaten  for  the  light,  to  cause  ^  the  lamps 
to  *  burn  continually. 

3  Without  the  veil  of  the  testimony, 
in  the  tabernacle  of  the  congregation, 
shair  Aaron  order  it  from  the  evening 
unto  the  morning,  before  the  Lord  con- 
tinually: it  shall  be  a  statute  for  ever  in 
your  generations. 

4  He  shall  order  the  lamps  upon  the 
•^  pure  candlestick  before  the  Lord  con- 
tinually. 

5  IT  And  thou  slialt  take  fine  flour,  and 


a  Ex.  21:20,-21.  39:37.  40:24,26. 

Num.  8:2—4.   1  Sam.  3:3,4. 
b  2  Chr.    13:11.     Ps.   119:105, 

130.    Prov.  6:23.     Is.  8:20.  11: 

2.     Matt.  4:16.   5:16.  25:1—8. 

Luke  ^ig.     John  1:4,9.  5:36. 

8:12.     Acts  26:18.    2  Cor.  4:6. 

Eph.   1:17,18.  5:8—14.     Phil. 


2:16,16. 
*  Heb.  ascend. 
c  Ex.  25:31— 39.  31:8.  37:17— 

24.     Num.  3:31.  4.9.     1  Kings 

7:49.   1  Chr.  28:15.  Jer.  52:19. 

Zech.  4:2,3,11—14.   Heb.  9:2. 

Rev.  1:20.  2:1,5.  11:4. 


that  their  souls  may  now  find  rest  in  Christ,  and  at 
leng-th  enjoy  "the  rest  reserved  for  the  people  of 
God." — We  should  also  learn  to  consider  the 
time  employed  in  the  service  of  God  as  profitably 
spent;  and  to  esteem  his  ordinances  as  holy  feasts, 
relished  more  by  the  heaven-born  soul  than  all 
other  pleasures,  which  it  willingly  renounce.?  for 
the  sake  of  them.  A  day,  thus  set  apart  for  the 
business  of  religion,  will  have  so  much  and  so  im- 
portant work  belonging  to  it,  that  all  other  em- 
ployment must  be  postponed  to  make  way  for  it. 
— Let  us  never  forget  "to  honor  the  Lord  with 
our  substance,  and  with  the  first-fruits  of  all  our 
increase;  so  shall  our  barns  be  filled  with  plenty, 
and  our  presses  burst  out  with  new  wine."  And 
"when  we  give  alms  of  such  things  as  we  have, 
behold  all  things  are  clean  unto  us."  Nor  will  the 
husbandman  ever  have  cause  to  complain,  that  he 
has  less  profit  or  comfort  from  his  crop;  because, 
by  leaving  good  gleanings,  he  hath  made  a  little 
harvest  for  the  poor  widow,  and  the  laboring  man 
with  a  large  family,  who  have  no  land  or  crop  of 
their  own. — In  all  these  solemnities  we  should 
look  unto  Jesus,  as  the  great  Sacrifice  for  sin,  the 
true  Paschal  Lamb,  the  First-fruits  unto  God, 
our  Forerunner  to  glory,  the  provision  for  our 
souls,  and  the  Fountain  of  grace;  from  whose  ful- 
ness the  Holy  Spirit  flows  to  all  his  people,  as  the 
Source  of  all  joy,  and  heavenly  hope,  and  victory 
over  the  world  and  every  enemy. 
V.  23—44. 
Viewing  these  solemnities  together,  we  may 
consider  them  as  an  abstract  of  the  life  of  faith, 
and  the  walk  with  God. — Being  called  from  the 
service  of  Satan,  and  from  a  worldly,  sensual  life, 
the  true  penitent  begins  his  course  with  the 
sprinkling  of  the  Savior's  blood,  by  the  exercise 
and  upright  profession  of  faith  in  him. — In  godly 
sorrow,  self-denial,  and  bearing  the  cross,  he 
purges  out  the  old  leaven  of  malice  and  wicked- 
.ness;  feasts  upon  the  Passover  before  God,  with 
"the  unleavened  bread  of  sincerity  and  truth;" 
tastes  the  first-fruits  of  heavenly  joy,  and  offers 
the  first-fruits  of  heavenly  adoration;  yea,  pre- 
sents himself  and  all  that  he  has,  to  be  as  the  first- 
fruits  unto  God,  and  consecrated  to  his  glory. 
That  law,  which  was  given  from  mount  Sinai, 


bake  "^  twelve  cakes  thereof:  two  tenth- 
deals  shall  be  in  one  cake. 

6  And  thou  shalt  set  them  ^  in  two 
rows,  six  on  a  row,  upon  the  ^  pure  table 
before  the  Lord. 

7  And  thou  shalt  put  ^  pure  frankin- 
cense upon  each  row,  that  it  may  be  on 
^  the  bread  for  '  a  memorial,  even  an  offer- 
ing made  by  fire  unto  the  Lord. 

8  Every  ^  sabbath  he  shall  set  it  in 
order  before  the  Lord  continually,  bemg 
taken  from  the  children  of  Israel  b}^  an 
everlasting  covenant. 

9  And  it  shall  be  ^  Aaron's  and  his 
sons',  and  ""  they  shall  eat  in  the  holy 
place;  for  it  is  most  holy  unto  him,  of 
the  offerings  of  the  Lord  made  by  fire, 
by  a  perpetual  statute. 

[Practical  Observations.] 

1  Cor.  11: 


d  Ex.  25:30.  40:23.  1  Kings  18: 
31.    Acts  26:7.    Jam.  1:1. 

e   1  Cor.  14:40. 

f  Ex.  25:23,24.  37:10—16.  39: 
36.  40:22,23.  1  Kings  7:48.  2 
Chr.  4:19.  13:11.    Heb.  9:2. 

g  2:2.  Eph.  1:6.  Heb.  7:25. 
Rev.  8:3,4. 

h   John  6:35,51. 

i  Gen.  9:16.     Ex.   12:14.    13:9. 


17:14.   Acts  10:4,31. 

23—25. 
k  Num.  4:7.   1  Chr.  9:32.  23:29. 

2  Chr.  2:4.   Neh.  10:33.  Matt. 

12:3—5. 
1   8:31.    1  Sam.  21:6.   Mai.  1:12. 

Matt.  12:4.    Mark  2:26.    Luke 

6:4. 
m6:16.  10:17.  21:22.  Ex.  29:32. 


written  on  tables  of  stone,  and  lodged  in  the  ark 
of  the  covenant,  (as  an  emblem  of  its  being  honor- 
ed in  the  Savior's  life  and  death,)  he  now  desires 
to  have  written  in  his  heart,  by  the  Spirit  which 
was  given  to  the  apostles  and  first  Christians  on 
the  day  of  Pentecost;  and  he  has  his  desire  grant- 
ed, and  his  prayer  answered. — Still,  however,  the 
trumpet  of  the  gospel,  though  a  joyful  sound,  often 
reminds  him  to  renew  his  repentance,  to  afflict 
his  soul,  and  to  applj'  to  the  atonement.  And  in- 
deed they  who  do  not  thus  "afflict  their  souls"  for 
sin,  "shall  be  cut  off  from  among  the  people," 
notwithstanding  the  atonement  and  their  profess- 
ed belief  of  it.  But  mourning  for  sin  makes  way 
for  heavenly  joy;  and  from  his  depth  of  humilia- 
tion, the  Christian  soars  nearer  heaven,  and 
leaves  the  world  further  and  further  beneath.  A 
stranger  and  pilgrim  here  below,  his  home  and 
heart  are  above;  where  his  Savior,  who  once  tab- 
ernacled on  earth,  now  in  human  nature  dwells 
in  glory:  and  as  his  assurance  increases  of  having 
"a  building  not  made  with  hands  eternal  in  the 
heavens,"  he  becomes  desirous  of  "departing 
hence,  and  being  with  Christ  which  is  far  better:" 
for  though  he  has  holy  feasts  from  time  to  time  on 
earth,  yet  they  suffer  many  interruptions,  and 
have  much  alloy;  and  he  expects  "the  fulness  of 
joy  at  God's  right  hand  for  evermore." — May  the 
God  of  all  grace  prepare  the  heart  of  the  writer 
and  of  every  reader  of  these  observations,  for  this 
self-same  thing,  and  give  us  the  earnest  of  his 
Spirit,  through  Christ  Jesus.    Amen. 

NOTES. 

Chap.  XXIV.  V.  1—4.  Marg.  Ref.—J\''ote, 
Ex.  27:20,21. 

V.  5 — 9.  These  loaves  of  bread,  one  for  each 
tribe,  presented  before  the  Lord  every  week,  and 
afterwards  eaten  by  the  priests,  might  typify 
Christ,  as  the  Bread  of  life  and  the  continual  Food 
of  the  souls  of  his  people,  having  offered  himself 
unto  God  for  them.  Or  they  may  denote  the  ser- 
vices of  believers,  presented  before  God  tlmough 
him,  and  accepted  for  his  sake.  Or  the  wbole 
may  mean  communion  betwixt  our  reconciled 
Father,  and  his  adopted  children  in  Christ  Jesus; 
who,  as  it  were,  feast  at  the  same  table,  whilst  he 

[397 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


10  IF  And  the  son  of  an  Israelitish 
woman,  whose  "  father  was  an  Egyptian, 
went  out  among  the  children  of  Israel: 
and  this  son  of  the  Israelitish  zooman 
and  a  man  of  Israel  strove  together  in 
the  camp; 

11  And  the  Israelitish  woman's  son 
"  blasphemed  the  name  of  the  LORD,  and 
P  cursed:  and  they  "^  brought  him  unto 
Moses;  (and  his  mother's  name  was  Shel- 
omith,  the  daughter  of  Dibri,  of  the 
tribe  of  Dan:) 

12  And  they  put  him  in  ward,  *  that 
''  the  mind  of  the  Lord  might  be  shewed 
them. 

13  And  the  Lord  spake  unto  Moses, 
saying, 

1 4  Bring  forth  him  that  hath  cursed 
«  without  the  camp;  and  let  '  all  that 
heard  him  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  the  name 
of  the  Lord,  he  shall  surely  be  put  to 
death,  and  all  the  congregation  shall  cer- 

~        -     -     —  ^  Heb.  to  expound  unto  them 


Ex.  12:38.    Num.  11:4. 
o   15,16.     Ex.  20:7.    2  Sam.  12: 

14.   1  Kings  21:10,13.   2  Kings 

18:30,36,37.  19:1—3,6,10,22.  2 

Chr.  32:14— 17.     Ps.  74:13,22. 

Matt.    26:65.     Acts  6:11—13. 

Rom.  2:24.   1  Tim.  1:13.  Rev. 

16:11,21. 
p  .Tob  1:5.11,22.2:5,9,10.  Is.  8: 

21. 
q  Ex.  18:22,26.    Num.  15:33— 

35. 


according  to  the  mouth  of  the 

LORD. 
r  Ex.  18:15,16,23.     Num.  27:5. 

36:5,6. 
s    13:46.    Num.  5:2—4.  15:35. 
t  Deut.  13:9.  17:7. 
u  20:2,27.  Num.  15:35.36.  Deut. 

13:10.21:21.22:21.   Josh.  7:25. 

John  8:59.  10:31—33.    Acts  7: 

58,59. 
V  5:1.  20:16,17.    Num.  9:13. 


delights  in  the  fruits  of  his  Spirit  in  their  hearts, 
and  they  are  feasted  with  his  love.  The  frankin- 
cense placed  upon  each  loaf  for  a  memorial,  and 
then  burnt  upon  the  altar,  may  denote  either  the 
advocacy  of  Christ,  or  the  sweet  influences  of  his 
Spirit,  which  are  a  memorial  to  the  Lord,  to  en- 
sure the  acceptance  of  the  believer's  person  and 
services.  This  would  be  a  sweet  savor  unto  God, 
whilst  the  bread  would  be  serviceable  to  the 
priests;  which  applies  both  to  the  sacrifice  of 
Clirist,  as  honoratile  to  God  and  beneficial  to  man, 
and  also  to  the  good  works  of  his  people.  [Eph.  5: 
2.  Phil.  4:18.) — The  bread  and  the  frankincense 
formed  one  offering;  of  which  the  frankincense, 
as  the  part  required  by  the  Lord,  was  burnt  upon 
the  altar,  among  the  offerings  made  by  fire  unto 
him. 

Tenth-deals.  (5)  ^1^]'^^^,  tenth  parts:  gen- 
erally supposed  to  mean  of  an  ephah;  being  the 
same  as  the  omer:  about  three  quarts. — Pure 
table.  (6)  M)te,  Ex.  25:23—30. 

V.  10 — 12.  No  doubt,  this  man  was  one  of  the 
mixed  multitude  who  accompanied  Israel  out  of 
Egypt;  [J^ote,  Ex.  12:37,38.)  but  it  is  uncertain 
whether  he  had  ever  professed  the  religion  of  Is- 
rael. It  is  supposed  that,  by  reason  of  the  dispute 
betwixt  him  and  an  Israelite,  he  was  brought  be- 
fore the  magistrates;  and  the  cause  being,  accord- 
ing to  the  law  of  God  decided  against  him,  he  blas- 
phemed, or  cursed  Him,  before  whose  tremendous 
name  all  heaven  adores,  and  all  hell  trembles! 
The  words,  "o/"  the  LORD,''''  are  added  in  the 
translation;  but  with  a  sort  of  solemn  reverence 
are  omitted  in  the  original,  as  if  the  sacred  writer 
398] 


tainly  stone  him:  as  well  the  stranger,  as 
he  that  is  born  in  the  land,  when  he 
^  blasphemeth  the  name  of  the  LORD., 
shall  be  put  to  death. 

17  And  y  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  neighbor;  as  he  hath  done,  so  shall 
it  be  done  to  him; 

20  *  Breach  for  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  manner  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  unto  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  command- 
ed Moses. 


X  Ps.  74:10,18.       Matt.    12:31. 

Mark  3:28,29.     John  8:58,59. 

10:33 — 36.       Acts   26:11.      1 

Tim.  1:13.    James  2:7. 
y  <ien.  9:5,6.     Ex.   21:12—14. 

Num.  35:3). 
f    Heb.   smiieth  the   life  of  a 

man. 


z  Ex.  21:34—36. 

X  Heb.  life  for  life. 

a  Ex.  21:23— 25.    Deut.  19:21. 

Matt.  6:38.  7:2. 
b  17:10.  19:34.  Ex.  12:49.  Num. 

9:14.  16:15,16,29. 
c  See  071  14 — 16. — Num.  15:35, 

36.    Heb.  2:2,3.  10:28,29. 


scrupled  to  mention  whose  name  it  was  that  the 
man  blasphemed.  (15,16.)  This  blasphemer's 
name  is  not  mentioned;  for  he,  who  thus  treated 
the  holy  name  of  God,  was  not  distinguished  by 
having  his  name  written  in  the  sacred  scriptures. 

V.  13 — 16.  By  the  express  command  of  God 
himself,  all  who  heard  the  blasphemy  were  requir- 
ed to  lay  their  hands  on  the  head  of  the  blasphem- 
er; as  solemnly  persevering  in  their  testimony, 
and  as  devoting  him  to  death,  that  the  guilt  of  such 
a  crime  migVit  not  rest  on  Israel;  and  avowing 
that  his  blood  was  upon  his  own  head,  and  that  all 
the  rest  were  clear.  This  was  done  after  he  had 
been  brought  without  the  camp,  as  in  the  case  of 
the  sin-offering,  on  which  the  guilt  and  merited 
curse  of  Israel  was  laid;  and  he  was  stoned  to 
death,  by  the  general  act  of  the  congregation. 
This  event  occasioned  the  giving  of  a  law  against 
speaking  in  a  reviling  and  opprobrious  manner  of 
the  God  of  Israel,  or  blaspheming  his  sacred  name; 
in  which  all  strangers  dwelling  in  the  land  were 
included. — It  is  a  vain  imagination  of  the  Jews, 
that  the  very  mention  of  the  word  Jehovah  was 
the  crime  intended;  for  it  certainly  is  implied  that 
the  criminal  mentioned  it  with  contempt  and  en- 
mity, nay,  malignant  execration. 

V.  17 — 22.  This  event  occasioned  a  third  inter- 
ruption in  giving  the  law:  and  these  precepts  also 
are  here  repeated,  on  occasion  of  the  contest  with 
this  son  of  a  stranger.  (JVotes,  Ex.  21:12 — 36.) 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
Jesus  Christ  is  the  Light  of  his  church,  yea 
"the  Light  of  the  world:"  in   and  through  his 


B.  C.  1490. 


CHAPTER  XXV. 


B.  C.  1490. 


CHAP.  XXV. 

The  law  of  the  sabbatical  year,  1—7.     That  of  the  year  of  jubi  ■ 

lee,  8 17-    Various  laws,  relating  to  the  due  observance  ot  the 

sabbatical  year,  and  the  year  of  jubilee,  18—35. 

AND  the  Lord  spake  unto  Moses  "  in 
mount  Sinai,  saying, 

2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  ''  When  ye  come  into 
the  land  which  1  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  vine- 
yard, 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  prune  thy  vineyard. 

5  That  which  **  groweth  of  its  own  ac- 
cord 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 


a  Ex.  19:1.   Num.  1:1.  10:11,12. 

Gal.  4:24,25. 
b  See  on  14:34.— Deut.  32:8,49. 

34:4.    Ps.  24:1,2.  116:16.   Is.  8: 

8.  Jer.  27:5. 


*  Heb.  rest.  23:32.  marg. 

c  20—23.  26:34,35,43.    Kx.  23: 

10,11.   2Chr.  36:21. 
d  2  Kiogs  19:29.    Is.  37:30. 
f  Heb.  thy  separation. 


word  He  shines:  and  his  ministers,  in  opening 
and  alleging,  in  reasoning  and  persuading  from 
the  Scriptures,  tend  and  order  the  light,  which, 
by  the  influences  of  his  Spirit,  illuminates  the 
minds  of  men  unto  salvation.  [J^ote,  Fs.  119: 
130.)  But  the  people  who  enjoy  and  value  this 
light,  must  defray  the  expenses  of  it;  and  con- 
tribute cheerfully  towards  its  shining  brighter 
and  wider,  and  continuing  to  future  generations: 
and  they  must  be  spoken  to  on  this  sabject,  if  not 
ready  of  themselves. — By  this  light,  we  shall  dis- 
cern the  spiritual  food  prepared  for  our  souls, 
first  presented  to  the  Father,  and  then  distrib- 
uted to  us;  and  shall  daily,  but  especially  from 
sabbath  to  sabbath,  'feed  on  it  i:i  our  hearts  by 
'faith  with  thanksgiving:'  and  in  consequence 
shall  render  worship  well  pleasing  unto  the  Lord, 
and  perform  good  works  very  profitable  to  his 
people,  which  will  again  "abound  in  many  thanks- 
givings unto  God."  Thus  we  shall  have  "fellow- 
ship with  the  Father,  with  his  Son  Jesus  Christ," 
and  with  the  brethren,  by  the  communion  of  the 
Holy  Ghost,  and  at  last  shall  all  "be  presented 
faultless  before  the  presence  of  his  glory  with  ex- 
ceeding joy." 

V.  10—20. 
The  marriages  of  professed  believers  with  un- 
godly persons  produce  fatal  effects  even  to  pos- 
terity; and  contentions  betwixt  men  often  make 
way  for  blasphemies  against  God:  yet  profligate 
manners  give  rise  to  wholesome  laws.  But  how 
wicked  soever  men  are,  nothing  must  be  done 
against  them  unadvisedly,  or  without  consulting 
the  mind  and  will  of  God,  as  now  completely 
made  known  to  us  in  his  holy  word.  And  it  is 
his  will  that  strangers,  or  those  of  another  re- 
ligion, should  neither  be  oppressed,  nor  allowed 
to  commit  wickedness  with  impunity;  but  in  this 
respect  be  treated  as  other  members  of  society; 
— Blasphemy  against  God,  yea,  contempt  of  him, 
expressed  in  words  or  actions,  is  in  its  own  na- 
ture not  only  more  heinous  than  theft  or  rob- 
bery of  anj'  kind,  but  even  than  murder;  and 
though  it  frequently  escapes  unpunished  by  man, 
yet  it  shall  by  no  means  escape  the  righteous 


be  meat  for  you;  ^  for  thee,  and  for  thy 
servant,  and  for  thy  maid,  and  for  thy 
hired  servant,  and  for  thy  stranger  that 
sojourneth  with  thee, 

7  And  for  thy  cattle,  and  for  the 
beast  that  are  in  thy  land,  shall  all  the 
increase  thereof  be  meat. 

8  IT  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  trumpet 
I  of  the  2  jubilee  to  sound,  on  the  tenth 
day  of  the  seventh  month:  in  ^  the  day  of 
atonement,  shall  ye  make  the  trumpet 
sound  throughout  all  your  land. 

10  And  ye  shall  hallow  the  fiftieth 
year,  and  '  proclaim  liberty  throughout 
all  the  land  unto  all  the  inhabitants  there- 


e  Ex.  23:11.  Acts2:44.  4:32,34, 

35. 
f  23:15.    Gen.  2:2. 
J  Heb.  loud  of  sound.     Num. 

10:10.    Ps.  89:15.    Acts  13:38, 

39.   Rom.  10:13.  16:19.  2  Cor. 

6:19—21.    1  Thes.  1:3. 
g-  10—12.  27:17,24.   Num.  36:4. 
h  16:20,30.  23:24,27. 


i  Ex.  20:2.  Ezra  1:3.  Ps.  146: 
7.  Is.  49:9,24,26.  61:1— 3.  63: 
4.  Jer.  34:8,13-17.  Zech.  9: 
11,12.  Luke  1:74.  4:18.  John 
8:32—36.  Rom.  6:17,18.  8:21. 
2  Cor.  3:17.  Gal.  4:25— 31.  5: 
1,13.  1  Pet.  2:16.  2  Pet.  2:19, 
20. 


vengeance  of  God. — The  solemn  and  public  ex- 
ecution of  daring  offenders,  not  only  sets  a  salu- 
tary example,  but  purges  away  national  guilt; 
and  every  member  of  society  is  bound  to  concur 
in  his  place  in  bringing  such  criminals  to  jus- 
tice; yet  so  that  it  be  done  with  the  utmost 
caution,  and  that  none  bear  any  testimony  to 
which  they  cannot  stand.  What  enmity  against 
God  must  be  in  the  heart  of  man,  when  curses 
and  blasphemies  against  him  proceed  out  of  his 
mouth!  And  if  "lie  that  despised  Moses's  law 
died  without  mercy;"  of  "what  punishment  will 
they  be  thought  worthy,"  who  despise  and  abuse 
the  gospel  of  the  Son  of  God!  Let  us  learn  tiien 
to  watch  against  anger;  to  do  no  evil,  but  only 
good  to  all  men,  especially  to  tjie  household  of 
faith;  to  avoid  all  improper  connexions  with 
wicked  people;  and  to  reverence  and  honor 
habitually  that  worthy  name  which  sinners  blas- 
pheme and  despise. 

NOTES. 
Chap.  XXV.  V.  1— 7.  {^ofes,  Ex.  23:10— 
12.)  The  appointment  of  the  sabbatical  year 
might  be  intended,  among  other  reasons,  to  im- 
press the  minds  of  the  people  more  forcibly  %vith 
the  obligation  of  the  weekly  sabbath,  and  to  af- 
ford them  more  leisure  for  the  study  of  the  law 
and  the  business  of  religion;  as  well  as  to  give 
the  poor  some  relaxation  from  their  labors,  and 
an  acquisition  to  their  enjoyments. — The  Israel- 
ites were  thus  taught  to  live  by  faith  in  the  prov- 
idence of  God,  to  receive  tlicir  supply  from  his 
hand,  and  to  be  generous  in  the  use  of  it:  and 
the  observance  was  a  profession,  that  they  were 
the  worshippers  of  Jehovah,  and  held  their  es- 
tates immediately  of  him  by  a  special  tenure. 
They  were  likewise  reminded  of  the  life  of  para- 
dise, before  sin  had  laid  men  under  the  sentence 
of  "eating  bread  by  the  sweat  of  their  brow:" 
and  the  institution  might  typify  the  believer's 
rest  of  soul  in  Christ  by  faith  on  earth,  and  the 
rest  of  heaven. — The  Israelites  did  not  get  pos- 
session of  Canaan,  till  seven  years  after  they  en- 
tered the  land;  and  probably  the  seventh  year 

[399 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


of:  it  shall  be  a  jubilee  unlo  you:  and 
ye  shall  return  ^  every  man  unto  his  pos- 
session, and  'ye  shall  return  every  man 
unto  his  family. 

1 1  A  ™  jubilee  shall  that  fiftieth  year  be 
unto  you:  °  ye  shall  not  sow,  neither  reap 
that  which  groweth  of  itself  in  it,  nor  gath- 
er the  grapes  in  it  of  thy  vine  undressed. 

12  For  it  is  the  jubilee;  it  shall  be 
holy  unto  you:  ye  shall  eat  the  increase 
thereof  out  of  the  field. 

1 3  In  the  year  of  this  jubilee  ye  shall 
return  every  man  unto  his  possession. 

14  IT  And  if  thou  sell  ought  unto  thy 
neighbor,  or  buyest  ought  of  thy  neighbor's 
hand,  ye  shall  not  °  oppress  one  another. 

1 5  According  p  to  the  number  of  years 
after  the  jubilee  thou  shalt  buy  of  thy 
neighbor,  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  there- 
of, and  according  to  the  fewness  of  years 
thou  shalt  diminish  the  price  of  it:  for 


k  13,26—28,33,34.  27:11—24. 

1   Num.  36:2—9. 

m  27:17. 

n  5—7. 

o  n.  19:13.  Deut.  16:19,20. 
Ju%.  4:3.  1  Sam.  12:3,4.  2 
Chi-;  16:10.  Neh.  9:36,37.  Job 
20:19,20.    Ps.  10:18.    Prov.  14; 


31.21:13.22:16.28:3,8,16.  Ec. 
5:8.  Is.  1:17.3:12-16.5:7.33: 
15.  58:6.  Jer.  22:17.  F.z.  22: 
7,12,13.  Amos  6:11,12.  8:4— 7. 
Mic.  2:2.  6:10—12.  7:3.  Luke 
3:14.  1  Cor.  6:3.  Jam.  6:1—5. 
p  27:18-23.    Phil.  4:5. 


afterwards,  or  the  fourteenth  after  their  en- 
trance, was  observed  as  a  sabbatical  year.  It  is 
supposed  to  have  begun  in  autumn,  after  the 
harvest  and  vintag-e. 

V.  8 — 13.  After  seven  returns  of  the  sabbat- 
ical year  had  been  completed,  notice  was  order- 
ed to  be  given  throughout  the  land,  on  the  even- 
ing of  the  great  day  of  atonement,  for  the  ob- 
servance of  the  year  of  jubilee;  and  while  the 
people  were  seeking  forgiveness  of  their  own  sins 
from  God,  it  might  be  hoped,  that  they  would  be 
more  disposed  to  kindness  to  each  other.  Thus 
the  proclamation  of  liberty  and  salvation  by  the 
irospel  results  from  the  atoning  sacrifice  of  the 
iledeemer;  and  is  intended  to  cheer  the  hearts 
■of  the  humble  and  penitent. — This  notice  was 
given  by  a  peculiarly  sonorous  and  animated 
sound  of  trumpets;  for  this  seems  to  be  the 
meaning  of  the  word  rendered  jubilee. — The 
language,  used  by  the  sacred  writer,  absolutely 
decides  that  the  year  of  jubilee  was  not  the 
same  as  the  seventh  sabbatical  year,  but  the 
year  afterwards,  that  is,  the  fiftieth,  and  not  the 
forty-ninth  year:  and  similar  language  concern- 
ing the  day  of  Pentecost  is  always  thus  explain- 
ed. (23:15,16.  Veut.  16:9,10.)  The  only  objec- 
tion of  any  weight,  which  can  be  urged  against 
this  opinion,  namely,  the  difficulty  of  the  nation 
subsisting  for  two  years  without  sowing  their 
ground,  is  afterwards  expressly  obviated.  {J^ote, 
20 — 22.) — This  institution  would  form  a  suitable 
trial  of  the  people's  faith,  and  served  to  illustrate 
the  power  and  faithfulness  of  God,  whenever 
they  observed  it-  but  we  read  scarcely  any 
thing  of  the  year  of  jubilee  after  its  institution. 

V.  14 — 17.  Thus  it  was  provided  that  the 
lands  of  Israel  should  not  be  alienated  from  the 
families,  to  which  they  were  assigned  b)'  lot;  for 
they  could  only  be  disposed  of  by  leases,  at  a  pro- 
portionable price,  till  the  year  of  jubilee,  and 
must  then  return,  either  to  the  seller,  if  living. 
400] 


according  to   the  number  of  the  years  of 
the  fruits  doth  he  sell  unto  thee. 

1 7  Ye  shall  not  therefore  oppress  one 
another,  but  thou  shalt  ^  fear  thy  God; 
for  I  am  the  Lord  your  God. 

1 8  IT  Wherefore  ''  ye  shall  do  my  stat- 
utes, and  keep  my  judgments,  and  do  them; 
and  ^ye  shall  dwell  in  the  land  in  safety. 

1 9  And  ^  the  land  shall  yield  her  fruit, 
and  ye  shall  eat  your  fill,  and  dwell 
therein  in  safety. 

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  command  my  blessing 
upon  you  in  the  sixth  year,  and  it  shall 
bring  forth  fr-uit  for  ^  three  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. 


q  43.  19:14,32.    Gen.  20:11.  22: 

12.   39:9.  42:18.       Ex.  20:20. 

Deut.  25:18.     1  Sam.  12:24.   2 

Ohr.   19:7.     Neh.  6:9,15.     Ps. 

19:9.      Prov.    1:7.      Mai.  3:5. 

Luke  12:5.    Acts  9:31.  10:2,35. 

Rom.  3:18.  11:20. 
r  19:37. 
s  26:3—12.  Deut.  12:10.  28:1  — 

14.33:12,28.    Prov.  1:33.    Jer. 

7:3—7.  23:6.  25:5.  33:16.     Ez. 

33.24—26,29.  36:24—28. 
t  Ps.  67:6.  85:12.    Is.  30:23.  65: 


21,22.     Ez.  34:25-28.  36:30. 

Joel  2:24,26. 
u  Num.  11.4,13.     2  Kings  6:15 

—17.  7.2.  2  Ohr.  25:9.    Ps.  78: 

19,20.    Is.  50:2.     Matt.  6:25— 

34.  8:26.    Luke  12:29.  Phil.  4: 

6.    Heb.  13:5,6. 
X  Gen.  26:12.  41:47.    Ex.  16:29. 

Deut.  28:3.    Ps.  133:3.    Prov. 

10:22.    2  Cor.  9:10. 
y  4.8— 11. 

z  2  Kings  19:29.    Is.  37:30. 
a  Josh.  5:11,12. 


or  to  his  next  heir.  This  tended  to  preserve  tlie 
tribes  and  families  of  Israel,  and  consequently 
their  genealogies,  distinct,  till  the  coming  of  the 
Messiah:  it  would  also  prevent  the  exorbitant 
wealth  of  some,  and  the  extreme  poverty  of 
others;  promote  a  brotherly  equalit)'  among  them; 
and  remind  them  not  to  oppress  their  brethren. 

V.  20 — 22.  The  sabbatical  year  commenced  in 
the  autumn  of  the  sixth  year:  at  the  close  of  the 
eighth  year,  (or  the  year  of  jubilee,)  according 
to  the  civil  computation  of  time,  when  two  full 
years  had  passed  without  sowing  or  reaping,  the 
people  were  directed  to  make  preparation  for  the 
harvest  in  the  ninth  year,  and  it  was  expressly 
promised,  that  the  fruits  of  the  sixth  j'ear  should 
suffice,  not  only  for  the  sabbatical  year,  (which 
the  supposed  inquiry  more  directly  mentions.) 
but  also  for  the  year  of  jubilee,  and  till  the  crop 
was  ripe  in  the  following  year.  As  the  sixth 
year  brought  forth  fruits  for  three  years,  and  not 
merely  for  two;  it  is  evident  that  both  the  sabbat- 
ical year,  and  the  year  of  jubilee,  were  distinctly 
provided  for. — They  would  not  sow,  from  the 
sixth  to  the  eighth  year,  omitting  two  seed-times; 
nor  reap  from  the  sixth  to  the  ninth  year,  omit- 
ting two  harvests.  Can  any  thing  be  more  ex- 
plicit? (JVofe,  8 — 13.) — No  legislator,  unless  con- 
scious of  being  divinely  inspired,  would  have 
committed  himself  by  enacting  such  a  law  as 
this:  nor  can  any  thing  of  the  kind  be  found 
among  the  systems  of  jurisprudence  of  any  other 
nations,  ancient  or  modern. — It  therefore  stands 
as  a  proof  that  Moses  acted,  not  according  to  the 
dictates  of  human  policy,  but  by  the  express  di- 
rection of  the  almighty  God 'How  incredible 

'is  it,  that  any  legislator  would  have  ventured  to 
'propose  such  a  law  as  this:  or  any  people  have 
'submitted  to  receive  it,  except  in  consequence 
'of  the  fullest  conviction  on  both  sides,  that  a  di- 
'vine  authority  bad  dictated  this  law,  and  that  a 
'peculiar  Providence  would  constantly  facilitate 


D.  C.   1490. 


CHAPTER  XXV. 


B.  C.  1490. 


23  The  land  **  shall  not  be  sold  *  for 
ever:  *=  for  the  land  is  mine,  for  ^  ye  are 
strangers  and  sojourners  with  me. 

24  And  in  all  the  land  of  jour  pos- 
session, ye  shall  grant  a  *  redemption  for 
the  land. 

25  Jf  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  have  none  to  re- 
deem it,  and  t  himself  be  able  to  redeem 
it: 

27  Then  s  let  him  count  the  years  of 
the  sale  thereof,  and  restore  the  overplus 
unto  the  man  to  whom  he  sold  it,  that  he 
may  return  unto  his  possession. 

28  But  if  he  be  not  able  to  restore  it 
to  him,  then  that  which  is  sold  shall  re- 
main 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  re- 
turn unto  his  possession. 

29  And  if  a  man  sell  a  dwelling-house 
in  a  walled  city,  then  he  may  redeem  it 
within  a  whole  year  after  it  is  sold:  with- 
in 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  estab- 
lished for  ever  to  him    that 

1    Kings   21:3 


b  See    on   10. 

Ez.  48:14. 
*  Or,  to  be  quite  cut  off.    Heb. 

Jor  cutting  off. 
c  Deut.  32:43.   2  Chr.  '7:20.  Ps. 

24:1.  85:1.    Is.  8:8.     Hos.  9;3. 

Joel  2:18. 
d  Gen.  47:9.    1  Chr.  29:15.    Ps. 

39:12.  U9;19.    Heb.  11:9—13. 

1  Pet.  2:11. 
f,  27,31,61—63.     Rom.  8:23.     1 


bought  it, 

Cor.  1:30.    Eph.  1:7,'74.  4:30. 
f  Ruth   2:=20.    3.2,9,12.    4:4—6. 

Jer.  32:7,8.    2  Cor.  8:9.    Heb. 

2:13,14.    Rev.  5:9. 
t  Heb.  his  havd  hath  attained, 

and  found  suffciency,      6:7. 

niarg. 
g  60—53. 
h  Seeon  Is.  35:9,10.  Jer.  32:15. 

1  Cor.  15:52—64.   1  Tbes.  4:13 

—  18.   1  Pet.  1:4,5. 


*its  execution!  ...  Nothings  could  have  produced 
'this  conviction,  but  tlie  experience  or  the  belief 
*of  some  such  miraculous  interposition  as  the 
'history  of  the  Pentateuch  details.  The  very  ex- 
'istence  of  this  law  is  a  standing-  monument,  that 
'when  it  was  given,  the  Mosaic  miracles  were 
'fully  believed.  Now  the  law  was  coeval  with  the 
'witnesses  of  the  miracles  themselves.'  Graves 
on  the  Pentateuch,  Vol.  i.  p.  230. 

V.  25 — 28.  The  nearest  relation  had  a  claim 
to  the  first  refusal  of  the  lands,  which  were  to  be 
sold:  but  if  another  had  bought  them,  the  kins- 
man had  a  right  to  redeem  them  at  the  same 
price,  deducting  for  the  time,  during  which  the 
purchaser  had  enjoyed  them;  and  he  was  in  that 
case  appointed  to  keep  them  for  tlie  proprietor 
till  the  year  of  jubilee.  Or  the  seller,  if  he  after- 
wards were  able,  might  redeem  his  estate:  other- 
wise it  continued  till  the  year  of  jubilee,  when  it 
returned  to  him  or  his  family  freely. — The  kins- 
man here  evidently  typified  Christ,  our  Brother 
and  Redeemer,  who  ransoms  our  lost  inheritance, 
and  will  keep  it  for  us  till  the  day  of  judgment, 
when  he  will  restore  it  unto  us:  whereas  that  of 
the  wicked  must  be  forfeited  for  ever,  as  they 
can  never  redeem  it,  and  have  none  to  redeem 
it  for  them. 

V.  29,   30.     The  houses  in  cities   and  walled 
towns  did  not  mark  the  distinction  of  families; 
Vol.  I.  51 


throughout  his  generations:  it  shall  not 
go  out  in  the  jubilee. 

31  But  the  houses  of  the  villages 
vvhich  have  no  walls  round  about  them, 
shall  be  counted  as  the  fields  of  the  coun- 
try; 4  they  may  be  redeemed,  and  they 
shall  go  out  in  the  jubilee. 

32  Notwithstanding,  '  the  cities  of  the 
Levites,  and  the  houses  of  the  cities  of 
their  possession,  may  the  Levites  redeem 
at  any  time. 

33  And  if  5  a  man  purchase  of  the 
Levites,  then  the  house  that  was  sold,  and 
the  city  of  his  possession  shall  go  out  in 
the  year  o/" 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  IT  And  if  ™  thy  brother  be  waxen 
poor,  and  II  fallen  in  decay  with  thee; 
^  then  thou  shall  °  relieve  him:  yea,  Ihoygh 
he  be  "  a.  stranger,  or  a  sojourner;  that  he 
may  live  with  thee. 

36  Take  thou  no  p  usurv  of  him,  or 
increase:  but  *i  fear  thy  God;  that  thy 
brother  may  live  with  thee. 

37  Thou  shall  not  give  him  thy  money 
upon  usury,  nor  lend  him  thy  victuals  for 
increase. 


I  Heb.     redeinption    htlongeth 

vnio  it.    Ps.  49:7,8. 
i   Num.  36:2—3.   Josh.  21: 
I  Or,  one  of  the  Lev  lies  redeem 

them, 
k  Num.  18:20—24. 

1.2. 
1  23.  Acts  4:36,37. 
m25.     Reut.  15:7,8, 

20,21.  17:6.  19:17. 

John  12:3.     2  Cor 

2:5,6. 


Deut.   18; 


Prov.  14: 
Mark  14:7. 
8:9.     Jam. 


II  Heb.  his  hand  faiUth. 

n  Ps.  37:26.41:1.  113:5,9.  Vtov. 

14:31.    Luke  6:35.    Acts  1 1  .29. 

Rom.  12:13,20.     2  Cor.  9:1,12 

—  15.    Oal.  2:10.    1  Johu  3:17. 
IT  Heb.  strengthen. 
o  19:34.   Kx.23.9.   Deut.  10;1<», 

19.    Matt.  26:35.   Heb.  13:2. 
p  Kx.   22:26.      Deut.   23:19,20. 

Neh.  6.7—10.   Ts.  16:5.   Prov. 

28;8.    Ez.  18:8,13,17.  22:12. 
q  .See  on  17.   Neh.  5:9,15. 


they  were  built  with  labor  and  expense,  and 
were  not  the  inheritance  of  fathers:  they  would 
also  want  continual  repairs,  and  undergo  great 
alterations  in  a  little  time;  and  therefore  they 
were  under  another  law  than  the  rest  of  the 
land.  These  houses  were  especially  useful  for 
commerce:  and  this  allowance  of  acquiring  them 
as  permanent  property,  would  induce  st]-angers 
to  come  and  settle  among  the  Israelites;  and  be 
an  encouragement  to  proselytes,  ■who  might  pos- 
sess houses  in  full  right,  though  they  could  not 
thus  obtain  lands. 

V.  32—34.  (JVo<e,  JVwwi.  35:2—8.)  The  houses 
possessed  by  the  Levites,  in  the  cities  afterwards 
allotted  to  them,  and  the  gardens  nnd  pastures  in 
the  suburbs,  were  in  fact  their  c::!y  permanent 
estate  in  Israel:  and  they  were  therefore  under 
the  same  law  as  the  lands  of  the  other  tribes; 
except  that,  (as  some  think,)  any  Ijevite  might 
redeem  the  house  which  another  had  sold;  though 
he  was  no  otherwise  related  to  him,  than  as  one  of 
the  same  tribe.  For  the  clause,  "And  if  a  man  pur- 
chase of  the  Levites,"  may  be  rendered,  "And 
whoever  of  the  Levites  shall  redeem,  &c."  [Marg.) 

V.  35—37.  (JVo<P,  Eiod.  22:25—27.)  When 
an  Israelite  was  reduced  to  poverty,  and  lived 
among  his  brethren  as  a  stranger  and  sojourner, 
without  any  possession  or  inheritance;  they  must 
remember  to  treat  him  as  a  brother,  both  gi'  ing 

[401 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


33  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. 

39  H  And  if  thy  brother  that  dwellelh 
by  thee  be  waxen  poor,  and  '  be  sold 
unto  thee;  thou  shalt  not  *  compel  him  to 
serve  as  a  bond-servant: 

40  But  as  an  hired  servant,  and  as  a  so- 
journer, he  shall  be  with  thee,  and  shall 
serve  thee  unto  the  year  of  the  jubilee, 

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  t  as  bond-men. 

43  Thou  shalt  not  ^rule  over  him  with 
rigor,  *  but  shalt  fear  thy  God. 

44  Both  ^  ihj  bond-men,  and  thy 
bond-maids,  which  thou  shalt  have,  shall 
he  of  the  heathen,  that  are  round  about 
you;  of  them  shall  ye  buy  bond-men  and 
bond-maids. 

45  Moreover,  '^  of  the  children  of  the 
strangers  that  do  sojourn  among  you,  of 
them  shall  ye  buy,  and  of  their  famihes 
that  are  with  you,  which  they  begat  in  your 
land:  and  they  shall  be  your  possession. 

46  And  ye  shall  take  them  as  an  in- 
heritance for  your  children  after  you,  to 
inherit  them  for  a  possession;  1  they  shall 
be  your  bond-men  for  ever:  but  over 
your  brethren,  the  children  of  Israel,  ye 
shall  not  rule    one    over    another  with 


rigor. 


r  See  on  Ex.  20:2. 

S   1 1  ;45.  22:32,33.    Num.  16:41. 

Jer.  31:1,33.  32:33.     Heb.  11: 

16. 
t  Ex.  21:2.  22.3.     Deut.  15:12. 

1    Kin^s   9:22.      2  Kings  4:1. 

Neb.  b;S.  Jer.  34:14. 
*   Heb.  serve  thyself  mth  him 

ivith  the  service  oJ\  46.  tnarg' 

Jer.  25:14.  27:7.  30:8. 
u  Ex.  21 :3.     John  8.32. 

6:14.  Tit.  2:14. 
X  See  on  10,28. 
y  bb.   Rom.  6:22.   1  Cor.  7:21— 


Rom. 


23. 

f  He  b.  viith  the  sale  of  a  bond- 
man. 
z  46,63.    Ex.  1:13,14.  2:23.  3:7, 

9.  6;]4.     Is.  47:6.  58:3.     Eph. 

6:9.  Col.  4:1. 
a  See  on  17.   Ex.  1:17,21.  Deut. 

25:18.    Mai.  3:5. 
b  Ex.  12:44.  Ps.  2:8,9.  Is.  14:1, 

2.  Rev.  2:26,27. 
c  Is.  56;3— 6. 
J  Heb.  ye  shall  serve  yourselvei 

with  them.   See  on  39. 


to  him  liberally,  and  lending'  him  what  he  want- 
ed without  usury.  Indeed  poor  strangers  also 
seem  to  be  intended.     [Marg,  Ref.  p.) 

V.  39 — 43.  When  a  man  was  sold  for  some 
debt,  or  fraud  for  which  he  could  not  make  res- 
titution, he  was  liberated  at  the  end  of  seven 
years.  [JSTotes,  Exod.  21:1—6.)  But  if  he  vol- 
untarily, throuffh  poverty,  sold,  himself  without 
limitation  of  time;  or  from  love  to  his  master, 
and  his  wife  and  cliildren,  had  refused  liberty  at 
the  end  of  seven  years;  and  perhaps  if  he  had 
been  sold  for  some  larger  debt,  or  greater  crime; 
he  continued  a  servant  for  life,  unless  the  year 
of  jubilee  intervened:  but  then  he  was  set  at  lib- 
erty, and  returned  with  his  family  to  his  inherit- 
ance. In  the  mean  time,  his  master  must  not 
treat  him  with  rigor  as  a  slave,  but  with  kind- 
ness as  a  hired  servant. 
402] 


4  7  M  And  if  i  a  sojourner  or  stranger 
wax  rich  by  thee,  and  thy  brother  that 
dwelleth  by  him  wax  poor,  and  sell  him- 
self 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  re- 
deemed again;  ^  one  of  his  brethren  may 
redeem  him: 

49  Either  his  uncle,  or  his  uncle's  son, 
may  redeem  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  accord- 
ing unto  the  number  of  years;  ^  according 
to  the  time  of  an  hired  servant  shall  it  be 
with  him. 

51  If  there  he  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,  and  according  unto  his 
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  rigor  over  him  in  thy  sight. 

54  And  if  he  be  not  redeemed  H  in 
these  years.,  then  '  he  shall  go  out  in  the 
year  of  jubilee,  hath  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. 


S  Heb.   the  hand  of  a  stranger, 

&c.  attain,  &c.     1  Sam.  2:7,8. 

Jam.  2:5. 
d  See  on  26.    Neh.  6:8.  Gal.  4: 

4,5.    Heb.  2:11— 13. 
e  See  on  26. 
f  27. 
g  40,53.    Deut.  15:18.     Job  7:1, 

2.  14:6.    Is.  16:14.  21:16. 


h  .See  on  43. 

II  Or,  by  these  means. 

i  40,41.  £x.  21:2,3.  Is.49:9,25. 
62:3. 

k  42.  Ex.  13:3.  20:2.  Ps.  116. 
16.  Is.  43:3.  Luke  1:74,75: 
Rom.  6:14,17,18,22.  1  Cor.  7: 
22,23.  9:19,21.    Gal.  5:13. 


V.  44 — 46.  The  Israelites  were  permitted  to 
keep  slaves  of  other  nations;  perhaps  in  order  to 
typify,  that  none  but  the  true  Israel  of  God  par- 
ticipate of  that  liberty  with  which  Christ  hath 
made  his  people  free.  But  it  was  also  allowed, 
in  order  that  in  this  manner  the  Gentiles  might 
become  acquainted  with  true  religion:  [Gen.  17: 
10 — 13.  18:19.)  and  where  the  Israelites  copied 
the  example  of  their  pious  progenitors,  there  can 
be  no  reasonable  doubt,  that  it  was  over-ruled 
to  the  eternal  salvation  of  many  souls.  It  does 
not,  however,  appear  from  the  subsequent  his- 
tory, that  the  people  availed  themselves  of  this 
allowance  to  any  great  extent;  for  we  read  but 
little  of  slaves  from  among  the  Gentiles  possess- 
ed by  them. 

V.  47—5.5.  In  case  any  of  the  strangers,  who 
were  allov.ed  to  sojourn  in  the  land,  {JSfotes,  Ex. 


B.  C.  1490. 


CHAPTER  XXVI. 


B.  C.  1490. 


CHAP.  XXVI. 

Idolatry  again  forbidden,  »nd  regard  to  the  Lord's  sabbaths  and 
sanctuary  required,  1,  2.  Blessings  ensured  to  the  people 
while  obedient,  3 — 13.  Judgments  threatened  in  case  of  dis- 
obedience, and  still  more  and  more  severe  as  long  as  they  per- 
sisted in  it,  14 — 39.  Encouragements,  if  at  length  they  should 
repent,  40 — 46. 

YE  shall  '  make  you  no  idols  nor 
graven  image  neither  rear  you  up 
a  *  standing  image,  neither  shall  ye  set 
up  any  +  image,  of  stone  in  your  land,  to 
bow  down  unto  it:  for  I  om  the  Lord  your 
God. 


a  19:4.  Ex.  20:4,5,23.23:24.  34: 
n.  Deut.  4:16— 19.  5:3,9.  16: 
21,22.27:15.  Ps.  91:7.  1 15:4— 
8.  Is.  2:20.  44:9—20.  48:5—8. 
Jer.     10:3—8.        Acts    17:29. 


Rom.  2:22,23.  1  Cor.  10:19,30. 

R.:v.  13:14,15.  22:16. 
*  Or,  pillar. 
I  Or,  JigUTtd  stone.     Heb.   a 

stone  oj'pictiire. 


12:48,49.  22:21—24.)  growing  rich,  should  pur- 
chase a  poor  Israelite  as  a  slave,  the  relations  of 
the  slave  were  allowed  the  privilege  of  redeem- 
ing him  at  any  time:  or  if  property  came  into 
his  possession,  he  might  redeem  himself;  deduct- 
ing from  the  purchase-money,  according  to  the 
proportion  of  years  which  had  passed  since  his 
sale,  to  those  which  remained  till  the  year  of 
jubilee.  And  if  he  were  not  redeemed  before 
that  time,  he  was  then  entitled  to  liberty. — It  is 
not  said  that  his  relations  were  bound  to  redeem 
hiin,  but  it  seems  to  have  been  left  to  their  dis- 
cretion.— The  father  is  not  mentioned;  for  it 
could  hardly  be  conceived  he  would  let  his  son 
sell  himself,  if  he  likewise  had  not  been  impov- 
erished. The  magistrates  also  were  to  take  care, 
that  strangers  did  not  oppress  such  Israelites,  as 
they  kept  for  servants. — This  law  exhibited  a 
type  of  Christ,  as  our  Brother,  redeeming  us 
from  the  bondage  of  sin  and  Satan,  to  be  his 
servants. 

PRACTICAL  OBSERVATIONS. 

It  is  a  desirable  privilege  to  have  seasons  of  re- 
laxation from  worldly  care  and  employments,  that 
we  may  have  more  leisure  for  the  study  of  the 
Scriptures,  and  the  concerns  of  our  souls.  The 
poor  laborer  too  should  be  allowed  such  intervals: 
and  our  hearts  should  rejoice  to  see  him  refresh- 
ed from  his  toil,  and  enjoying  the  fruits  of  our 
liberality.  All  these  statutes  teach  us  "to  beware 
of  covetousness,  for  a  man's  life  consistelh  not  in 
the  abundance  of  his  possessions;"  to  exercise 
willing  dependence  on  Providence  for  our  sup- 
port; to  be  contented  with  food  and  raiment  for 
the  present,  and  to  be  thankful  for  them;  and 
without  hesitation  to  leave  the  future  to  that  God, 
whose  blessing  suffices  abundantly,  in  various 
ways  which  we  cannot  imagine,  to  make  up  eve- 
ry supposed  loss,  which  might  be  feared  in  con- 
sequence of  simply  obeying  his  commandments. 
— We  should  also  consider  ourselves  as  the  Lord's 
tenants  and  stewards,  if  we  have  land  or  proper- 
ty; and  use  it  accordingly:  and  not  only  be  mod- 
erate and  temperate  in  our  enjojments,  but  kind 
and  gentle  to  our  inferiors,  "ready  to  distribute 
and  willing  to  communicate"  to  our  poor  breth- 
ren, after  his  example,  who,  "though  he  was 
rich,  yet  for  our  sakes  became  poor,  that  we 
through  his  poverty  might  be  rich." — He  is  our 
Redeemer,  and  assumed  our  nature,  that  he  might 
ransom  our  souls  from  Satan's  bondage,  into 
which  we  had  been  sold  for  the  debts  which  we 
had  contracted,  and  for  the  crimes  that  we  had 
committed;  nay,  into  which  we  had  foolishly  sold 
ourselves,  through  love  of  sinful  pleasures:  and 
that,  together  with  our  liberty,  he  might  also  re- 
deem our  forfeited  and  wasted  inheritance,  with- 
out which  we  must  otherwise  have  been  to  all 
eternity  in  most  miserable  want.  Having  paid 
the  ransom,  and  entered  into  possession  of  Uie  in- 


2  Ye  shall  ''  keep  my  sabbaths,  and 
reverence  my  sanctuary:  I  am  the  Lord. 

3  IT  •=  If  ye  walk  in  my  statutes,  and 
keep  my  commandments,  and  do  them; 

4  Then  ^  I  will  give  you  rain  in  due 
season,  and  "  the  land  shall  yield  her  in- 
crease, and  the  trees  of  the  field  shall 
yield  their  fruit. 

5  And   your   ^  threshing   shall  reach 

b  See  on  19.30. 


c  13:4,5.  Deut.  11:13—15.  28:1 
—14.  Josh.  23:14,15.  Judg.  2: 
1,2.  Ps.  81:12—16.  Is.  1:19. 
48:18,19.  Matt.  7:24,26.  Rom. 
2:7—10.    Rev.  22:14. 

d  Deut.  28:12.  1  Kings  17:1. 
Job  5:10.  37:11  —  13.  38:25  — 
28.   Ps.  65-9-13.  68:9.  104:13. 


threshing 

la.  6:6.  30:23.  Jer.  14:22.   E/!. 

34:26,-27.    Joel  2:23.  Amos  4.7. 

8.      Matt.   6:45.      Acts   14:17. 

Jam.  5:7,17,18.    Rev.  116. 
e  25:21.     Ps.  67:6.  85:12.      Ez. 

36:30.    Hag.  2:18,19.   Zech.  8: 

12. 
f  Amos   9:13.      Matt.   9:37,38. 

John  4:35,36. 


heritance  in  our  behalf,  and  in  virtue  of  his  atone- 
ment; he,  by  the  gospel's  joyful  sound,  from  age 
to  age  proclaims  "liberty  to  the  captive,  and  the 
opening  of  the  prison  to  those  that  are  bound:" 
{JVotes,  Is.  61:1—3.  Luke  4:16—19.)  and,  accom- 
panying this  Proclamation  by  his  powerful  grace, 
he  sets  his  people  at  liberty;  which  they  enjoy 
with  rest  for  their  souls,  and  the  earnest  of  heav- 
en through  faith  in  him  and  obedience  to  him. 
When  they  die,  their  souls  ascend  to  heavenly 
rest;  and  ere  long  the  last  trumpet  shall  sound  the 
jubilee  of  the  resurrection,  "the  redemption  of 
the  body,"  and  they  shall  be  then  put  in  final  and 
eternal  "possession  of  tlie  purchased  inheritance 
to  the  praise  of  his  glory;"  whilst  the  wicked 
must  sink  into  "the  blackness  of  darkness  for 
ever."  We  cannot  ransom  our  own  souls,  or  our 
forfeited  inheritance;  but  let  us  not  "neglect  so 
great  salvation,"  thus  freely  proposed,  and  the 
fruit  of  such  love  and  of  such  sufferings.  We  can- 
not ransom  our  fellow  sinners:  but  we  may  rec- 
ommend Christ  to  them;  and  by  his  grace  our 
hoty  lives  may  adorn  his  gospel,  express  our  lo\'e 
and  gratitude,  and  glorify  his  holy  name. 

NOTES. 

Chap.  XXVI.     V.  1,  2.  '  Marg.  Ref.  J^otes, 
Ex.  20:4,5,8—10. 

V.  3,  4.     These  promises  to  Israel,  in  case  they 
were  obedient,  should  be  understood  with  a  spe- 
cial  reference  to  their  national  covenant.     As 
long  as  they  maintained  a  nalionaJ  regard  to  the 
worship,  sabbaths,  and  sanctuary  of  God,  and  did 
not  turn  aside  to  idolatry,  he  engaged  to  continue 
to  them  vai'ious  temporal  mercies,  and   distin- 
guishing religious  advantages.     Yet  even  among 
the  Israelites,    individuals   were   not   uniformly 
prosperous  or  afflicted,  according  to  their  obedi- 
ence or  disobedience:   nay,  the  contrary  was  so 
commonly  the  case,  that  the  prophets  and  the 
Psalmist,  in  several  places,  speak  of  it  as  a  pecu- 
liar temptation;    [Marg.  Ref.  A.    J^^otes,  Ps.  73: 
Jer.  12:1 — 4.)  and  the  royal  preacher  declares, 
"that  all  things  come  alike  to  all."    {M)te,  Ec.  Q: 
1 — 3.)     But  national  prosperity  was  uniformly, 
and  without  one  exception,  the  effect  of  national 
obedience,  and  national  judgments  the  result  of 
national  wickedness.     Israel  indeed  was  under  a 
peculiar  covenant,  and  no  other  people  is  govern- 
ed exactly  according  to  the  same  rule:  yet  still 
God  deals  with  nations  as  collective  bodies;  noth- 
ing but  regard  to  religion  and  righteousness  can 
ensure  national  prosperity;  and  wickedness  will 
end  in  the  ruin  of  any  people,  especially  where 
the  word  of  God  and  "the  light  of  the  gospel  are 
afforded.     Individuals  will  exist,  and  be  judged 
and  recompensed  in  a  future  world;  but  bodies 
politic  will  have  no   future  existence,  and  are 
therefore  recompensed  in  this  world. — Concern- 
ing individual  Christians,  it  is  enough  to  say,  that 
the  Lord  will  afford  them  as  much  temporal  pros- 

[403 


B.  C.   1490. 


LEVITICUS. 


B.  C.  1490. 


unto  the  vintage,  and  the  vintage  shall 
reach  unto  the  sowing-time:  and  je  shall 
°  eat  your  bread  to  the  full,  and  "^  dwell 
in  your  land  safely. 

6  And  *  I  will  giv^e  peace  in  the  land, 
and  ^  ve  shall  lie  down,  and  none  shall 
make  you  afraid:  and  I  will  *rid  evil 
beasts  out  of  the  land,  neither  '  shall  the 
sword  go  through  your  land. 

7  And  yc  shall  chase  your  enemies, 
and  they  shall  fall  before  you  by  the 
sword. 

8  And  ^  five  of  you  shall  chase  an 
hundred,  and  an  hundred  of  you  shall  put 


g?5;l9.  Ex.  16:8.  Deut.  11:15. 

Joel  2:19,26.     Acts   14:17.     1 

Tim.  6:17. 
h  25:18.    Job  11:18,19.    Ps.  46:1 

—7.  90:1.  91:1  —  14.      Prov.  1: 

33.  13:10.     Jor.  23:6.    Ez.  34: 

25—27.      Matt.  23:37.     1  Pet. 

1:5. 
i   1  Chr.  22:9.  Ps.  29:11.  147:14. 

Is.  0:7.  45.7.  Jer.  30:10.    Hos. 

2:18.     Mic.  4:4.      Zech.    9:10. 

John  14:27.  Rom.  6:1.   Phil.  4: 

7—9. 


k  Ps.  3:6.  4:3.  127:1,2.  Prov.  3: 
24.6:22.  Jer.  31:26.  Ex.34: 
25.    Zeph,  3:13.  Acts  12:6. 

*  Heb.  cause  to  cease.    Ex.  23: 

29.  2  Kin„s  2:i4.  17:26,26. 
Job  5:23.  Is.  35:9.  Ez.  5:17. 
14:15.21, 

I   Ez.  14:! 7. 

m  Num.  14:9.     Dcut.  23:7.  32: 

30.  Josh.  23:10.  Judg.  7:19— 
21.  I  Sam.  14:6—16.  17:45— 
.=)2.  1  Chr.  11:11,20.  Ps.  81:14, 
16. 


perity,  as  his  infinite  wisdom  sees  good  for  them; 
that  in  one  way  or  other,  their  comforts  are  pro- 
portioned to  the  simplicity  and  exactness  of  their 
obedience;   and  that  they  frequently  experience 
the  Lord's  kindness  to  them  in  his  providence, 
and  in  answer  to  their  prayers,  whether  accord- 
ing' to  the  letter  of  these  temporal  promises,  or 
not.     Their  obedience  has  a  natural  tendency  to 
exempt  them  from   a  variety  of  miseries  which 
others  endure,  and  to  secure  them  many  comforts 
of  body,  mind,  and  circumstances,  which  others 
do  not  enjoy;   all  their  trials  and  afflictions  are 
needful  and  useful,  sanctified  to  them,  and  coun- 
terbalanced by  inward  peace:  and  upon  the  whole, 
even  in  this  world,  including  their  heavenly  hope, 
they  have  by  far  the  largest  proportion  of  true 
felicity,  notwithstanding  all  the  tribulation  and 
persecution  wtiich  they  endure,  the  self-denial 
which  they  exercise,  and  the  correction  of  their 
Father's  love. — These  promises  may  also  be  con- 
sidered   as   tj'picol   of  the  spirilual   prosperity, 
health,  peace,   and  victory,  with  which  the  Lord 
favor.s  his  believing  people  when  walking  in  his 
ways,  and  of  the  blessings  which  his  church  en- 
joys.    From  the  beginning  of  this  chapter,  and 
other  passages  of  a  similar  nature,  some  learned 
men  have  undertaken  to  shew,  that  the  church, 
before  the  coming  of  Christ,  had  only  temporal 
promises,  and  that  the  law  of  Moses  was  enforced 
merely  by  temportil  sanctions.     This  however,  at 
first  glance,  appears  very  paradoxical,  to  those 
who  consider  the  language  of  ancient  believers, 
and  the  declarations  of  Christ  and  his  apostles 
respecting  them:   [J\Iatt.  8:11.  22:32.  Heh.  11:13 
—16,26,35.)  yet  it  has  not  a  little  perplexed  many 
serious  persons.     But  let  it  be  well  considered, 
that  "the  covenant  which  was  confirmed  before 
of  God  in  Christ,"  with  Abraham  and  his  seed, 
"the  law  which  was  four  hundred  and  thirty  years 
after,  cannot  disannul,  that  it  should  malie  the 
promise  of  none  effect."    (JVb<e,  Gal.  3:15 — 18.) 
The  church  of  Israel  was  not  deprived  of  any 
part  of  the  light  previously  communicated,  when 
God  entered  into  a  national  covenant  with  them; 
and  a  Savior  to  come,   and  a  future  and  eternal 
world,  were,  beyond  all  doubt,  revealed  to  the 
patriarchs,  from  "the  very  fall  of  Adam.     The  ex- 
amples of  Abel,  and  Enoch,  and  Noah,  and  Abra- 
ham, recorded  by  Moses  himself,  as  introductory 
to  the  law,  powerfully  inculcated  these  grand 
truths,  and  many  others  connected  with  them. 
404] 


ten  thousand  to  flight;  and  your  enemies 
shall  fall  before  you  by  the  sword. 

9  For  "  1  will  have  respect  unto  you, 
and  °  make  you  fruitful  and  multiply  you, 
and  P  establish  my  covenant  with  you. 

10  And  ye  shall  "J  eat  old  store,  and 
bring  forth  the  old  because  of  the  new. 

11  And  I  will  ■■  set  my  tabernacle 
among  you:  and  my  soul  shall  not  ^  abhor 
you. 

1 2  And  ^  I  w^ill  walk  among  you,  and 
"  will  be  your  God,  and  ye  shall  be  my 
people. 


n    Ex.    2:25.      2   Kings    13:23. 

Neh.  2:20.     Ps.  89:3.  138:6,7. 

Jer.  33:3.    Heb.  8:9. 
0  Gen.   17:6,7,20.  26:4.  28:3,14. 

Ex.  1:7.    Deut.  28:4,11.    Neh. 

9:23.    Ps.  107:38. 
p  Gen.  6:18.  17:7.    Ex.  6:4.    Is. 

55:3.   Ez.  18:62.    Luke  3:72. 
q  25:22.     Josh.  5:11.     2  Kings 

19:29.    Luke  12:17. 
r  Ex.  25:8.  29:45.   Josh.  22:19. 

1  Kings  8:13,27.     Ps.  76:2.  78: 

68,69.  132:13,14.    Ez.  37.26— 


28.    Eph.  2:22.  Rev.  21:3. 
s  20:23.    Deut.  32:19.    Ps.   I06« 

40.      Jer.    14:21.       Lam.    2:7. 

Zech.  11:8. 
t  Gen.  3:8.  5:22,24.  6:9.    Deut. 

23:14.    2  Cor.  6:16.    Rev.  2:1. 
u  Gen.  17:7.   Ex.  3:6.  6:7.  19:5, 

6.  Ps.  50.7.  68:18—20.    Is.  12: 

2.  41:10.     Jer.  7:23.   11:4.   30: 

22.   31:33.   32:38.     Ez.   11:20. 

36:28.    Joel  2:27.    Zech.  13:9. 

Matt.  22:32.  Heb.  11:16.  Rev. 

21:7. 


The  belief  of  a  Savior  to  come,  a  future  state  of 
retribution,  and  the  resurrection  of  the  dead,  was 
generally  maintained  in  the  church  of  Israel,  dur- 
ing all  succeeding  ages,  to  the  coming  of  our 
Lord.  [John  11:24.— JVbie,  Matt.  22:23—33.) 
The  law,  as  to  individuals  in  things  pertaining  to 
the  conscience,  was  enforced  by  promises  and 
threatenings  to  be  fulfilled  in  the  eternal  world: 
unbelievers,  in  the  most  flourishing  times  of  reli- 
gion, and  most  prosperous  state  of  the  nation,  re- 
mained under  the  curse:  believers  always  were 
interested  in  the  promises  made  especially  to 
Abraham;  but  the  nation  as  a  corporate  body,  re- 
ceived the  law  with  only  temporal  sanctions. 
Indeed  the  nature  of  the  case  did  not  admit  of 
any  other;  though  in  every  age,  the  careless  and 
carnal  thence  deduced  erroneous  conclusions. 

V.  5.  Large  crops  of  corn,  and  plentiful  vin- 
tages, would  keep  the  people  constantly  employed, 
and  consequently  well  provided  for,  all  the  year 
round. — This  is  by  some  considered,  as  an  em- 
blem of  the  abundant  increase  given  to  the  seed 
of  the  word,  in  the  days  of  the  apostles  and  in  the 
primitive  times  of  Christianitj. 

V.  7,  8.  JVb<e*, /)eM/;.  32:30,31.  /*.  30:15— 17. 
V.  10.  This  promise  intimated,  that  the  peo- 
ple ought  not,  and  would  not  be  disposed,  to  build 
new  barns  in  which  to  hoard  their  plenty  for  fu- 
ture use:  [J^''otes,  Luke  12:15—21.)  but  that  they 
would  bring  it  forth  to  make  room  for  the  new; 
and  so  dispose  of  it,  at  a  low  price  or  freely,  to 
the  poor  and  needy;  having  a  liberal  heart,  as 
well  as  an  abundant  provision. 

V.  11,  12.  The  continuance  of  the  ordinances 
of  religion,  among  the  Israelites,  was  the  chief 
of  these  promises;  but  this  was  only  'the  means  of 
'grace,'  and  a  shadow  of  the  privilege  of  every 
true  believer.  Yet  the  language  here  used,  if 
duly  attended  to,  was  sufficient  to  convince  them, 
that  under  the  temporal  promises  made  to  them 
as  a  nation,  spiritual  blessings  were  engaged  to 
every  true  believer,  reaching  even  to  eternity: 
"for  God  is  not  the  God  of  the  dead,  but  of  the 
living." — The  expression,  "My  soul  shall  not  ab- 
hor jou,"  is  remarkable;  and  implies  that  it  was 
an  act  of  mere  mercy,  that  so  holy  a  God  did  not 
ahhor  the  fellowship  of  such  sinners,  as  they  were 
when  most  obedient;  and  that  if  they  were  rebel- 
lious he  would  ahh/)r  them.  (30,44.  J^otes,  Job 
42:1—6.  Ez.  36:31,32.)— In  the  days  of  Joshua, 
of  some  of  the  judges,  of  David  and  Solomon,  and 


B.  C.  1490. 


CHAPTER  XXVi. 


B.  C.   1490. 


13  *  I  am  the  Lord  your  God  which 
brought  you  forth  out  of  the  land  of 
Egypt,  that  ye  should  not  be  their  bond- 
men; and  y  I  have  broken  the  bands  of 
your  yoke,  and  made  you  go  upright. 

[Practical  Obser~jaUons.'\ 

14  II  But  ^if  ye  will  not  hearken  unto 
me,  and  will  not  do  all  these  command- 
ments; 

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  thi§  unto  you;  I  will 
even  **  appoint  *  over  you  ®  terror,  ^  con- 
sumption, and  the  burning  ague,  that 
shall  s  consume  the  eyes,  and  cause  sor- 
row of  heart:  and  ''ye  shall  sow  your 
seed  in  vain;  for  your  enemies  shall  eat 
it. 

17  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. 

1 9  And  "  I  will  break  the  pride  of  your 


z  25:33,42,55.— Se«  on  Ex.  20: 

2 Ps.  81:6— 10.    1  Cor.  6:19, 

20. 
yPs.  116:16.    Is.  51:23.    Jer.  2: 

20.   Ez.  34:27. 
7.  18.     I)eut.  28:15.    Jer.  17:27. 

Lam.  1:18.     Mai.  2:2.    Acts  3: 

23.  Heb.  12:25. 
a43.     Num.  15:31.    2  Sam.  12: 

9,10.     2  Kings  17:15.     2  C!;r. 

36:16.    Prov.  1.7,30.   Jer.  6:19. 

Zech.  7:11  —  13.     Acts   13:41. 

1  The3.  4:8. 
b  Ps.  50:17.    Prov.  6:12.    Rom. 

8:7. 
cjGen.  17:14.     Ex.    19:5.   24:7. 

Deut.  31:16.   Is.  24:5.    Jer.  11: 

10.  31:32.     Ez.  16;S9.     Heb. 

O.Q 

d  Ps.  109:6. 

*  Heb.  upon  you. 

e  Deul.  28:65— 67.  32:25.     Job 


15:20,21.18:11.20.25.     Ps.  73: 

19.      Is.  7:2.      Jer.  15:8.  20:4. 

Heb.  10:31. 
f  Ex.  15:26.   Deut.  28:21,22,35. 
g  Deut.  23.32,34,67.     1  Sam.  2: 

33.      Ps.    73:33.        Ez.    33:10. 

Zech.  14:12. 
h  Deut.  28:33,51.   Judg.6:3— 6, 
.11.     Job  31:8.      Is.65  22— 24. 

Jer.  5:17.    12:13.      Mic.  6:15. 

Hag.    1:6. 
i  See  on  17:10.  20:5,6.- Ps.  68: 

1.2. 
k  Deut.  28:26.      Judg.  2:14.     1 

Sam.  4:10.  31:1.     Neh.  9:27— 

30.     Ps.  106:41,42.      Jer.  19:7. 

Lam.  1:6. 
1  36.  Ps.  53:5.     Prov.  28:1. 
m  21,24,23.   Dan.  3:19. 
n  1  SKm.  4:3,11.      Is.  2:12.   25; 

11.  26:6.    Jer.  13:9.    Ez.  7:24. 

30:6.     Dan.  4:37.     Zeph.  3:11. 


some  of  their  successors,  these  proplietical  prom- 
ises had  their  accomplishment:  and  indeed  this 
chapter  and  the  twenty-eighth  of  Deuteronomy, 
are  a  prophetical  abstract  of  the  future  history  of 
Israel  even  to  this  day;  nor  has  it  yet  received  its 
full  accomplishment.     U^otes,  Ex.  23:20 — 30.) 

V.   14—18.     Marg.  Ref. 

V.  19.  The  heavens  should  no  more  give  rain 
than  if  they  were  iron,  nor  the  earth  any  more 
yield  com  than  if  it  were  brass;  and  this  would 
effectually  break  the  pride  of  Israel's  power. 
{J^ote,  Deut.  28:23.)— This  prophecy  had  a  re- 
markable accomplishment  during  the  long  famine 
foretold  by  Elijah,  in  the  time  of  Ahab.  (1  Kings 
)7:  18:) 

V.  20.     J\Iarg.  Re/.—J^ote,  Hag.  1:5—11. 

V.  24.  Yet  seven  times.]  The  Lord  repeated- 
ly declared  that  he  would  render  the  miseries  of 
rebellious  Israel  still  more  and  more  dreadful;  as 
Nebuchadnezzar  attempted,  by  making  the  fur- 
nace seven  times  hotter  than  usual,  to  increase 
the  torture  of  the  objects  of  his  vengeance.  His 
indeed  was  a  more  impotent,  foolish  effort;  but 


power;  and  °  I  will  make  your  heaven  as 
iron,  and  your  earth  as  brass. 

20  And  P  your  strength  shall  be  spent 
in  vain:  for 'i  your  land  shall  not  yield 
her  increase,  neither  shall  the  trees  of 
the  land  yield  their  fruits. 

21  IF  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,  which  shall  ^  rob  you  of  your  chil- 
dren, and  destroy  your  catde,  and  make 
you  few  in  number,  and  *  your  high-ways 
shall  be  desolate. 

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,  '-  1  will  send 
the  pestilence  among  j'ou;  and  ye  shall 
be  delivered  into  the  hand  of  the  enemy. 

26  Jlnd  when  *  I  have  broken  the  staff 
of  your  bread,  ten  women  shall  bake 
your  bread  in  one  oven,  and  they  shall 
deliver  you  j'our  bread  again  by  weight: 
and  ye  shall  eat,  and  not  be  satisfied. 


oDeut.   28.23.      1    Kings    17:1. 

Jer.  14:1—6.    Luke  4:26. 
p  Ps.  127:1.     Is.  49:4.     Hab.  2: 

13.    Gal.  4:11. 
q  See  071  4.— Deut.  11:17.28:18, 

38—40,42.  Job  31. 40.  Ps.  107: 

34.  Hag.  1:9— 11.  2:16.    1  Cor. 

3:6. 
f  Or,    at   alt    adventvres   ■with 

•me:  niid  so  24. 
r  6.     Deut.  32:24.     2  Kings  17: 

25.  Jer.  15:3.  Ez.  5:17.  14:16, 

21. 
s  2  Kings  2:24. 
t  Judg.  5:6.  2Chr.  15:5.   Is. 24: 

6.  33:8.   Lam.  1:4.    Ez.  14:15. 

33:28.  Mic.  3:12.     Zech.  7:14. 
u  Is.   1:16—20.     Jer.  2:30.  6:3. 


Ez.  24:13,14.  Am.  4:6—13. 
V  2  Sam.  22:27.     Job  9:4.     Ps. 

18:26. 
X  Deut.  32:25,41.     Judg.  2:14— 

16.  Ps.  78:62—64.  Is.  34:5,6. 
Jer.  9:16.  14:12,13.  15:2—4. 
Lam.  2:21.     Fz.  6:17.  6:3.  14: 

17.  21:4—17.  33.2. 

y  Deut.  8235.     Ps.  94:1.      Ez. 

"20:37.    Heb.  10:23—30. 

z  Num.  14:12.  16:49.   Deut.  28: 

21.     2  Sam.  24:15.    Jer.  14:12. 

24:10.     29:17,18.       Am.    4:10. 

Luke  21:11. 
a  Ps.  106:16.    Is.  3:1.  9:20.  Jer. 

14:12.  Lam.  4:3—9.   V.z.  4:10. 

16.    5:lfi.    14:13.       Hos.    4:10. 

Mic.  6:14.    Hag.  1:6. 


the  Lord  was  able  to  accomplish  liis  denuncia- 
tions, however  awful,  in  the  fullest  sense.  (^JVule, 
Ps.  90:11.) 

V.  25,  26.  When  the  sword  of  the  enemy 
threatened  the  disobedient  Israelites,  they  would 
flock  into  the  defenced  cities  for  security;  but  the 
Lord  declared,  that  in  this  case,  he  would  com- 
mission the  pestilence  to  pursue  them,  till  they 
should  be  compelled  to  surrender  themselves  into 
the  hands  of  the  besiegers:  or  he  would  visit  them 
with  the  most  dreadful  and  desolating  famines. — 
The  reader  who  consults  the  marginal  references, 
will  in  them  find  the  most  instructive  comment 
on  this  chapter;  and  be  more  and  more  convinc- 
ed, as  he  proceeds,  that  it  is  a  kind  of  prophetical 
history  of  that  nation,  even  to  this  present  time; 
which  could  never  have  been  written,  except  by 
inspiration  of  God,  who  seeth  the  events  of  the 
most  remote  futurity  as  if  actuallj'  present. — It  is 
thought  that  the  expression,  walk  contrary  to  me, 
implies  that  the  people  would  remain  careless, 
imputing  their  calamities  to  chance  or  second 
causes;  till  the  con'tant  increase  of  them,  and 

[405 


13.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


27  And  if  ye  will  not  for  all  this 
hearken  unto  me,  but  walk  contrary  unto 
me; 

28  Then  I  will  walk  contrary  unto  you 
also  *  in  fury:  and  I,  even  I,  will  chastise 
you  seven  times  for  your  sins. 

29  And  ^ye  shall  eat  the  flesh  of  your 
sons,  and  the  flesh  of  your  daughters  shall 
3^e  eat. 

30  And  •"-  I  will  destroy  your  high 
places,  and  cut  down  your  images,  and 
cast  your  carcasses  upon  the  carcasses  of 
your  idols,  and  ''my  soul  shall  abhor 
you. 

31  And  ^  I  will  make  your  cities  waste, 
^  and  bring  your  sanctuaries  unto  desola- 
tion, and  6 1  will  not  smell  the  savor  of 
your  sweet  odors. 

32  And  ''  I  Avill  bring  the  land  into  des- 
olation; and  'your  enemies  which  dwell 
therein  shall  be  astonished  at  it. 


a  Is.    27:4.    59;18.    63:3.    66:15. 

Jer.  21:6.      Ez.  6:13,15.   8:18. 

Nah.  1:2,6. 
b  Deut.  28:63—57.     2  Kings  6: 

23,29.    Jer.  19:9.     Lam.  2:20. 

4:10.      Ez.  5:10.     Malt.  24:19. 

Ijulie  23:29. 
C  1  Kings   13:2.     2  King?  23:8, 

16,20.     2Chr.  14:3—5.  23:17. 

31:1.  34:3—7.  Is.  27:9.  Jer.  8: 
'1-3.   Ez.  6:3—6,13. 
d  Ste  on  1 1,15.-20:23.    Ps.  78: 

58,69.  89:33.  Jer.  14:19. 
e.  2  Kin?s  25:4—10.    2  Chr.  36: 

19.     Neh.  2:3,17.     Is.  1:7.  24: 

10-12.     Jer.  4:7.  9:11.    Lam. 

1:1.2:7.   Ez.  6:6.  21:15.    Mic. 


3:12. 
f  Ps.  74:3—3.     Jer.  22:6.  26:6, 

9.  52:13.  Lam.  1:10.    Ez.  9:6. 

24.21.  Matt.  24:1,2.    Luke  21: 

5,6,24.  Acts  6:14. 
g  See  on  Gen.  8:21 — Is.  1:11— 

14.  66:3.  Am.  5:21—23.  Heb. 

10:26. 

h  Deut.  29:23.  Is.  1:7,8.  5:6,9. 
6:11. -24:1.  32:13,14.  64:10.  Jer. 
9:11.25:38.44:2,22.  Lam.  5: 
18.  Ez.  33:28,29.  Dan.  9:2, 
18.   Hab.  3:17.    Luke  21:20. 

i  Deut.  28:37.  29:24—28.  1 
Kings  9:8.  Jer.  18:16.  19:8. 
Lam.  4:12.   Ez-  5:15. 


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  sab- 
baths as  long  as  it  Ueth  desolate,  and  ye 
be  in  your  enemies'  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  sab- 
baths, 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 
pursueth. 

37  And  P  they  shall  fall,  one  upon  an- 
other, 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,  and  the  land  of  your  enemies 
shall  eat  you  up. 


k4:27.  23:64—66.     Ps.  44:11. 

Jer.    9:16.      Lam.    1:3.    4:15. 

Ex.     12:14,16.     20:23.     22:15. 

Zech.  7:14.  Luke  21:24.  Jam. 

1:1. 
1  25:2—4,10.     2  Chr.  36:21. 
m  Is.  24:5,6.    Rom.  8:22. 
n  Gen.  36:5.     Deut.  28:65— 67. 

Josh.    2:9 — II.   5:1.      1    Sam. 

17:24.     2  Kings  7:6,7.     2  Chr. 

14:14.    Job  16:21,22.    Is.  7:2,4. 


Ez.  21:7,12. 
o  7,8,17.    Deut.  1:44.  PrOT.  2»: 

1.    Is.  30:17. 
*  Heb.  driven. 
p  Judg.  7.22.    1  Sam.  14:15,16. 

Is.  10:4.    Jer.  37:10. 
q  Nu.li.    14:42.     Josh.    7:12,13. 

Judg.  2:14. 
r  Deut.  4:27.  28:48,68.     Is.  27: 

13.     Jer.  42:17,18,22.  44:12— 

14,27,28. 


their  long  continuance,  should  convince  them, 
that  the  dreadful  vengeance  of  God  was  poured 
out  upon  them. 

Avens:e,  &c.  (25)  M)te,  Ez.  20:3S— 38. 

By  weight.  (26)  J^ote,  Ez.  4:9—17. 

V.  29.  Eat  fhejlesh,  &c.]  This  was  literally 
fulfilled  in  the  siege  of  Samaria  by  Benhadad;  in 
the  siege  of  Jerusalem  by  the  Chaldeans;  and  in 
the  last  siege  of  Jerusalem  by  the  Romans,  as  is 
recorded  by  the  Jewish  historian,  Josephus. 
{J^Totes,  Deut.  28:49—37.  2  Kings  6:28,20.  Lam. 
4:10.) 

V.  30.  The  several  words  used  in  this  threat- 
ening, relate  to  diflerent  kinds  of  idolatry  after- 
wards prevalent  in  Israel.  We  shall  hereafter 
have  frequent  occasions  of  considering  the  high 
places,  both  for  idolatry,  and  for  the  irregular 
worship  of  Jehovah.  The  imagesheve  mention- 
ed are  supposed  to  have  been  statues  dedicated  to 
the  sun:   and  the  word  rendered  idols  (oo'SiSj)  is 

similar  to  that  which  signifies  dung  [hhi],  and  is 

TT 

an  expression  of  extreme  contempt  for  their 
worthless,  filthy  objects  of  worship.  The  con- 
nexion of  this  verse  with  the  preceding  has  been 
thought  to  imply,  that  the  Israelites  would  be 
more  attached  to  their  idols  than  even  to  their 
children.  But  the  order  is  more  remarkable,  if 
considered  as  a  prophecy.  Though  the  pious  kings 
of  Judah,  especially  liezekiah  and  Josiah,  were 
employed  by  the  Lord  to  execute,  in  a  measure, 
this  sentence,  and  the  latter  burned  the  bones  of 
the  priests  on  the  altars  of  their  idols;  and  though 
Sennacherib  cast  many  of  their  idols  into  the  fire, 
when  he  invaded  the  land;  yet  the  grand  fulfil- 
ment of  the  prophecy  was  subsequent  to  the  siege 
of  Jerusalem  by  the  Chaldeans,  in  which  the  peo- 
ple had  actually  been  reduced  to  eat  their  own 
406] 


children.  The  desolations,  connected  with  that 
event,  effectually  swept  away  all  their  idols,  and 
idol-altars,  and  temples,  so  that  they  were  never 
afterwards  restored.  Thus  the  Lord,  abhorring 
the  people  for  their  wickedness,  (U)  cast  their 
dead  carcasses  on  their  broken  or  degraded  idols, 
and  destroyed  the  idolaters  and  idolatry  at  once. 
[Marg.  Ref.  c.) 

V.  31 — 35.  These  verses  also  contain  a  proph- 
ecy, both  of  Israel's  sin  and  punisliment;  which 
the  subsequent  history  sufficiently  explains. — By 
the  sanctuaries,  some  understand  the  temple,  as 
divided  into  the  holy  place  and  the  holy  of  holies, 
with  its  several  courts:  but  others  include  the 
high-places,  both  in  Judah  and  Israel,  in  which 
God  Avas  worshipped;  and  some  think  synagogues 
also  were  meant:  but  the  next  clause,  "^I  will  not 
smell  the  savor  of  your  sweet  odors,"  seems  to 
confine  the  expression  to  places  where  sacrifices 
and  incense  were  offered. — After  the  Babylonish 
captivity,  the  temple-worship  was  restored,  and 
doubtless  the  Lord  accepted  the  oblations  of  his 
faithful  people:  but  after  the  time  of  Christ,  the 
whole  degenerated  into  a  mere  form  of  godliness; 
and  the  destruction  of  the  temple  by  the  Romans 
finally  abolished  that  kind  of  service,  because  a 
more"  simple  and  spiritual  worship  had  been  intro- 
duced.— Indeed  the  dispersed  state  of  the  Jews 
since  that  time,  more  fully  answers  the  import  of 
the  subsequent  predictions,  than  even  the  desola- 
tions of  the  Babylonish  captivity:  during  that 
calamity,  however,  the  land  enjoyed  its  sabbaths; 
and  the  prophecy  seems  to  intimate,  that  this  part 
of  the  divine  law  was  generally  neglected  dur- 
ing most  of  the  intervening  age's.  {J\ote,  2  Chr. 
36:21.) 

V.  36,  37.   Marg.  Ref.—J^otss,  Deut.  28:66— 
67.   Is.  30:15—17. 


B.  C.  1490. 


CHAPTER  XXVI. 


B.  C.  1490. 


39  And  they  that  are  left  of  you  =  shall 
pine  away  in  their  iniquity  in  your  en- 
emies' lands;  *-  and  also  in  the  iniquities  of 
their  fathers  shall  they  pine  away  with 
them. 

40  IT  If  "  they  shall  confess  their  in- 
iquity, and  the  iniquity  of  their  fathers, 
with  their  trespass  which  they  trespassed 
against  me,  ^  and  that  also  they  have 
walked  contrary  unto  me; 

41  And  that  I  also  have  walked  con- 
trary unto  them,  and  have  brought  them 
into  the  land  of  their  enemies;  if  then, 
^  their  uncircumcised  hearts  be  ^  hum- 
bled, and  *  they  then  accept  of  the  pun- 
ishment of  their  iniquity: 

42  Then  ''  will  I  remember  my  cov- 
enant with  Jacob,  and  also  my  covenant 
with  Isaac,  and  also  my  covenant  with 
Abraham  will  I  remember:  and  *=  I  will 
remember  the  land. 


3  Deut.  28:65.  30:1.  Ps.  32.3,4. 
Jer.  3:25.  Ez.  4:11.  24:23.  33: 
10. 

t  Ex.  20:5.  34.7.  Num.  14:18. 
Deut.  6:9.  Jer.  31:29.  Ez.  18: 
2,3,19.  Matt.  23:35,36.  Rom. 
11.8—10. 

uNum.  5:7.  Deut.  4:29—31. 
30:1—3.  Josh.  7:19.  1  Kings 
8:33—36,47.  Neh.  9:2.  Job 
33:27,28.  Ps.  32:5.  Prov.  28: 
13.  Jer.  31:18—20.  Ez.  36: 
31.  Dan.  9:3—20.  Hos.  5:15. 
6:1,2.  Luke  15:18,19.  iJohn 
1:8—10. 

X  21,24,27,28. 


y  Deut.  30:6.    Jer.  4:4.  6:10.  9: 

26,26.     Ez.  44:7.     Acts  7:61. 

Koni.  2:28,29.  Gal.  5:6.   Phil. 

3:3.  Col.  2:11. 
z  Ex.  10:3.     1  Kings  21:29.     2 

Chr.    12:6,7,12.    32:26.     33:12, 

13,19,23.  Ez.  6:9.  20:43.  Matt. 

23:12.  Luke  14:11.  18:14.  Jam. 

4:6—9.   1  Pet.  5:5,6. 
a  Ezra    9:13,15.      Neh.    9:33. 

Dan.  9:7—14,18,19. 
b  Gen.    9:16.       Ex.    2:24.    6:5. 

Deut.  4:31.     Ps.  106:45.     Ez. 

16:60.  Luke  1:72. 
c  Ps.  85:1,2.  136:23.  Ez.  36:1— 

15,33,34. 


V.  38,  39.  The  ten  tribes  never  returned  to 
their  own  land,  as  a  collective  body.  The  Jews, 
who  rebelliously  determined  to  go  into  Egypt, 
miserably  perished  there.  [Jer.  42: — 44:)  Great 
multitudes  of  the  other  Jews  remained  afterwards 
in  the  nations  where  they  wore  dispersed;  a  large 
proportion  of  the  whole  multitude  of  Israelites 
have  doubtless  been  lost,  as  it  were,  in  the  na- 
tions among  whom  they  sojourned.  The  mas- 
sacres made  of  them,  in  many  countries  and  dif- 
ferent ages,  have  been  very  great;  and  they  have 
been  more  generally,  durably,  and  cruelly  op- 
pressed, than  perhaps  any  other  people.  For, 
continuing  impenitent,  formerly  in  idolatry  and 
iniquity,  and  since  the  time  of  Christ,  in  obstinate 
unbelief;  they  lie  under  the  load  of  national  guilt, 
which  has  been  accumulating  for  ages;  and  pine 
away  in  heartless,  timid  despondency,  or  stupid 
insensibility,  without  earnestly  inquiring  into  the 
causes  of  their  calamities,  or  using  proper  means 
of  redress  and  deliverance.  It  is  remarkable,  how 
exactly  this  passage  describes  the  general  charac- 
ter of  the  Jews  at  this  day. 

Pine  away.]  Marg.  Ref.  s. — M)tes,  Ez.  24:19 
—24.  33:10. 

V.  40.  After  all  these  threatenings  to  the  na- 
tion of  temporal  calamities,  most  aocumulated, 
aggravated,  and  long  continued,  which  were  a 
shadow  of  still  more  tremendous  destruction  to 
impenitent  individuals  in  a  future  world;  the 
prophet  concluded  with  intimations  of  mercy  in 
reserve  for  a  remnant  of  the  people,  when  at 
length  brought  to  repentance. — Thus,  previously 
to  the  deliverance  of  the  Jews  from  the  Babylo- 
nish captivity,  Daniel  (with  whom  doubtless  num- 
bers concurred,)  confessed  his  sins,  and  those  of 
his  fathers  and  people,  in  deep  humiliation.  [JVotes, 
Dan.  9:1 — 20.)  And  afterwards,  before  their  fur- 
ther establishment  in  Judea,  Ezra  and  Nehemiah, 
and  the  people  with  them,  did  the  same,  and  in 


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 
''  despised  my  judgments,  and  because 
s  their  soul  abhorred  my  statutes. 

44  And  yet  for  all  that,  when  they  be 
in  the  land  of  their  enemies,  **  I  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. 

43  But  I  will  '  for  their  sakes  remem- 
ber 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  judg- 
ments and  laws,  which  the  Lord  made 
between  him  and  the  children  of  Israel 
P  in  mount  Sinai,  i  by  the  hand  of  Moses. 


d  See  on  34. 

e  See  on  41 1   Kings   8:46 — 

48.     2  Chr.  33:12.     Job  5:17. 

34:31,32.    Ps.  50:15.  119:67,71, 

75.  Is.  26:16.  Jer.  31:19.  Dan. 

9:7—9,14.   Heb.  12:5—11. 
f  See  on    15.-2  Kings   17:7— 

17.  2  Chr.  36:14—16. 
g  15,30.     Ps.  60:17.     Am.  5:10. 

Zech.  11:3.     John  7:7.  16:23. 

24.  Rom.  8:7. 
h  Deut.  4:29,30.  2  Kings  13:23. 

Neh.  9:31.  Ez.  14:22,23.  Rom. 

11:2,26, 


i  See  on  11. 

kJer.  14:21.33:20,21.    Ez.  16: 

60,61 . 
1   Gen.  12:2.  16:18.  17:7,8.    Ex. 

2:24.19:5,6.     Rom.  1 1 :12,23— 

26,28,29.  2  Cor.  3:15,16. 
m  22:33.  25:38.— See  on  Ex.  20: 

2. 
n  Ps.  98:2,3.    Ez.  20:9,14,22. 
0  27:34.     Deut.  6:1.  12:1.  13:4. 

John  1:17. 
p25:l. 
q  8:36.  Num.  4:37.   Ps.  77:20. 


language  which  seems  evidently  to  refer  to  this 
chapter.    [JVotes,  Ezra  9:  JVeh.  9: ) 

V.  41,  42.  Pride,  impenitent  love  of  sin,  and 
enmity  to  Jehovah  and  his  worship,  proved  the 
hearts  of  the  people  to  be  uncircumcised,  that  is, 
unrenewed  by  divine  grace;  for  circumcision  was 
the  sacramental  sign  of  regeneration:  but  when 
a  change  took  place  they  would  be  humbled  be- 
fore God,  acknowledge  his  hand,  and  submit  to 
his  justice  in  all  their  sufferings;  they  would  seek 
forgiveness  from  his  mercy,  and  return  to  their 
duty;  and  then  would  he  remember  and  deal  with 
them  according  to  the  covenant  made  with  their 
fathers,  respecting  Canaan,  the  type  of  heaven. 
[Jfotes,  Deut.  10:16.  30:1—10.  Jer.  4:3,4.  9:25, 
26.  iJom.  2:25— 29.) 

Covenant.  (42)  It  is  observable,  that  it  is  not 
said,  the  Lord  would  remember  his  covenant,  rat- 
ified with  Israel  at  mount  Sinai;  but  the  covenant 
made  with  their  progenitors,  the  patriarchs,  long 
before  the  Sinai-covenant.  The  future  restora- 
tion of  Israel  will  be  in  fulfilment  of  the  Abraham- 
ic  covenant.  [JVotes,  Rom.  11:25 — 32.  Gal.  3:15 
—18.  Heb.  6:13— 20.) 

V.  43 — 45.  Notwithstanding  these  promises,  the 
land  would  certainly  be  desolated;  and  the  pre- 
ceding calamities  would  rest  on  the  people,  till 
they  should  "accept  of  the  punishment  of  their  in- 
iquity," and  acquiesce  in  it,  as  just. — The  subse- 
quent verses  imply  a  prediction  that  the  people 
would  thus  repent,  as  well  as  an  assurance  of 
reconciliation  to  the  penitent.     The  word  (onS), 

rendered  "for  their  sakes,"  may  more  literally 
and  justly  be  translated  for  them,  or  in  their  be- 
half.— A  glorious  accomplishment  of  this  part  of 
the  prophecy  may  hereafter  be  expected,  by  the 
conversion  of  the  Jews  to  Christ,  and  probably  by 
their  restoration  to  their  own  land:  and  indeed, 
after  tho  fulfilment  of  the  previous  threatenings, 

[407 


B.   C.  1490. 


LEVITICUS. 


B.  C.  1490. 


CHAP.  XXV  II. 

Laws  concerning  singular  vows  to  God,  respecung  persons,  1 — 8; 
and  cattle,  9 — 13;  and  houses  and  lands,  14 — 25.  Firstlings 
must  not  be  thus  dedicated,  26,  27.  Of  things  devoted  to 
destruction,  23,  29.     The  law  of  tithes,  30—34. 

AND  the   Lord  spake   unto   Moses, 
saying, 

2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  ^  When  a  man  shall 
make  a  singular  vow,  the  persons  shall  be 
for  the  Lord  by  thy  estimation. 

3  And  ^  thy  estimation  shall  be,  of  the 
male  from  twenty  years  old  even  unto 
sixty  years  old;  even  thy  estimation  shall 
be  fifty  shekels  of  silver,  *^  after  the  shek- 
el of  the  sanctuary. 

4  And  if  it  be  a  female,  then  thy  esti- 
mation shall  be  '^  thirty  shekels. 


a  Ge.n.  28:20—22.      Num.    6;2. 

21:2.     Deut.  23:21— 23.    Judg. 

1I:.30,31.    1  Sam.  Ml. 
b  14.  5:15.  6:6.    Num.  18:16.    2 


Kings  12:4.  JStarg. 
c25.   Ex.  30:13. 
d  Zech.  11:12,13.    Matt.  26:15. 

27:9,10. 


in  their  present  dispersion  of  above  seventeen 
hundred  years'  duration,  they  are  still  most  mar- 
vellously preserved  a  distinct  people,  evidently  in 
order  to  this  most  desirable  event.  (JVb<e?,  JViim. 
2'J:9.  Jer.  30:10,11.) 

PRACTICAL  OBSERVATIONS. 
V.  1—13. 

Our  true  interest  and  happiness  consist  in  wor- 
shipping the  Lord,  giving  him  our  hearts,  hallow- 
ing his  sabbaths,  reverencing  his  sanctuary,  and 
doing  every  thing  with  a  believing  regard  to  that 
Savior,  "in  whom  dwelleth  all  the  fulness  of  the 
Godhead  bodily."  Our  obedience  indeed  cannot 
justify  us:  but  that  obedience,  which  takes  its  rise 
from  "repentance  towards  God,  and  faith  towards 
our  Lord  Jesus  Christ;"  and  which  consists  in  a 
bumble  attendance  on  his  ordinances,  and  an  un- 
reserved respect  to  all  his  commandments;  both 
evinces  that  we  are  justified,  and  will  induce 
peace  and  spiritual  consolations  into  our  hearts, 
with  the  hope  of  glory,  and  the  blessing  of  God 
upon  our  families  and  possessions:  so  that  the 
most  afflicted  state  of  a  consistent  Christian  is 
iiiore  comfortable,  than  any  ungodly  prosperity 
however  great.  This  frame  of  mind  is  the  health 
of  the  soul,  and  the  antepast  of  heaven;  while  God 
sets  up  his  tabernacle  in  us,  and  dwells  and  walks 
with  us,  as  the  sure  pledge  of  eternal  glory.  But 
wilful  sin,  even  in  a  believer,  will  grieve  the  Spir- 
it, cloud  this  bright  prospect,  and  bring  darkness 
and  distress  into  the  soul,  as  well  as  chastisements 
from  his  heavenly  Father's  rod. — Righteousness 
also  exalteth  a  nation,  and  among  other  blessings, 
especially  ensures  the  continuance  of  the  gospel 
with  it.  But  it  is  truly  wonderful,  that  the  Lord 
hath  not  long  since  so  abhorred  this  our  sinful 
land,  as  to  deprive  us  of  our  other  manifold  mer- 
cies, and  especially  of  the  word  of  his  salvation, 
which  has  been  so  greatly  neglected,  despised, 
and  perverted. 

V.  14—46. 

Sooner  or  later,  sin  will  be  the  ruin,  as  well  as 
reproach,  of  every  people;  and  our  national  vio- 
lation of  the  sabbath,  contempt  of  the  ordinances 
of  God,  opposition  to  his  truth,  and  abhorrence  of 
his  commandments,  after  our  manifold  rebukes, 
dangers,  and  deliverances,  which  were  intended 
to  bring  us  to  repentance  and  upright  obedience, 
have  a  very  gloomy  aspect  on  this  yet  favored 
land.  If  we  continue  still  to  "walk  contrary  to 
God,"  we  may  expect  that  he  will  punish  us  seven 
times  more  than  he  has  done;  and  that  he  will 
avenge  the  quarrel  of  his  gospel  upon  us;  and  if 
408] 


5  And  if  it  be  from  rive  years  old  even 
unto  twenty  years  old;  then  thy  estima- 
tion shall  be  of  the  male  twenty  shekels, 
and  for  the  female  ten  shekels. 

6  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  sJiall 
be  three  shekels  of  silver. 

7  And  if  it  be  ^  from  sixty  years  old 
and  above;  if  it  be  a  male,  then  thy  esti- 
mation shall  be  fifteen  shekels,  and  for 
the  female  ten  shekels. 

8  But  if  he  be  £  poorer  than  thy  esti- 
mation, then  he  shall  present  himself  be- 
fore the  priest,  and  the  priest  shall  value 
him:  according  to  his  ability  that  vowed 
shall  the  priest  value  him. 


e  Num.  3:40—43.  18:14,16. 
f  Ps.  90:10. 


g  6:7.  12:S.  14:21,22.     Mark-  14; 
7.     Luke  21:1 —4.  2  Cor.  8:12. 


He,  who  has  all  creatures  in  his  hand  as  ministers 
of  his  vengeance,  should  set  his  face  against  us, 
who  can  conjecture  where  the  contest  will  end.-' 
Oh  that,  being  deeply  humbled  before  God,  and 
ingenuously  confessing  our  sins,  we  might,  by  a 
general  revival  of  religion  and  reformation  of 
manners,  with  the  harmonious  concurrence  of  ail 
ranks  and  orders  of  men,  avert  the  rising  storm 
before  it  burst  upon  us! — But  though  national 
judgments,  such  as  desolating  war,  pestilence, 
and  famine,  be  dreadful;  yet  they  are  but  temporal 
evils,  and  personal  judgments  alone  are  eternal: 
let  every  sinner  then  tremble  for  himself,  take 
warning  and  flee  from  the  wrath  to  come. — The 
career  of  iniquity  commences  in  contempt  of 
God's  statutes,  and  hatred  of  his  service:  and  in- 
gratitude and  abuse  of  his  mercies  soon  make 
way  for  the  hardening  of  the  heart  under  afflic- 
tions, and  against  convictions.  Such  persons, 
"walking  contrary  to  God,"  will  find  that  he 
walks  contrary  to  them:  and  as  they  turn  their 
face  from  him,  he  will  set  his  face  against  them, 
will  abhor  them,  pursue  them  with  one  misery 
after  another,  and  at  length  utterly  destroy  them', 
if  they  continue  impenitent;  and  the  stoutest  of 
them  will  find  their  hearts  wax  faint  and  tremble, 
and  in  black  despair  perceive  that  they  have  no 
power  to  resist  or  escape,  when  he  arises  to  exe- 
cute vengeance. — But  if  at  length  any  sinner  be 
deeply  humbled,  and  confess  his  guilt,  and  cry  for 
mercy  through  faith  in  Jesus  Christ,  and  accord- 
ing to  the  covenant  made  with  all  believers  in 
him;  God  will  remember  that  covenant,  and  par- 
don that  sinner  "according  to  the  multitude  of  his 
mercies:"  so  that  none  need  despair,  and  "pine 
away  in  their  iniquities."  Whilst  we  joyfully  avail 
ourselves  of  such  a  precious  privilege,  and  are 
confirmed  in  our  faith  even  by  the  desolate  and 
dispersed  condition  of  the  disobedient  Israelites; 
let  us  not  abhor  and  despise  them,  but  compas- 
sionate them,  and  pray  that  they  may  at  length  be 
remembered  according  to  the  covenant  made 
with  their  fathers.  And  let  us  take  warning  not 
to  imitate  their  infidelity,  and  not  to  trust  in  ex- 
ternal distinctions. — God  grant  that  we  may  in 
this  our  day  effectually  consider  the  things  which 
belong  to  our  eternal  peace. 

NOTES. 
Chap.  XXVII.  V.  2—8.  The  Israehtes,  from 
an  extraordinary  zeal  and  love  to  tlie  worship  of 
God,  would  sometimes,  by  a  solemn  vow,  dedicate 
themselves,  or  their  children,  to  the  immediate 
service  of  the  Lord  in  the  sanctuary  for  life:  but 


B.  C.  1490. 


CHAPTER  XXVII. 


B.  C.  1490. 


9  IT  And  if  it  be  a  beast,  whereof  men 
bring  an  offering  unto  the  Lord;  all  thai 
any  man  giveth  of  such  unto  the  Lord 
shall  be  holy. 

10  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. 

11  And  if  it  he  any  '  unclean  beast,  of 
which  they  do  not  ofter  a  sacrifice  unto 
the  Lord;  then  he  shall  present  the  beast 
before  the  priest: 

12  And  the  priest  shall  value  it, 
whether  it  be  good  or  bad;  *  as  thou  val- 
uest  it,  who  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. 

14  IF  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  esti- 
mate it,  so  shall  it  stand. 

15  And  if  he  that  sanctified  it  will  re- 
deem his  house,  °  then  he  shall  add  the 
fifth  part  of  the  money  of  thy  estimation 
unto  it,  and  it  shall  be  his. 

16  And  if  a  man  shall  sanctify  unto 
the  Lord  some  part  "of  a  field  of  his  pos- 
session; then  thy  estimation  shall  be  ac- 
cording to  the  seed  thereof:  +  an  p  homer 


h  15—33.  Jam.  1:8. 

i   Deut.  23:18.  Mai.  1:14. 

*  Hub.    according  to  thy  esti- 

rnation^  O  priest^  &c. 
k  10,15,19.  6:16.  6:4.5.  22:14. 
I  21.25:29—31.  Num.  18:14. 


m  12. 

n  .See  on  13. 
o  Acts  4:34— 31.  5:4. 
t  Or,  the  land  of  an  homer,  &c. 
pis.  5:10.  Kz.  45:11  — 14.  Hos. 
3.2. 


as  the  priests  and  Levites  were  set  apart,  by  God 
himself,  for  that  service,  and  none  were  allowed 
to  interfere  with  their  work,  these  persons  could 
only  be  employed  in  the  lowest  and  most  labori- 
ous services;  and  if  too  great  numbers  thus  devot- 
ed themselves,  they  would  be  an  encumbrance, 
rather  tlian  an  advantage,  to  the  sanctuary.  The 
Gibeonites  were  afterwards  employed  "as  hewers 
of  wood  and  drawers  of  water:"  and  perhaps  some 
others,  wlio  refused  to  redeem  themselves,  per- 
formed menial  services  to  the  priests  and  Levites. 
Probably  these,  as  well  as  the  Gibeonites,  were 
called  Jyethinim,  or  dedicated  persons,  of  whom 
we  shall  read  hereafter.  {Jfotes,  Josh.  9:27.  I 
Chr.  9:2.)  Samuel,  who  was  a  Levite,  was  thus 
dedicated  by  his  mother;  and,  not  being  redeem- 
ed, he  was  employed  about  the  sanctuary  from  his 
childhood,  long  before  the  age  when  the  Levites 
entered  upon  their  office. — Perhaps  some  others, 
who  dedicated  themselves  or  their  children,  were 
thus  employed:  yet  in  general  they  were  allowed, 
or  even  ordered,  to  be  redeemed,  at  the  valuation 
here  prescribed;  which  was  equitable  and  moder- 
ate, and  was  reduced  still  lower  in  cases  of  pov- 
erty. Children  might  not  thus  devote  themselves; 
but  their  parents  might  devote  them.  The  women, 
if  not  redeemed,  would  find  employment  in  spin- 
nhig,  weaving,  and  making  the  garments  for  the 
priests,  or  washing  for  them,  and  in  various  other 
ways;  as  we  may  suppose  the  Gibeonitish  women, 
and  the  wives  of  the  Nethinim  did. 
V.  9 — 13.  If  any  particular  animal  were  thus 
Vol.  I.  52 


!of  barley-seed  shall    be   valued  at   fifty 

shekels  of  silver. 

17  If  he  sanctify  his  field  from  the  year 

of   jubilee,  according  to  thy  estimatioi 
I  it  shall  stand. 

I  1 8  But  if  he  sanctify  his  field  ^  after 
j  the  jubilee;  then  the  priest  shall  reckon 
junto  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  oi 
thy  estimation  unto  it,  and  it  shall  be  as- 
sured 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  redeemed  any  more. 

21  But  the  field,  ^  when  it  goeth  out 
in  the  jubilee,  shall  be  holy  unto  the 
Lord,  as  a  field  ^  devoted:  the  possession 
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  posses- 


sion; 


23  Then  the  priest  shall  reckon  unto 
him  the  worth  of  ^  thy  estimation,  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 


q  25:15,16,21,51,52. 
r  See  on  13. 
s  25:10,28.31. 

t  28,29.    Dent.  13:17.    Josh.  6: 
17.     Ezra   10:3.      Ez.    44:29. 


margins. 
u  Num.  1«:14. 
X  25:10,26. 
y  12,18. 


Ez.  44:29. 


vowed  unto  the  Lord,  it  was  to  be  accounted  holy, 

and  must  not  be  exchanged;  but  must  be  sacri- 

I  ficed,  provided  it  were  fit  for  sacrifice:  otherwise 

!  it  was  to  be  valued  and  sold;  but  at  a  dearer  rate 

to  him  who  vowed  it  than  to  another  person,  as  a 

rebuke  for  his  rashness  and  inconstancy.     Some 

suppose  that  the  money  was  put  into  the  treasury 

[  of  the  sanctuary,  to  defray  the  expenses  of  the 

I  worship  there  performed:  others,  that  the  priests 

j  had  it  for  their  own  use. — The  difference  between 

;  this  singular  vow  and  ordinary  vows,  seems  to 

\  have  been  this: — the   ordinary  vow  was  made, 

[  when  in  quest  of  some  blessing,  or  when  some 

special  mercy  was  received:  the  person  who  vow- 

I  ed  engaged  to  offer  certain  sacrifices  of  burnt-of- 

j  ferings  or  peace-ofFerings  unto  the  Lord;  and  it 

!  included  nothing  else.     But  a  singular  vow  was 

I  the  solemn  dedication  of  a  man's  person,  or  child, 

I  or  some  part  of  his  property,  to  the  immediate  use 

'  of  the  sanctuary,  or  of  the  priests;  with  special 

designation.,  whether  fit  for  sacrifice,  or  not. 

V.  16.  A  man  was  not  allowed  to  alienate  in 
this  manner  his  whole  patrimony,  but  only  some 
part  of  a  field:  he  might  express  his  good-will  for 
the  house  of  God,  but  he  must  not  impoverish  his 
own  family. 

An  /wmer,  &c.]  That  is,  as  much  land  as  re- 
quired a  homer  of  barley  to  sow  it.  An  U7)icr  was 
only  the  tenth  part  of  an  ephah;  a  Aower  contain- 
ed ten  ephahs,  or  above  eight  bushels  Winchester 
measure. 


V.  17— 19.    JVb<e5,  25:14— 30. 


[409 


B.  C.  1490. 


LEVITICUS. 


B.  C.  1490. 


shall  return  unto  him  of  whom  it  was 
bought,  even  ^  to  him  to  whom  the  pos- 
session of  the  land  did  belong. 

25  And  *  all  thy  estimations  shall  be 
according  to  the  shekel  of  the  sanctuary: 
^  twenty  gerahs  shall  be  the  shekel. 

26  Only  the  *firsding  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  if  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  estima- 
tion. 

28  If  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  posses- 
sion, shall  be  sold  or  redeemed:  every 
devoted  thing  w  most  holy  unto  the  Lord. 


z  20.  2S;28. 

a  3. 

b  Ex.  30:13.    Num.  3;47.  18:16. 

Ez.  45:12. 
*  Heb.  first-horn.,  &.C. 
c  Ex.  13:2,12,13.  22:30.     Num. 

18:11.   Deut.  16:19. 
d  See  on  21.— Ex.  22:20.  Num. 


21:2,3.  Deut.  7:1,2.  13:15,16. 
20:16,n.  25:19.  Josh.  6:17— 
19,26.  7:1,11—13,25.  Judg. 
11:30,31.  21:5,11,18.  1  Sam. 
14:24—23,38 — 45.  15:3,18,32, 
33.  Matt.  25.41.  Acts  23:12  — 
14.  Rom.  9:3.  1  Cor.  16:22. 
Gal.  3.10,13. 


V.  20 — 24.  If  the  person  who  dedicated  his 
land  refused  to  redeem  it,  it  became  the  perpet- 
■  ual  inheritance  of  the  priests,  and  could  only  be 
leased  out  till  the  year  of  jubilee.  If  he  had  sold 
his  right  in  it  to  another  man,  after  having  made 
his  vow;  he  forfeited  tliat  right,  but  the  purchaser 
did  not  succeed  to  it.  A  man  could  not  thus  alien- 
ate such  land,  as  by  law  returned  at  the  year  of 
jubilee  to  the  famil)'  of  which  it  had  been  bought; 
but  if  he  had  vowed  it,  he  must  redeem  it  at  the 
estimation  made  of  it.  Houses  and  lands,  if  thus 
vowed,  became  the  property  of  the  priests  at  the 
year  of  jubilee;  unless  redeemed  by  him  that  vow- 
ed them.  This  was  an  additional  reason,  why  the 
fifth  part  should  in  that  case  be  added  to  the 
priest's  estimation  of  them. 

V.  26,  27.  As  these  firstlings  were  the  Lord's 
before,  it  would  have  been  a  solemn  mockery  to 
pretend  to  make  them  a  matter  of  a  singular  vow; 
for  they  were  already  appointed,  if  clean,  to  be 
sacrificed.  But  if  an  unclean  firstling  were  thus 
dedicated  to  God,  the  owner  might  redeem  it,  as 
another  unclean  firstling,  though  not  with  a  lamb, 
but  with  its  estimation  in  money,  adding  to  it  a 
fifth  part:  and  if  he  refused  to  redeem  it,  it  was 
killed,  and  sold  for  the  benefit  of  the  priests,  or 
tlie  support  of  the  sanctuary. 

V.  28,  29.     The  word  (onn)  here  rendered  a 

devoted  thing,  implies  an  anathema,  or  curse. 
Persons  thus  devoted,  were  by  solemn  vows  con- 
signed to  utter  desti'uctiou  without  redemption: 
but  then  this  vow  could  not  be  valid,  if  contrary 
to  any  part  of  the  divine  law;  and  in  that  case 
the  person  making  it  needed  repentance  and  for- 
giveness. In  respect  of  things  devoted,  they  were 
either  utterly  destroyed  by  fire,  or  wholly  dedicat- 
ed to  religious  uses.  The  Lord  himself  thus  de- 
voted the  Amalekites,  and  tlie  Canaanites  in  gen- 
eral, and  the  inhabitants  of  Jericho  in  particular; 
but  he  reserved  tlie  precious  metals  for  the  sa- 
cred treasury'.  And  tlie  Israelites  thus  devoted 
the  cities  of  Arad.  [JVote,  JVum.  21 : 1—3.)— Prob- 
ably Jephthah's  vow,  and  his  manner  of  perform- 
ing it,  arose  from  a  misconstruction  of  this  law; 
410] 


29  None  devoted,  which  shall  be  de- 
voted of  men,  shall  be  redeemed:  hut 
shall  surely  be  put  to  death. 

30  IT  And  ^  all  the  tithe  of  the  land, 
zvhether  of  the  seed  of  the  land,  or  of  the 
fruit  of  the  tree,  is  the  Lord's:  it  is  holy 
unto  the  Lord. 

31  And  if  a  man  will  '  at  all  redeem 
ought  of  his  tithes,  he  shall  add  thereta 
the  fifth  part  thereof. 

32  And  concerning  the  tithe  of  the 
herd,  or  of  the  flock,  even  of  whatsoever 
s  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,  for 
the  children  of  Israel  ^  in  mount  Sinai. 


e  Gen.  14:20.  28:22.  Num.  18: 
21—24.  Deut.  12:5,6.  14:22, 
23.  2Chr.  31:5,6,12.  Neh.  10: 
37,38.  12:44.  13:5,12.  Mai.  3:8 
—10.  Malt.  23:23.  Luke  11: 
42.  18:12.  Heb.  7:5— 9. 

f  13. 


g  Jer.  33:13.    Ez.  20:37.    Mic- 

7:14. 
h  10. 

i  26:46.  Deut.  4:45.  John  1:17. 
k  Num.  1:1.  Gal..4:24.26.  Heb. 

12:18—26. 


for  whatever  was  thus  devoted  was  surely  to  be 
put  to  death,  if  no  divine  law  forbad:  but  tlie  peo- 
ple rescued  Jonathan,  whom  his  father  Saul  had 
thus  rashly  and  unwittingly  devoted,  and  doubt- 
less they  acted  properly.  (jSTotes,  Judg,  11:34 — 
j40.    1  Sam.  14:36—46.) 

j     V.  30 — 34.    The  custom  ofdedicating  the  tenth 
i  part  of  any  profit  or  increase  to  religious  uses, 
I  was  doubtless  more  ancient  than  the  Mosaic  law: 
'<{J^otes,  Gen.  14:18—20.  28:20—22.)  and  learned 
I  men  have  shewn  that  (probably  from  tradition,)  it 
1  prevailed  in  many  nations;   though  not  so  regu- 
larly as  in  Israel.     From  the  law  afterwards  giv- 
I  en  concerning  the  division  of  these  tithes,  it  is  ev- 
'  ident  that  they  were  intended  to  be  a  considera- 
ble part  of  the  stated  maintenance  of  the  priests 
land  Levites;   [JVum.   18:21 — 32.)  and  they  must 
j  therefore  be  carefully  distinguished  from  the  sec- 
ond tithes,  on  which  the  people  feasted  before' the 
Lord,  with  the  Levites.  {JVote,  Deut.  14:22— "20.) 
The  regulations  here  made  would  prevent  the  in- 
troduction of  a  modus  in  collecting  tlie  titlies,  as 
well  as  impropriations,  and  various  other  meth- 
ods, which  have  in  many  places  reduced  almost 
to  beggary  the  clergy,   for  whose  maintenance 
tithes  were  originally  given.     Whatever  may  be 
said  in  this  case,  where  tithes  are  only  a  human 
institution;   it  would  certainly  have  been  wrong 
where  they  were  an  express  divine  appointment. 
Yet  doubtless  this  law  teaches,  tliat  they  "who 
labor  in  the  word  and  doctrine"  have  a  right 
to  a  maintenance,  and  ought  not  to  be  defraud- 
ed of  it. 


PRACTICAL  OBSERVATIONS. 

It  is  good  to  be  zealously  affected,  and  liberal- 
ly disposed,  to  tlie  service  and  sanctuary  of  the 
Lord:  but  consideration  should  precede,  and  pru- 
dence should  direct,  the  application  of  our  liber- 
ality; otherwise  rash  vows,  and  inconstancy  in 
performing  them,  will  dishonor  God  and  embar- 
rass our  own  minds. — We  should  dedicate  our- 
selves and  our  families  to  his  service,  according 
to  the  situation  of  life  in  which  the  providence  of 


B.  C.  1490. 


CHAPTER  XXVII. 


B.  C.  1490. 


God  lias  placed  us.  But  may  we  not  aptly  ac- 
commodate these  "singular  vows  of  persons"  to 
the  case  of  those,  who,  perhaps  with  good  inten- 
tion, but  great  impropriety,  are  determined  to 
leave  their  proper  employments,  and  to  enter  into 
the  ministry;  or  to  those,  who  resolve  to  bring  up 
their  children  to  that  sacred  office,  before  they 
can  know  whether  they  will  be  properly  qualified 
or  disposed  for  such  a  service?  Too  many  seem 
to  forget,  that  there  are  other  ways  of  glorifying 
God  and  serving  his  church,  besides  preaching 
the  gospel:  and  though  no  general  rules  can  be 
prescribed  in  such  cases;  yet  much  caution,  de- 
liberation, prayer,  patient  waiting,  and  submis- 
sion to  Providence,  should  precede  every  person's 
leaving  another  calling  to  enter  into  the  ministry. 
Nor  should  any  resolutions  or  vows  be  considered 
binding,  unless  the  Lord  allows  them,  by  giving 
proper  qualifications  and  dispositions,  and  open- 
ing a  regular  door  of  admission  in  his  providence. 
Otherwise  such  persons  had  better  endeavor 
themselves,  and  bring  up  their  children,  to  honor 
God  by  their  example,  influence,  and  substance 
in  a  private  character:  for  to  this  day  he  will 
choose  his  own  ministers,  whom  he  employs  in  his 
sanctuary,  without  regarding  our  partial  or  self- 
ish desires  and  intentions. — Our  houses,  lands, 
cattle,  and   substance  should  be  possessed  and 


used  to  his  glory;  and  a  portion  dedicated  imme- 
diately to  the  support  of  his  worship,  and  to  pro- 
mote his  cause,  is  acceptable  to  him,  if  done  with 
a  constant  and  willing  mind,  and  in  prudence  and 
equity.  But  he  neither  approves  of  those  who 
grudge  his  servantstheirsupport,  nor  of  those  who 
injure  their  famihes,  and  perhaps  their  creditors, 
by  an  imprudent  or  ostentatious  profusion  in  these 
respects;  nor  yet  of  those  who  rashly  engage,  and 
inconstantly  retract  their  engagements. — But  let 
us  not  forget  that  we  sinners  were  devoted  to  ut- 
ter destruction,  as  under  the  curse  of  a  broken 
law;  and  that  Jesus  willingly  devoted  himself  to 
be  "made  a  curse  for  us,"  and  tasted  the  bitter- 
ness of  death,  yea,  the  wrath  of  the  Father,  for 
our  redemption.  The  doom  of  those  who  neglect 
this  great  salvation  will  be  irreversible;  and  it 
will  by  the  omnipotent  Judge  be  said  to  them, 
"Depart  from  me,  je  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels."  Let 
us  then  flee  to  him  as  a  Savior  for  refuge;  and, 
receiving  the  reconciliation,  let  us  yield  ourselves 
to  him,  without  wishing  or  desiring  a  change,  to 
be  unto  him  a  holj*  people,  that  "his  name  may 
be  glorified  in  us,"  living  and  dying,  and  for  ever; 
"and  we  glorified  in  him,  according  to  the 
grace  of  our  God,  and  of  the  Lord  Jesus  Christ." 
(JVbie,  2  Thes.  1:1],  12.) 


THE    FOURTH    BOOK    OF    MOSES, 


CALLED 


NUMBERS. 


Tnrs  book  takes  its  name  from  the  repeated  numbcrings  of  the  people  and  of  the  Leviles,  which  it 
records.  It  derives  this  name  (as  the  preceding  books  do  theirs,)  from  the  Septuagint;  but  the 
names  of  the  others  stand  in  the  original  Greek,  while  this  is  translated  into  English.  It  is  called 
in  the  original,  (naioa)  '//i  the  wilderness,''  from  the  account  which  it  contains  of  the  Israelites  in 

the  wilderness.  It  opens  with  an  account  of  tiie  arrangement  of  the  twelve  tribes  into  regular 
encampments,  in  four  divisions  under  their  several  leaders,  around  the  tabernacle;  the  care  of 
which,  and  of  all  its  furniture,  was  committed  to  the  Levites,  in  three  divisions,  according  to  tlieir 
families.  The  history  of  Israel  afterwards  proceeds:  and  the  sacred  writer  having  recorded  that 
instance  of  rebellion  which  provoked  God  "to  swear  in  his  wrath  that  they  should  not  enter  into 
his  rest;"  gives  an  account  of  the  continuance  of  the  Israelites  in  the  wilderness  for  above  thirty- 
eight  3'earsr  and  the  whole  is  intermixed  with  many  laws,  moral  and  ceremonial. — In  confirmation 
of  the  united  testimony  of  antiquity,  that  Moses  wrote  the  books  ascribed  to  him,  which  is  uniformly 
sanctioned  by  all  tlie  sacred  writers,  and  in  an  especial  manner  by  our  Lord  and  his  apostles:  it 
may  be  useful  to  the  studious  reader  to  notice,  how  constantly  the  laws  and  facts  of  this  book  are 
referred  to  in  all  the  subsequent  parts  of  Scripture,  as  things  of  established  credit  and  notoriety; 
which  never  could  have  been  the  case,  had  not  the  book  been  well  known  among  the  Israelites. 
In  general,  the  marginal  references,  if  carefully  consulted,  will  most  fully  establish  this  point:  in 
particular,  the  ministrations  severally  allotted  to  the  priests  and  Levites;  the  unbelief  and  rebellion 
which  excluded  this  generation  of  Israel  from  Canaan;  their  subsequent  Avanderings  for  almost 
forty  years  in  the  wilderness;  the  conquest  of  the  countries  possessed  by  Sihon  and  Og;  and  the 
settlement  of  two  tribes  and  a  half,  east  of  Jordan,  are  pre-suppbsed  as  notorious  facts  in  eveiy 
subsequent  part  of  the  sacred  Volume.  But  the  prophecies  delivered  by  Balaam,  which  have 
already  received  a  most  signal  accomplishment,  not  only  prove  the  narrative  to  be  genuine,  and  that 
Balaam  spake  by  the  Spirit  of  prophecy;  but  as  introduced  in  close  connexion  wilh  the  history, 
long  before  any  of  the  predictions  were  fulfilled,  or  in  human  probability  likely  to  be  so;  they  form 
a  collateral  argument,  that  the  book  itself  was  divinely  inspired:  for  in  this  manner  the  Lord  has 
seen  good  to  set  his  seal  to  most,  if  not  all,  of  the  several  books  of  holy  writ. 

[411 


B.C.  1490. 


NUMBERS. 


B.  C.  1490. 


CHAP.  I. 

The  Lord  commands  Moses  to  number  Israel,  snd  appoints  by 
name  a  prince  from  each  tribe  to  assist  liim,  1 — 16.  The  num- 
ber of  each  tribe,  and  the  sum  total,  17 — 46.  The  Levltes  are 
not  numbered  with  the  rest,  being  to  serve  at  the  tabernacle, 
47—5-4. 

AND  the  Lord  spake  unto  Moses  *  in 
the  wilderness  of  Sinai,  ^  in  the 
tabernacle  of  the  congregation,  '^  on  the 
first  day  of  the  second  month,  in  the  sec- 
ond 3^ear  after  they  were  come  out  of 
the  land  of  Egypt,  saying, 

2  Take  ye  ^  the  sum  of  all  the  congre- 
gation of  ®  the  children  of  Israel,  ^  after 
their  families,  by  the  house  of  their  fa- 
thers, with  the  number  of  their  names, 
every  male  by  their  polls: 

3  From  ^  twenty  years  old  and  up- 
ward, all  that  are  ^  able  to  go  forth  to 
war  in  Israel:  thou  and  Aaron  shall  num- 
ber them  '  by  their  armies. 

4  IF  And  with  you  there  shall  be  a 
man  of  every  tribe,  ^  every  one  head  of 
the  house  of  his  fathers. 

5  And  these  are  the  names  of  the  men 
that  shall  stand  with  you:  Of  the  tribe  of 
Fleuben;  '  Elizur,  the  son  of  Shedeur. 

6  Of  Simeon;  "^  Shelumiel,  the  son  of 
Zurishaddai. 

7  Of  Judah;  °  Nahshon,  the  son  of 
Amminadab. 

8  Of  Issachar;  °  Nethaneel,  the  son  of  i 
Zuar.  I 

P  Eliab,  the    son   of 


9    Of   Zebulun; 
Helon. 

a  10:12.  Ex.  1P:1.    Lev.  27:34. 

b  Ex.  25:22.   Lev.  1:1. 

c  9:1.  10:11.  Ex.  40:17.  1  Kings 

6:1. 
d  26:2—4,63,64.    Ex.  30:12.  38: 

26.  2  Sam.  24:2,3.   1  Chr.  21 :2. 
e  Gen.  49:1—3.    Ex.  1:1—5. 
f  13,22,26.&c.   Ex.  6:14— 19. 
?  14:29.  32:11.   Ex.  30:14. 
h  Deut.  3:18.  2  Chr.  17:13—18. 


26:11—13. 
i  33:1.   Ex.  12:17. 
k  16.  17:3.  25:4,14.     Ex.  18:25. 

Josh.  22:14. 
1  2:10.  7:30.  10:18. 
m2:12.  7:36.  10:19. 
n  2:3.  7:12.  10:14.     Ruth  4:18— 

22.  Matt.  1:2— 5.  JVaasson. 
o2:5.  7:18.  10:15. 
p  2:7.  7:24.  10:16.  


NOTES. 
Chap.  I.  V.  1—3.  Though  the  sum  total  in 
this  chapter  is  exactly  the  same  with  that  before 
mentioned,  the  numbering'  cannot  be  the  same; 
for  that  preceded  the  construction  of  the  taberna- 
cle, which  was  set  up  on  the  first  day  of  the  first 
month,  and  the  bases  were  formed  of  the  silver 
collected  upon  that  occasion;  whereas  this  was 
ordered  on  the  first  day  of  the  second  month. 
{Ex.  .38:25—28.  40:2.)— The  Levites  were  ex- 
empted both  from  the  tribute  and  from  war,  and 
consequently  were  not  included  in  either  account. 
None  seem  to  have  been  numbered  who  were  un- 
serviceable, whether  through  age,  or  infirmities; 
but,  as  "there  was  not  one  feeble  person  among 
their  tribes"  when  they  left  Egypt,  we  may  sup- 
pose there  were  very  "few  at  this  time.  [Jfote, 
Ex.  13:17,18.  latter  part.)  Yet  all  the  women, 
the  minors,  and  probably  the  old  men,  were 
omitted;  as  well  as  the  mixed  multitude  which 
came  up  with  them  out  of  Egypt.  Each  tribe 
was  reckoned  in  even  numbers:  no  less  sum  than 
fifty  being  mentioned,  and  that  but  in  one  in- 
stance: (25)  as  they  were  ranked  under  rulers  of 
thousands,  of  hundreds,  and  of  fifties,  yet  accord- 
ing to  their  tribes,  families,  and  households;  it  is 
probable  they  were  registered  accordingly,  with 
the  omission  of  the  odd  numbers;  and  the  altera- 
412] 


of 


Gad;    ^  Eliasaph,  the    son  of 


10  Of  the  children  of  Joseph:  of 
Ephraim;  '^  Elishama,  the  son  of  Ammi- 
hud:  of  Manasseh;  '  Gamaliel,  the  son  of 
Pedahzur. 

1 1  Of  Benjamin;  ^  Abidan,  the  son  of 
Gideoni. 

1 2  Of  Dan;  ^  Ahiezer,  the  son  of  Am- 
mishaddai. 

13  Of   Asher;    "  Pagiel,    the    son 
Ocran. 

14  Of 
Deuel. 

13  Of  Naphtali;  y  Ahira,  the  son  of 
Enan. 

16  These  were  ^  the  renowned  of  the 
congregation,  princes  of  the  tribes  of 
their  fathers,  ^  heads  of  thousands  in  Is- 
rael. 

17  IF  And  Moses  and  Aaron  took 
these  men  which  are  expressed  by  their 
names: 

18  And  they  assembled  all  the  con- 
gregation together  on  the  first  day  of  the 
second  month;  and  they  declared  ^  their 
pedigrees  after  their  ifamilies,  *=  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  commanded  Moses, 
so  he  numbered  them  in  the  wilderness 
of  Sinai. 

20  And  the  children  of  Reuben,  ®  Is- 
rael's eldest  son,  by  their  generations, 
after   their    families,    by  the    house  of 


q  2:18.7:48.  10:22.    1  Chr.  7:26 

27. 
r  2:20.  7:54.  10:23. 
s  2:22.  7:60.  10:24. 
t  2:25.  7:66.  10:25. 
u2:27.  7:72.  10:26. 
x7:42.  10;20.  Soil  of  Reuel.   2: 

14. 
y  2:29.  7:78.  10:27. 


z  7:27  16:2.  26:9.      Judg.  6:16. 

1  Chr.  27:16—22. 
a  4.  Ex.  18:21,25.     Deut.  1:15. 

1  Sam.  22:7.  23:23.    Mic.  5:2. 
b  Ezra  2:59.    Neh.  7:61.    Heb. 

7:3,6,   margins. 
c  See  on  2. 

d  26:1,2.    2  Sam.  24:1— 10. 
e  Gen.  29:32.49:3,4.   1  Chr.  6:1. 


tions  had  been  so  few  since  the  former  account 
was  taken,  that  it  made  no  difference  in  the  round 
sum.  Some  indeed  infer  from  this  circumstance, 
that  not  one  had  died  in  the  intervening  space: 
but  if  this  were  allowed,  it  must  also  be  supposed, 
that  no  individual  had  attained  the  age  of  twenty 
years  in  thai  time;  which  is  totally  improbable! 
They  were  numbered  in  order  to  illustrate  tlie 
divine  faithfulness  in  thus  increasing  the  seed  of 
Jacob;  to  prepare  the  way  for  their  regular  march 
and  encampments,  as  now  about  to  depart  from 
Sinai;  and  in  order  to  their  being  trained  up  for 
the  wars  and  conquests  of  Canaan;  as  well  as  to 
ascertain  their  genealogies,  in  order  to  the  divis- 
ion of  the  land  by  lot. — The  Israelites  had  now 
continued  almost  a  year  at  mount  Sinai.  (JVbfc, 
Ex.  19:1.) 

V.  5— IG.  [Marg.  Ref.)  The  heads  of  the 
tribes  are  here  arranged,  according  to  the  moth- 
ers of  Jacob's  sons.  Those  of  Leah  are  first  plac- 
ed in  the  order  of  their  birth,  and  then  those  of 
Rachel;  but  Ephraim,  the  younger  son  of  Joseph, 
is  placed  first.  Afterwards  the  sons  of  the  hand- 
maids are  mentioned;  but  it  is  observable,  that 
Bilhah's  eldest  son  is  first  named,  and  the  two 
sons  of  Zilpah  next,  yet  the  youngest  first;  and 
last  Naphtali,  the  other  son  of  Bilhah.  This  ar- 
rangement is  not  easily  accounted  for:   nor  is  it 


B.  C.  1490. 


CHAPTER  f. 


B.C.  1490, 


their  fathers,  according  to  the  number  of 
the  names,  by  their  polls,  every  male 
from  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  IF  Of  the  children  of  ^  Simeon,  by 
their  generations,  after  their  families,  by 
the  house  of  their  fathers,  those  that  were 
numbered  of  them,  according  to  the  num- 
ber of  the  names,  by  their  polls,  every 
male  from  twenty  years  old  and  upward, 
all  that  were  able  to  go  forth  to  war; 

23  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Simeon,  ^  were 
fifty  and  nine  thousand  and  three  hun- 
dred. 

24  IF  Of  the  children  of  '  Gad,  by 
their  generations,  after  their  families,  by 
the  house  of  their  fathers,  according  to 
the  number  of  the  aames,  from  twenty 
years  old  and  upward,  all  that  were  able 
to  go  forth  to  war; 

25  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Gad,  were  ^  for- 
ty and  five  thousand  six  hundred  and 
fifty. 

26  t  Of  the  children  of  ^  Judah,  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; 

27  Those  that  were  numbered  of 
them,  €ve7i  of  the  tribe  of  Judah,  were 
""  threescore  and  fourteen  thousand  and 
six  hundred. 

28  IF  Of  the  children  of  °  Issachar,  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; 

29  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Issachar,  were 


f  2:10,11.26:7. 

g  Gen.  29:33.  34:25—30.42:24. 

49:5,6. 
h2:13.  25:8,9,14.  26:14. 
i  Gen.  30:10,11.  49:19. 
k2:l5.  26:18. 


1  Geu.  29:36.  49:8—12.     1  Chr. 

o:2. 
m  2:3,4.   26.22.     2  Sam.   24:9. 

2  0hr.  17:14—16. 
n  Geo.  30:18.  49:14,15. 


adhered  to  in  the  subsequent  part  of  the  chapter. 
— Elishama,  the  son  of  Ammihud,  (10)  was  Josh- 
ua's grandfather.  ( 1  Chr.  7:26,27.) 

V.   17—21.     Marg.  Ref.—Comp.  26:7. 

V.  22,  23.     Marg.  Ref.—JVote,  26:14. 

V.  24.  The  tribe  of  (^ad  marched  along  with 
that  of  Simeon,  under  the  standard  of  Reuben; 
and  it  seems  on  that  account  to  have  been  intro- 
duced in  this  order.  The  other  tribes  also  are 
classed  together  according  to  their  encampments, 
and  the  order  of  their  subsequent  march;  and  not 
according  to  the  arrangement  before  given  of 
their  princes. 

V.  25.  Comp.  26:18. 


°  fifty  and  four  thousand  and  four  hun- 
dred. 

30  IF  Of  the  children  of  p  Zebulun,  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; 

31  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Zebulun,  were 
*i  fifty  and  seven  thousand  and  four  luin- 
dred. 

32  IF  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  upward,  all  that  were  able 
to  go  forth  to  war; 

33  Those  that  were  numbered  of 
them,  eve7i  of  ^  the  tribe  of  Ephraim, 
*  were  forty  thousand  and  five  hundred. 

34  Of  the  children  of  Manasseh,  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; 

35  Those,  that  were  numbered  of 
them,  even  of  the  tribe  of  Manasseh,  were 
"  thirty  and  two  thousand  and  two  hun- 
dred. 

36  "FF  Of  the  children  of  ^  Benjamin, 
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; 

37  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Benjamin,  zoere 
y  thirty  and  five  thousand  and  four  hun- 
dred. 

38  IF  Of  the  children  of  ^  Dan,  by  their 
generations,  after  their  families,  by  the 
house  of  their  fathers,  according  to  the 
number  of  the  names,  from  twenty  years 


o  1:6.  26.25. 
p  Gen.  30:20.  49:13. 
q  2:8.  26:27. 

r  Gen.   30.24.  37:  39:— 48;  49: 
22—26. 
s  Gen.  48:5.  Deut.  33:17. 


t  2:19.  26:37. 

u  2:21.  26.34.  Gen.  48:19,20. 
X  Gen.  36:16—18.  44:20.  49:27. 
y  2:23.  26:41.   Judg.  20:44— 46. 

2  Chr.  17:17,18. 
z  Gen.  30:5,6.  49:16,17. 


V.  26,  27.  Jacob  had  given  Judah  the  pre- 
eminence in  his  prophetical  blessing;  and  that 
tribe  was  to  have  the  precedency  in  the  encamp- 
ments of  Israel:  accordingly,  God  had  increased 
them  more  than  any  of  their  brethren;  indeed,  to 
more  than  double  the  number  of  some  of  the 
tribes. — Ephraim  and  Manasseh,  according  to 
the  same  prophecy,  were  numbered  as  distinct 
tribes,  Ephraim  having  the  superiority  as  it  had 
been  foretold;  and  Joseph  indeed  appears  "a 
fruitful  bough:"  yet  the  tribe  of  Judah  was  more 
numerous,  by  one  thousand  nine  hundred  men, 
than  these  two  tribes  united.  (32—35.  26:22.— 
JVotes.  Gen.  49:8—10,22—26.) 

3 


[41 ; 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


old  and  upward,  all  that  were  able  to  go 
forth  to  war; 

39  Those  that  were  numbered  of 
them,  €t>en  of  the  tribe  of  Dan,  were 
^  threescore  and  two  thousand  and  seven 
hundred. 

40  H  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,  toere 
'=  forty  and  one  thousand  and  five  hun- 
dred. 

42  IT  Of  the  children  of  ^  Naphtali, 
throughout  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; 

43  Those  that  were  numbered  of 
them,  even  of  the  tribe  of  Naphtali,  were 
*=  fifty  and  three  thousand  and  four  hun- 
dred. 

44  IT  These  ^  are  those  that  were  num- 
bered, which  Moses  and  Aaron  number- 
ed, and  the  princes  of  Israel,  being  twelve 
men:  each  one  was  for  the  house  of  his 
fathers. 

45  So  were  all  those  that  were  num- 
bered of  the  children  of  Israel,  by  the 
house  of  their  fathers,  from  twenty  years 
old  and  upward,  all  that  were  able  to  go 
forth  to  war  in  Israel; 

46  Even  all  they  that  were  numbered 
were  s  six  hundred  thousand,  and  three 
thousand,  and  five  hundred  and  fifty. 


a  2:26.  26:43. 

b  Gen.  30:12,13.  49:20. 

c  2:28.  26:47. 

d  Gen.  30:7,8.  49:21. 

e  2:30.  26:60. 

f  2—16.  26:64. 


g2:32.  23:10.  26:51.  Gen.  13: 
16.  Ex.  12:37.  38:26.  Deut. 
10:22.  1  Kings  4:20.  2  Chr. 
13:3.  Heb.  11:11,12.  Rev.  7.4 
—9. 


47  IT  But  ^  the  Levites,  after  the  tribe 
of  their  fathers,  were  not  numbered 
among  them. 

48  For  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 
over  all  the  vessels  thereof,  and  over  all 
things  that  belong  to  it:  they  shall  bear 
the  tabernacle,  and  all  the  vessels  there- 
of, and  they  shall  minister  unto  it,  and 
shall  '  encamp  round  about  the  taberna- 
cle. 

51  And  when  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  p  shall  pitch  round 
about  the  tabernacle  of  testimony,  that 
1  there  be  no  wrath  upon  the  congrega- 
tion of  the  children  of  Israel:  and  "■  the 
Levites  shall  keep  the  charge  of  the  tab- 
ernacle of  testimony. 

54  And  the  children  of  Israel  did  ^  ac- 
cording to  all  that  the  Lord  commanded 
Moses,  so  did  they. 


V,  28—46.     Marg.  Ref.  Comp.  26:23—51. 

V.  47—50.  The  Levites  were  by  this  regula- 
tion exempted  from  war,  because  they  were  ap- 
pointed to  another  special  service.  It  is  evident 
that  they  had  not  been  included,  when  the  half 
shekel  each  was  collected  from  those  who  were 
numbered:  for  intimations  had  all  along  been  giv- 
en of  the  Lord's  intentions  respecting  them, 
which  were  on  this  occasion  more  explicitly  de- 
clared. (JVbfe,  Ex.  30:11—16.) 

V.  51.     J^otes,  4:5—18. 

V.  53.  The  wrath  of  God  would  have  come 
on  the  whole  congregation,  if  the  service  of  the 
sanctuary  had  been  neglected;  or  if  the  people 
had  indiscriminately  entered  into  the  tabernacle, 
or  attempted  to  remove  it  when  they  marched. 

PRACTICAL  OBSERVATIONS. 

From  noting  the  faithfulness  of  God  to  his 
promises,  however  large,  and  however  improba- 
ble the  performance  might  appear  in  the  case  of 
Israel;  we  may  take  courage  in  expecting,  and 
praying  for,  the  accomplishment  of  those  which 
414] 


h  2:33.  3:  4:  2«:57— 62.     1  Chr. 

6:21:6. 
i  3:5—10.4:15,25—33.  Ex.32: 

26—29.   38:21.     1   Chron.  23: 

25:  26:     Ezra  3.25—30,33,34. 

Neh.    12:8,22,47.   13:5,10—13, 

22. 
k  63.20:11.     Ex.  31:18.  38:21. 

Ps.  122:4. 
1  2:17.3:23—33.  10:21. 
m  4:5— 33.   10:17,21. 
n  3:10,38.   16:40.  18:22.     Lev. 


22:10—13.     1    Sam.   6:19.     2 

Sam.  6:7. 
0  2.  2:34. 
p  60. 
q  8:19.  16:46.  18:5.    Lev.   I0:fi. 

Jer.  6:31.23:16.   Acts  20:28— 

31. 
r  3:7,8.  8:24,25.  18:3—6.  Hl-.^.O, 

47.   1  Chr.  23:32.  2Chr.  13:10. 
s  2:34.   Ex.  40:16,32.  Matt.  28: 

20. 


yet  remain  to  be  fulfilled,  to  ourselves,  and  to  the 
church  of  God.  And  again,  by  considering  the 
astonishing  manner  in  which  tliis  immense  multi- 
tude of  men,  besides  women,  children,  and  stran- 
gers, were  fed,  watered,  and  provided  for  in  the 
wilderness;  we  may  learn  to  trust  the  Lord  for 
such  things  as  are  needful  for  us  and  our  families. 
Yet  when  we  recollect  how  soon,  and  in  what 
manner,  their  carcasses  fell  in  the  wilderness;  v/e 
may  also  be  reminded  to  revere  the  awful  justice 
of  God,  to  prepare  for  death,  which  is  continually 
making  such  ravages;  and  to  repent  and  depart 
from  sin  which  produces  such  fatal  effects. — We 
here  also  see,  as  in  a  glass,  the  true  Israel  of  God; 
"a  number  which  no  man  can  number,"  yet  all 
known  by  name,  and  written  in  the  book  of  life, 
by  the  Captain  of  our  salvation.  They  are  his 
willing  subjects,  and  do  not  "despise  dominion," 
whether  of  magistrates  or  ministers,  as  acting  by 
commission  from  him;  they  are  indeed  men  of 
peace,  yet  marshalled,  armed,  and  prepared  for 
battle;  and  they  are  daily  assaulted,  whilst  on 
earth,  by  many  "enemies:  but  under  the  command 


B.  C.  1490. 


CHAPTER  II. 


B.  C.  1490. 


CHAP.   II. 

A  command  that  the  people  should  encamp  according  to  their 
tribes,  1,  2.  Judah,  Issachar,  Zebulun,  on  the  east;  the  first 
division,  3 9.  Reuben,  Simeon,  Gad,  on  the  south;  the  sec- 
ond division,  lO — 16.  The  Levites  around  the  tabernacle  in 
the  midst,  17.  Ephraim,  Manasseh,  Benjamin,  on  the  west; 
the  third  division,  18—24.  Dan,  Asher,  Naphtali,  on  the 
north,  and  in  the  rear,  25—31.  A  general  recapitulation, 
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  congre- 
gation shall  they  pitch. 

3  H  And  on  the  east  side,  toward  the 
rising  of  the  sun,  shall  they  of  •*  the  stand- 
ard of  the  camp  of  Judah  pitch,  through- 
out their  armies:  and  ^Nahshon  the  son  of 
Amminadab  shall  be  captain  of  the  chil- 
dren of  Judah. 

4  And  his  host,  and  those  that  were 
numbered  of  them,  *"  icere  threescore  and 
fourteen  thousand  and  six  hundred. 

5  And  those  that  do  pilch  next  unto 
him  shall  be  the  tribe  of  Issachar:  ^  and 
Nethaneel  the  son  of  Zuar  shall  be  cap- 
tain of  the  children  of  Issachar. 

6  And  his  host,  and  those  that  were 
numbered  thereof,  zvere  ^  fifty  and  four 
thousand  and  four  hundred. 


a  3,10.  1:62.  10:14,18,22,2.5. 

b  Is.  11:10— 12.  18:3.     Zech.  9: 

16. 
*  Hfb.  over  against.  Josh.  3:4. 
0  1:50,53.     Ps.  76:11.    Is.  12.6. 

Ez.  43:7.     Phil.  1:27.     Col.  2: 

19.   Rev.  4:2—6. 
d  Gen.  49:8— 10.     Jud-r.  1:1,2. 


1  Chr.  5.2. 
e  1:7.  7:12,17.  10:14.  26:19—22. 

Ruth  4:20.   1  Chr.  2:10.  Matt. 

1:4.  Luke  3:32,33.  JVaasson. 
{  1 :27.  26:22. 
g  1:8.7:18,23.  10:15. 
h  1:29.  26:26. 


and  protection  of  their  Captain,  they  shall  all 
finalty,  one  after  another,  be  crowned  conquerors. 
—Nor  are  ministers  discharged  from  this  war; 
but  must  be  careful  "not  to  entang-le  themselves 
with  the  affairs  of  this  life,  that  they  may  please 
him,  who  hath  chosen  them  to  be  soldiers,"  yea, 
officers  in  his  army;  and  they  must  learn  "to  en- 
dure hardship  as  good  soldiers."  [J^otc,  2  Tim. 
3 — 7.)  If  exempted  from  secular  concerns,  it  is 
in  order  that  they  may  be  the  more  given  up  to 
tlie  study  and  preaching  of  the  word  of  God,  and 
to  prayer,  which  are  the  chief  weapons  of  their 
warfare;  for  by  these  means  they  may  endeavor 
to  avert  the  wrath  of  God  from  the  people.  As 
Christians  are  separated  from  the  world,  so  min- 
isters should  be  still  more  detached  from  its  pur- 
suits and  employments,  and  examples  to  the  flock; 
'not,'  says  Mr.  Henry, 'affecting  to  seem  greater, 
'but  aiming  to  be  really  better,  every  way  better, 
'than  others.' 

NOTES. 
Chap.  II.  V.  2.  The  Israelites  encamped  in 
four  grand  divisions,  with  the  tabernacle  in  the 
centre;  yet  at  some  distance  from  it,  as  a  token 
of  awe  and  reverence.  The  sanctuary  and  the 
ark,  as  pledges  of  Jehovah's  special  favor,  were 
in  reality  the  glory  and  defence  of  the  people; 
yet  the  people  were  stationed,  as  if  they  had  been 
the  guardians  of  the  sanctuaiy,  and  no  enemy 
could  approach  it  without  forcing  the  way 
through  their  hosts.  Religion  is  indeed  otir  pro- 
tection; yet  it  is  our  duty  to  support  its-  cause  and 

interest,  with  our  whole  power  and  ability This 

encampment  is  computed  to  have  formed  a  move- 


7  TVien  the  tribe  of  Zebulun;  and 
'  Eliab  the  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  zvere  an  hundred  thousand  and 
fourscore  thousand  and  six  thousand  and 
four  hundred,  throughout  their  armies: 
'  these  shall  first  set  forth. 

10  IT  On  the  south  side  shall  be  the 
standard  of  the  camp  of  ^  Reuben,  ac- 
cording to  their  armies:  and  the  captain 
of  the  children  of  Reuben  shall  be  "  Eli- 
zur,  the  son  of  Shedeur. 

1 1  And  his  host,  and  those  that  were 
numbered  thereof,  mere  °  forty  and  six 
thousand  and  five  hundred. 

1 2  And  those  which  pitch  by  him  shall 
be  the  tribe  of  Simeon:  and  the  captain 
of  the  children  of  Simeon  shall  be  p  Shel- 
umiel  the  son  of  Zurishaddai. 

13  And  his  host,  and  those  that  were 
numbered  of  them,  were  i  fifty  and  nine 
thousand  and  three  hundred. 

14  Then  the  tribe  of  Gad:  and  the 
captain  of  the  sons  of  Gad  shall  be  ^  Eli- 
asaph  the  son  of  Reuel. 

1 5  And  his  host,  and  those  that  were 


i  1:9.7:24,29.  10:16. 

k  1:31.  26:26,27. 

I   10:14. 

m  Gen.  49:3,4.  1  Chr.  5:1. 

n  1:5.7:30,35.  10:18. 


0  1:21.  26:7. 
p  1:6.7:36,41.  10:19. 
q  1:23.26:14. 

r  1:14.  7:42,47.   10:20.     Son  of 
Deuel. 


able  city  of  twelve  miles  square:  and  many  think 
that  the  door  of  every  tent  faced  the  tabernacle, 
that  thence  the  people  might  worship  towards 
this  token  of  God's  presence  upon  a  mercy-seat. 
— We  know  nothing  certain  concerning  the 
standards  of  the  several  tribes:  but  it  is  highly 
improbable  that  they  should  have  been  the  figures 
of  any  animals,  as  the  Jewish  writers  assert;  for 
this  might  have  proved  an  occasion  to  idolatry, 
and  indeed  it  was  deemed  unlawful  in  after  ages. 

V.  3.  The  tribe  of  Judah,  from  which  Christ 
sprang,  was  appointed  to  the  highest  station,  and 
under  it  were  ranked  the  tribes  of  Issachar  and 
Zebulun,  Judah's  younger  brethren  by  the  same 
mother.— The  tribe  of  Reuben,  Jacob's  eldest 
son,  though  degraded,  was  appointed  to  lead  the 
second  squadron,  under  whom  ranked  the  tribe 
of  Simeon  his  younger  brother,  and  that  of  Gad, 
the  eldest  son  of  Zilpah,  Leah's  hand-maid — The 
three  tribes  descended  from  Rachel  formed  the 
third  squadron:  and  the  three  other  tribes,  de- 
scended from  the  concubines,  formed  the  fourth, 
under  the  command  of  a  captain  of  the  tribe  of 
Dan;  concerning  which  Jacob  prophesied,  "Dan 
shall  judge  his  people,  as  one  of  the  tribes  of  Is- 
rael."—Thus  the  whole  arrangement  was  form- 
ed in  evident  wisdom,  as  well  as  sovereign  au- 
thority, so  as  to  conduce  to  peace,  and  perpetu- 
ate relative  affection.    (Marg.  Ref.) 

V.  5.  J^ethaneel]  The  remembrance  of  the 
God  of  their  fathers,  which  many  of  the  Israel- 
ites retained  during  their  bondage  in  Egypt,  ap- 
jiears  from  the  names  wliich  they  gave  their  chil- 
dren: as  Xethaneel,  whicli  signifies,  the  gift  if 
God:  Eliab,  my  God  a  father:  Elizur,  my  God 

[415 


B.  C.  1490. 


NUMBERS. 


B.  C.   1490. 


numbered  of  them,  were  ^  forty  and  five 
thousand  and  six  hundred  and  fifty. 

16  All  that  were  numbered  in  the  camp 
of  Reuben,  were  '  an  hundred  thousand 
and  fifty  and  one  thousand  and  four  hun- 
dred and  fifty,  throughout  their  armies: 
and  "  they  shall  set  forth  in  the  second 
rank. 

1 7  H  Then  ^  the  tabernacle  of  the  con- 
fijregation  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  IT  On  the  west  side  shall  he  the  stand- 
ard of  the  camp  of  ^  Ephraim,  accord- 
ing to  their  armies:  and  the  captain  of 
the  sons  of  Ephraim  shall  he,  ^  Elishama 
the  son  of  Ammihud. 

19  And  his  host,  and  those  that  were 
numbered  of  them,  were,  *  forty  thousand 
and  five  hundred. 

20  And  by  him  shall  he  the  tribe  of  Ma- 
nasseh:  and  the  captain  of  the  children 
of  Manasseh  shall  be  ^  Gamaliel  the  son 
of  Pedahzur. 

21  And  his  host,  and  those  that  were 
numbered  of  them,  toere  ^  thirty  and  two 
thousand  and  two  hundred. 

22  Then  the  tribe  of  Benjamin:  and 
the  captain  of  the  sons  of  Benjamin  shall 
be  *^  Abidan  the  son  of  Gideoni. 

23  And  his  host,  and  those  that  were 
numbered  of  them,  zcere  ®  thirty  and  five 
thousand  and  four  hundred. 

24 .  All  that  were  numbered  of  the  camp 
of  Ephraim  Tvere  ^  an  hundred  thousand 
and  eight  thousand  and  an  hundred, 
throughout  their  armies:  s  and  they  shall 
go  forward  in  the  third  rank. 

25  IT  The   standard  of   the  camp  of 


s   1:25.  26:18. 

t  9,24,31. 

u  10:18. 

X  2.    1:50—53.    3:33.    10:17,21. 

1  Cor.  14:40.  Col.  2:5. 
y  1:32.   10:22.     Gen.  48:5,14— 

20.    Deul.  33:1-3.     Ps.  80:2. 
2  1:10.  7:48,53.  10:22.  1  Chr.  7: 


26,27. 
a  !:33.  26:37. 
b  1:10.  7:54,69. 
c  1:35.  26:34. 
d  1:11.  7:60,65. 
e  1:37.26:41. 
f  9,16,31. 
S  10:22.       , 


10:23. 
10:24. 


a  rock:  Shelumiel,  God  my  peace:  Eliasaph,  my 
God  hath  added:  Elishama,  my  God  hath  heard, 
&c. 

V.  6—16.    Marg.  Ref. 

V.  17  When  the  people  were  encamped,  one 
division  of  the  congregation  was  placed  at  each 
quarter  over  ag-ainst  the  sanctuarj?;  but  when 
thev  marched,  two  divisions  went  before  and  two 
after  it.  {Kole,  10:21.) 

V.  18—34.  Marg.  Ref.—Jfote,  Ex.  38:26—28. 

PRACTICAL  OBSERVATIONS. 

The  Lord,  in  his  over-ruling'  providence,  as 
certainly,  thoug-h  with  less  observation,  appoints 
the  bounds  of  our  habitation  and  our  rank  in  life, 
as  he  did  the  encampments  of  Israel  in  the  wil- 
derness. It  is  therefore  our  duty  and  interest  to 
be  contented  with  our  place,  and  to  endeavor  to 
occupy  it  in  a  proper  manner;  without  attempt- 
416] 


Dan  shall  be  on  the  north  side  by  their 
armies:  and  the  captain  of  the  children 
of  Dan  shall  he  •"  Ahiezer  the  son  of  Am- 
mishaddai. 

26  And  his  host,  and  those  that  were 
numbered  of  them,  -were  *  threescore  and 
two  thousand  and  seven  hundred. 

27  And  those  that  encamp  by  him 
shall  he  the  tribe  of  Asher:  and  the  cap- 
tain of  the  children  of  Asher  shall  be 
^  Pagiel  the  son  of  Ocran. 

28  And  his  host,  and  those  that  were 
numbered  of  them,  were  '  forty  and  one 
thousand  and  five  hundred. 

29  Then  the  tribe  of  Naphtali:  and 
the  captain  of  the  children  of  Naphtali 
shall  be  "  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,  toere  °  an  hundred  thousand 
and  fifty  and  seven  thousand  and  six  hun- 
dred: P  they  shall  go  hindmost  with  theu' 
standards. 

32  IT  These  are  those  which  were  num- 
bered of  the  children  of  Israel,  by  the 
house  of  their  fathers:  all  those  that  were 
numbered  of  the  camps,  throughout  their 
hosts,  were  "i-six  hundred  thousand  and 
three  thousand  and  five  hundred  and 
fifty. 

33  But  ""the  Levites  were  not  number- 
ed among  the  children  of  Israel;  as  the 
Lord  commanded  Moses. 

34  And  the  children  of  Israel  did  ^  ac- 
cording to  all  that  the  Lord  commanded 
Moses:  *  so  they  pitched  by  their  stand- 
ards, and  so  they  set  forward,  every  one 
after  their  families,  according  to  the  house 
of  their  fathers. 


h  1:12.  7:66,71.  10:25. 

i   1 :39.  26:43. 

k  1:13.7.72,77.  10:26. 

1  1:41.  26.47. 

m  1:15.  7:78,83.  10:27. 

n  1:42,43.  26:50. 

0  9,16,24. 


p  10:25. 

q9.  1:46.  11:21.26:51.   Ex.  12: 

37.  38:26. 
r  1:47—49. 
s  1 :54.     Ex.  39:42.    Ps.  1 19:6. 

Luke  1.6. 
t  2.  10:28.  23:9.10,21.  24:5,6. 


ing  to  desert  it,  or  wishing  to  chang-e  it;  without 
murmuring',  ambition,  or  covetousness.  And  if 
he,  "who  ordereth  all  things  after  the  counsel  of 
his  own  will,"  hath  allotted  our  station  near  to 
his  word  and  ordinances,  and  hath  taught  us  to 
believe  in  the  divine  Redeemer,  we  have  abun- 
dant reason  to  be  thankful.  Though  in  a  wilder- 
ness, in  a  cottage,  in  poverty,  we  have  no  reason, 
and  surely  should  have  no  disposition,  to  envy 
those  who  possess  stately  mansions,  elegant  gar- 
dens, or  cultivated  estates,  but  have  no  lot  in  Is- 
rael, nor  inheritance  in  Canaan. — ^The  Lord  is  a 
God  oi order  and  of  peace;  and  he  commands  that 
all  things  in  his  church  should  be  done  "decently 
and  in  order;"  and  "that  all  things  be  done  in 
peace."  It  would  be  well  if  in  attempting  to  ac- 
complish the  former  purpose,  according  to  their 
own  idea  of  decency  and  order,  all  denomina- 
tions of  Christians  had  not  too  much  lost  sight  of 


B.  C.   1490, 


CHAPTER  ill. 


B.  C.  1496. 


CHAP.  III. 

The  SODS  of  Aaron,  1 — i.  The  Levites  eiven  to  them  for  assist- 
ants, instead  of  the  first-born,  5—13.  The  Levites  numbered 
according  to  the  three  families  of  Gershon,  Kohath,  and  >Ie- 
rari;  and  their  several  charges  assigned  th'm,  1-1 — 37.  The 
charge  of  Moses  and  Aaron,  33,  39.  The  first-born  changed 
for  the  Levites,  and  the  redemption  of  the  overplus,  40 — 51. 

THESE  also  are  the  ^  generations  of 
Aaron  and  Moses  in  the  day  that 
the  Lord  ''  spake  with  Moses  in  mount 
Sinai. 

2  And  these  are  *=  the  names  of  the 
sons  of  Aaron;  Nadab  the  first-born,  and 
Abihu,  Eleazar,  and  Ithamar. 

3  These  are  the  names  of  the  sons  of 
Aaron,  ^  the  priests  which  were  anoint- 
ed, *w'hom  ®  he  consecrated  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  Si- 
nai, and  they  had  no  children:  ^  and 
Eleazar  and  Ithamar  ministered  in  the 
priest's  office  in  the  sight  of  Aaron  their 
father. 

5  IT  And  the  Lord  spake  unto  Moses, 
saying, 

6  "^  Bring  the  tribe  of  Levi  near,  and 
present  them  before  Aaron  the  priest, 
that  they  may  minister  unto  him. 

a  God.  2:4.  5:1 


10:1.     Ex.  6: 

16,20,26.  Matt.  1:1. 
b  1:1.   Lev.  25:1.  27:34. 
c  26:60.  Kz.  b:23.  23:1.    I  Chr. 

6:3.  24:1. 
d  Ei.  28:41.  40:13,16.     Lev.  3: 

12.30. 
*  Heb.  uhose  hand  he  filled. 


e  Ex.  29:1—37.  Lev.  8: 9:  Heb. 

7:28. 
f  26:61.   Lev.  10:1.   IChr.24:2. 
g  1  Chr.  24:1—6. 
h  1:49—63.  2:17,33.  8:6—15,22 

—26.  16:9—11.  13:2—6.     Ex. 

32:26—29.   Deut.  33:8,9. 


the  latter  injunction.  It  is  desirable  that  real 
Christians  should  be  of  one  judgment:  but  if  that 
cannot  be  obtained,  it  is  of  great  importance  that 
they  be  of  one  heart;  and  that,  like  these  four 
squadrons  of  Israel,  they  should  live  in  harmony 
with  one  another;  and  in  their  different  encamp- 
ments surround  the  ark,  as  all  of  one  family,  em- 
barked in  one  common  interest,  and  marching  to 
the  same  heavenly  Canaan:  and  that  they  be 
upon  their  guard  against  the  suggestions  of  those 
enemies,  who  would  persuade  them  to  quarrel 
about  their  different  ensigns,  and  to  draw  the 
sword  of  war  against  their  brethren;  instead  of 
being  valiant  for  the  truth,  and  against  the  com- 
mon enemies  of  their  religion.  Then  would  the 
church  be  "comely,  and  terrible  as  an  army  with 
banners;"  and  not  the  less  so  for  being  divided 
into  different  squadrons,  encamped  or  marching 
separately;  provided  each  division  vied  with  all 
the  others,  which'  should  be  most  zealous  for  the 
cause  of  God  and  truth,  and  most  careful  to 
"adorn  the  doctrine  of  God  our  Savior  in  all 
things." — "Let  then  brotherly  love  continue:" 
and  may  the  Lord  prosper  the'attempts,  and  in- 
crease the  numbers,  of  those  who  "endeavor  to 
keep  the  unity  of  the  Spirit  in  the  bond  of 
peace!"  [J^otes,  Eph.  4:1—6.  Phil.  1:27—30.  2: 
1—4.) 

NOTES. 
Chap.  III.  V.  1 — 3.  The  sons  of  Moses  are  not 
particularly  mentioned  on  this  occasion,  having 
no  distinction  conferred  on  them  above  their 
brethren.  This  was  a  singular  instance  of  his 
disinterested  moderation,  and  submission  to  the 
appointment  of  God;  who,  in  proof  of  the  divine 

Vol.   I.  53 


7  And  they  shall  '  keep  his  charge, 
and  the  charge  of  the  whole  congrega- 
tion, before  the  tabernacle  of  the  congre- 
gation, to  ''  do  the  service  of  the  taberna- 
cle. 

8  And  '  they  shall  keep  all  the  instru- 
ments of  the  tabernacle  of  the  congrega- 
tion, and  the  charge  of  the  children  of 
Israel,  to  do  the  service  of  the  taberna- 
cle. 

9  And  ■"  thou  shalt  give  the  Levites 
unto  Aaron,  and  to  bis  sons;  they  are, 
wholly  given  unto  him  out  of  the  chil- 
dren of  Israel. 

10  And  thou  shalt  appoint  Aaron  and 
his  sons,  and  °  they  shall  wait  on  their 
priest's  office:  °  and  the  stranger  that 
Cometh  nigh  shall  be  put  to  death. 

1 1  IF  And  the  Lord  spake  unto  Moses, 
saying, 

12  And  I,  behold,  p  I  have  taken  the 
Levites  from  among  the  children  of  Is- 
rael, instead  of  all  the  first-born  that 
openeth  the  matrix  among  the  children 
of  Israel;  therefore  the  Levites  shall  be 
mine. 

13  Because  i  all    the   first-born    are 


I  3:32.  8:26.  31:30.     1  Chr.  23; 

28 — 32.  26:26. 
k  1:50   8:11,15,24—26. 
1  4:15,28,33.    10:17,21.     1    Chr. 

26:20—23.  Ezra  3:24—30.  Is. 

52:11. 
m  8:19.  18:6.   Eph.  4:8,11. 
n  18:7.     1  Chr.  6:49.     Ez.44:8. 

Acts  6:3,4.  Rom.  12:7.  1  Tim. 


4:15,16. 
0  38.    1:51.    16:35,40.    18:3.        1 

Sam.  6:19.  2  Sam.  6:7.  2  Chr. 

26:16—21.  Heb.  8:4. 
p  41.  3:16.  13:6. 
q  8:17.  18:15.      Ex.  ]3J2,12.  34: 

19.     Lev.  27:26.     Luke  2.23. 

Heb.  12:23. 


legation  of  his  servant,  willed  him  to  act  in  a 
manner  so  contrary  to  all  other  eminent  men: 
for  they  almost  universally  seek  the  advance- 
ment of  their  posterity — Aaron  is  here  first  men- 
tioned, because  the  honor  of  the  priesthood  was 
conferred  upon  him  and  his  sons;  while  those  of 
Moses  were  only  common  Levites,  and  therefore 
classed  among  (hem.  (1  Chr.  23:14 — 20. — J\''ot€s, 
14.  26:24—27.) 

V.  4.  In  the  sight — ]  That  is,  accorr'irig  to 
Aaron's  direction,  under  his  eye,  and  ii  c  iicur- 
rence  with  him.  Thus,  by  attending  to  his  pru- 
dent counsel,  thej^  were  preserved  from  the  sin 
and  punishment  of  their  brethren.  Their  regu- 
lar and  reverential  ministrations  would  doubtless 
afford  much  consolation  to  Aaron  after  his  afflic- 
tion. 

V.  5 — 10.  There  was  at  this  time  much  work 
to  be  done,  and  only  three  priests  to  perform  it: 
some  assistants  were  therefore  necessary,  to  at- 
tend on  the  more  ordinary  services,  whilst  they 
sprinkled  the  blood,  burned  the  fat,  and  offered 
incense,  especially  when  the  tabernacle  was  to 
be  taken  down,  and  carried  with  them  in  their 
marches.  That  no  improper  persons,  none  "who 
were  not  called  of  God,"  might  be  employed,  the 
tribe  of  Levi  was  on  this  occasion  set  apart  for 
these  services.  To  this  tribe  Moses  and  Aaron 
belonged:  it  had  been  signalized  by  its  zeal 
against  idolatry  in  the  matter  of  the  golden  calf. 
{JVotes,  Ex.  33:27—29.  Deut.  33:9.)  It  was  by  far 
the  smallest  tribe  of  all:  and,  in  short,  it  seemed 
good  in  the  sight  of  God  to  choose  the  Levites  to 
approach  to  him,  in  preference  to  the  other  Is- 
raelites. (JVo<e,  jP«.  65:4.)  Several  intimations 
had  before  been  given  of  this  purpose  of  God,  but 

[417 


B.  C.   1490. 


NUMBERS. 


B.  C.  1490. 


mine;  for  '  on  the  day  that  I  smote  all 
the  first-born  in  the  land  of  Egypt,  I  hal- 
lowed unto  me  all  the  first-born  in  Israel, 
both  man  and  beast;  mine  they  shall  be: 
I  am  the  Lord. 

14  TF  And  the  Lord  spake  unto  Moses 
in  the  wilderness  of  Sinai,  saying, 

15  Number  the  children  of  Levi,  after 
the  house  of  their  fathers,  by  their  fami- 
lies; ^  every  male  from  a  monlh  old  and 
upward  shalt  thou  number  them. 

16  And  Moses  numbered  them  accord- 
ing to  the  *  word  of  the  Lord,  as  he  was 
commanded. 

1 7  And  *  these  were  the  sons  of  Levi, 
by  their  names;  Gershon,  and  Kohath, 
and  Merari. 

18  And  these  are  the  names  of  the 
sons  of  Gershon,  by  their  families;  "  Lib- 
ni,  and  Shimei. 

19  And  the  sons  of  Kohath,  by  their 
families;  ^  Aiiiram,  and  Izehar,  Hebron, 
and  Uzziel. 

20  And  the  sons  of  Merari,  by  their 
families;  ^  Mahli,  and  Mushi.  These 
are  the  families  of  the  Levites,  according 
to  the  house  of  their  fathers. 

21  IT  Of  Gershon  xvas  the  family  ^  of 
the  Libnitcs,  and  the  family  of  the  Shi- 
mites:  these  are  the  famihes  of  the  Ger- 
shonites. 

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  numbered  of  them, 
mere  *  seven  thousand  and  five  hundred. 

23  The  families  of  the  Gershonites 
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 


r  Kx.  12:29,30.  13;15. 

9  22,28,34,39,40,43.  18:16.26:62. 

*  Heb.  mouth. 

t  26:51,58.   Geo.  46:11.     Ex.6: 

16.   I  Chr.  6:1,2,16— 19.    Ger- 

shom.  23:6—23. 
u  Kx.  6:n.    1  Chr.  6:17,20. 
X  F;x.  6:18,20.     1  Chr.  6:18,38. 

2.'):  1 2, 13, 18, 19,20.  Izhar. 
y  Ex.  6:19.     1  Chr.  6:19,29,47. 


23:21,23. 

z  18. 

a  4:38—40. 

b  1:53.  2:17. 

c  7.  4:24—28.  7:7. 10:17.  1  Chr. 
9:14—33.  23:32.  26:21,22.  2 
Chr.  3]:2,11  — 18.  Kzra  8:28 
—30.  Mark  13:34.  Rom.  12: 
6—8.    Col.  4:17.   1  Tim.  1:18. 


it  was  now  more  fully  and  expressly  declared. — 
The  services  allotted  to  the  Levites,  at  tliis  time 
and  in  subsequent  ages,  may  be  most  exactly 
known  by  carefully  consulting  the  Scriptures  re- 
ferred to  in  the  margin,  and  the  notes  made  on 
them. 

V.  13.  Some  learned  men  have  argued,  that  the 
first-born  of  each  family  were  the  priests  of  the 
Lord  by  birth,  before  this  change;  but  this  has 
no  scriptural  ground.  Indeed,  the  very  mention 
of  the  day,  and  occasion  of  the  first-born  having 
been  hallowed,  proves  that  no  such  custom  or  no- 
tion had  previously  existed.  {JVotes,  Ex.  13:2,1 1 
— 16.  24:5.)  The  Levites,  as  substituted  for  the 
iirst-born,  were  not  admitted  to  the  priesthood; 

418] 


Gershon,  in  the  tabernacle  of  the  con- 
gregation, shall  he  '^  the  tabernacle,  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  IT  And  ^  of  Kohath  mas  the  family 
of  the  Amramites,  and  the  family  of  the 
Izeharites,  and  the  family  of  the  Hebron- 
ites,  and  the  family  of  the  Uzzielites:  these 
are  the  families  of  the  Kohathites. 

28  In  the  number  of  all  the  mtdes, 
from  a  month  old  and  upward,  were  '  eight 
thousand  and  six  hundred,  ^  keeping  the 
charge  of  the  sanctuary. 

29  The  families  of  the  sons  of  Kohath 
shall  pitch  '  on  the  side  of  the  tabernacle 
southward. 

30  And  the  chief  of  the  house  of  t-he 
father  of  the  families  of  the  Kohathites, 
shall  he  Elizaphan  the  son  of  Uzziel. 

31  And  their  charge  shall  he  ""  the  ark, 
and  the  table,  and  the  candlestick,  and 
°  the  altars  and  the  vessels  of  the  sanc- 
tuary wherewith  they  minister,  and  °  the 
hanging,  and  all  the  service  thereof. 

32  And  P  Eleazar  the  son  of  Aaron 
the  priest  shall  be  chief  over  the  chief  of 
the  Levites,  and  have  the  oversight  of 
them  that  keep  the  charge  of  the  sanctu- 
ary. 

33  IF  Of  Merari  was  i  the  family  of  the 
Mahlites,  and  the  family  of  the  Mush- 
ites:  these  are  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, 
loere  ''  six  thousand  and  two  hundred. 

35  And   the  chief  of  the  house  of  the 

1—24. 
n  Ex.  27:1—8.  30:1—10.  37:25 

—29.  38:1-7. 
0  Ex.  26:31—33.  36:35,36. 
p  4:16,27.  20:25—28.     2  Kings 

26:13.     1  Chr.  9:14—20.  26:20 

—24. 
q  See  on  20 — 1  Chr.  6-.19.  23: 

21. 
r  5:43,44. 


d  Ex.  25:9.  26:1—14.  36:8—19. 

40:19. 
e  Ex.  26:36,37.  36:37,38.  40:28. 
f  Ex.  27:9—16.  38:9—16. 
g  Ex.  35:18. 
h  See  on  19.— I  Chr.  23;12.  26: 

23. 
;  4:35,36. 
k  7,31. 
1  23.  1 :53. 
ra  4:4—16.    Ex.  25:10—40.  37: 


nor  were  they  exchanged  for  the  first-born  of 
mature  age,  but  for  the  young  first-born  children. 
{Jilarg.  Rcf.) 

V.  14—19.  JIarg.  Ref.— JVotes,  Ex.  6:14—25. 

V.  25,  26.    Jlarg.  Re/.— 4:23— 28.  7:7. 

V.  27—31.  Marg.  Re/.— JVotes,  4:5—16.  7:4 
—9. 

V.  32.  Eleazar,  who  was  next  in  succession  to 
the  high  priesthood,  was  appointed  to  rule  those 
who  were  placed  over  all  the  Levites,  in  respect 
of  their  different  services,  and  to  allot  those  of 
each  family  their  own  work.  The  special  charge, 
in  the  constituent  parts  of  th*  sanctuaiy,  allot- 
ted to  each  division,  may  be  clearly  seen  by  ex- 
amining the  marginal  references. 


B.  C.  1490. 


CHAPTER  IJI. 


B.  C.  1490. 


father  of  the  families  of  Merari  u^as  Zu- 
riel,  the  son  of  Abihaih  ^  these  shall  pitch 
on  the  side  of  the  tabernacle  northward. 

36  And  *  under  the  custody  and  charge 
of  the  sons  of  Merari,  shall  be  ^  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  If  But  those  that  encamp  before  the 
tabernacle  "  toward  the  east,  even  before 
the  tabernacle  of  the  congregation  east- 
ward, shall  be  Moses  and  Aaron,  and  his 
sons,  ^  keeping  the  charge  of  the  sanctu- 
ary, y  for  the  charge  of  the  children  of 
Israel:  and  the  stranger  that  coraeth  nigh 
shall  be  put  to  death. 

39  All  that  were  numbered  of  the  Le- 
vites,  which  Moses  and  Aaron  numbered 
at  the  commandment  of  the  Lord,  through- 
out their  families,  all  the  males  from  a 
month  old  and  upward,  ivere  ''twenty  and 
two  thousand. 

40  IF  And  the  Lord  said  unto  Moses, 
^  Number  all  the  first-born  of  the  males 
of  the  children  of  Israel,  from  a  month 
old  and  upward,  and  take  the  number  of 
their  names. 

4 1  And  thou  shalt  take  the  Levites  for 
me,  (I  am  the  Lord,)  instead  of  all  the 
first-born  among  the  children  of  Israel; 
and  the  cattle  of  the  Levites,   instead  of 

5  23,29. 

*  Heb.  Me  office  of  the  charge. 

t  4:29—33.  7:8.  Ex.  26:16— 29, 

32,37.  27;9_19.  36:20—34,36. 

38:17—20. 
u  23,29,35.  1:53.  2:3. 


X  18:1—5.   1  Chr.  6:48,49. 
y  See  on  7,8,10. 
X  4:47,48.  26:62.  Matt.  7:14. 
a  See  071  12,15,45.    Ex.  32.26- 
29. 


V.  36.    JTarg.  Ref.—4:2d~^3.  7:8. 

V.  38.  The  three  divisions  of  the  Levites  being- 
stationed  on  the  west,  the  south,  and  the  north, 
of  the  sanctuar}^;  the  east,  or  fore-front,  which 
was  the  most  important  station,  was  guarded  by 
Moses  and  the  priests,  who  thus  were  at  hand  to 
exclude  all  improper  persons. 

V.  39.  Tlie  sum  total  of  the  Levites  was  22,300: 
"of  Gershon  7,500:"  (22)  of  "Koliath  8,600:"  (28) 
"of  Merari  6,200."  (34)  But  the  300  of  the  Le- 
vites are  supposed  to  be  the  first-born  of  their 
several  families,  after  the  departure  out  of  Egypt, 
who  were  already  devoted  to  the  Lord:  and  we 
must  acknowledge  a  peculiar  interposition  of 
Providence  in  this  near  coincidence  in  the  num- 
ber of  the  Levites,  and  that  of  the  first-born.  (43) 

V.  41 — 43.  The  first-born,  in  any  company, 
mnst  in  general  at  least  amount  to  one  in  eiglit 
or  ten;  whereas  the  number  here  mentioned,  was 
scarcely  one  in  fifty  of  all  the  males  young  and 
old:  for  there  were  above  600,000  adults,  and 
perhaps  almost  as  many  under  age.  It  is  there- 
fore evident,  that  none  were  numbered,  but  those 
who  had  been  born  after  the  destruction  of  the 
first-born  of  Egypt.  This  indeed  seems  the  mean- 
ing of  the  law,  which  referred  to  the  future,  and 
not  to  the  past;  {Ex.  13:2.)  and  it  is  evident  that 
the  firstlings  of  the  cattle  were  thus  reckoned. 


all  the  firstlings  among  the  cattle  of  the 
children  of  Israel. 

42  And  Moses  numbered,  as  the  Lord 
commanded  him,  all  the  first-born  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  TF  And  the  Lord  spake  unto  Moses, 
saying, 

43  Take  "  the  Levites  instead  of  all 
the  first-born  among  the  children  of  Israel, 
and  the  cattle  of  the  Levites  in.stead  of 
their  cattle,  and  the  Levites  shall  be  mine: 
I  a7n  the  Lord. 

46  And  for  those  that  are  to  be  ^re- 
deemed, of  the  two  hundred  and  three- 
score and  thirteen  of  the  first-born  of  the 
children  of  Israel,  *  which  are  more  than 
the  Levites; 

47  Thou  shalt  even  take  ^  five  shekels 
apiece  by  the  poll;  after  sthe  shekel  of 
the  sanctuar}^  shalt  thou  take  them:  (the 
shekel  is  twenty  gerahs:) 

48  And  thou  shalt  give  the  money, 
wherewith  the  odd  number  of  them  is  to 
be  redeemed,  unto  Aaron  and  to  his  sons. 

49  And  Moses  took  the  redemption- 
money  of  them,  that  were  over  and  above 
them  that  were  redeemed  by  the  Levites. 

50  Of  the  first-born  of  the  children  of 
Israel  took  he  the  money;  ^  a  thousand 
three  hundred  and  threescore  and  five 
s/ieA-e/s,  after  the  shekel  of  the  sanctuary. 


b  39. 
c40. 
d  18:15. 
e  39,43. 


Ex.  13:13. 


f  18:16.   Lev.  27:6.    • 

g  60.     Ex.  30:13.     Ley.  27.25. 

Ez.  45:12. 
h  46,47. 


Indeed  45,000  of  both  sexes,  which  is  rather  more 
than  double  the  first-born  males,  seems  a  vast 
number  of  first-born  children  within  the  space  of 
one  year:  but  upon  reflection,  we  shall  find  it  by 
no  means  improbable,  that  among  1,200,000  per- 
sons of  both  sexes,  who  were  above  twenty  years 
of  age,  (and  many  inight  marry  much  younger 
than  that  age,)  there  should  be  within  that  time 
50,000  marriages:  that  is,  about  the  twelfth  part 
of  the  company  of  marriageable  persons  of  each 
sex.  Especially  if  we  consider  that  multitudes 
might  be  inclined  to  marry,  when  they  found 
they  were  about  to  enjoy  liberty:  and  when  they 
recollected,  that  the  promises  made  to  Israel  pe- 
culiarly respected  a  very  rapid  increase,  and  that 
there  would  doubtless  be  a  very  great  blessing 
upon  them  in  this  respect The  first-born  Israel- 
ites were  therefore  all  unfit  for  service  on  tliis 
emergency:  and  as  they  were  the  heirs  of  their 
several  families,  they  probably  would  not  have 
been  very  willing  when  of  age,  to  become  ser- 
vants to  the  priests;  and  consequently  the  cliange 
would  be  as  acceptable  to  the  relations  of  those 
who  were  set  aside,  as  to  those  who  were  substi 
tutcd  in  their  stead. — It  seems,  however,  that  the 
Levites  and  their  posterity  were  thus  dedicated 
to  God,  only  in  lieu  of  the  first-born  at  that  time; 
for  the  law  concerning  the  presentation  and  re- 

4!9 


b 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


51  And  Moses  '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. 

CHAP.  IV. 

A  command  to  number  the  family  of  Kohath  from  thirty  to  fifty 
years  old,  1 — 3.  The  most  holy  things  to  be  carried  by  them, 
tiavin^  been  prepared  and  covered  by  the  priests,  4 — 15.  The 
charge  of  Eleazar,  16.  Moses  and  Aaron  solemnly  charged 
about  covering;  the  holy  things,  17 — 20.  The  service  and  bur- 
den of  the  sons  of  Gershon,  from  thirty  to  fifty,  21 — 28:  and  of 
the  Merarites,  29 — 33.  The  number  of  the  Kohathites,  34 — 
37:  of  the  Gershonites,  38 — 41:  and  of  the  Merarites,  42 — 44. 
The  sum  total,  45 — 49. 

AND  the  Lord  spake  unto  Moses  and 
unto  Aaron,  saying, 

2  Take  the  sum  of  the  sons  of  *  Ko- 
hath from  among  the  sons  of  Levi,  after 
their  families,  by  the  house  of  their  fa- 
thers, 

3  From  ''  thirty  years  old  and  upward^ 


i  48.  16:15.  I  Sam.  12:3,4.  Acts 

20:33.   I  Cor.  9:12. 
a  See  on  3:19,27. 


b  8:24— 26.  Gen.  41:46.  1  Chr- 
23:3,24—27.  23:12,13.  Luke  3: 
23.   1  Tim.  3:6. 


demption  of  the  first-born  was  in  force  through 
all  succeeding  generations,  until  the  days  of 
Christ.  [Luke  2:22,23.) 

V.  44 — 51.  Either  it  was  determined  by  lot, 
who  should  pay  the  redemption-money,  and  for 
whom  the  Levites  should  be  accepted;  or  it  was 
paid  by  a  common  tax:  or,  as  some  think,  they 
began  with  the  eldest;  and  so  the  youngest,  not 
being  changed,  were  redeemed. 

PRACTICAL  OBSERVATIONS. 

Whilst  we  consider  Jesus,  our  great  High 
Priest,  appointed  of  the  Father,  and  intrusted 
with  the  charge  of  the  sanctuary  and  of  the  whole 
congregation,  and  keeping  that  charge  with  un- 
remitting attention,  and  entire  faithfulness,  love, 
and  power;  we  should  recollect,  that  his  ministers, 
as  presented  unto  him  and  ministering  before 
him,  have  a  solemn  charge  committed  to  them 
also.  They  are  called  upon  to  wait  in  their  office; 
to  serve  the  Lord  with  reverence;  to  offer  no 
strange  fire;  to  do  nothing  of  their  own  mind,  or 
in  their  own  spirit;  and  with  all  diligence  and 
fidelity  to  follow  the  instructions  and  copy  the 
example  of  their  Lord.  But  it  is  of  the  utmost  im- 
portance that  each  should  know  his  own  post 
and  duty;  that  no  part  of  the  work  may  be  neg- 
lected; and  that  there  may  be  no  interference, 
and  no  occasion  given  for  envy,  ambition,  or  dis- 
content. No  service  required  by  such  a  Master 
can  be  either  mean  or  hard;  for  he  will  put  honor 
upon  the  faithful  in  the  lowest  situation,  and  will 
provide  assistance  where  the  work  is  too  labo- 
rious. Christians  also,  though  not  engaged  in 
the  ministry,  have  a  work  to  do,  and  a  charge  to 
keep;  and  must  remember,  that  as  all  men  are 
the  Lord's  by  creation,  believers  are  his  by  re- 
demption; and  that,  as  the  ministry  was  appoint- 
ed for  their  benefit,  they  are  required  tostrength- 
en  the  hands  and  to  encourage  the  hearts  of  those, 
who  minister  before  the  Lord  in  their  behalf — 
Blessed  be  God,  we  may  all  at  present  enter 
even  into  the  holiest,  without  danger  of  death, 
nay,  with  assurance  of  acceptance  and  life  eter- 
nal, if  we  come  by  faith  in  Jesus  Christ.  Still 
however  we  must  regret,  that  the  Lord's  people 
form  a  very  small  proportion  of  the  whole  mul- 
titude of  mankind;  and  we  should  be  reminded 
to  pray  for  the  sending  forth  of  more  faithful 
ministers:  for  when  they  are  increased,  it  is  a 
hopeful  sign  that  the  Lord  is  about  to  accomplish 
420] 


even  until  fifty  years  old,  all  that  •=  enter 
into  the  host,  to  '^  do  the  work  in  the  tab- 
ernacle of  the  congregation. 

[Practical  Observations.'] 

4  This  shall  be  ®  the  service  of  the  sons 
of  Kohath  in  the  tabernacle  of  the  con^ 
gregation  abend  the  most  holy  things. 

5  And  '  when  the  camp  setteth  for- 
ward, s  Aaron  shall  come,  and  his  sons, 
and  they  ^  shall  take  down  the  covering 
veil,  '  and  cover  the  ark  of  testimony  with 
it; 

6  And  shall  put  thereon  the  covering 
of  badgers'  skins,  and  shall  spread  over 
it  ^  a  cloth  wholly  of  blue,  and  shall  put 
in  '  the  staves  thereof. 


c  2  Kings  1 1 :4— 12.  2  Chr.  23: 
1  —  11.  2  Cor.  10:3,4.  Eph.  6: 
10—18.   ]  Tim.  1:18. 

d  3:7,8.  16:9.  I  Chr.  6:48.23:4, 
5,28—32.    1  Tim.  3:1. 

e  24,30.  3:30,31.  Mark  13:34. 

f  2:16,17.  10:14. 

g  5.  3.27—32. 


h  Ex.   26:31—33.    36:35.    40:S. 

Matt.  27:51.  Heb.  9:3.  10:20. 
i  Ex.    25:10—22.   37:1—9.      2 

Sam.  6:2—9. 
k  7,8,11— 13.     Ex.  3S:19.  39:1, 

41. 
1  Ex.  25:14,15.     1  Kings  8:7,8. 


great  things  in  increasing  his  church.  Nor  let 
us  forget,  that  children,  though  unfit  for  service, 
were  numbered  as  part  of  this  holy  tribe;  "for  oi 
such  is  the  kingdom  of  God."  But  whilst  we 
desire  that  our  olTspring  should  be  numbered 
among  the  Lord's  peculiar  people,  and  that  they 
should  excel  in  holiness;  let  us,  after  the  exam- 
ple of  Moses,  be  indifferent  about  every  other 
distinction  and  interest,  either  for  them  or  for 
ourselves, 

NOTES. 

Chap.  IV.  V.  3.  The  people  were  numbered 
for  war  from  twenty  years  of  age;  but  the  Le- 
vites were  not  numbered  for  the  service  of  the 
sanctuary  till  thirty.  This,  however,  had  special 
reference  to  the  charge  and  burden  of  removing 
the  tabernacle:  for  they  entered  as  probationers 
at  twenty-five;  {J^otes,  8:24 — 26.)  and  in  David's 
time,  when  the  work  was  more  extensive,  but 
not  so  heavy,  they  were  admitted  at  twenty 
years  old.  \J\~ote,  1  Chr.  23:24— 28.)— Jesus 
Christ  deferred  entering  on  his  public  work  till 
he  was  thirty  years  of  age:  John  the  Baptist 
seems  to  have  begun  his  ministry  rather  earlier 
in  life. — The  Levites  also  had  an  honorable  di-s- 
charge  from  the  most  laborious  parts  of  their 
employment,  after  twenty  years'  service,  though 
they  were  still  to  be  occupied  in  one  way  or 
other. — These  laws  are  not  binding  in  the  letter 
of  them  upon  the  ministers  of  the  gospel;  but 
thej'  may  afford  them  much  useful  practical  in- 
struction. 

V.  5.  The  law  prohibiting  any  person,  except 
the  high  priest  on  one  daj-  in  the  year,  to  enter 
into  the  most  holy  place,  must  have  admitted  of 
an  exception,  while  the  Israelites  were  contin- 
ually removing  in  the  wilderness:  that  excep- 
tion therefore  was  expressly  made;  and  the  di- 
rections given  relating  to  it  must  be  religiously 
observed,  or  the  service  could  not  be  safely  per- 
formed.— While  the  cloud  rested  on  the  taber- 
nacle, the  general  rule  was  in  force;  but  when 
it  was  removed,  then  the  priests  might  enter  to 
prepare  the  sacred  vessels  for  removal. 

V.  6.  These  coverings  were  intended  not  so 
much  for  security  and  decent  respect,  as  for  con- 
cealment: and  they  marked  not  only  the  rev- 
erence due  to  holy  things,  but  the  mysterious- 
ness  of  the  things  signified  by  those  types,  and 
the   darkness  of  that  dispensation. — Some   s>ip- 


B.  C.  1490. 


CHAPTER  IV. 


B.  C.  1490. 


7  And  upon  "  the  table  of  shew-bread 
they  shall  spread  a  cloth  of  blue,  and 
put  thereon  the  dishes,  and  the  spoons, 
and  the  bowls,  and  covers  to  *  cover 
withal:  and  the  continual  bread  shall  be 
thereon. 

0  And  they  shall  spread  upon  them  "  a 
cloth  of  scarlet,  and  cover  the  same  with 
a  covering  of  badgers'  skins,  and  shall 
put  in  the  staves  thereof. 

9  And  they  shall  take  a  cloth  of  blue, 
and  cover  p  the  candlestick  of  the  light, 
and  his  lamps,  and  his  tongs,  and  his 
snuff-dishes,  and  all  the  oil-vessels  thereof, 
wherewith  they  minister  unto  it. 

10  And  they  shall  put  it,  and  all  the 
vessels  thereof,  i  within  a  covering  of 
badgers'  skins,  and  shall  put  it  upon  a 
bar. 

1 1  And  upon  ""  the  golden  altar  they 
shall  spread  a  cloth  of  blue,  and  cover  it 
with  a  covering  of  badgers'  skins,  andj 
shall  put  to  the  staves  thereof. 

12  And  they  shall  take  all  nhe  instru- 
ments of  ministry,  wherewith  they  min- 
ister in  the  sanctuary,  and  put  them  in  a 
cloth  of  blue,  and  cover  them  with  a 
covering  of  badgers'  skins,  and  shall  put 
them  on  a  bar. 

13  And  they  shall  take  away  *  the 
ashes  from  the  altar,  and  spread  "  a  pur- 
ple cloth  thereon: 

14  And  they  shall  put  upon  it  ^  all  the 
vessels  thereof,  wherewith  they  minister 
about  it,  even  the  censers,  the  flesh-hooks, 
and  the  shovels,  and  the  +  basons,  all  the 
vessels  of  the  altar;  and  they  shall  spread 
upon  it  a  covering  of  badgers'  skins,  and 
put  to  the  staves  of  it. 

15  And  when  Aaron  and  his  sons  have 
made  an  end  of  covering  the  sanctuary, 
and  all  the  vessels  of  the  sanctuary,  as 
the  camp  is  to  set  forward;  ^  after  that, 
the  sons  of  Kohath  shall  come  to  bear  it: 


m  Ex.    25-23—30.    SiaO— 16. 

Lev.  24:5—8. 
*  Or,  pour  out. 
06,7,9,11— 15. 
p  Kx.      25:31—39.     37:17—24. 

Ps.  119:105.  Rev.  1:20.  2:1. 
q  6,12. 
r  Ex.  30:1—10.  37:25—28. 


s  3:8.     Ex.  25:9.      1  Chr.  9:29. 

2  Chr.  4:11,16,19,22. 
t  Ex.  27:3—5.   Lev.  6:12,13. 
u  6—9,1 1,12.  Ex.  39:1,41. 
X  Ex.  38:1—7. 
t  Or,  bowls, 
y  8:9.    10:21.      Deut.    31:9.      2 

Sam.  6:3.    1  Chr.  15:2,i5. 


pose  that  the  cloth  of  blue  represented  the 
azure  firmament,  which  interposes  betwixt  us 
and  the  majesty  of  heaven. — The  covering-  of 
badg-ers'  skins,  made  for  the  tabernacle,  was  car- 
ried by  the  Gershonites;  (24,25.)  but  this  was 
one  made  to  conceal  and  shelter  the  ark,  when 
it  was  to  be  carried. 

V.  7.  Continual  bread.]  The  Israelites  might 
be  able  to  procure  corn  enough  from  the  adja- 
cent countries,  even  when  in  the  wilderness,  to 
make  the  shew-bread,  and  to  present  the  daily 
meat-offerings. 

V.  13,  14.  The  embers  of  the  sacred  fire  seem 
to  have  been  removed  in  the  grate,  which  was 
carried  apart  from  the  brazen  altar;  {JSTofe..,  Ex. 


but  ^  they  shall  not  touch  any  holy  thing, 
lest  they  die.  "  These  things  are  the  bur- 
den of  the  sons  of  Kohath  in  the  taberna- 
cle of  the  congregation. 

16  IT  And  to  ^  the  olfice  of  Eleazar  the 
son  of  Aaron  the  priest  pertainelh  •=  the  oil 
for  the  light,  and  "*  the  sweet  incense,  and 
^  the  daily  meat-oflering,  and  *"  the  anoint- 
ing oil,  s  and  the  oversight  of  all  the  tab- 
ernacle, and  of  all  that  therein  is,  in  the 
sanctuary,  and  in  the  vessels  thereof. 

17  II  And  the  Lord  spake  unto  Moses 
and  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  ap- 
proach unto  the  most  holy  things;  Aaron 
and  his  sons  shall  go  in,  and  appoint  them 
every  one  to  his  service,  and  to  his  bur- 
den. 

20  But  '  they  shall  not  go  in  to  see 
when  the  holy  things  are  covered,  lest 
they  die. 

21  IF  And  the  Lord  spake  unto  Moses, 
saying, 

I  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  congregation. 

24  This  is  the  service  of  the  families 
of  the  Gershonites,  to  serve,  and  for 
5  burdens. 

25  And  they  shall  bear  ■"  the  curtains 
of  the  tabernacle,  and  the  tabernacle  of 
the  congregation,  his  covering,  and  the 
covering   of  the  badgers'   skins    that  is 


z  3:38.  1  Sam.  6:19.  2  Sam.  6: 
6,7.  1  Chr.  13:9,10.  Heb.  12: 
18—29. 

aS.30,31. 

b  3.32. 

c  Ex.  25:6.  27:20,21.  Lev.  24:5. 

d  Ex.  30:34—33.  37:29. 

e  Ex.  29:39—41. 

f  Ex.  30:23— .33. 

S  Acts  20:28.   1  Pet.  5:2. 

h  16:32.  17:10.  18:5.  Lev.  10:2. 


Jer.  33:23. 
i   15,19.     Ex.  19:21.     1  Sam.  6: 

19.    Heb.  10:19,20.     Rev.  H 

19. 
k  See  on  3:13,21,24. 
1  .See  on  3. 
X  Heb.  to  war  the  warfare.    .^. 

2  Cor.  6:7.  10:3.4.   1  Tim.  1:18. 

2  Tim.  2:3,-l.  4:7. 
';  Or,  carriage. 
m  See  on  3:25,26.-7:5-7. 


being 


covered  from   view    bv 


purple  cloths. 

V.    15.     JIarg.  Kef.  z. 

V.  16.  Eleazar  himself,  perhaps  with  the  other 
priests,  was  required  to  carry  the  oil  for  the 
light,  the  incense,  and  the  flour  for  the  daily 
meat-offering,  and  the  holy  ointment;  besides 
superintending  the  Levites. — It  may  be  sup- 
posed, that  he  himself  carried  no  more  of  the 
oil  than   for  present   use.     (JVo<e,  Ex.  30:22 — 

330 

V.  18.  Eleazar  and  the  priests  would  be 
chargeable  with  the  death  of  the  Kohathites,  if 
they  failed  to  give  them  proper  cautions  and  di- 
rections; or  permitted  them  to  gaze  irreverently 

[421 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


above  upon  it,  and  the  hanging  for  the 
door  of  the  tabernacle  of  the  congrega- 
tion. 

26  And  the  hangings  of  the  court,  and 
the  hanging  for  the  door  of  the  gate  of 
the  court,  which  is  by  the  tabernacle  and 
by  the  altar  round  about,  and  their  cords, 
and  all  the  instruments  of  their  service, 
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  bur- 
dens, and  in  all  their  service:  and  ye 
shall  appoint  unto  them  in  charge  all  their 
burdens. 

28  This  is  the  service  of  the  families 
of  the  sons  of  Gershon,  in  the  tabernacle 
of  the  congregation:  and  their  charge 
shall  be  °  under  the  hand  of  Ithamar  the 
son  of  Aaron  the  priest. 

29  IT  As  for  °  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  thou  num- 
ber them,  every  one  that  entereth  into 
the  ^  service,  to  do  the  work  of  the  tab- 
ernacle of  the  congregation. 

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  sock- 
ets thereof, 

32  And  the  pillars  of  the  court  round 
about,  and  their  sockets,  and  their  pins, 
and  their  cords,  with  all  their  instruments, 
and  with  all  their  service:  and  by  name 
ye  shall  reckon  i  the  instruments  of  the 
charge  of  their  burden. 

33  This  w  the  service  of  the  families 
of  the  sons  of  Merari,  according  to  all 
their  service  in  the  tabernacle  of  the 
congregation,  "■  under  the  hand  of  Itha- 
mar the  son  of  Aaron  the  priest. 


»  Heb.  moulh.    Luke  1:10.     J 

Cor.  11:2. 
n  33.  1  Cor.  12:5,6. 
o  See  on  3:33—35. 


t  lieb.  warfare.  See  on  3,23.—     r  28.    Is.  3:6 


1  Tim.  6:12. 
p  .*;ee  on  3:36,37.— 1:8,9. 
q  3:8.1:1.    Ex.  25.9.  38:11.     1 

Chr.  9:29. 


34  H  And  Moses  and  Aaron,  and  the 
chief  of  the  congregation,  numbered  the 
sons  of  the  Kohathites,  after  their  fami- 
lies, and  after  the  house  of  their  fathers; 

35  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. 

36  And  those  that  were  numbered  of 
them,  by  their  families,  were  *  two  thou- 
sand seven  hundred  and  fift}'". 

37  These  were  they  that  were  number- 
ed 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  com- 
mandment of  the  Lord  by  the  hand  of 
Moses. 

38  And  those  that  were  numbered  of 
the  sons  of  Gershon,  throughout  their 
families,  and  by  the  house  of  their  fa- 
thers; 

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; 

I      40  Even  those  that  were  numbered  of 
!  them,  throughout  their  families,  by  the 
I  house  of  their  fathers,  were  "  two  thou- 
sand and  six  hundred  and  thirty. 

41  These  are  they  that  were  numbered 
of  the  families  of  the  sons  of  Gershon,  of 
all  that  might  do  service  in  the  tabernacle 
iof  the  congregation,   whom   Moses  and 
j  Aaron  did  number,  according  to  the  com- 
'mandment  of  the  Lord. 
I      42  And  those  that  were  numbered  of 
I  the  families  of  the  sons  of  Merari,  through- 
out their  families,  by  the  house  of  their 
fathers, 

43  From  thirty  years  old  and  upward, 
even  unto  fifty  3'^ears  old,  every  one  that 
entereth  into  the  service  for  the  work  in 
the  tabernacle  of  ihe  congregation; 

44  Even  those  that  were  numbered  of 
them,  after  their  families,  were  *  three 
thousand  and  two  hundred. 


or  curiously  upon  the  holy  thing-s,  which  they 
mig-ht  carry,  but  must  not  see.  (20) 

V.  22—26.     J\larg.  Ref. 

V.  27,  28.  The  Levites  were  under  the  com- 
mand of  the  priests.  Eleazar  exercised  this 
authority  in  g'eneral,  as  next  in  succession  to 
Aaron:  and  he  in  particular  was  placed  over  the 
Kohathites;  while  Ithamar,  his  younger  brother, 
commanded  the  Gershonites  and  Merarites.  (33) 

V.  32.  Reckon  the  instruments.]  An  inven- 
tory seems  to  have  been  taken  of  every  particu- 
lar, even  to  the  pins  belonging'  to  each  part;  that 
nothing  might  be  wanting,  when  the  tabernacle 
was  to  be  set  up. 

V.  44.   Three  thousand  and  two  hundred^]  The 
422] 


s  3,23,30.  8:24,26. 
21. 
t  3:28. 


1  Chr.  23:3, 


u  3:22. 
X  3:34. 


family  of  Merari  was  smaller  than  either  of  the 
other  families  of  Levi;  yet  there  was  in  it  a 
greater  number  of  able  men;  and  they  were 
charged  with  the  heaviest  part  of  the  sanctuai^: 
and  though  waggons  were  afterwards  provided  for 
them,  yet  the  loading  and  unloading  of  the  sock- 
ets, and  other  things  of  great  weight,  would  re- 
quire much  strength.  (Comp.  36,40.  with  3:22, 
28,34.)  The  sum  total  of  effective  Levites  was 
very  small,  compared  with  that  of  the  other 
tribes:  (48)  yet  there  would  be  more  by  far  than 
could  at  once  be  employed  in  this  service.  But 
they  might  carry  by  turns  and  ease  one  another, 
and  thus  do  the  whole  expeditiously  and  cheer- 
fully.    They  would  also   have    their   own    tents 


B.  C.  1490. 


CHAPTER  V. 


B.  C.  1490. 


45  These  be  those  that  were  numbered 
of  the  families  of  the  sons  of  Merari, 
whom  Moses  and  Aaron  numbered,  ac- 
cording to  the  word  of  the  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  after  the  house  of  their  fa- 
thers; 

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  tab- 
ernacle of  the  congregation; 

48  Even  those  that  were  numbered  of 
ihem,  ^  were  eight  thousand  and  live  hun- 
dred and  fourscore. 

49  Accordincj  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: 


y  15,24,37.     Rom.    12:6—8.     1  Cor.  12:4—31. 


z  3:39. 


to    remove,    and    their    own    families   to   take 
care  of. 

PRACTICAL  OBSERVATIONS. 
V.  1—3. 
The  minister  of  Christ  ought  not  on  anj^  ac- 
count to  strive  or  war  with  carnal  weapons,  yet : 
he  must  "enter  into  the  host  of  the  Lord;"  and 
both  in  his  personal  conflict  against  sin  and  Sa- 
tan, and  in  the  duties  of  his  important  calling, 
he  must  boldly  "fight  the  good  fight  of  faith," 
with  the  appointed  weapons  of  his  warfare,  sound 
doctrine,  fervent  prayer,  and  a  holy  example. 
Peculiar  gravity,  prudence,  humilit}',  ripeness 
of  judgment,  experience,  meekness,  and  pa- 
tience, are  necessary,  in  order  to  a  due  perform- 
ance of  the  work  of  the  ministry,  to  the  glory  of 
God,  the  edification  of  the  church,  and  the  silenc- 
ing of  gainsayers;  and  ministers  are  exposed  to 
many  temptations  from  the  smiles  and  frowns  of 
men,  from  popularity  and  opposition.  It  is  there- 
fore far  more  advisable  for  those,  who  are  in- 
tended for  this  sacred  service,  to  spend  much 
previous  time  in  retirement,  study,  meditation, 
and  communion  with  God,  that  they  may  come 
forth  well  prepared  and  furnished  for  usefulness, 
when  a  proper  occasion  is  afforded;  than  that 
they  should,  by  an  indiscreet  and  hurtful  zeal, 
be  allowed  or  encouraged  to  violate  the  apostle's 
rule,  by  prematurely  entering  on  public  services. 
(JVoie,  1  Tim.  3:6.)  From  the  neglect  of  this 
caution,  many  mischiefs  have  arisen,  both  to  in- 
dividuals, and  to  the  cause  of  God.  When,  how- 
ever, men  are  engaged,  and  have  health  and 
strength,  and  work  assigned  them,  they  should 
lose  no  time,  and  miss  no  opportunities  of  useful- 
ness; for  these  may  be  regretted,  but  cannot  be 
recalled. — As  the  faithful  servants  of  God  grow 
in  years,  and  their  natural  vigor  abates,  they 
must  not  be  censured,  if  they  in  some  respects 
moderate  their  labors,  especially  in  those  ser- 
vices which  i-equire  great  exertion.  And  if  it 
please  God  to  lay  them  quite  aside  by  sickness 
and  infirmity,  they  may  still  serve  the  church  of 
God  by  their  prayers,  and  an  example  of  faith, 
patience,  and  obedience;  and  they  are  still  en- 
titled to  respect  and  maintenance.  They  ought 
not  indeed,  and  will  not  desire,  to  cease  from  la- 
bor whilst  capable  of  it:  but  they  must  not  inur- 


thus  were  they  numbered  of  him,  as  the 
Lord  commanded  Moses. 

CHAP.  V. 

The  lepers  and  unclean  to  be  excluded  from  the  camp,  1 — i. 
The  law  of  restitution  enforced,  5 — 10.  The  trial  to  be  made 
of  a  woman  suspected  by  her  husband  of  adultery,  11 — 31. 

ND   the  Lord   spake   unto  Moses, 
saying, 

2  Command  the  children  of  Israel, 
that  they  *  put  out  of  the  camp  every 
leper,  ''and  everyone  that  hath  an  issue, 
=  and  whosoever  is  defiled   by  the  dead: 

3  Both  male  and  female  shall  ye  put 
out,  ^  without  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 


a  12:14.  Lev.  13:46.    Deut.  24: 

8,9.  2  Kings  1:3. 
b  Lev.  16:2—27. 
c  9:6— 10.      19:11—16.     31:19. 

Lev.  21.1. 
d  I  Cor.   5:7—13.     2  Cor.  6:17. 

2  Thes.  3:6.    Tit.  3:10.     Heb. 


12:16,16.    2  John  10,11.  Rev. 

21:27. 
e  19:22.   Hag.  2:13,14. 
f  Lev.  26:11,12.     Deut.  23:14. 

Fs.  68:13.     Is.  12:6.    2  Cor.  6: 

6.  Rev.  21:3. 


mur,  if  they  are  thus  discharged,  or  if  they  see 
others  "increase  whilst  they  decrease."   For  the 
Lord  will  do  his  work  by  a  succession  of  ser- 
vants: and  he  will  let  them  all  see,  that  he  can  do 
without  them;  that  the  work  is  in  his  hand;  that 
when  he  emploj^s  them,  he  does  not  need  them; 
and  that  he  can  easily  send  out  others  in  their 
stead,  when  they  are  no  longer  serviceable. 
V.  4—49. 
Though  we  are  not  under  the  comparative  ob- 
scurity and  severity  of  the  Mosaic  dispensation; 
yet  we  should  remember  that  heavenly  things 
must  be   treated  with  reverence,  and  not   curi- 
ously, contemptuously,  or  presumptuously  inquir- 
ed into.     It  is  very  dangerous  to  attempt  being 
"wise  above  what  is  written,"  in  respect  of  those 
great  mysteries  which  relate  to  the  infinite  God, 
and  his  works  and  wajs;  or  to  intrude  into  those 
things  over  which  he  hath   purposely  thrown  a 
veil.     And  the  ministers  of  God,  and   those  who 
have  attained  to  a  superior  degree  of  influence 
or  authority,  should  caution  and  deter  their  ju- 
niors, and  the  people,  from  such  intrusion.     In- 
deed, the  rule  holds  good  in  all  things:  we  ought 
to  prevent  others  from  committing  sin  to  the  ut- 
most of  our  ability,  as  far  as  consists  with  other 
relative  duties;   and  we   are   accessary   to   the 
guilt  and  the  ruin  of  those,  who  perish  through 
our  neglect.  [J^Tote,  1  T««.  5:2 1,22.)— But,  though 
the  Lord  is  great  and  holy,  and  vengeance  be- 
longeth  unto  him;  and  we   are   mean,  polluted, 
and  guilty  creatures;  we  may  yet  approach  him 
with  safety,  comfort,  and  confidence,  in  the  way 
which  he  hath  opened,  provided  we  use  the  ap- 
pointed means,  and  observe  the  directions  which 
he  has  given. — In  this  moveable  world  changes 
await  us:  but,  to  whatever  place  we  remove,  we 
must  be  sure  to  take  our  religion  with  us,  to  pre- 
fer the  house  and  worship  of  God  to  our  tempo- 
ral interests,  and  to  serve  him  with  the  prime  of 
our  health  and  strength.     Ere  long  this  earthly 
house  of  our  tabernacle  will  be  taken  down;  but 
if  it  hath  been  "a  habitation  of  God  through  the 
Spirit,"  this  great  and  solemn  removal  will  be  all 
under  the  hand  of  Jesus,  our  merciful  High  Priest: 
he  will  give  his  angels  a  charge  to  convey  our 
souls  invisibly  to  glory;  and  all  the  constituent 
parts  of  the  tabernacle  shall,  by  his  power,  be 
brought  together  to  heaven,  and  there  raised  Dp 

[42o 


B.   C.   1490. 


r^  UMBERS. 


B.  C:  1490. 


the  Lord  spake  unto  Moses,  so  did   the 
children  of  Israel. 

5  IT  And  the  Lord  spake  unto  Moses, 
saying, 

6  Speak  unto  the  children  of  Israel, 
s  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  rec- 
ompense 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  J  have  no  kinsman  to 
recompense  the  trespass  unto,  let  the  tres- 
pass be  recompensed  unto  the  Lord,  even 
to  the  priest,  ^  beside  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. 


g  Lev.  6:1—4,17.  6:2,3 

h  Lev.  5:5.  26:40.     Josh.  1:19. 

Job  33:21,23.    Ps.  32:5.    Prov. 

28:13.    1  John  1:8—10. 
i  Lev.  5:15.  6:4,5.   Luke  19:8. 


1    Lev.  26:25,26. 
k  Lev.  6:6,7. 

»  Or,  heave  offering.  18:8,9,19, 
Ex.  29:28. 


again  incorruptible,  immortal,  and  glorious;  "and 
so  shall  we  ever  be  with  the  Lord:"  let  us  there- 
fore quicken  and  comfort  ourselves  and  each 
other  with  these  words.  [JSTotes,  Rom.  8:10,11.  1 
Thes.  4:13—18.) 

NOTES. 

Ch.\p.  V.  V.  1 — 4.  The  camps  of  Israel  being- 
now  formed,  with  the  sanctuary  of  God  in  the 
centre;  orders  were  given,  that,  in  honor  of  him 
who  thus  condescended  to  dwell  among  them, 
the  lepers  and  unclean  persons  should  be  exclud- 
ed from  the  camp,  according  to  laws  at  different 
times  given  on  these  subjects.  [JYlarg.  Ref. — 
JVo<e«,  12:14,15.  Lev.  13:45,46.   15:) 

V.  6.  That  men  commit.^  These  words  seem 
to  intimate,  that  Adam's  children  are  very  prone 
to  acts  of  fraud  and  dishonesty;  though  each  of 
them  is  "a  trespass  against  the  Lord." — The 
expression,  "and  that  person  be  guilty,"  does 
not  merely  refer  to  his  actual  criminality,  but  to 
his  consciousness  of  guilt  respecting  it:  for  this 
case  must  be  distinguished  from  that  of  a  person 
detected  in  dishonesty,  which  he  attempted  to 
conceal. 

V.  7,  8.  If  the  person  injured  were  dead, 
restitution  would  of  course  be  made  to  his  heir; 
but  if  he  had  left  no  near  relation,  to  whom  tlie 
restitution  might  properly  be  made,  the  priest 
was  appointed  to  receive  it,  when  the  criminal 
offered  the  trespass-offering. — Doubtless  real  pov- 
erty would  excuse  a  man:  yet  this  exception  is 
not  made;  for  men  are  ready  enough  to  find  out 
excuses  for  themselves,  where  their  own  inter- 
est is  concerned.  They  therefore,  who  establish 
general  scriptural  rules  of  duty,  should  not  be 
censured,  though  they  do  not  mention  every  par- 
ticular exception. — This  law  conclusively  shews 
the  absolute  necessity  of  restitution,  in  one  form 
or  other,  where  actual  poverty  does  not  hinder, 
either  to  the  injured  person,  to  his  relations,  to 
the  poor,  or  to  pious  uses:  for,  as  Mr.  Henry  ob- 
serves, 'it  is  certain,  while  that,  whicli  is  got  by 
'injustice,  is  knowinglv  retained  in  the  hands. 
4^4] 


10  And  every  man's  '  hallowed  things 
shall  be  his:  whatsoever  any  man  giveth 
the  priest,  it  shall  be  his. 

[Practical  Observations.'^ 

1 1  IT  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  carnally, 
and  it  be  hid  from  the  eyes  of  her  hus- 
band, and  be  kept  close,  and  she  be  de- 
filed, and  there  be  no  witness  against 
her,  neither  she  be  taken  zvith  the  man- 
ner; 

14  And  °  the  spirit  of  jealousy  come 
upon  him,  and  he  be  jealous  of  his  wife, 
and  she  be  defiled;  or  if  the  spirit  of 
jealousy  come  upon  him,  and  he  be  jeal- 
ous of  his  wife,  and  she  be  not  defiled; 

15  Then  shall  the  man  bring  his  wife 
unto  the  priest,  and  he  shall  bring  p  her 
offering   for    her,    the  tenth  part   of   an 

1  Lev.  6:17,18,26.  7:6—14    "  " 


10: 

13.  22:2,3.  Deut.  18:3,4.  Ez. 
44:29,30.   1  Cor.  9:7—13. 

ra  19,20.  Prov.  2:16,17. 

n  Lev.  18:20.  20:10.  Prov.  7:18, 


19.  30:20. 
o  30.    Prov.  6:34.  Cant.  8:6.    1 

Cor.  10:22. 
p  Lev.  6;11.  Hos,  3:2. 


'the  guilt  of  the  injustice  remains  upon  the  con- 
'science,  and  is  not  purged  by  sacrifice  or  offer- 
'ing,  prayers  or  tears;  for  it  is  one  and  the  same 
'continued  act  of  sin  persisted  in.'*  Some  say,  that 
this  doctrine  tends  to  embarrass  tender  conscien- 
ces: but  it  is  the  doctrine  of  right  reason,  and  of 
the  word  of  God;  and  it  is  rather  calculated  to 
detect  hypocrites,  and  to  direct  such  as  have  ten- 
der consciences  to  a  proper  conduct,  which, 
springing  from  faith  in  Christ,  will  make  way  for 
inward  peace. 

V.  9,  10.  This  law  tended  to  encourage  the 
priests  in  constant  attendance  on  their  work:  for 
what  any  priest  received  of  the  people,  in  private 
sacrifices  or  oblations,  belonged  to  him,  and  was 
not  divided  with  his  brethren. 

V.  12.  The  remarkable  law,  which  follows, 
was  no  doubt  intended  to  fortify  the  minds  of  the 
Israelitish  women  in  the  hour  of  temptation,  when 
opportunity,  importunity,  and  secrecy  were  com- 
bined; and  to  render  them  watchful  against  all^ 
occasions  of  exciting  suspicion  in  the  breasts  of 
their  husbands.  On  the  other  hand,  it  was  cal- 
culated to  prevent  the  cruel  treatment  from  hus- 
bands, which  such  suspicions  might  produce, 
"through  the  hardness  of  their  hearts,"  when  the 
crime  could  not  be  proved,  or  the  rage  of  jeal- 
ousy allayed;  and  it  would  also  lessen  the  num- 
ber of  hasty  divorces.  If  properly  regarded,  the 
guilty  could  hardly  escape,  or  the  innocent  re- 
main under  injurious  suspicions;  and  in  many 
ways  it  would  subserve  the  interests  of  purity 
and  of  domestic  peace,  both  by  constantly  hold- 
ing out  a  salutary  warning,  and  by  the  alarm 
which  would  be  raised  whenever  it  was  carried 
into  execution. 

V.  13,  14.  God  had  commanded  that  the  adul- 
terer and  adulteress  should  be  put  to  death,  if  de- 
tected and  the  fact  proved:  [Lev.  20:10.)  but 
when  the  husband  entertained  suspicions  on  some 
probable  grounds,  and  could  not  bring  proof;  he 
was  allowed  to  make  this  solemn  appeal  to  a  heart- 
searching  God,  and  to  put  his  wife  on  the  awful 
tris].    If  not  gros^lv  criminal,  it  must  be  suppos- 


B.  C.  1490. 


CHAPTER  V. 


B.  C.  1490. 


ephah  of  barley-meal:  he  shall  pour  no 
oil  upon  it,  nor  put  frankincense  thereon: 
for  it  is  an  offering  of  jealousy,  an  offer- 
ing of  memorial,  i  bringing  iniquity  to 
remembrance. 

1 6  And  the  priest  shall  bring  her  near, 
and  "■  set  her  before  the  Lord. 

1 7  And  the  priest  shall  take  ^  holy  wa- 
ter 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  wa- 
ter. 

1 8  And  the.  priest  shall  set  the  woman 
before  the  Lord,  and  "  uncover  the  wo- 
man's head,  "  and  put  the  oflering  of  me- 
morial in  her  hands,  which  is  the  jealousy- 
offering:  and  the  priest  shall  have  in  his 
hand  ^  the  bitter  water  that  causeth  the 
curse. 

1 9  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  *  zoilh 
another  instead  of  thy  husband,  be  thou 
free  from  this  bitter  water  that  causeth 
the  curse: 

20  But  if  thou  hast  gone  aside  to  an- 
QlJier  instead  of  thy  husband,  and  if  thou 
be  defiled,  and  some  man  hath  lain  with 
thee  beside  thine  husband; 

21  Then  the  priest  shall  charge  the 
woman  with  '^  an  oath  of  cursing:  and  the 
priest  shall  say  unto  the  woman,  "The 

X  17,22,24.  Deut.  29;18.  1  Sam. 
16:32.  Prov.5;4.  Kc.  7;26.  Is. 
38;17.  Jer.  2:19.  Rev.  10:9,10. 

y  Matt.  26:63. 

*  Or,  bein^  in  theporver  of  thy 
husband.  Ileb.  vndcr  thy  hus- 
band. Rom.  7:2.  Or. 

z  Josh.  6:26.  1  Sam.  14:24. 
Neh.  10:29.   Malt.  26:74. 

ft  Is.  65:15.  Jer.  29:22. 


Heb. 


q  1    Kings   17:18.     Ez.   29:16.  < 

Heb.  10:3. 
r  Lev.  1:3.    Jer.  17:10. 

13:4.   Rev.  2:22,23. 
s  19:2—9.  Ex.  30:18. 
t  Job  2:12.  Jer.  17:13.  Lam.  3: 

29.  John  8:6,8. 
uLev.    13:45.       1   Cor.    11:15. 

Heb.  4;]2,13. 
V  16,25,26. 


ed  she  had  been  too  regardless  of  appearances. 
{ZCor.  8:21.    1  Thes.  5:22.) 

V.  15.  This  coarse  offering,  without  oil  or 
frankincense,  implied  the  baseness  of  tlie  crime 
of  which  the  woman  was  suspected,  and  the  mourn- 
ful, state  of  the  family.  It  was  not  an  atoning  sac- 
rifice, but  an  oblation  for  a  memorial.,  as  solemn- 
ly referring'  the  decision  to  the  Lord,  and  calling 
upon  him  to  bring  the  iniquity  to  remembrance, 
and  to  punish  it  in  case  the  accused  was  guilty. 
{JIarg.  Ref.) 

V.  16,  17.  As  this  process  could  not  be  carri- 
ed on,  except  at  the  sanctuary;  the  trouble  and 
expense  attending  it  would  render  men  cautious, 
how  they  instituted  it  without  some  urgent  reason. 
It  is  generally  supposed,  that  the  water  of  the  la- 
yer in  the  court  of  the  tabernacle  is  meant;  being 
called  holy  because  of  its  separation  from  ordina- 
ry uses.  This  was  put  into  a  mean  and  brittle 
vessel,  and  dust  from  the  floor  of  the  tabernacle 
was  cast  into  it  for  the  woman  to  drink:  all  tliis 
implied  the  disgrace  which  she  lay  under,  the 
shame  to  which  she  would  be  exposed  if  guilty, 
and  the  punishment  that  she  would  justly  en- 
dure; in  which  every  thing  relating  to  tlie  worship 
of  a  holy  God,  would  as  it  were,  combine  togetli- 
er  for  her  destruction. — This  water  Avas  called 
the  bitter  water,  from  the  bitter  effects  which 
Vol.  T.  54 


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  th}'-  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  in  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  causeth  the 
curse:  s  and  the  water  that  causeth  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. 

26  And  the  priest  shall  take  an  hand- 
ful of  the  offering,  even  ^  the  memorial 
thereof,  and  burn  it  upon  the  altar,  and 
afterward  shall  cause  the  woman  to  drink 
the  water. 

27  And  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  her  belly 
shall  swell,  and  her  thigh  shall  rot:  and 


t  Hob.  fall.      2    Chr.    21:15. 

Prov.  10:7. 
b27.     Ps.  109:18.     Prov.   1:31. 

Ez.  3.3. 
c  Deut.  27:15—26.     Job  31:21, 

22,39,40.   Ps.  7:4,5. 
d  Ps.    41:13.     72:19.     89:52.— 

John  3:3,11.  5:24,26.6:53.  Or. 
e  Ex.    17:14.     Deut.  31:19.     2 

Chr.  34:24.  Job  31 :35.  Jer.  51: 

60—64.   1  Cor.  16:21,22.    Rev. 


20:12. 
f  Ps.  51:1,9.     Is.  43:25.  44:22. 

Acts  3:19. 
g  Zech.  5.3,4.  Mai.  3:5. 
h  15,18. 
i  Ex.  29.24. 
k  Lev.  2:2.  5:12.  6:15. 
120.     Prov.  5:4,11.     Ec.  7:26. 

Rom.  6:21.  2  Cor.  2:16.    Heb. 

10:26—30.    2  Pet.  2:10. 


would  follow,  when  drunk  by  a  guilty  person. 
{18,19.— jYote,  27.) 

V.  19.  Instead  of  thy  husband.'}  Or,  "being 
under  the  power  of  thy  husband;"  that  is,  a  mar- 
ried woman,  which  was  marked  as  tlie  grand  ag- 
gravation of  the  crime  charged  on  her.  [Marg. 
Ref.) 

V.  22.  Amen,  amen.}  This  two-fold  solemn 
consent  of  the  woman  to  the  awful  appeal  to  God, 
referring  to  both  parts  of  it,  implied  a  hearty  de- 
sire to  be  dealt  with  according  to  her  innocence 
or  guilt;  and  an  acknowledgment  of  the  justice 
of  God,  in  inflicting  his  dreadful  vengeance  upon 
such  as  were  guilty.  This  appeal  could  not  be 
made  by  a  person  who  was  consciously  guilty, 
without  the  most  entire  hardness  of  heart  and  pi-e- 
sumptuous  defiance  of  God,  and  even  atheistical 
unbelief:  and  every  circumstance  was  suited  to 
warn  and  alarm  the  woman,  that,  ifguilty,  she  might 
rather  confess  her  crime,  than  venture  the  terri- 
ble consequences.  The  Jewish  writers  say,  that 
if  she  refused  this  oath,  and  confessed  her  guilt, 
she  was  not  put  to  death,  but  only  divorced  with- 
out a  dowry. 

V.  23.  The  words  of  the  oath  or  curse  were, 
written  on  a  piece  of  parchment,  which  was 
called  a  book  at  that  time;  and  the  writing  was 
washed  off  into  the  water,  as  if  the  curse  had 

[425 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


the  woman  "  shall  be  a  curse  among  her 
people. 

28  And  "  if  the  woman  be  not  defiled, 
but  be  clean;  then  she  shall  be  free,  and 
shall  conceive  seed. 

29  This  is  °  the  law  of  jealousies, 
P  when  a  wife  goeth  aside  to  another  in- 
stead 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 
the  Lord,  and  the  priest  shall  execute 
upon  her  all  this  law: 


3 1  Then  shall  (he  man  •>  be  guiltless 
from  iniquity,  and  this  woman  shall  "■  bear 
her  iniquity. 

CHAP.  VI. 

The  Nazarite's  vow,  1 — 8.  His  rule,  in  case  he  unavoidably 
contracted  uncleanness,  9 — 12.  His  sacrifices  and  observances 
at  the  expiration  of  his  vow,  13 — 21.  The  blessing  which  the 
priests  were  to  pronounce  on  the  people,  22 — 27. 


ra  Deut.  28:37.     Ps.   83:9— 11. 

[s.  65:15.     Jer.  24:9.  29:18,22. 

42:18.   Zech.  8:13. 
n  19.    JMic.  7:7—10.    2  Cor.  4: 


17.  1  Pet.  1.7. 
o  Lev.    7:11.    11:46.    13:69. 

64—67.  15:32,33. 
p  12—16. 


14: 


been  infused  in  it,  that  the  woman  might 
diink  it. 

V.  27.  The  water,  by  its  natural  efficacy, 
could  not  harm  an  innocent  person.  But  if  any 
woman  added  to  the  crime  of  adultery  the  awful 
guilt  of  such  a  deliberate  perjury,  God  would  su- 
pernaturally  thus  punish  her. — The  Jews  have  a 
tradition  that  the  adulterer  also  would  die  of  a 
similar  disease  at  the  same  time;  which  probably 
was  not  altogether  unlike  that  loathsome  distem- 
per, %vith  which  God  has  in  these  latter  ages 
shewn  his  abhorrence  of  lewdness:  yet  it  was  far 
more  immediate  in  its  effects. 

V.  31 .  Even  when  the  husband's  jealousy  was 
groundless,  he  would  not  be  accounted  guilty,  if 
he  took  this  method  of  clearing  up  the  matter:  but 
otherwise  it  would  lead  him  to  do  those  things 
which  would  bring  guilt  upon  him.  This  law  is 
a  singular  proof  of  the  divine  legation  of  Moses. 
No  mere  politician  would  have  thought  of  such  a 
laW;  which  at  first  sight,  generally  appears  harsh 
and  strange:  yet  the  effect,  when  carried  into  ex- 
ecution, must  have  been  in  all  respects  most  sal- 
utary, and  worthy  of  the  divine  wisdom.  Again, 
it  could  not  be  carried  into  execution,  without  a 
miracle:  and  no  legislator,  pretending  to  be  sent 
by  God,  would  have  committed  himself,  by  an  in- 
stitution which  might  at  any  time  disprove  his 
claim. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 

The  people  of  God  shoold  separate  from  such 
A%  are  unclean  by  impenitent  iniquity,  and  ex- 
clude them,  as  far  as  they  are  able,  from  their 
fellowship:  and  then  if,  under  the  mask  of  hypoc- 
risy, th«y  affront  the  Lord  and  profane  his  holy 
Ordinances  by  an  unhallowed  intrusion,  they  do  it 
iit  their  peril.  But  assuredly  such  shall  never  ... 
*'that  holy  city,  where  the  tabernacle  of  God  shall 
be  with  men,  and  he  will  dwell  with  them;"  but  will 
be  left  without,  "where  is  weeping  and  wailing, 
and  gnashing  of  teeth."  In  this  miserable  com- 
pany, will  most  certainly  be  found  those  unright- 
eous persons,  who  have  unjustly  obtained,  and  as 
unjustly  keep  possession  of,  their  neighbor's  prop- 
erty: and  he  who  pretends  to  piety,  and  thus  en- 
courages himself  in  dishonesty  by  a  professed 
dependence  on  the  atonement  of  Christ,  as  gross- 
ly affronts  him,  as  that  man  does,  who  substitutes 
his  own  honesty  or  morality  in  the  stead  of  His 
merits  and  sacrifice,  at  the  price  of  his  accept- 
ance with  God!  Indeed  the  confession,  the  resti- 
tution, and  the  trespass-offering,  must  always  go 
together. — It  is  the  will  of  God,  not  only  that  his 
ministers  should  be  provided  for,  but  that  the 
most  diligent  and  zealous  should  receive  the 
greatest  eacouragement;  though  alas!  this  is  sel- 
426] 


A 


ND   the   Lord   spake   unto  Moses, 


saying, 


2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  *  When  either  man 
or  woman   shall   separate  themselves  ^  to 


q  Ps.  37.6. 

r  9:13.  Lev.  20:10,17— 20.  Ez. 

18:4.  Rom.  2:8,9. 
a  5,6.     Ex.  33:16.    Lev.  20:26. 

Piov.  13:1.    Kom.  1:1.    2  Cor. 


617.   Gal.  1:15.  Heb.  7:26. 
b  Lev.  27.2.  1  Sam.  1:28.  Am. 
2:11,12.    Luke  1:16.    Acts  21: 
24. 


dom  attended  to,  as  far  as  these  concerns  fall  un- 
der the  management  of  men. 

V.   11—31. 
The  Lord's  abhorrence  of  adultery,  and  his 
vengeance  against  it,  appear  conspicuous  in  this 
chapter:   and  though  we  have  neither  a  law  of  a 
jealousy-oifering  to  detect  adulterers,  and  adul- 
teresses, nor  any  method  of  bringing  them  to  con- 
dign punishment;  so  that  they  may  either  conceal 
or  glory  in  their  shame,  and  the  impunity  with 
which  they  transgress:  yet  assuredly  their  sin  will 
at  last  find  them  out;  for  God  himself  will  detect 
the  most  secret  offenders,  and  confound  the  most, 
daring.     Indeed,  his  providence  often  stamps  in- 
famy upon  sinners  of  this  description,  by  those 
dreadful  diseases  with  which  he  visits  them,  and 
with  which  they  infect,  plague,  and  curse  one 
another  in  this  world;  and  his  word  denounces 
the  severest  vengeance  against  them  in  the  world 
to  come.     But  all  approaches  to  this  horrid  crime 
must  be  studiously  avoided:  and  married  persons 
especially  should  act  in  such  a  manner  as  to  in- 
spire mutual  confidence  in  each  other;  and  each 
of  them  should  avoid  every  intimacy,  and  eveiy 
word  and  look,  which  may  excite  uneasiness  in 
the  other's  breast.  For  conjugal  affection  is  prone 
to  jealousy,  and  Satan  delights  in  exciting  "a 
spirit  of  jealousy"  in  the  hearts  of  husbands  and 
wives;  knowing  that  it  is  alike  tormenting  to  sus- 
pect and  to  be  suspected.   He  knows  also  that  such 
suspicions  subvert  domestic  peace,  set  aside  fam- 
ily-religion and  the  pious  education  of  children, 
and  expose  both  parties  to  manifold  temptations: 
so  that  what  begun  with  heedless  imprudence  and 
groundless  jealousy,    often   terminates   in   deep 
criminality  and  the  most  fatal  consequences.    We 
should  "abstain  from  all  appearance  of  evil;"  and 
watch  and  pray  continually,  that  we  may  neither 
excite  nor  indulge  such  dire  suspicions.     If,  how- 
ever, we  have  a  clear  conscience  and  a  true  faith, 
we  may  be  calm  under  the  most  injurious  asper- 
sions; and  God  in  due  time  will  clear  up  our  char- 
acters, and  convert  our  affliction  into  a  blessing. 
— But  how  should  men  tremble  at  the  thoughts 
of  appealing  to  God,  when  their  own  hearts  con- 
demn them!  "for  God  is  greater  than  their  hearts, 
and  knoweth  all  things,"  and  he  will  be  sure  at 
length  tremendously  to  revenge  such  a  daring  af- 
front.— Sensual  lusts  will  certainly  end  in  bitter- 
ness; and  they  who  delight  in  cursing  shall  be  fill- 
ed with  it. — Finally,  such  as  allow  iniquity  in  their 
hearts,  under  a  profession  of  faith,  will  find  that 
all  the  doctrines  of  God's  word,  (by  which  the 
true  believer  becomes  joyful  and  fruitful  in  the 
works  of  righteousness;)  all  the  ordinances  of  his 
house,  and  all  the  dispensations  of  his  providence, 
concur  to  increase  their  guilt,  obduracy,  and  con- 
demnation. 


B.  C.   1490. 


CHAFrER  YI. 


B.  C.  1490. 


vow  a  vow  of  a  Nazarite,  *to   separate 
themselves  unto  the  Lord; 

3  He  shall  separate  himself  from  wine, 
and  strong  drink,  and  shall  drink  no  vin- 
egar of  wine,  or  vinegar  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  1  vine-j 
tree,  from  the  kernels  even  to  the  husk.  [ 

5  All  the  days  of  the  vow  of  his  sep-j 
aration,  there  shall  no  •*  razor  come  uponj 
his  head;  until  the  days  be  fuliilled,  in 
the  which  he  separateth  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  him- 
self 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; 


»  Or,  to  make  themselves  JVaz- 
arites. 

C  Lev.  10:9.  Judg.  13:14.  Pror. 
31:4,.'5.  Jer.  35:6 — 8.  Luke  7: 
a:i,34.  21:34.  Eph.  5:18.  1 
Thes.  S:2i!.   1  Tim.  5:23. 

t  Or,  JYazariteship. 

X  Heb.  vint  of  the  wine. 

d.Iudg.  13:5.  16:17.      1  Sam.  1: 


11.   Lam.  4:7,8.     I  Cor.  11:10 

—15. 
e  19:11—16.    Lev.  19:28.    Jer. 

16:5,6.    Ez.  24:16— 18.    Miitt. 

8:21,22.  Luke  9:59,60.    2  Cor. 

5:16. 
f  9:6.  Lev.  21:1,2,10— 12.   Ez. 

44:26. 


NOTES.  I 

Chap.  VI.     V.  2.     The  word  "Nazarite"  sig--  \ 
iiifies  one  who  is  separated.     The  Lord  himself 
set  apart  Samson  and  John  the  Baptist  before  I 
their  birth,  to  be  Nazarites  all  their  days:  Samuel  \ 
was  devoted  by  his  mother  to  be  a  perpetual  Naz-  j 
arite,  when  he  was  "asked  of  the  Lord:"  and  | 
the  family  of  the  Rechabites  were  a  sort  of  Naza- 
rites  from  one  generation  to  another,  by  the  in- 
junction of  Jonadab  their  progenitor.     (JVbie*, 
Jer.  33:)    But  in  general  the  Nazarites  became 
such  by  a  voluntary  vow,  which  any  person  might 
make,  of  peculiar  separation  from  the  world  and 
devotedness  to  the  exercises  of  religion,  for  a 
limited    time,    and    under  certain   regulations. 
_JVb/e*,   30:) — Among  the   distinguishing  favors 
which  God  conferred  on  Israel,  it  is  stated  that 
"he  raked  up  of  their  young  men  for  Nazarites;" 
whence  we  may  infer,  that  their  prayers,  exam- 
ples, and  instructions,  were  considered  as  a  public 
blessing,  (.^m.  2:Il,t2.)    The  Jews  say,  that  this 
vow  could  not  be  made  for  less  than  thirty  days, 
but  St.  Paul  seems  to  have  taken  it  for  no  more 
than  seven  days.  [Ads  21:24 — 27.) 
To  separate  themselves.']  innS  ,  inf.  hiph.  from  mj, 

to  be  separate:  whence  n^ij ,  a  JVazarite.     Hence 

the  word  is  rendered  in  the  margin,  Ho  make 
'themselves  J'Tazarites.'^    The  word  (nSq^)  render- 
ed "separate  themselves,"  in  the  first  clause,  is 
the  same  as  is  used  concerning  the  making  of  a 
singylar  vow;  [Lev.  27:2.)  and  seems  to  convey! 
the  idea  of  a  person's  acting  from  an  extraordina-  '• 
ry  zeal  for  God  and  religion. — This  use  of  thej 
two  distinct  words  seems  to  imply,  that  the  singu-  \ 
lar  vow,  and  the  vow  of  the  JVazarite,  were  in  | 
some  things  of  a  similar  nature.     (JVbfe,  Lev.  27:  l 
2—8.)  I 

V.  3,  4.     "Drinking  wine,"  or  strong  drink  of, 
any  sort,  is  an  emblem,  both  in  its  nature  and  «f- ' 
fects,  of  the  intoxicating  pleasures  of  sin  and 
sense;  and  from  this,  in  every  form,  and  from  all  \ 
approaches  to  it,  the  Nazarites  were  commanded 
inost  scrupulously  to  abstain. — There  is  nothing ' 


because  the  k  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  suddenly 
by  him,  e  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  taberna- 
cle of  the  congregation. 

1 1  And  the  priest  shall  J  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  tres- 
pass-offering: "*  but  the  days  that  were 
before  shall  II  be  lost,  because  his  separa- 
tion was  defiled. 


5  Heb.  separation. 
g  19:14—19. 

h  18.  Acts  18:18.  21:23,24. 
i  Lev.  5:7—10.  14:22,23.  IS^H, 
20. 
j  Lev.  5:8—10.  14:30,31. 


kS. 

I  Lev.  6:6.  14:24. 

mEz.  18:24.  Matt.  3:15.  24:13. 
John  8.29— 31.  Jam.  2:10.  2 
John  8. 

II  Heb.  fall. 


in  Scripture,  which  bears  the  most  remote  affinity 
to  the  religious  orders  of  the  church  of  Rome,  ex- 
cept these  Nazarites:  but  mark  the  difference, 
or  rather  the  opposition!  The  religious  in  that 
church  are  fortiidden  to  marry;  but  no  such  re- 
striction was  laid  upon  the  Nazarites.  They 
are  commanded  to  abstain  from  meats;  but  the 
Nazarites  might  eat  any  food  allowed  to  other  Is- 
raelites. They  are  not  generally  prohibited  wine, 
even  on  fasting  days;  but  the  Nazarites  might  not 
drink  it  at  any  time.  Their  vow  is  perpetual  to 
the  end  of  their  lives;  but  the  Nazarite's  vow  was 
only  for  a  limited  time,  at  his  own  discretion;  and 
in  certain  cases  not  unless  allowed  by  husbands 
or  parents.  A  similar  contrast  may  often  be  dis- 
cerned, between  the  rules  of  men's  invention,  for 
fasting  and  for  extraordinary  sanctity,  and  the 
precepts  of  Scripture. 

V.  5.  This  inattention  to  the  hair,  by  which 
it  was  left  to  grow  and  to  hang  neglected,  would 
give  the  Nazarites  a  singular  appearance  of  mor- 
tification to  the  world,  and  disregard  to  the  body. 
It  might  also  denote  their  peculiar  subjection  to 
the  Lord;  [J^ole,  1  Cor.  11:2—16.)  and  it  served 
to  distinguish  them  from  other  men,  as  they  pass- 
ed through  the  streets. 

V.  6,  7.  The  Nazarites  were  not  allowed  to 
attend  the  funerals  of  their  nearest  relations:  by 
which  they  were  represented  as  more  '^holy  tx) 
the  Lord''  than  the  ordinary  priests,  and  in  this 
particular  ranked  with  the  liigh  priests.  {Jfoiex, 
Lev.  21:1— 5,10— 15.) 

V.  9 — 12.  No  penalty  was  appointed  for  those, 
who  wilfully  violated  their  vow  of  being  Naza- 
rites, nor  any  sacrifice  required  of  them:  they 
must  answer  for  such  profane  trifling  with  the 
Lord  another  day.  But  if,  by  the  very  sudden 
death  of  any  person  near  them,  they  contracted 
uncleanness,  they  would  not  only  be  unclean 
seven  days,  and  require  purifying  as  other  Israel- 
ites did;  but  they  must  offer  sacrifices  of  atone- 
ment at  the  tabernacle  or  temple,  lose  all  the  past 
time,  and  begin  over  again  to  consecrate  their 
appointed  season  of  separation  to  the  Lord.    And 

[427 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


13  IT  And  this  is  the  law  of  the  Naza- 
rite:  when  the  days  of  his  separation 
°  are  fulfilled,  he  shall  be  Ibrought  unto 
the  door  of  the  tabernacle  of  the  congre- 
gation; 

14  And  he  shall  offer  his  offering  unto 
the  Lord,  °  one  he-lamb  of  the  first  year 
without  blemish  for  a  burnt-offering,  and 
Pone  ewe-lamb  of  the  first  year  without 
blemish  for  a  sin-offering,  and  i  one  ram 
without  blemish  for  peace-offerings, 

16  And  "■  a  basket  of  unleavened 
bread,  cakes  of  fine  flour  mingled  with 
oil,  and  wafers  of  unleavened  bread 
*  anointed  with  oil,  and'  their  meat-offer- 
ing, and  their  ^  drink-offerings. 

16  And  the  priest  shall  bring  them  be- 
fore the  Lord,  and  shall  offer  his  sin-of- 
fering, and  his  burnt-offering. 

17  And  he  shall  offer  the  ram  for  a 
sacrifice  of  peace-offerings  unto  the  Lord, 
with  a  basket  of  unleavened  bread:  the 
priest  shall  ofier  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  separa- 
tion, '  and  put  it  in  the  fire  which  is  un- 
der the  sacrifice  of  the  peace-offerings. 

19  And  the  priest  shall  take  the  *  sod- 
den shoulder  of  the  ram,  and  one  unleav- 

n  Acts  ■21:26.  1  s  Ex.  29:2. 

o  Lev.  1:10—13.    1  Chr.  15:26.     t  15:5,7,10.    Is.  62:9.    Joel  I;9, 


p  Lev.  4:32. 
q  Lev.  3:6. 

r  Lev.  2:4.  8:2.  9:4.    John  6:50 
—  69. 


13.2:14.    1  Cor.  10:31.  11:26. 
u  5,9.  Acts  18:18.21:24,26. 
V  Luke  17:10.   Eph.  1:6. 
X  Lev.  8:31.   1  Sam.  2:15. 


how  often  soever  this  mig'ht  take  place,  in  even' 
renewed  instance,  the  whole  time  which  had  been 
vowed,  must  be  entered  upon  again. — Though 
the  pollution  contracted  was  involuntary,  yet  it 
was  a  transgression  of  the  ceremonial  law,  and 
as  such  required  expiation;  and,  in  some  instan- 
ces, due  care  might  not  be  taken.  In  one  way  or 
another,  however,  a  degree  of  sin  would  doubt- 
less be  committed;  and  therefore  the  Nazarite 
must  appear  before  God  as  a  sinner,  with  the  of- 
ferings required  of  a  man  who  had  been  unclean 
by  a  running  issue  and  was  healed,  and  with  a 
trespass-offering.  [Lev.  15:13 — 15.)  This  was 
suited  to  render  the  Nazarites  very  circumspect 
in  their  whole  conduct. — No  ceremonial  unclean- 
ness  caused  this  interruption,  except  the  touch 
of  the  dead  body  of  man;  for  death  came  in  by 
sin,  and  was  thus  accounted  unclean,  till  the 
death,  burial,  and  resurrection  of  Christ,  as  it 
were,  sanctified  death  and  the  grave  to  his  peo- 
ple. But  the  soul  dead  in  sin,  and  the  dead  works 
attending  that  state,  are  still  as  polluted  and  pol- 
luting as  ever. 

V.  13 — 20.  By  these  sacrifices  and  ceremo- 
nies, at  the  expiration  of  his  term,  the  Nazarite 
was  taught  to  confess,  that  his  performance  of  the 
vow  needed  atonement  and  forgiveness,  being 
mixed  with  sin;  to  acknowledge  that  the  honor  of 
all  which  was  done  well  belonged  to  the  Lord; 
and  that,  though  he  was  no  longer  a  Nazarite,  he 
was  still  by  duty  and  choice  the  devoted  servant 
of  the  Lord,  and  considered  communion  with  a 
reconciled  God  as  the  delight  of  his  soul.  The 
423] 


ened  cake  out  of  the  basket,  and  one  un- 
leavened wafer,  and  shall  ^  put  them  upon 
the  hands  of  the  Nazarite,  after  the  hair 
of  his  separation  is  shaven. 

20  And  ^  the  priest  shall  wave  them 
for  a  wave-offering  before  the  Lord: 
this  is  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  separation. 

[Practical  Observations.] 

22  IT  And  the  Lord  spake  unto  Moses, 
saying, 

23  Speak  unto  Aaron,  and  unto  his 
sons,  saying.  On  this  wise  *  ye  shall  bless 
the  children  of  Israel,  saying  unto  them, 

24  ^  The  Lord  bless  thee,  and  e  keep 
thee; 

25  The  Lord  *"  make  his  face  shine 
upon  thee,  and  be  '  gracious  unto  thee; 


y  Ex.  29:23—27.   Lev.  7:30.  8: 

27. 
z  5:25.  Lev.  9:21.  10:15.  23:11. 
a  18:18.  Lev.  7:31,34. 
bPs.  16:10,11.  Ec.  9:7.    Is.  25: 

6.35:10.63:10—12.     Zech.  9: 

15,17.  10:7.  Matt. 26:29.  Mark 

14:25.     John  17:4,5.  19:30.     2 

Tim.  4:7,8. 
c  See  on  5:29. 
d  Ezra  2:69.     Gal.  6:6.     Heb. 

13:16. 
e  Gen.  14:19,20.  24:60.  27;27— 

29.  28:3,4.  47:7,10.48:20.  Lev. 

9:22,23.     Dcut.  33:1.     1  Chr. 


23:13.    Luke  24:50,61.     Rom. 

1:7.    1  Cor.  1:3.    2  Cor.  13:14. 

Heb.  7:1,7.  11:20,21.   1  Pet.  1: 

2.  2  Pet.  1:2,3.  2  John  3. 
f  Kuth2:4.    Ps.  134:3.     1  Cor. 

14:16.    Eph.  6:24.    Phil.  4:23. 

Rev.  1:4,5. 
g  Ps.  91 :1 1.  121 :4— 7.    Is.  2T.3. 

42:6.     John  17:11.     Phil.  4:7. 

1  Thes.  6.23.  1  Pet.  1:5.  Jude 

24. 
h  Ps.21.6.  31:16.  67:1.  80:1—3, 

7,19.  119:135.  Dan.  9:17. 
i  Gen.  43:29.  Ex.  33:19.   Mai. 

1:9.  John  1:17. 


hair  was  shaven  off,  as  a  token  that  the  vow  was 
accomplished;  and  was  burnt,  not  on  the  altar,  as 
if  he  could  make  atonement,  but  under  the  peace- 
offerings,  implying  the  gracious  acceptance  of 
such  services  by  a  God  of  peace  and  love.  The 
left  shoulder,  when  boiled,  was  given  by  the  Naz- 
arites to  the  priests,  in  addition  to  their  portion 
out  of  the  peace-offerings.  (JVb<e,  Lev.  7:29 — 34.) 

V.  21.  Besides  that,  &c.]  If  the  Nazarite  were 
poor,  he  would  be  accepted  in  simply  performing 
what  his  vow  required;  but  if  he  had  it  in  his  pow- 
er, it  would  be  proper  to  offer  free-will  offerings 
also.  It  seems  the  pious  friends  of  the  Nazarites 
sometimes  were  at  charges  with  them  on  these 
occasions;  and  that  they  feasted  together  on  the 
sacrifices,  having  probably  taken  the  vow  upon 
them  for  a  few  days  beforehand.  (JVbfe,  Acts  21: 
22—26.) 

V.  23.  The  priests,  in  this  action,  typified  the 
Lord  Jesus,  who  came  to  bless  us;  "and  who, 
while  he  was  blessing  his  disciples,  was  parted 
from  them,  and  was  taken  up  into  heaven."  As 
the  ministers  of  the  Lord,  the  priests  very  solemn- 
ly prayed  for  the  people,  and  pronounced  a  bless- 
ing upon  them:  the  apostolical  epistles  are  most 
of  them  begun  or  closed  with  a  similar  benedic- 
tion: and  it  has  been  a  common  and  very  proper 
custom,  for  the  minister,  in  Christian  assembhes, 
to  dismiss  the  congregation  in  the  same  manner; 
both  as  expressing  his  affectionate  good-will  to 
them,  and  his  fervent  prayers  for  them;  and  as 
assuring  them  in  the  name  of  God,  that  a  blessing 
will  attend  on  those,  who  are  indeed  the  Lord's 


B.  C.   1490. 


CHAPTER  VII. 


B.  C.  1490. 


26  The  Lord  ^  lift  up  his  countenance 
iipon  thee,  and  '  give  thee  peace. 

27  And  they  shall  •"  put  my  nanie 
upon  the  children  of  Israel,  and  "  1  will 
bless  them. 

CHAP.  VII. 

The  princes  of  Israel  present,  at  the  dedication  of  the  sanctuary, 
six  covered  waggons  and  twelve  oxen,  v.hich  the  Lord  directs 
to  be  given  to  the  Levites,  1—9.  Each  of  the  twelve  princes, 
on  twelve  succeeding  da)'s,  brings  oblations  and  sacrifices,  10 
— 88.     The  Lord  speaks  to  Moses  from  the  mercy-seat,  89. 

ND  it  came  to  pass  on  the  day  that 
Moses  ^  had  fully  set  up  the  taber- 


A 


k  Ps.  4:6.  42:6.  89:15.  Acts  2: 
28. 

1  Ps.  29:11.  Is.  26:3,12.  67:19. 
Mic.  S:5.  Luke  2:14.  John  14: 
27.  16:33.  20:21,26.  Acts  10: 
36.  Rom.  6:1.  15:13,33.  Eph. 
2:14—17.  6:23.  Phil.  4:7.  2 
Thes.  3:16. 


m  Ex.   3:13—15.  6:3.  34:5—7. 

Deut.  28:10.    2Chr.  7:14.     Is. 

43:7.  Jer.  14:9.    Dan.  9:18,19. 

Matt.  23:19. 
n  Gen.  12:2,3.  32:26,29.  1  Chr. 

4:10.    Ps.67:7.  115:12.     Eph. 

1:3. 
a  Ex.  40:17—19. 


believing'  people:  for  hypocrites  can  have  no  share 
in  these  special  benefits. 

V.  24—26.  The  word  Jehovah  is  three  times 
solemnly  repeated  in  tliis  benediction,  and  the 
Jews  themselves  have  supposed  that  there  is  some 
great  mystery  contained  in  that  repetition. 
When  we  compare  it  with  the  form  of  Christian 
baptism,  '■'■Into  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Gliost;"  with  the  blessing 
that  St.  Paul  pronounced  on  the  Corinthians, 
which  is  in  common  use  in  our  places  of  wor- 
ship; and  with  John's  salutation  of  the  churches; 
{JVotes,  Matt.  28:19,20.  2  Cor.  13:14.  Rev.  1:4— 
6. )  we  can  be  at  no  loss  to  determine  what  that 
mystery  is.  When  sinners  repent  and  believe, 
they  are  blessed  with  all  spiritual  blessings  by  the 
triune  God  of  salvation,  the  Father  who  chose, 
the  Son  who  redeemed,  and  the  Holy  Spirit  who 
sanctifies  and  comforts  all  the  elect  people  of  God. 
— To  abide,  in  body  and  soul,  under  the  almighty 
protection  of  God  our  Savior;  and  to  enjoy  his  fa- 
vor, as  the  smile  of  a  loving  Father,  or  as  the  en- 
lightening, cheering  beams  of  the  sun;  while  he 
mercifully  forgives  our  sins,  pities  our  sorrows, 
supplies  our  wants,  satisfies  our  desires,  and  com- 
municates sweet  peace  to  the  conscience  and 
consolation  to  the  heart;  and  whilst  he  graciously 
accepts  our  persons  and  services,  and  prepares 
us  for  eternal  glory: — these  things  form  the  sub- 
stance of  this  blessing,  and  the  sum  total  of  all 
blessings;  and  in  such  a  rich  inventory,  worldly 
joys  are  not  deemed  worthy  to  be  mentioned. 
The  texts  referred  to  in  the  margin,  throw  great 
light  on  the  several  words  here  used.  The  nation 
of  Israel  collectively  seems  to  have  been  especial- 
ly intended;  and  the  Lord  will  assuredly  bless  his 
people  Israel,  and  all  who  are  Israelites  indeed. — 
Can  any  man,  after  carefully  considering  the 
words  of  this  blessing,  help  being  astonished,  to 
hear  learned  divines  seriously  maintain,  that  the 
Israelites  were  taught  in  the  law  to  expect  only 
temporal  advantages,  and  that  the  precepts  were 
enforced  only  by-  temporal  promises  and  threat- 
enings.'* 

V.  27.  Put  my  name,  &c.]  That  is,  'They 
'shall  bless  them  m  my  name,  as  my  people;  as 
'such  pray  for  them;  and  direct  them  to  expect 
'and  ask  all  blessings  from  me:  and  so  doing  they 
'shall  not  be  disappointed;  for  my  JVame,  by  which 
'they  are  called,  shall  be  their  honor,  security, 
'confidence,  and  comfort.' 

PRACTICAL  OBSERVATIONS. 

V.  1—21. 
While  we  rejoice  in  Christ  Jesus,  as  persever- 
ing in  the  work  for  which  he  had  separated  and 
sandi^ed  himself,  without  contracting  any  defile- 
ment, or  shrinking  from  self-denial  or  suffering,  I 


nacle,  and  had  ''anointed  it,  and  sancti- 
fied it,  and  all  the  instruments  thereof, 
both  the  altar,  and  all  the  vessels  thereof; 
and  had  anointed  them,  and  ^  sanctified 
them; 

2  That  ^  the  princes  of  Israel,  heads 
of  the  house  of  their  fathers  (who  zocre 
the  princes  of  the  tribes,  *  and  were 
over  them  that  were  numbered,)  ®  of- 
fered: 

3  And  they  brought  their  offerfng  be- 
fore the  Lord,  six  covered  waggons,  and 
twelve  oxen;  a  waggon  for  two  of  the 


b  Ex.  30:23— 30.  Lev.  8:10,11. 
c  Gen.  2:3.   Ex.  13:2.    I  Kings 

8.64.  Matt.  23:19. 
d  See  on  1:4—16. 


*  lleb,  ■aho  stood. 

e  Ex.  35:27.      1  Chr.  29:6—8. 

2  Chr.    35:8.      Ezra  2:68,69. 

Neh.  7:70-72. 


till  he  had  completed  it,  and  arrived  with  honor 
and  glory  unspeakable  "at  the  joy  set  before 
him;"  let  us  not  forget,  that  he  is  our  Example, 
as  well  as  our  Surety.  For  his  sake  we  must  re- 
nounce worldly  pleasures,  "abstain  from  fleshly 
lusts,"  separate  from  sinners,  touch  no  unclean 
thing,  be  indifferent  about  the  indulgence  or 
adorning  of  our  bodies,  be  intent  about  the  feed- 
ing and  adorning  of  our  souls,  make  an  open  pro- 
fession of  our  faith,  moderate  natural  affections, 
be  abstracted  from  worldly  cares,  be  spiritually 
minded  and  devoted  to  God's  service,  zealous  for 
his  glory,  and  desirous  to  be  an  example  and  a 
blessing  to  his  people,  and  to  all  around  us. — If 
after  profession  of  faith  in  Christ,  any  wilfully 
and  finally  apostatize  and  return  to  wickedness, 
"there  remains  no  other  sacrifice;  but  a  certain 
fearful  looking  for  of  judgment,  and  fiery  indigna- 
tion." (JVbie,  JTe6.  10:26,27.)  While  we  judge 
that  the  true  Nazarite  nev^er  thus  entirely  re- 
nounces his  vow  of  separation,  we  should  also  re- 
member that  he  may  and  will  inadvertently  com- 
mit sin  and  contract  defilement;  and  then  lie  must 
renew  his  repentance,  exercise  faith  in  Christ, 
and  begin  all  over  again,  as  when  he  first  "fled 
for  refuge  to  the  hope  set  before  him."  And 
when  the  Christian  is  finishing  his  course  of  faitli  ^ 
and  holiness,  of  self-denial  and  bearing  the  cross, 
and  is  about  to  close  his  eyes  in  death,  and  open 
them  in  the  realms  of  uninterrupted  joy;  he  will 
still  acknowledge  that  he  has  nothing  to  trust  lo 
but  the  blood  of  Christ,  since  the  best  which  he 
hath  done  has  been  mixed  with  sin,  and  needs 
forgiveness;  he  will  give  the  glory  to  the  Lord  of 
all  that  he  hath  done  in  any  measure  well;  he  will 
value  reconciliation  and  communion  with  God  as 
his  only  comfort,  and  depart  with  thankful  ac- 
knowledgments for  the  past;  perhaps  v.ith  joyful, 
at  least  with  peaceful,  expectations  for  tlie  fu- 
ture, to  go  and  drink  the  new  wine  of  the  king- 
dom with  his  beloved  Redeemer  in  the  realms  of 
bliss. 

V.  22—27. 
Blessings  at  all  times,  and  of  everj'  kind,  will 
certainly  be  bestowed  on  all  true  believers;  but 
when  they  shall  have  finished  their  course  and 
kept  the  faith  to  the  end  of  their  days,  their  great 
High  Priest  will  especially  pronounce  them  bless- 
ed in  the  name  of  the  triune  Jehovah,  which  is 
put  upon  them:  then  will  he  shine  and  smile  upon 
them  ineffable  joys;  then  will  he  wipe  all  tears 
from  their  eyes,  and  be  gracious  to  them  for  ever. 
In  hopes  of  this  immortal  crown,  let  us  here 
cheerfully  endure  the  cross:  let  us  fear  nothing 
but  dishonoring  our  profession:  let  us  ever  be  pre- 
pared for  the  approach  of  death,  which  often 
comes  "very  suddenly."  Let  us  be  very  watch- 
ful in  a  world  so  full  of  pollutions:  let  us  remem- 

[429 


B.  C.   1490. 


NUMBERS. 


B.  C.  1490. 


princes,  and  for  each  one  an  ox:  and  they 
brought  them  before  the  tabernacle. 

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  Levites,  to  every  man  according 
to  his  service. 

6  And  Moses  took  the  waggons  and 
the  oxen,  and  gave  them  unto  the  Levites. 

7  6  Two  waggons  and  four  oxen  he 
gave  unto  the  sons  of  Gershon,  according 
to  their  service. 

8  And  ^  four  waggons  and  eight  oxen 
he  gave  unto  the  sons  of  Merari,  according 
unto  their  service,  under  the  hand  of  Itha- 
mar,  the  son  of  Aaron,  the  priest. 

9  But  unto  the  sons  of  Kohath  he  gave 
none;  '  because  the  service  of  the  sanc- 
tuary belonging  unto  them  wci^  that  they 
should  bear  upon  their  shoulders. 


f  Ex.  26:2.  36:6. 

Tit  3*8 
g3;25,26.4:24— 26. 


Vs.    16:2,3. 


h  3:36,37.  4:31—33. 
i  3:31.  4:5— 16.    2  Sam.  6:6,13. 
IChr.  15.3,13.23:2^. 


ber,  that  the  higher  we  stand  in  the  profession  of 
holiness,  the  slio^hter  inadvertency  will  disgrace 
us,  and  dishonor  our  God.  And  may  the  Lord 
keep,  and  bless,  and  comfort  in  life,  and  at  death, 
and  for  ever,  with  all  the  blessings  of  salvation, 
the  writer  and  every  reader  of  these  remarks. 
Amen! 

NOTES. 

Chap.  VII.  V.  1—3.  Those  things  which 
liad  been  expressly  commanded,  were  first  per- 
formed: for  it  is  evident  that  the  tabernacle  was 
erected,  the  priests  consecrated,  the  people  num- 
bered, the  camp  formed,  the  Levites  appointed  to 
their  services,  and  all  things  put  into  a  regular 
train  for  carrying  on  the  service  of  the  sanctuary, 
before  these  voluntary  oblations  were  made  by 
the  princes.  Indeed,  this  supposes  that  more 
time  had  elapsed,  since  Moses  had  begun  to  set 
up  the  tabernacle,  than  was  employed  in  anoint- 
ing and  dedicating  it,  and  in  consecrating  the 
priests:  but  perhaps  the  language  used  was  in- 
tended to  take  in  likewise  the  arrangements 
made  concerning  the  encampment  of  the  tribes 
around  the  sanctuary,  and  the  charge  of  it  as- 
signed to  the  priests  and  Levites.  As,  however, 
the  princes  are  the  same  as  presided  over  the 
numbering  of  the  people;  and  as  they  afterwards 
offered  in  the  order  of  their  encampments,  not  in 
that  of  the  seniority;  (which  is  shewn  by  compar- 
ing this  chapter  with  the  second;)  we  must  con- 
clude that  .these  regulations  had  previously  been 
made. — The  waggons  are  supposed  to  have  been 
neat  carriages,  such  as  were  then  used  to  ride  in; 
yet  made  very  strong:  and  some  think  they  were 
richly  decorated,  as  well  as  covered  to  keep  out 
the  wet  or  dust. 

V.  4 — 9.  It  seems  that  Moses  hesitated  on  the 
propriety  of  receiving  this  oblation,  and  about  the 
disposal  of  it,  till  he  had  consulted  the  Lord. 
The  sockets  of  silver  and  brass  alone  are  comput- 
ed to  hare  weighed  more  than  eight  tons,  which 
would  be  fully  sufficient  to  load  four  strong  wag- 
gons: so  that  the  sons  of  Merari  would  still  have 
much  to  carry  upon  their  shoulders;  as  probably 
the  sons  of  Gershon  also  had.  The  Kohathites 
had  in  all  only  a  moderate  weight;  and  in  rever- 
430] 


10  IF  And  the  princes  offered  for  ^  ded- 
icating of  the  altar,  in  the  day  that  it 
was  anointed,  even  the  princes  offered 
their  offering  before  the  altar. 

1 1  And  the  Lord  said  unto  Moses, 
^They  shall  offer  their  offering,  each 
prince  on  his  day,  for  the  dedicating  of 
the  altar. 

1 2  And  he  that  offered  his  offering  the 
first  day,  was  "  Nahshon  the  son  of  Am- 
minadab,  of  the  tribe  of  Judah. 

13  And  his  offering  zvas  one  silver, 
°  charger,  the  weight  whereof  was  an 
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  p  meat- 
offering: 

1 4  One  "J  spoon  of  ten  shekels  of  gold, 
full  of     ■ 


mcense: 

k  Dent.  20:5.     1  Kings  8:63.     2 

Chr.  7:5,9.    Ezra   6:16.     Neh. 

12:27.   Ps  30: /li/e.  John  10:22. 
1   1  Cor.  14:33,40. 
m  2:3.  10:14.   Gen.  49:8.    Matt. 

1:4.  Luke  3:32.  JVaasson. 
n  Ex.  25:29.   Ezra  1:9,10.  8:25. 

Jer.  52:19.     Dan.  5:2.     Zech. 


14:20.'  Matt.  14:8,11. 
0  Ex.  30:13.   Lev.  27:3,25. 
p  Lev.  2:1.  . 
q  4:7.  Ex.  37:16.  1  Kings  7:50. 

2  Kings  25:14,15.   2  Chr.  4  22. 

24:14. 
r  Ex .  30:7,8,34—38.  35:8. 


ence  to  the  sacred  things,  they  were  expressly 
ordered  to  carry  them  at  all  times  upon  their 
shoulders.  As  the  priests  were  of  this  family, 
they  often  assisted  in  this  service.  The  neglect 
of  this  rule  was  David's  first  and  chief  mistake, 
when  Uzzah  was  smitten.  [JVotes,  2  Sam.  6:3, 
12,13.) 

V.  10.  It  is  probable  that  there  was  some  dif- 
ference of  rank  and  possessions  among  the  Is- 
raelites even  in  Egypt:  and  consequently  at  their 
departure,  the  chief  men  would  obtain  a  larger 
portion  of  the  spoil;  by  which  means  they  were 
enabled  to  present  tliese  oblations.  Yet  some 
persons  conjecture,  that  the  princes  offered  not 
only  in  the  behalf,  but  at  the  expense,  of  their  sev- 
eral tribes. 

V.  II .  As  the  princes  were  preparing  to  bring 
their  oblations  all  at  once,  the  Lord  ordered,  that 
they  should  present  them  separately;  both  to  pre- 
vent confusion,  to  increase  the  solemnity,  that  the 
priests  might  not  be  overburdened  with  work, 
and  that  they  might  have  leisure  to  grow  more 
expert  by  daily  practice.  And,  as  a  large  pro- 
portion of  the  sacrifices  was  feasted  upon,  both  by 
the  priests  and  people,  it  would  also  prevent  ex- 
cess or  waste,  and  promote  hospitality,  to  have 
only  one  oblation  at  a  time.  Though  one  tribe 
was  more  numerous  and  wealthy  than  another, 
they  all  presented  exactly  the  same  oblations  and 
sacrifices;  for  they  were  all  equally  interested  in 
the  sanctuary  and  worship  of  God,  and  were  all 
willing  to  express  an  equal  affection  for  them. 
Every  one's  offering  is  nevertheless  particularly 
mentioned;  for  the  Lord  takes  pleasure  in  record- 
ing the  willing  services  of  his  people. 

V.  12.  Nahshon  is  the  only  one,  who  is  not 
called  a  prince,  in  the  histor}-  of  this  transaction. 
Some  suppose  that  this  was  a  humiliating  circum- 
stance, intended  to  counterbalance  his  pre-emi- 
nence; others  conjecture,  that  this  title  was  omit- 
ted, because  it  was  reserved  for  Christ,  who  was 
to  descend  from  this  tribe:  but  perhaps  it  was 
considered  as  needless,  seeing  he  was  the  princi- 
pal person  in  the  whole  company. 

V.  13,  14.  The  silver  chargers,  or  dishes, 
might  be  useful  for  tJie  meat-offerings,  and  to  con- 
tain the  flesh  of  the  sacrifices  when  the  priests 


B.  C.  1490. 


CHAPTER  VII. 


B.  C.  1490. 


15  ^  One  young  bullock,  one  ram,  one 
Iamb  of  the  first  year,   for  a  bumt-ofter- 


ing: 


-of- 


16  One  kid  of  the  goats  for  *■  a  sm 
fering: 

1 7  And  for  a  sacrifice  of  "  peace-ofFer- 
ings,  two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  7vas 
the  offering  of  Nahshon  the  son  of  Am- 
minadab. 

1 8  IF  On  the  second  day  *  Nethaneel 
the  son  of  Zuar,  prince  of  Issachar,  did 
offer. 

19  He  y  offered /or  his  offering  one  sil- 
ver charger,  the  weight  whereof  was  an 
hundred  and  thirty  shekels,  one  silver 
bowl  of  seventy  shekels,  after  the  shekel 
of  the  sanctuary,  both  of  them  full  of  fine 
Hour  mingled  with  oil,  for  a  meat-offer- 
ing: 

20  One  spoon  of  gold  of  ten  shekels, 
full  of  incense: 

21  One  young  bullock,  one  ram,  one 
Iamb  of  the  first  year,  for  *  a  burnt-offer- 
ing: 

22  One  kid  of  the  goats  for  a  sin-offer- 
ing: 

23  And  for  a  sacrifice  of  *  peace-oflfer- 
ings,  two  oxen,  five  rams,  five  he-goats, 
five  latnbs  of  the  first  year.  This  was 
the  offering  of  Nethaneel  the  son  of 
Zuar. 

24  H  On  the  third  day  ^  Eliab  the  son 
of  Helon,  prince  of  the  children  of  Zeb- 
ulun,  did  offer. 

25  His  offering  was  one  silver  charger, 
the  weight  whereof  zvas  an  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  incense: 

27  One  "^  young  bullock,  one  ram,  one 
Iamb  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-ofter- 
nigs,  two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  oflTering  of  Efiab  the  son  of  Helon. 

30  IF  On  the  fourth  day  '^  Elizur  the 


s  Lev.  1: 
t  Lev.  4:23. 

u  Lev.  3:   2  Cor.  5:19—21. 
X  1:8.  2:5. 
y  See  on  12 — 17. 
z  Gen.  8:20.  Rom.  12:1.    Eph. 
6:2. 


a  Lev.  •7:11—13.   1  Kings  8:63. 

Prov.  "7:14.  Col.  1:20. 
b  1:9.  2:7. 
c  Ps.  50:8— M.  51:16.     Is.  1:11. 

Jer.  7:22.  Amos  5:22. 
d  1:5.2:10. 


feasted  upon  it.  The  silver  bowls  would  be  use- 
ful for  the  drink-offering-s,  and  to  receive  the 
blood  for  sprinkling-;  and  the  g-olden  spoons  were 
suited  to  the  service  of  the  altar  of  incense.  [JVote, 


son  of  Shedcur,  prince  of  the  children  of 
Reuben,  did  offer, 

3 1  His  offering  was  one  silver  charger, 
of  the  weight  of  an  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-oflfering: 

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-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  zcas  the 
oflTering  of  EHzur  the  son  of  Shedeur. 

36  IT  On  the  fifth  day  ^  Shelumiel  the 
son  of  Zurishaddai,  prince  of  the  children 
of  Simeon,  did  offer. 

37  His  offering  was  one  silver  charger, 
the  weight  whereof  was  an  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: 

38  One  golden  spoon  of  ten  shekels,  full 
of  incense: 

39  One  young  bullock,  one  ram,  s  one 
lamb  of  the  first  year,  for  a  burnt-offer- 
ing: 

40  One  kid  of  the  goats  for  a  sin-offer- 
ing: 

41  And  for  a  sacrifice  of  peace-oflTer- 
ings,  two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  offering  of  Shelumiel  the  son  of  Zuri- 
shaddai. 

42  IF  On  the  sixth  day  ^  Eliasaph  the 
son  of  Deuel,  prince  of  the  children  of 
Gad,  offered. 

43  His  offering  was  one  silver  charger, 
of  the  weight  of  an  hundred  and  thirty 
shekels,  a  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: 

44  One  golden  spoon  of  ten  shekels,  full 
of  incense: 

45  One  ^  young  bullock,  one  ram,  one 
lamb  of  the  first  year,  for  a  burnt-offer- 
ing: 


e  Fs.  66:15.  Mai.  1:11.  Luke  1: 

10.  Rev.  8:3. 
f  1:6.2:12. 
g  Ex.  12:5.  John  1:29.    Acts  8: 

32.   1  Pet.  1:19.    Rev.  5:6. 


h  1:14.2:14.  SonofReuel. 

i  Lev.  2:5.  14:10.  Heb.  1:9,     I 

John  2:27. 
k  Ps.  40:6.    Is.  53:4.     2  Cor.  5: 

21. 


Ex.  25:23—30.)  Probably,  the  princes  had  no- 
ticed, that  the  furniture  for  the  tabernacle  was 
not,  in  these  particulars,  suited  to  the  rest,  or  was 
not  sufficient  for  the  purpose. 

[431 


B.  C.  1490. 


NUMBERS. 


B.C.  1490. 


46  One  kid  of  the  goals  lor  a  sin-ofFer- 
ing: 

47  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  offering  of  Eliasaph  the  son  of  Deuel. 

48  IF  On  the  seventh  day  '  Elishama 
the  son  of  Ammihud,  prince  of  the  chil- 
dren of  Ephraim,  offered, 

49  His  offering  was  one  silver  charger, 
the  weight  whereof  ziyw  an  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  One  golden  spoon  of  ten  shekels,  full 
of  incense: 

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-ofler- 
ing. 

53  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  zoas 
the  offering  of  Elishama  the  son  of  Am- 
mihud. 

54  IT  On  the  eighth  day  offered  ""  Gam- 
aliel the  son  of  Pedahzur,  prince  of  the 
children  of  Manasseh. 

55  His  offering  was  one  silver  charger, 
of  the  weight  of  an  hundred  and  thirty  I 
shekels,  one  silver  bowl  of  seventy  shekels, 
after  the  shekel  of  the  sanctuary,  both  of  j 
them  full  of  fine  flour  mingled  with  oil,| 
for  a  meat-offering: 

56  One  golden  spoon  often  shekels,  full 
of  incense: 

57  One  young  bullock,  one  ram,  onei 
iamb  of  the  first  year,  for  a  burnt-offer- 


mg: 


58  One  kid  of  the  goats  for  a  sin-ofter- 


mg: 


59  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  offering  of  Gamaliel  the  son  of  Pe- 
dahzur. 

60  IF  On  the  ninth  day  "  Abidan  the 
son  of  Gideoni,  prince  of  the  children  of 
Benjamin,  offered. 

61  His  offering  zoas  one  silver  charger, 
the  weight  whereof  was  an  hundred  and 
thirty  shekels,  a  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. 

62  One  golden  spoon  of  ten  shekels,  full 
of  °  incense: 

63  One  young  bullock,  one  ram,  one 


1    1:10.2:18 
m  1:10.2.20 
n  1:11.2:22. 

432] 


oPs.  141:2.  Is.  66:20.  Dan.  9 
2T  Rom.  lo;16.  Phil.  4:13. 
Heb.  13:15. 


lamb  of  the  first  year,  for  a  burnt-offer- 
ing. 

64  One  kid  of  the  goats  for  a  sin-of- 
fering: 

65  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  offering  of  Abidan  the  son  of  Gideoni. 

66  IT  On  the  tenth  day  p  Ahiezer  the 
son  of  Ammishaddai,  prince  of  the  chil- 
dren of  Dan,  offered. 

67  His  offering  was  one  silver  charger, 
the  weight  whereof  zvas  an  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: 

68  One  golden  spoon  of  ten  shekels,  full 
of  incense: 

69  One  young  bullock,  one  ram,  one 
lamb  of  the  first  year,  for  a  burnt-offer- 
ing: 

70  One  kid  of  the  goats  for  a  sin-offer- 
ing: 

7 1  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  fi,ve  he-goats, 
five  lambs  of  the  first  year.  This  joas 
the  offering  of  Ahiezer  the  son  of  Ammi- 
shaddai. 

72  TT  On  the  eleventh  day  '^  Pagiel  the 
son  of  Ocran,  prince  of  the  children  of 
Asher,  offered. 

73  His  offering  Toas  one  silver  charger, 
the  weight  whereof  was  an  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  shekels,  full 
of  incense: 

75  One  young  bullock,  one  ram,  one 
lamb  of  the  first  year,  for  a  burnt-offer- 


mg: 


76  One  kid  of  the  goats  for  a  sin-offer- 


mg: 


77  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  was 
the  offering  of  Pagiel  the  son  of  Ocran. 

78  IF  On  the  twelfth  day  '  Ahira  the 
son  of  Enan,  prince  of  the  children  of 
Naphtali,  offered. 

79  His  offering  was  one  silver  charger, 
the  weight  whereof  was  an  hundred  and 
thirty  shekels,  one  silver  bowl  of  seventy 
shekels,  after  the  shekel  of  the  sanctuary, 
both  of  them  full  of  fine  flom*  mingled 
with  oil,  for  a  meat-offering: 

80  One  golden  spoon  of  ten  shekels,  full 
of  incense: 

81  One  young  bullock,  one  ram,  one 

p  1:12.  2:2^  q  1:13.  2:27.  r  1:16.2:29. 


B.  C.  1490. 


CHAPTER  Vlil. 


13.  C.   1490. 


lamb  of  the  first  year,  lor  a  burnt-ofier- 


mg: 


82  One  kid  of  the  goats  for  a  sin-ofFer- 


ing: 


83  And  for  a  sacrifice  of  peace-offer- 
ings, two  oxen,  five  rams,  five  he-goats, 
five  lambs  of  the  first  year.  This  zvas 
the  offering  of  Ahira  the  son  of  Enan. 

84  IF  This  luas  ^  the  dedication  of  the 
altar,  in  the  day  when  it  was  anointed 
by  the  ^  princes  of  Israel:  twelve  char- 
gers of  silver,  twelve  silver  bowls,  twelve 
spoons  of  gold; 

83  Each  charger  of  silver  weighing  an 
hundred  and  thirty  shekels,  each  bowl 
seventy:  all  the  silver  vessels  weighed 
"  two  thousand  and  four  hundred  shekels, 
^  after  the  shekel  of  the  sanctuary. 

86  The  golden  spoons  were  twelve,  full 
of  incense,  weighing  ten  shekels  a  piece, 
after  the  shekel  of  the  sanctuary:  all  the 
gold  of  the  spoons  was  an  hundred  and 
twenty  shekels. 

87  All  the  oxen  for  the  burnt-olfering 
were  twelve  bullocks,  the  rams  twelve,  the 
lambs  of  the  first  year  twelve,  with  their 
meat-offering:  and  the  kids  of  the  goats, 
for  sin-offering,  twelve. 

88  And  all  the  oxen  for  the  sacrifice 
of  the  peace-ofFerings  ivere  twenty  and 
four  bullocks,   the   rams   sixty,  the  he- 

s  Ste   an   10.      I  Chr.   29:6— S.     t  Juds-  5;9.  Neh.  3;9. 


Ezra  2;68,69.  Neh.  7.10—72. 
Is.  60:6-^10.  Heb.  13:10.  Rev. 
21:14. 


u  1    Chr.    22:14.  29:4,7. 

8:25,26. 
V  Set  on  13. 


Ezra 


V.  83.  Offering.']  Korban,  here  and  in  all 
the  other  places,  where  it  thus  occurs  in  this 
chapter.     [Mark  7:11.) 

V.  84.  Probably,  the  term  dedication  was 
used  for  this  solemn  public  oblation  of  the  prin- 
ces, as  representatives  of  their  tribes,  to  the  ser- 
vice of  the  altar;  and  not  for  its  first  consecration 
by  Moses. 

V.  89.  The  Lord  spake  to  Moses  in  an  audi- 
ble voice  on  this  occasion,  as  he  had  often  before 
done;  and  as  he  probably  spake  to  the  high  priests 
afterwards,  when  they  inquired  of  him  by  Urim 
and  Thummim.  (JVbie,  Ex.  28:30.)— 'This  audi- 
'ble  articulate  voice  from  God,  which  was  per- 
'ceived  by  human  ears,  represented  God  as  if  he 
'were  incorporate,  and  ma)'  well  be  looked  upon 
'as  an  earnest  of  that  great  Mystery,  "God  man- 
'ifest  in  the  flesh,"  who  in  the  fulness  of  time  be- 
'camc  a  man,  and  spake  to  the  Jews  familiarly  in 
*tlieir  own  language.'    Bp.  Patrick. 

PRACTICAL  OBSERVATIONS. 

They  whom  Providence  distinguishes  as  prin- 
ces, nobles,  or  wealthy  persons,  should  take  the 
lead  and  set  the  example  in  every  good  work, 
with  liberal  hearts  devising  "liberal  things;"  for 
this  is  the  proper  improvement  of  their  talents. 
But  a  liberal  mind  should  be  under  the  direction 
of  prudence  and  discretion:  and  the  circumstan- 
ces of  the  times,  the  state  of  the  church  and  its 
ministers,  and  the  necessities  of  those  around 
them  should  be  considered;  that  nothing  may  be 
wasted  in  useless  expense,  btitall  wisely  directed 
to  the  substantial  benefit  of  those  who  need  it. — 
The  servants  of  God  have  no  occasion  to  be  dis- 
couraged in  the  prospect  either  of  heavy  services, 

Vol.  I.  55 


iconts  sixty,  the  Iambs  of  the  first  year 
sixty.  This  7vas  the  dedication  of  the 
altar,  after  ^  that  it  was  anointed. 

89  IF  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  zvas  upon  the  ark 
of  testimony,  from  between  the  *  two 
cherubims:  and  he  spake  unto  him. 

CHAP.  VIII. 

The  lamps  of  the  candlestick  lightftd,  1 — 4.    The  Levites  conse- 
crated, 5 — 22.     Their  age  and  time  of  service,  23 26. 

AND  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  candle- 
stick; as  the  Lord  commanded  Moses. 

4  And  ^  this  work  of  the  candlestick 
was  of  beaten  gold;  unto  the  shaft  thereof, 
unto  the  flowers  thereof,  rras  *=  beaten  work: 
according  unto  "^  the  pattern  which  the 
Lord  had  shewed  Moses,  so  he  made  the 
candlestick. 


X  1,10,84. 

y  12:8.   Ex.  33:9—11. 

*  That  is,  God. 

z  1:1.     Ex.  25:22.      Lev.    1:1. 

Heb.  4:16. 
a  Ex.  26:18— 21.      1    Sam.  4:4. 

1  Kings  6:23.  Ps.  80:1.  1  Pet. 

1:12. 
a  Ex.  25:37.  37:18,19.23.  40:25. 


Lev.  24:1,2.     Ps.  119:105,130. 

Is.  8:20.  Matt.  5:14.  John  1:9. 

2  Pet.  1:19.    Rev.  1:12,20.2:1. 

4:5. 
b  Ex.  25:31—39.  37:17—24. 
c  Ex.  25:8.  37:7,17,22. 
d  Ex.  25:9,40.      I    Chr.  28:11— 

19.  Heb.  8:5.  9:23. 


or  of  fiery  trials:  for  he  can  send  them  seasonable 
and  unexpected  relief  whenever  he  pleases;  and 
will  be  sure  to  proportion  his  assistance  to  their 
necessities. — Every  thing  in  the  worship  of  God 
should  be  "done  decently  and  in  order,"  and  as 
may  best  promote  edification.    On  some  occasions 
it  may  be  proper  to  employ  a  great  deal  of  time, 
and  to  expend  much  money,  in  his  immediate  wor- 
ship: and  the  growing  Christian  will  not  be  weary 
or  complain  of  tliis;  but  will  account  it  his  gain, 
his  pleasure,  and  his  honor.     All  our  worlts  of 
piety  and  charity  must  be  accompanied  with  a 
humble  acknowledgment  of  our  sinfulness,  and  a 
believing  depe;idence  on  the  sacrifice  of  Christ; 
they  must  spring  from  love  to  God,  gratitude  to 
him  for  the  blessings  of  redemption,  an  unreserv- 
ed surrender  of  ourselves  to  his  service,  and  a  dis- 
position to  delight  in  doing  his  will,  and  in  ren- 
dering him  all  the  praise.     Such  good  works  are 
"spiritual  sacrifices,  acceptable  to  God  through 
Jesus  Christ."     The  Lord  delights  to  honor  tliose 
who  thus  honor  him.     He  remembers  and  records 
their  expressions  of  faith  and  love.     In  this  world 
he  communes  with  his  disciples  from  his  mercy- 
seat,  by  answering  their  prayers,  and  counselling 
and  comforting  their  hearts:  and  he  will  at  the 
day  of  judgment  publish  to  the  assembled  uni- 
verse, distinctly  and  particularly,  the  fruits  of  ho- 
liness, which  bj-his  grace  they  produced  on  earth; 
as  evincing  them  to  be  the  heirs  of  the  "kingdom 
prepared  for  his  people,  from  before  the  founda- 
tion of  the  world."    {JSTotes  and  P.  O.   Matt.  25: 
31—46.) 

NOTES. 
Chap.  VIII.     V.  2— 4.     The  shaft  of  the  can- 
dlestick  was  all  in  one  piece;  but  tlie  seven  lamps 

[433 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


5  H  And  the  Lord  spake  unto  Moses, 
sajing, 

6  Take  the  Levites  from  among  the 
children  of  Israel,  and  ®  cleanse  them. 

7  And  thus  shalt  thou  do  unto  them, 
to  cleanse  them:  ^  Sprinkle  s  water  of  pu- 
rifying upon  them,  and  *  let  them  shave 
all  their  flesh,  and  let  them  ^  wash  their 
clothes,  and  so  make  themselves  clean. 

3  Then  let  them  take  '  a  young  bullock 
with  ^  his  meat-offering,  even  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  assem- 
bly of  the  children  of  Israel  together. 

10  And  thou  shalt  bring  the  Levites 
before  the  Lord,  and  °  the  children  of 
Israel  shall  put  their  hands  upon  the  Le- 
vites: 

1 1  And  Aaron  shall  +  offer  the  Levites 
before  the  Lord,  for  an  i  offering  of  the 
children  of  Israel,  that  { they  may  p  ex- 
ecute the  service  of  the  Lord. 

1 2  And  the  '^  Levites  shall  lay  their 
hands  upon  the  heads  of  the  bullocks:  and 
thou  shalt  offer  "■  the  one /or  a  sin-offering, 
and  the  other  for  a  burnt-offering,  unto 
the  Lord,  to  make  an  ^  atonement  for  the 
Levites. 


e  Ex.  19:16.    2  Cor.  7:1.    Jam. 

4:3. 
f  Lev.  8:6.  M:7.  Is.  62:15.  Ez. 

36:25.  Heb.  9:10. 
g  ] 9:9,10,13,18,19.       Ps.    51:7. 

Heb.  9:13. 
*  Heb.  let  thtm  cause  a  rainr 

to  pass  uver,  &c.  Lev.  14:8,9. 
h  19:7,3,10,19.  31:20.     Gen.  35: 

2.   Ex.  19:10.  Lev.  15:6,10,11, 

27.  16:28.     Ps.  51:2.  Jer.  4:14. 

Matt.  23:25,26.     Jam.  4:8.     1 

Pet.  3:21.  Rev.  7:14. 
i   Ex.  29:1,3.  Lev.  1:3.  8:2. 
k  15:8,9.   Lev.  2:1. 
1  Lev.  4:3,14.  16:3.     Is.  63:10. 

Rom.  8:3.  2  Cor.  5:21. 


m  Ex.  29:4.  40:12. 

n  Lev.  8:3. 

o  3:45.  Acts  6:6. 13:2,3.   I  Tim. 

4:14.  5:22. 
t  Heb.  leave. 
i  Heb.  wave-offering.  6:20.  Ex. 

29:24.  Lev.  7:30.  8:27,29. 
5   Heb.  they  may  be  to  execute, 

&:c. 
p  1:49—53.3:5—43. 
q  Ex.   29rl0.      Lev.  1:4.  8:14. 

16:21. 
r  8.  6:14,16.     Lev.  6:7,9,10.  8- 

14,18.  9.7.  14:19,20,22.     Heb. 

J0.4— 10. 
s   Lev.  1:4.4:20,35.  3:34.   16:6, 

11,16—19.   Heb.  9:22. 


were  formed  separate,  and  might  be  taken  off,  or 
fixed  upon  it,  as  occasion  required.  (JVbfe,  E.v. 
25:31— 39.)— It  is  a  tradition  of  the  Jews,  that  the 
middle  lamp  was  lighted  from  the  altar  of  bumt- 
offering,  and  the  other  lamps  from  it,  which  being 
done,  each  lamp  gave  light  to  the  part  of  the  sanc- 
tuary, "over  against  it." — Pattern.  (4)  JVotes, 
Ex.  25:9,40. 

V.  6 — 8.  The  Levites  were  not  distinguished 
from  the  other  Israelites,  by  any  prescribed  gar- 
ments; nor  were  they  washed  or  anointed,  after 
the  manner  in  which  the  priests  had  been:  but 
though  they  were  set  apart  with  less  solemnity,  to 
mark  the  inferiority  of  their  office,  and  because 
they  were  not  so  expressly  typical  of  Christ  as  the 
priests  were;  (JVb<e«,  Lev.  8:  9:)  yet  there  was 
equally  a  remembrance  of  sin,  both  in  its  guilt 
and  defilement,  and  of  the  need  of  atonement  and 
sanctilication,  in  the  separation  of  them  to  their 
office.  Their  clothes  were  washed;  they  were 
sprinkled  with  tlie  water  of  purifying;  (jVotes, 
19:)  a  sin-offering  and  a  burnt-offering  were  sac- 
rificed in  their  behalf;  and  they  shaved  all  their 
flesh,  according  to  the  ceremony  of  the  leper's 
purification.  (jSTote,  Lev.  14:8,9.)  This  might 
denote  "the  laying  apart  all  filthiness,  and  super- 
434] 


13  And  thou  shalt  set  the  Levites  be- 
fore Aaron,  and  before  his  sons,  *and 
offer  them /or  an  offering  unto  the  Lord. 

14  Thus  shalt  thou  "separate  the  Le- 
vites from  among  the  children  of  Israel; 
^  and  the  Levites  shall  be  mine. 

15  And  after  that  shall  the  Levites  >"  go 
in  to  do  the  service  of  the  tabernacle  of 
the  congregation:  and  thou  shalt  cleanse 
ihem,  ^  and  offer  them /or  an  offering. 

16  For  they  are  wholly  given  unto  me 
from  among  the  children  of  Israel;  ^  in- 
stead of  such  as  open  every  womb,  even 
instead  of  the  first-born  of  all  the  children 
of  Israel,  have  1  taken  them  unto  me. 

1 7  For  ^  all  the  first-born  of  the  chil- 
dren of  Israel  are  mine,  both  man  and 
beast:  *=  on  the  day  that  I  smote  every 
first-born  in  the  land  of  Egypt,  ^  I  sanc- 
tified them  for  myself. 

18  And  I  have  taken  the  Levites  for 
all  the  first-born  of  the  children  of  Is- 
rael. 

19  And  **  I  have  given  the  Levites  a.f 
II  a  gift  to  Aaron,  and  to  his  sons,  from 
among  the  children  of  Israel;  to  do  the 
service  of  the  children  of  Israel  in  the 
tabernacle  of  the  congregation,  and  to 
make  an  atonement  for  the  children  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 


t  21.— See  on  11.-18:6.    Rom. 

12:1.  16:16. 
u  6:2.     Deut.  10:8.    Rom.  1:1. 

Gal.  1:15.  Heb.  7:26. 
X  17.  3:45.  16:9,10.   18:6.     Mai. 

3:17. 
y  11.  3:23—37.  4:3—32.  1  Chr. 

23:  25:  26: 

z  See  or.  11,13 3:12. 

a  3:12,45. 

b  Ex.  13:2,12,13.    Luke  2:23. 


c  Ex.  12.29.    Ps.  78:51.  106:36. 

136:8.  Heb.  11:28. 
d  Ex.  13:14,16.  29:44.  Lev.  27 

14,15,26.  Ez.  20:12.    John  10 

36.  17:19.  Heb.  10:29.  Jam.  1 

18. 
e  3:6—9.  18:2—6.  1  Chr.  23:28 

—32.   Ez.  44:11— 14. 
II  Heb.  given. 
f  1:63.  16.46.  18:5.     1  Sam.  6: 

19.  2  Chr.  26:16—20. 


Jluity  of  naughtiness;"  the  mortification  of  natu- 
ral depravity,  and  the  renouncing  of  unnecessary 
worldly  avocations  and  employments,  that  they 
might  more  entirely  devote  their  time  and  atten- 
tion to  the  services  assigned  them. 

V.  9 — 11.  The  words  translated  "the  whole 
assembly,"  often  signify,  the  elders  or  principal 
persons  in  the  several  tribes;  who.  as  the  repre- 
sentatives of  the  whole  congregation,  laid  their 
hands  on  the  heads  of  the  Levites:  thus  express- 
ing their  ready  consent  to  the  substitution  of  them 
in  the  stead  of  the  first-bom,  and  their  surrender 
of  them  to  the  Lord  for  the  purpose  of  serving  at 
the  sanctuary:  and  then  Aaron,  by  some  signifi- 
cant action,  offered  them  as  a  wave-offering  to  the 
Lord.  (11.  marg.) 

V.  12.  J^otes,Ex.2<i:lQ,U.  !,«>.  1:4.  16:20— 
22. 

V.  14—18.  Marg.  Ref.—M)tes,2:4l—43.  Ex. 
13:2,11—16. 

V.  19.  When  Aaron  had  offered  the  Levites 
as  an  offering  unto  the  Lord,  tlie  Lord  gave  them 
back  to  Aaron,  who  might  now  with  comfort 
make  use  of  their  assistance,  "in,  or  at.,  the  tab- 
ernacle;" that  is,  in  the  court;  or  '■'•ahmtt  the  tab- 
ernacle," when  it  was  removed.     They  likewise 


K  C.  1490. 


CHAPTER  IX. 


B.  C.  1490. 


congreration  of  the  children  of  Israel, 
did  to  tlie  Levites  according  unto  all  that 
the  Lord  commanded  Moses  concerning 
the  Levites,  so  did  the  children  of  Israel 
unto  them. 

21  And  the  Levites  s  were  purified,  and 
they  washed  their  clothes;  and  Aaron  ^  of- 
fered them  as  an  oft'ering  before  the  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  tabernacle 
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  H  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 


f:  See  on  7.-19:12,19. 

h  See  on  11,13,15.  3;12. 

i  12. 

k  16.    2  Chr.  30:16—17,97.  31: 

3.  35:8—15. 
1  4:3,23.     1    Chr.   23:3,24—27. 


28:12,13. 
*  Heb.  Ti'ar  the  -aiarfare  of,  &C. 
1   Cor.  9:7.      2  Cor.   10:4.     1 
Tim.   1:18.  6:12.     2  Tim.  2:3 
—5. 


assisted  in  offering  those  sacrifices,  by  which 
atonement  was  made.  This  and  the  other  servi- 
ces allotted  them  being  duly  performed,  without 
any  unallowed  intrusion  of  the  other  tribes,  would 
preserve  the  people  from  those  terrible  effects  of 
the  divine  displeasure,  which  thej'  might  other- 
wise apprehend. 

V.  24.  At  the  age  of  twenty-five  the  Levites 
began  to  attend  upon  the  ordinar}'^  services  of 
the  tabernacle:  but  they  were  neither  required, 
nor  allowed,  to  assist  in  its  removal,  till  they  were 
thirty  years  old.  Probably,  at  the  age  of  twen- 
ty-five the  Levites  were,  in  after  ages,  solemnly 
admitted  to  their  office,  according  to  the  pre- 
scribed order  of  this  chapter. 

V.  25,  26.  The  Levites,  above  fifty  years  of 
age,  might  superintend  and  assist  their  junior 
brethren  in  the  ordinary  offices;  and  give  them 
and  the  people  counsel  and  instruction:  but  they 
were  exempted  from  carrying  the  tabernacle, 
and  from  other  laborious  services.  [J^ofe,  4:3.) 
— It  is  remarkable,  that  no  law  was  made  con- 
cerning the  age  at  which  the  priests  should  be- 
gin to  officiate;  and  though  various  blemishes 
disqualified  them  for  the  service  of  the  sanctu- 
ary, yet  they  continued  their  ministrations  till 
death,  if  capable.  On  the  other  hand,  nothing 
is  said  concerning  any  bodily  defects  or  blem- 
ishes disqualifying  the  Levites;  but  the  time  of 
their  service  is  expressly  settled.  Their  work 
was  far  more  laborious  than  that  of  the  priests; 
it  is  probable  that,  without  necessity,  the  priests 
would  not  begin  very  early  to  officiate;  and  the 
wisdom  and  experience  of  age  would  increase, 
rather  than  diminish,  their  fitness  for  the  sacred 
duties  of  their  office. 

PRACTICAL  OBSERVATIONS. 

Jesus  Christ  is  the  only  Light  of  this  dark 
world;  in  virtue  of  his  atonement  he  diffuses,  by 
his  holy  word  and  Holy  Spirit,  divine  light  around; 
and  all  that  is  called  illumination,  but  is  not  de- 
rived from  that  source,  is  but  the  greater  and 
more  dangerous  darkness.  [J^otes,  Is.  8:20.  Jilatl. 
6:22,23.) — Faithful  and  able  ministers  in  search- 
ing the  Scriptures,  comparing  one  part  with  an- 


upon  the  service  of  the  tabernacle  of  the 
congregation: 

25  And  from  the  age  of  fifty  years 
they  shall  +  cease  waiting  upon  the  ser- 
vice thereof,  and  shall  serve  no  more; 

26  But  shall  minister  with  their  breth- 
ren in  the  tabernacle  of  the  congregation, 
■"  to  keep  the  charge,  and  shall  do  no  ser- 
vice. Thus  shall  thou  do  unto  the  Le- 
vites touching  their  charge. 

CHAP.  IX. 

The  observance  of  the  passover  enforced,  1 — 5.  The  ccse  of 
some  who  were  unclean,  6 — 8.  The  passover  to  be  observed  i.T 
the  second  month,  by  such  as  could  not  keep  it  in  its  season, 
9 — 14.  The  cloud  directs  the  removals  and  encampments  of 
Israel,  15—23. 

AND  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  Israel  also 
^  keep  the  passover  at  ^  his  appointed 
season. 


t  Heb.  return  from  the  viar- 
fare  of,  &.C.  4:23.    2  Tim.  4:7. 

ra  1:53.  3:32.  18:4.31:30.  1  Chr. 
23:32.26:20—29.   Ez.  44:8,11. 

a  See  on   1:1.— Ex.  40:2. 


b  Ex.  12;2,3,&c. 

c  23:16.  Ex.  12:6,14.  Lev.  23: 
5.  Deut.  16:1,2.  .Fosh.  5:10. 
2  Uhr.  35:1.  Ezra  6:19.  Mark 
14:12.   Luke  22:7.    1  Cor.  5:7,8. 


other,  and  with  what  they  observe  and  experi- 
ence; and  imparting  knowledge  by  preaching 
the  gospel,  and  by  various  other  methods,  are, 
ia  their  several  places,  "burning  and  shining 
lights,"  communicating  the  light  received  from 
Christ  to  those  over  agrinst  them,  in  their  con- 
gregations and  neighborhoods:  and  private  Chris- 
tians do  the  same  in  tlieir  several  connexions, 
when  their  knowledge  and  profession  of  the 
truth  are  accompanied  with  the  ornament  of  a 
holy  and  exemplary  conversation.  In  this  way, 
one  is  enlightened  from  another,  and  truth  and 
righteousness  will  be  diffused  ere   long  through 

all  the  nations  of  the  earth But  so  polluted  i.s 

every  one  born  of  Adam's  fallen  race,  that  none 
can  approach  or  serve  God,  except  as  a  humble 
penitent  he  plead  guilty,  depend  upon  the  Sav- 
ior's atoning  blood,  and  be  sanctified  by  his  Holy 
Spirit.  And  if  the  heart  be  cleansed  by  divine 
grace,  the  outward   conduct   and   conversation 

will  be  clean  likewise The  Lord  himself  hath 

provided  and  appointed  the  method  and  means  of 
our  cleansing,  and  given  us  "exceeding  great 
and  precious  promises"  for  our  encouragement,- 
but,  "having  these  promises,"  we  are  exhorted 
to  '■'■cleanse  ourselves  from  all  filthiness  of  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of 
God;"  [JVote,  2  Cor.  7:1.)  and  to  lay  aside  and 
put  off  our  sinful  pursuits  and  indulgences,  that 
we  may  glorify  God  "with  our  bodies  and  our 
spirits,  which  are  his,"  as  "bought  with  a  price." 
Every  real  Christian  is  thus  cleansed  from  sin, 
separated  from  the  world,  and  presented  to  the 
Lord,  "as  a  living  sacrifice  holy  and  acceptable 
to  him:"  but  the  ministers  of  Christ  especially. 
When  these  are  regularly  appointed  to  the  sa- 
cred office,  with  the  approbation  of  tlieir  breth- 
ren and  of  the  church  of  God;  and  wlien  faith- 
ful and  diligent  in  their  work;  so  far  from  being 
considered  as  a  useless  part  of  the  com  muni  f  3', 
(as  they  are  often  profanely  represented,)  they 
may  fairly  be  shewn  to  be  the  most  useful  mem- 
bers of  society,  by  their  examples,  labors,  and 
prayers,  in  repressing  sin  which  ruineth,  and  in 
promoting  righteousness  which  exalteth  any 
people;  and  in  making  known  that  great  atone- 

[435 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


3  In  the  fourteenth  day  of  this  month ! 
*  at  even  ye  shall  keep  it  in  his  appoint- ! 
cd  season:  ^  according  to  all  the  rites  of  | 
it,  and  according  to  all  the  ceremonies  i 
thereof,  shall  ye  keep  it. 

4  And  Moses  spake  unto  the  children 
of  Israel,  that  they  should  keep  the  pass- 
over. 

5  And  they  kept  the  passover  on  the 
fourteenth  day  of  the  first  month  at  even,  I 
in  the  wilderness  of  Sinai;  ^  according  to 
all  that  the  Lord  commanded  Moses,  so 
did  the  children  of  Israel. 

6  IT  And  there  were  certain  men,  who 
were  ^  defiled  by  the  dead  body  of  a 
man,  that  they  could  not  keep  the  pass- 
over  on  that  day;  and  ^  they  came  be- 
fore Moses  and  before  Aaron  on  that 
day? 

7  And  those  men  said  unto  him,  We 
are  defiled  by  the  dead  body  of  a  man; 
wherefore  are  we  kept  back,  that  ^  we 
may  not  offer  an  offering  of  the  Lord  in 
his  appointed  season  among  the  children 
of  Israel  ? 

8  And  Moses  said  unto  them,  '  Stand 
still,  and  ^  I  will  hear  what  the  Lord 
will  command  concerning  you. 

9  And  the  Lord  spake  unto  Moses, 
saying. 


10  Speak  unto  the  children  of  Israel, 
saying.  If  any  man  of  you,  or  of  your 
posterity,  shall  '  be  unclean  by  reason  of 
a  dead  body,  or  fee  in  a  journey  afar  off, 
""  yet  he  shall  keep  the  passover  unto  the 
Lord. 

1 1  The  "  fourteenth  day  of  the  second 
month  at  even  they  shall  keep  it,  °  and 
eat  it  with  unleavened  bread  and  bitter 
herbs. 

12  They  p  shall  leave  none  of  it  unto 
the  morning,  nor  i  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 
j  cut  off  from  among  his  people;  *  because 
jhe  brought  not  the  offering  of  the  Lord 

in  his  appointed  season,  that  man  shall 

"  bear  his  sin. 

14  And  ^  if  a  stranger  shall  sojourn 
among  you,  and  will  keep  the  passover 
unto  the  Lord;  according  to  the  ordi- 
nance of  the  passover,  and  according  to 
the  manner  thereof,  so  shall  he  do:  ye 

;  shall  have   one  ordinance,  both  for  the 
j  stranger,  and  for   him  that  was  born  in 
jthe  land. 
1      15  IF  And  y  on  the  day  that  the  tabor- 


*  Heb.  betxeeen  the  tzco  even- 
ings. Ex.  12  ;6.  marg.  Heb. 
9:26. 

d  11,12.— .5ee  on  Ex.  12:7—11. 

e  8:20.  29:40.  Gen.  6:22.  7:5. 
Ex.  39:32,42.  Deut.  1:3.  4:5. 
Matt.  28:20.  John  15:14.  Acts 
26:19.  Heb.  3:5.  11:8. 


f  6:2.6:6,7.  19:11,13.    John  18: 

28. 
g  15:33.  27:2.    Ex.  18:15,19,26. 

Lev.  24:11. 
h2.  2  Chr.  30:17—19. 
i   Ex.  14:13.  2  rhr.  20:17. 
k  27:5.  John  7:17.  17:8.     1  Cor. 

11:23.   Heb.  3:5,6. 


1 1  6,7. 

|m  Matt.  5:24.  1  Cor.  11:23. 

In  2  Chr.  30:2  —  15. 

lo  Kx.  12:8. 

I|.  Ex.  12:10. 

Iq  Ex.  12:46.  John  19:36. 

Ir  3.    Ex.  12:43. 

is  15:30.  19:13.  Gen.  17:14.  Ex. 


12:16.       Lev.    17:4,10.14- IR. 

Heb.  6:6.  10:26—29.  12:25. 
t  See  on  2,3,7. 
uS:31.    Lev.  20:20.  22:9.    F.x. 

23:49.  Heb.  9:28. 
X  Ex.  12:43,49.  Lev.  22:25.  24: 

22.  Is.  56:3— 7.  Eph.  2:19— 22. 
J  Ex.  40:2,18. 


ment  by  which  the  wrath  of  God  is  arerted  from 
onr  guilty  souls,  and  from  guilty  nations.  Let 
persons  of  another  stamp,  called  ministers,  plead 
for  themselves  as  they  can:  but  those  who  act  up 
to  this  character  should  never  be  deserted  by 
men,  and  will  never  be  forsaken  by  the  Lord,  in 
their  old  age;  they  may  still  be  useful  by  their 
counsel  and  influence;  and  "when  the  chief  Shep- 
herd sliall  appear,  they  shall  receive  a  crown  oft 
glory  which  fadeth  not  away."     (JVoie,  1  Pel.  5:  | 

1—4.)  -'  I 

'  I 

NOTES.  1 

Chap.  IX.     V.  1 — 5.     This  passage  is  dated 
before  any  other  of  the  events  recorded  in  this 
book;  namely,  in  the  first  month  of  the  second 
year,  or  the  next  year  after  Israel  left  Egypt. 
(l:l.JVo<e,  Ex.  40:2.)— It  is  generally  thought,  that 
the  Passover  was  no  more  celebrated  after  this 
time,  till  the  people  arrived  in  Canaan.    [J^otes, 
Josh.  5:2 — 10.)  The  difficulty  of  procuring  flour, 
during  their  frequent  removals,   might  be  one 
reason,  that  the  observance   was  no  more  re- 
quired in  the  desert;  and  this  renewed  command 
would  make  way  for  the  more  regular  celebra- 
tion of  it  in  Canaan.     This   interruption   how- 
ever intimated,  that  these  ordinances  were  only 
a  shadow  of  good  things  to  come,  and  not  intend- 
ed for   perpetuity  in  the  church.      [J^otes  and 
P.  O.  Ex.  12^1 

V.  6 — 8.  The  laws  respecting  ceremonial  de- 
filement had  not  at  this  time  been  explicitly 
given:  yet  several  intimations  had  been  made, 
436] 


which  created  scruples  in  the  consciences  of 
tliese  persons,  who  probably  had  been  under  the 
necessity  of  attending  the  funeral  of  some  rela- 
tion. They  counted  it  their  duty  and  privilege 
to  eat  the  passover,  but  feared  to  eat  it  willi  their 
uncleanness  upon  them;  they  therefore  desired 
to  know  what  they  ought  to  do,  and  very  properlj' 
referred  the  case  to  the  decision  of  Moses,  who 
applied  for  direction  to  the  Lord.  This  seems  to 
have  occurred  at  the  time,  when  the  rest  of  the 
congregation  were  about  to  celebrate  the  pass- 
over. — The  passover  is  here  called  "the  offering 
of  the  Lord;"  being  a  solemn  sacrifice,  though 
no  part  of  it  was  burnt  on  the  altar. 

V.  10—14.  The  appointment  of  a  passover 
in  the  second  month,  for  those  who  were  defiled 
at  the  regular  season,  implied  a  prohibition  ot  its 
being  eaten  by  any  person  ceremonially  unclean. 
It  must  be  supposed,  that  tliey  who  were  at  a 
great  distance  on  a  journey,  had  a  good  reason 
for  being  from  home  at  that  season,  and  could  not 
reach  the  place  of  the  tabernacle  in  due  time. 
The  feast  of  unleavened  bread  might  be  observed 
at  a  distance  from  the  sanctuary,  and  even  by 
the  ceremonially  unclean:  it  is  ttierefore  thought 
by  many,  that  it  was  not  kept  after  the  passover 
in  the  second  month;  yet  Hezekiah,  when  he 
celebrated  the  passover  in  the  second  month,  ob- 
served the  feast  of  unleavened  bread,  and  that 
during  fourteen  days.  [JSTotes,  2  Chr.  30:2 — 4, 
21—25.)  Women  and  children,  and  such  as 
•svere  not  required  to  go  up  to  the  sanctuary  at 
tlic  three  great  feasts,  were  not  particularly  con- 


B.  C.  1490. 


CHAPTER  IX. 


B.  C.  1490. 


nacle  was  reared  up,  "^  the  cloud  covered 
the  tabernacle,  namely^  the  tent  of  the 
testimony:  and  at  even  there  was  upon 
the  tabernacle  as  it  were  the  appearance 
of  fire  until  the  morning. 

1 6  So  it  was  '^  alway:  the  cloud  cov- 
ered 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 
children  of  Israel  pitched  their  tents. 

18  At  the  commandment  of  the  Lord 
the  children  of  Israel  journeyed:  '^  and 
at  the  commandment  of  the  Lord  they 
pitched:  as  long  as  the  cloud  abode  upon 
the  tabernacle  they  rested  in  their  tents. 

19  And  Avhen  the  cloud  *  tarried  long 
upon  the  tabernacle  many  days,  then  the 
children  of  Israel  ®  kept  the  charge  of 
the  Lord,  and  journeyed  not. 


z  14:14.     Kx.  14:19,20,34.  33:9, 

10.  40:34.     Ps.  13:14.    105.39. 

Is.   4:5.     Ez.   10:3,4.      1   Cor. 

10:1. 
a  Ex.  13:21,22.  40:38.    Deut.  1: 

33.  Neh.  9:12,19. 
b  10:11,33,34.       Ex.     40:36,37. 


Ps.  80:1,2, 
c  Ex.  33:14,16.  Ps.  32:8. 13:24. 

John  10:3,4,9. 
d  20.  10:13.  Ex.  11:1.  2  John  6. 
*  Heb.  prolonged. 
eSee  on  1:62,63.  3:8. 


cerned  in  the  law;  at  least  not  in  the  annexed  de- 
nunciation, against  such  as  wilfully  neglected 
the  passover,  and  who  might  expect  to  be  visited 
by  some  divine  judgment. — They,  who  were  un- 
clean or  at  a  distance  in  the  second  month,  were 
not  allowed  to  keep  the  passover  in  any  subse- 
quent month. — Strangers,  renouncing  idolatry, 
might  live  among  the  Israelites:  but  if  ihey  de-  ] 
sired  to  keep  the  passover,  they  and  the  males 
of  their  households  must  be  circumcised;  and  in 
all  things  they  must  conform  to  the  law  concern- 
ing it;  and  then  they  would  be,  in  that  respect, 
partakers  of  the  privileges  enjoyed  by  those  who 
ivere  Israelites  by  birth.  [Marg.  Ref. — JSTole,  Ex. 
12:48^49.) 

V.  15.  "The  tent  of  the  testimony"  was  the 
west  end  of  the  tabernacle  over  the  most  holy 
place,  where  the  ark  of  the  covenant  with  the  ta- 
bles of  the  law  was  placed,  which  teslijied  Israel 
to  be  (he  Lord's  people,  and  him  to  be  their  God. 
[Xotes,  Ex.  IbAO— 22.) 

V.  16—23.  (JVo/e*,  Ex.  13:21,22.  40:36—38.) 
The  moving  or  abiding  of  the  cloud,  as  the  sig- 
nal of  Israel's  marching,  or  continuing  in  their 
encampments,  would  doubtless  often  try  the  pa- 
tience of  the  people,  and  be  very  inconvenient 
to  them:  yet  we  do  not  find,  amidst  all  their  re- 
bellions, that  they  ventured  to  act  in  direct  op- 
position to  these  intimations  of  the  divine  will, 
except  in  one  instance.  (14:40 — 45.) — Onkelos, 
an  old  Jewish  commentator,  in  many  places  par- 
aphrases the  words  rendered,  "at  the  command- 
ment of  the  Lord,"  at  the  month  of  the  Word  of 
the  LORD.  This  shews  that  the  ancient  Jews 
had  some  knowledge  of  the  doctrine,  with  which 
the  apostle  John  sublimely  opens  his  gospel. — 
The  case  of  two  or  three  millions  of  people,  shut 
up  in  a  dreary  wilderness,  for  almost  forty  years, 
without  ever  seeing  house,  or  garden,  or  corn- 
field; and  that  as  completely,  as  if  the  highest 
walls,  garrisoned  by  the  most  valiant  troops,  had 
surrounded  them;  when  compared  with  their  re- 
bellions in  other  things,  and  their  submission  in 
this  respect,  most  strikingly  shews,  that  they 
were  convinced  beyond  the  possibility  of  doubt, 


20  And  so  it  was  when  the  cloud  was  a 
few  days  upon  the  tabernacle:  accord- 
ing to  the  commandment  of  the  Lord 
they  abode  in  their  tents,  and  according 
to  the  commandment  of  the  Lord  they 
journeyed. 

21  And  so  it  was  when  the  cloud 
+  abode  from  even  unto  the  morning,  and 
that  the  cloud  was  taken  up  in  the  morn- 
ing, then  they  journeyed:  whether  if  ti'os 
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  tabernacle,  remaining  thereon, 
the  children  of  Israel  ^  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  com- 
mandment of  the  Lord  they  journeyed: 
^  they  kept  the  charge  of  the  Lord,  at 
the  commandment  of  the  Lord  by  the 
hand  of  Moses. 


t  Heb.  tons. 

f  .See    on    17.— Ex.     40:36,37. 
Deut.   1:6,7.  2:3,4.       Ps.  77:20. 


Prov.  2:5,S.  Acts  1:4. 
S  19.     Geo.  26:5.     Josh.  22.3 
Ez.  44:8.   Zech.  3:7. 


that  resistance  must  be  unavailing:  yet  nothing 
short  of  having  witnessed  the  miracles  recorded 
in  these  books,  could  have  induced  this  strong- 
conviction. 

PRACTICAL  OBSERVATIONS. 

We  are  so  immersed  in  the  things  of  time  and 
sense,  that  the  most  pure  minds  have  need  to  be 
repeatedly  "stirred  up,  by  way  of  remembrance," 
to  such  duties  as  they  have  before  been  instruct- 
ed in.  {JVotes,  2  Pet.  1:12— 15.  3:1— 4.)— Alas! 
in  what  a  sad  dilemma  are  multitudes  of  pro- 
fessed Christians!  They  are  habititally  unclean, 
through  indulged  lusts  and  unrepented  sins,  and 
cannot  approach  the  Li>rd's  table  without  a  pre- 
sumptuous profanation:  yet  in  staying  away  they 
neglect  'their  bounden  duty  and  service;'  and 
virtually  confess  that  they  have  no  part  in  Christ, 
but  are  liable  to  bear  the  heavy  load  of  their  own 
iniquity,  and  to  be  cut  off  by  the  righteous  judg- 
ment of  God;  not  so  much  for  disregarding  this 
outward  sign,  as  for  neglecting  the  great  salva- 
tion itself.  When,  however,  this  becomes  their 
burden,  and  the}^  sincerely  inquire  what  they 
must  do,  considering  the  ordinances  of  God  as 
their  duty  and  privilege,  and  every  impediment 
as  their  affliction;  their  case  then  becomes  hope- 
ful. For  they  are  directed  to  the  "Fountain 
opened  for  sin  and  for  uncleanness;"  and  hav- 
ing been  "washed  and  sanctified,  and  justified  in 
the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God,"  they  may  approach  with  comfort  to 
partake  of  that  sacred  feast.  But  men  should 
reflect,  tluat  if  they  are  not  prepared  for  the 
Lord's  table,  they  are  not  fit  for  death  and  judg- 
ment; and  that  it  is  very  ungrateful  for  Chris- 
tians to  neglect  the  command  of  him  who  loved 
us,  and  gave  himself  for  our  sins,  and,  as  with  his 
dying  lips,  said  to  his  disciples,  "Do  this  in  re- 
membrance of  me." — Under  difficulties  and  dis- 
tress of  conscience  it  is  proper  to  consult  pious 
and  faithful  ministers,  and  plainly  to  state  the 
case  unto  them.  And  it  becomes  them  to  be  ac- 
cessible to  such  inquirers;  and  not  only  to  offer 
them  the  best  counsel  thev  can,  but  in  doubtful 

[437 


B.  C.  1490. 


NUMBERS. 


B.  C.   1490. 


CHAP.  X. 

Directions  for  making  and  using  the  silver  trumpets,  1 — 10.  The 
Israelites  journi.y  from  Sinai  to  Paran,  11 — 13;  and  the  order 
in  which  they  marched,  14 — 28.  Moses  entreats  Hobab  to 
continne  with  them,  29 — 32.  His  prayer  at  the  removing,  and 
the  restine;,  of  the  ark,  33 — 36. 


A 


ND   the   Lord  spake  unto  Moses, 


saying, 


2  Make  thee  *  two  trumpets  of  silver; 
^'  of  a  whole  piece  shalt  thou  make  them, 
that  thou  majest  use  them  for  *=  the  call- 
ing of  the  assembly,  and  for  the  journey- 
ing of  the  camps. 

3  And  when  '^  they  shall  blow  with 
them,  all  the  assembly  shall  assemble 
themselves  to  thee,  at  the  door  of  the 
tabernacle  of  the  congregation. 

4  And  if  they  blow  but  with  one  trum- 
pet^ then  the  princes,  zvhirh  are  ^  heads  of 
the  thousands  of  Israel,  shall  gather  them- 
selves 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  together,  '  ye  shall  blow,  but  ye 
shall  not  sound  an  alarm. 

8  And  ^  the  sons  of  Aaron  the  priests 


a  2  Kings  li!;13.  2  Chr.  5:12. 
b  Kx.  25;18,31.   Eph.  4:5. 
c7.     Ps.  81:3.  89:15.     Is.   1:13. 

Hos.  8:1.  Joel  1:14. 
a  Jcr.  4:5.  Joel  2:15,16. 
e  .See  on  1.4— 16.— ■7:2.  Ex.  18: 

21.   Deut.  1:15. 


f  6,1.  Is.  68:1.    Joel  2:1. 
g  2:3—9. 
h  2:10— 16. 
i  3,-1. 

k31:6.    Josh.  6:4— 16.     1  Chr. 
15:24.  16:6.  2  Chr.  13:12—15. 


cases  to  take  time  for  deliberation,  and  consult- 
ing' the  word  of  God,  and  prayer,  in  order  to 
jjive  them  a  satisfactory  solution:  and  as  the 
Lord  makes  a  difference  between  occasional  de- 
filements and  presumptuous  disobedience,  they 
«nonld  do  the  same.  {JVote,  2  Chr.  30:16—20.)— 
We  may  often,  without  our  own  fault,  be  de- 
prived of  the  opportunity  of  attending  on  divine 
ordinances;  but  in  that  case  we  shall  not  lose  the 
blessing-:  and  when  thus  kept  away  at  one  time, 
we  should  be  doubly  careful  to  improve  the  next 
opportunity. — Blessed  be  God,  that  we  strangers 
of  the  Gentiles  are  admitted  to  participate  in  the 
blessings  of  "Christ  our  Passover,  who  was  sac- 
rificed for  us:"  but  let  us  be  careful  to  celebrate 
the  sacred  feast  after  the  prescribed  manner; 
as  true  penitents  and  spiritual  pilgrims,  with 
the  unleavened  bread  of  sincerity  and  truth. 
{JVole,  1  Ccr.  5:6 — 8.) — Though  we  are  not  under 
the  miraculous  direction  of  the  cloud;  yet  the 
providence  of  God  appoints  the  bounds  of  our 
habitation,  and  his  word  is  tlie  perfect  and  suf- 
ficent  rule  of  our  conduct.  Wherever  our  lot  is 
cast,  let  us  study  contentment.  Whenever  call- 
ed upon  to  remove,  let  us  be  careful  that  we  act 
according  to  the  commandment  of  our  God,  and 
in  dependence  on  his  promises,  in  the  patience 
of  hope,  and  quietly  waiting  for  his  salvation: 
and  when  we  pass  through  temptation  and  trib- 
ulation, or  the  gloomy  vale  of  death,  if  his  pres- 
ence go  with  us,  we  must  be  safe  and  shall  be 
happy.  Let  us  beg  of  him,  therefore,  to  choose 
for  us  our  places  of  abode  in  this  world,  our  time 
of  removal  out  of  it,  and  our  everlasting  inherit- 
438] 


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  war  in  your  land 
again.st  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  gladness, 
and  in  your  solemn  days,  and  in  the  be- 
ginnings of  your  months,  ye  shall  blow 
with  the  trumpets  over  your  burnt-offer- 
ings, and  over  the  sacrifices  of  your  peace- 
ofierings;  that  they  may  be  to  you  for  p  a 
memorial  before  your  God:  I  am  the  Lord 

your  God.        [Practical  Observations.] 

1 1  TF  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  testi- 
mony. 

1 2  And  the  children  of  Israel  ^'  took 
their  journeys  '  out  of  the  wilderness  of 
Sinai;  and  the  cloud  rested  in  "the  wil- 
derness of  Paran. 


1  Judj.  2:13.  3:2T  4:2.6:9,34. 

7:16—21.  10:8,12.     1  Sam.  10: 

I    18.  Ps.  106:42. 

Im  Is.  18:3.  58:1.  Jer.  4:5,19,21. 

I    6:1,17.  Ez.  7:14.  33:3— 6.  Hos. 

5:8.    Am.  3.6.    Zeph.  1:16.     1 

I    Cor.  14:8. 

n  Gen.  8:1.     Ps.  106:4.   136.23. 

Luke  1 :72— 74. 

o29:l.     Lev.  23:24.  25:9,10.     1 

I    Chr.  15:28.  J6;-42.  2  Chr.  5:12, 

13.  7:6.  29:26,28.     Ezra  3:10. 

Neh.  12:35.     Ps.    81:3.   89:15. 


98:5,6.  150:3.  Is.  27:13.  S6:l  — 

4.     Matt.  11:28.     1  Cor.  15:52. 

1  Thes.  4:16,18.  Rev.  22:17. 
p  Kit.  28:29.  30:16.      .Tosh.  4:7. 

I  Cor.  11:24—26. 
q  1:1.  9:1,5,11.   fix.  40:2. 
r  .<>e€  on  9:17—23. 
s  33:16.  Ex.  13:20.40:36.  Deut. 

1:19. 
I    1:1.  9:].  33:1.';.    ¥.X.   19:1,2. 
u  12:16.    13:3,26.     Gen.    21:21. 

Deut.  1:1.  33.2.     1  Sam.  26:1. 

Kab.  3:3. 


ance;  for  he  never  chose  to  the  final  disadvantage 
of  those,  who  were  enabled  to  refer  all  their  con- 
cerns to  his  decision. 

NOTES. 
.Chap.  X.  V.  2 — 10.  These  silver  trumpets 
were  evidently  intended  to  typifj^  the  preach- 
ing of  the  gospel.  (JVo^fs,  Lev.  23:24,25.  Ps. 
89:15—18.  Is.  27:12,13.)  The  priests  alone  were 
allowed  to  blow  them;  and  as  there  were  at  that 
time  but  two  priests,  the  sons  of  Aaron  the  high 
priest,  only  two  trumpets  were  made:  but  we 
read  afterwards  "of  one  hundred  and  twenty 
priests  sounding  with  trumpets."  (2  Chr.  5:12.) 
In  allusion  to  the  uses  assigned  to  them,  in  this 
place,  and  in  others  referred  to  in  the  margin, 
and  which  do  not  seem  to  require  explanation; 
[J)farg.  Ref.  e — p;)  we  may  observe,  that  the 
gospel  sounds  the  alarm  to  sinners;  calls  them  to 
i-epentance;  proclaims  liberty  to  captives  and 
slaves;  collects  the  spiritual  worshippers  of  God, 
in  all  ages  and  nations,  to  keep  their  solemn  fasts 
of  godly  sorrow,  and  feasts  of  holy  joy;  summons 
them  to  become  strangers  and  pilgrims  upon 
earth;  directs  and  encourages  their  heavenly 
journey;  excites  them  to  combat  against  Satan, 
the  world,  and  sin;  animates  them  with  the  as- 
surance of  victory;  calls  their  attention  to  the 
sacrifice  of  Christ";  explains  it,  and  tends  suitably 
to  affect  them  with  it;  and  is  a  constant  memo- 
rial of  the  Lord's  gracious  presence  with  them, 
for  their  encouragement  and  protection,  and  for 
a  terror  and  dismay  to  all  their  enemies.  (2  Chr. 
13:12.)— The  distinct  ways  of  sounding  the  tnim- 


B.C.  1490. 


CHAPTER  X. 


B.  C.  1490. 


13  And  they  first  *  took  their  jour- 
ney, according  to  the  commandment  of 
the  Lord  by  the  hand  of  Moses. 

14  1  In  y  the  first  place  went  the  stan- 
dard of  the  camp  of  the  children  of  Ju- 
dah,  according  to  their  armies:  and  over 
his  host  was  ^  Nahshon  the  son  of  Ammin- 
adab. 

1 5  And  over  the  host  of  the  tribe  of 
the  children  of  '^  Issachar,  was  Nethaneel 
the  son  of  Zuar. 

16  And  over  the  host  of  the  tribe  of 
the  children  of  ^  Zebuhm,  was  Eliab  the 
son  of  Helon. 

17  And  •=  the  tabernacle  was  taken 
down:  and  ^  the  sons  of  Gershon  and  the 
sons  of  Merari  set  forward,  bearing  the 
tabernacle. 

1 8  f  And  the  standard  of  ®  the  camp 
of  Reuben  set  forward,  according  to  their 
armies:  and  over  his  host  was  ^  Elizur 
the  son  of  Shedeur. 

19  And  over  the  host  of  the  tribe  of 
the  children  of  s  Simeon,  was  Shelumiel 
the  son  of  Zurishaddai. 

20  And  over  the  host  of  the  tribe  of 
the  children  of  Gad,  was  ''  Eliasaph  the 
son  of  Deuel. 

21  And  '  the  Kohathites  set  forward, 
bearing  the  sanctuary;  and  *  the  other  did 
set  up  the  tabernacle  against  they  came. 

22  IF  And  the  standard  of  ^  the  camp 
of  the  children  of  Ephraim  set  forward, 
according  to  their  armies:  and  over  his 
host  rms  '  Elishama  the  son  of  Ammihud. 

23  And  over  the  host  of  the  tribe  of 
(he  children  of  Manasseh,  was  ™  Gama- 
liel the  son  of  Pedahzur. 


X  9:23. 

y  2;3— 9.  26:19—21.  Gen.  49:8. 

z  Set  on  1:7.  1:12. 

a  1:8.  •7:18. 

b  1 :9.  1:24. 

c  1:51.  Heb.  9:11.  12:28.  -^Pet. 

1:14. 
d  3:25,26,36,37.  4:24—33.  7:6— 

8. 
e  2:10—16.  26:5—18. 
f  1:5.7:35. 


g  1:6.  7:36. 

h  1:14.  2:14.  sonofReuel.  7:42. 

i  2:17.  3:27—32.   4:4—16.  7:9. 

1  Chr.  16:2,12—15. 
*  That  is,  the  Oershonites  and 

the  Merarites.  17.  1:51. 
k  2:18—24.    26:23—41.      Gen. 

43:19.  Ps.  80:1,2. 
1   1:10.  7:48. 
m  1:10.7:54. 


24  And  over  the  host  of  the  tribe  of 
the  children  of  Benjamin,  xms  °  Abidan 
the  son  of  Gideoni. 

25  IT  And  the  standard  of  "  the  camp 
of  the  children  of  Dan  set  forward, 
which  was  p  the  rearward  of  all  the 
camps  throughout  their  hosts:  and  over 
his  host  was  '^  Ahiezer  the  son  of  Ammi- 
shaddai. 

26  And  over  the  host  of  the  tribe  of 
the  children  of  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 
armies,  when  they  set  forward. 

29  IT  And  Moses  said  unto  Hobab,  the 
son  of  "  Raguel  the  Midianite,  Moses's 
father-in-law.  We  are  journeymg  unto  the 
place  of  which  *  the  Lord  said,  I  will 
give  it  you:  ^  come  thou  with  us,  and  we 
will  do  thee  good;  '  for  the  Lord  hath 
spoken  good  concerning  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  wilderness,  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  will  we 
do  unto  thee. 

33  1  And  they  departed  from  ^  the 

D  1:11.  7:60.  7:5. 


pets  were  doubtless  well  understood  both  by 
priests  and  people:  and  this  mig'ht  imply,  that 
the  word  of  God  should  be  rendered  as  plain  as 
possible  to  every  description  of  those  who  hear 
it.     (JVoie,  1  Cor.  14:6—12.) 

V.  11 — 13.  After  the  Israelites  had  continued 
nearly  a  year  at  mount  Sinai,  [Ex.  19:1.)  to  set- 
tle every  thing-  respecting-  their  future  worship, 
theybe^an  their  march  to  Canaan;  whither  they 
mi^ht  speedily  have  arrived,  had  they  not  renew- 
ed their  rebellions.  This  may  typically  teach  us, 
that  though  true  relig-ion  begins  with  the  knowl- 
edg-e  of  the  holy  law,  and  humiliation  for  sin;  yet 
we  should  also  press  forward,  and  "go  on  towards 
perfection,"  in  an  acquaintance  with  Christ  and 
liis  g-ospel,  and  those  eifectual  encouragements, 
motives,  and  assistances  to  holiness,  which  it  pro- 
poses.— Previously  to  the  removal  of  the  cloud, 
the  people  seem  to  have  had  an  express  com- 
mand to  set  out  on  their  journey.  [J^ofe,  Deut. 
1:6 — 8.)    In  consequence  of  this  we  may  sup- 


o  2:28—31.  26:42—51.  Gen,  49: 

16,17. 
p  Deut.  25:17,18.  Josh.  6:9.  Is. 

52:12.  58:8. 
q  1:13.  •7:66. 
r  1:13.  7:72. 
s  1:15.7:78. 
t  Heb.  These. 
t  35,36.  2:34.  24:4,5.     Cant.  6: 

10.   1  Cor.  14:33,40.  Col.  2:5. 
u  Ex.  2:18.  Reuel.  3:1.  18:1,27. 
X  Gen.  12:7.  13:16.  15:18.  Acts 


y  Judg.  1:16.  4:11.     1  Sam.  15: 

6.  Ps.  34:8.    Is.  2:3.  Jer.  60:6. 

Zech.  8:21—23.  Rev.  22:17. 
z  23:19.    Gen.  32:12.    Kx.  3:3. 

6:7,8.  Tit.  1:2.  Heb.  6:18. 
a  Gen.  12:1.  31:30.     Ruth   1:15 

—17.    Ps.  45:10.    Luke  14:26. 

2  Cor.  5:16.   Heb.  11:8,13. 
b  Job  29:15.     Ps.  32:8.     1  Cor. 

12:14—21.  Gal.  6.2. 
c  Judg.  1:16.  1  John  1:3. 
d  Ex.  3:1.  19:3.24:17,18. 


pose,  that  they  had  g-ot  all  ready  for  their  march, 
when  the  removing-  of  the  cloud  g-ave  the  sig^nal 
for  their  actually  setting-  off;  and  that,  in  gene- 
ral, they  had  time  allowed  for  these  purposes. 

V.  21.  The  Gershonites  and  Merarites,  who 
marched  before  the  Kohathites  for  that  purpose, 
(17)  set  up  the  tabernacle,  to  receive  the  sacred 
things  when  the  Kohathites  arrived  with  them. 

V.  25.  This  division  not  only  brought  up  the 
rear  of  Israel,  but  also  gathered  under  it  such  as 
were  left  behind  through  weariness,  and  the  mix- 
ed multitude  which  followed  them,  and  those 
who,  being  unclean,  were  excluded  from  the 
camp. 

V.  29«  It  is  most  probable,  that  Jethro  was  the 
same  person  as  Reuel,  or  Raguel;  and  that  Ho- 
bab was  his  son,  and  Moses's  brother-in-law,  who 
had  remained  with  Moses  and  Israel  when  his 
father  departed  from  them;  or  had  come  to  them 
afterwards. 

V.  31,  32.    Though  the  people  were  under  the 

[439 


B.  C.   1490. 


NUMBERS, 


B.  C.  1490. 


mount  of  the  Lord  three  days'  jouroey: 
and  ^  the  ark  of  the  covenant  of  the  Lord 
^  went  before  them  in  the  three  days' jour- 
ney, to  search  out  ^a  resting  place  for 
them. 

34  And  ^  the  cloud  of  the  Loud  was 
uj3on  them  by  day,  when  they  went  out 
of  the  camp. 

e  Deut.  9:9.  31:26.     Josh 


4:7. 

.Tud^.  20:27.    1  Sam.  4:3.  Jer. 
3:16.   Hcb.  13:20. 
i  Kx.  33:14,15.  Deut.l:S3.  Josh. 
3:2—6,11—17.     .Jer.  31:8,9. 


g  Ps.  95:11.  Is.  28:12.  66:1.  .Ter. 

6:16.    Matt.  11:28—30.    Heb. 

4:3—11. 
h  Ex.  13:21,22.    Neh.  9:12,19. 

Ps.  106:39. 


immediate  direction  of  God  ia  their  march; 
j-^et,  in  respect  of  the  conveniences  or  inconve- 
niences of  the  places  through  which  they  passed, 
they  might  receive  profitable  cautions  and  in- 
structions from  a  person  acquainted  with  the 
desert Some  however  translate  the  words  ren- 
dered, "thou  mayest  be  unto  us  instead  of  eyes," 
in  the  past  tense,  and  interpret  it  as  a  thankful 
acknowledgment  of  the  advantages  which  Israel 
had  derived  from  Hobab's  counsel  and  direction; 
for  which  they  could  make  him  no  amends,  ex- 
cept he  would  go  with  them,  and  share  the  kind- 
ness, which  the  Lord  had  in  reserve  for  them  in 
the  promised  land,  whither  they  reasonably  ex- 
pected soon  to  arrive.  But  others  interpret  the 
words  to  signify,  that,  (like  his  father  Jethro,) 
he  might  be  very  useful  to  Moses  by  his  advice, 
and  should  be  admitted  among  his  select  counsel- 
lors, if  he  would  continue  in  the  camp.  We  may 
suppose,  that  Hobab  was  withdrawn  from  his  first 
purpose,  and  accompanied  them.  We  shall  here- 
after read  of  his  posterity:  and  it  is  probable,  that 
an  inheritance  was  assigned  them  in  Canaan. 
The  whole  passage  implies  that  Hobab,  like  his 
father,  was  a  wise  and  pious  man,  a  devoted  wor- 
shipper of  the  God  of  Israel;  and  that,  on  the  sup- 
position that  he  "returned  to  his  kindred,'"  (30) 
he  did  not  return  to  idolatry.  (JVoies,  Rvtk  1: 
11—17.) 

V.  33,  34.  It  is  doubtful,  whether  on  this  oc- 
casion the  ark  was  carried  separately  before  the 
<;amp,  or  with  the  other  sacred  things  in  the 
midst  of  it.  The  cloud  however,  (which  above 
was  diffused  as  a  canopy  over  the  heads  of  the 
people  in  the  day,  and  afforded  light  to  them  by 
night,)  rested  beneath  upon  the  ark  in  such  a 
manner,  that  in  directing  their  march,  the  ark 
on  which  it  rested  might  very  properly  be  said  to 
go  before  them,  to  single  out  the  particular  spot 
on  which  they  were  to  halt  for  refreshment,-  and 
after  three  days,  the  spot  on  which  they  were  to 
encamp. 

v.  35,  36.  Moses,  as  the  leader,  though  Aaron 
was  the  high  priest-,  solemnly  addressed  the 
Lord  in  this  emphatical  prayer,  the  former  part 
of  which  David  used,  probably  on  a  similar  occa- 
sion. (JVo<f-,  Ps.  68:1—3.)  The  expression,  "the 
many  thousands  of  Israel,"  is  in  the  original,  the 
ten  thousand  thousands  of  Israel,  among  whom 
Moses  thus  besought  the  Lord  again  to  manifest 
his  presence,  and  to  take  up  his  residence. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
The   trumpet  of  the  gospel,  being  God's  ap- 
pointed ordinance,  demands  the  serious  attention 
of  all  to  whom  it  is  sent.    Let  our  character, 
situation,  trials,  or  duty,  be  what  they  may,  this 
trumpet,  when  skilfully  used  by  the  ministers  of 
Christ,  will  give  such  a  distinct  sound,  as  at  one 
time  or  another  exactly  to  suit  our  case;  and  to 
afford   us    that  warning,   direction,  encourage 
ment,  or  exhortation,  of  which  we  stand  in  need 
and  in  this  manner  we  should  expect  to  be  coun 
440] 


.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,  ^  Re- 
turn, O  Lord,  unto  the  *  many  thousands 
of  Israel. 


i  Ps.  68:1,2.  132:8.  I5.  61  .-9. 
k  Ps.  90:13—17. 


*  Heb.    ten     thovsand 
sands.  Gen.  24:60. 


*Aou- 


selled  and  comforted  by  the  Lord.  But  they  who 
sound  this  trumpet  ought  to  be  very  skilful,  faith- 
ful, and  affectionate,  and  observant  both  of  the 
word  of  God,  of  their  own  hearts,  and  of  the  situa- 
tions of  the  people;  lest  they  give  false  alarms,  or 
neglect  to  give  the  alarm  when  necessary;  lest  by 
an  uncertain  sound  they  encourage  such  as  need 
reproof,  or  discourage  the  hearts  of  such  as  should 
be  comforted;  or  in  any  other  way  defeat  those 
ends  for  which  the  preaching  of  the  word  is  in- 
tended.— "Blessed  is  the  people  who  know  the 
joyful  sound,"  and  clearly  understand  its  mean- 
ing whether  it  call  them  to  watch  and  pray,  to 
weep  or  rejoice,  to  attack  their  enemies  or  to 
resist  their  assaults,  to  march  forwards  with  alac- 
rity or  to  endure  the  labors  of  the  way  with  pa- 
tient perseverance;  and  who  so  understand  its 
sound,  as  to  pay  it  that  prompt  obedience,  which 
the  disciplined  soldier  pays  to  the  sound  of  the 
trumpet.  Such  persons  will  never  be  left  desti- 
tute of  .encouragement,  instruction,  or  counsel, 
through  the  whole  of  their  journey.  Though 
they  "have  here  no  continuing  city,"  but  are  al- 
ways removing  from  one  wilderness  to  another: 
yet,  by  hearkening  to  the  word  of  God,  they  will 
follow  the  ark  in  all  their  removals,  and  be  taught 
habitually  to  depend  on  the  promises  and  perfec- 
tions of  God  and  the  mediation  of  his  Son,  to  obey 
his  commands,  and  imitate  his  example,  in  their 
proper  place  and  station;  and  ever  to  abide  under 
the  care  of  his  providence,  enjoy  the  comforts  of 
his  Spirit,  and  have  fellowship  with  him  in  his  or- 
dinances. 

V.  11—36. 
The  Lord  himself  goes  before  his  believing 
people,  to  find  them  out  resting-places  from  time 
to  time  by  the  way:  he  will  give  them  rest  to 
their  souls  on  earth,  until  he  bring  them  to  his 
heavenly  felicity;  he  will  arise  to  scatter  his  and 
their  enemies,  and  "all  that  hate  him  shall  flee 
before  him;"  and  he  will  abide  with  every  indi- 
vidual, and  with  all  the  thousands  and  millions  of 
Israel,  "always  even  unto  the  end  of  the  world:" 
for  he  has  promised,  that  he  will  "never  leave 
them  nor  forsake  them,"  and  this  is  the  substance 
of  all  their  prayers  and  desires. — While  we  are 
thus  journeying  to  tlie  place,  of  which  the  Lord 
hath  spoken  to  us,  and  hath  engaged  to  give  us; 
we  should  endeavor,  by  our  general  good  beha- 
vior and  tranquil  cheerfulness,  by  special  acts  of 
kindnese,  and  by  pressing  exhortations  and  per- 
suasions, to  ind.uce  our  relatives,  friends,  and 
neighbors  to  attend  us;  aiming  to  convince  them, 
that  the  Lord  is  with  us,  that  he  hath  spoken 
good  concerning  us;  that  he  hath  good  in  reserve 
for  us,  and  that  it  is  for  their  true  advantage  to 
accompany  us;  frankly  proposing  to  them  a  par- 
ticipation in  all  our  privileges  and  comforts,  and 
assuring  them  of  all  the  kindness  which  God 
shall  enable  us  to  do  unto  them.  [J^ote,  1  John 
1:3,4.)  By  persevering  attempts  of  this  kind, 
and  by  fervent  prayers,  we  may  frequently  over- 
come the  reluctance  of  those,  who  at  firsi  were 
unwilling  to  renounce  the  pleasures  of  sin,  or  the 


13.  C.  1490. 


CHAPTER  XI. 


B.  C. 1490. 


CHAP.  XI. 

Tlie  pcnple  complain,  and  the  fire  of  the  Lord  burns  among 
tliem,  but  is  quenched  through  Moses's  prayer,  1,  2;  the  place 
is  called  Taberah,  3.  They  grow  weary  of  manna,  and  lust 
for  flosh.,  4 — 9.  Moses  complains,  10 — 15.  God  promises  to 
give  him  seventy  assistants;  and  flesh  to  the  people  for  a 
month,  16 — '30.  Moses's  faith  is  staggered,  21 — 23.  God  gives 
of  his  Spirit  to  seventy  elders,  24,  25.  Two  prophesy  in  the 
camp:  .Joshua  would  forbid  them;  but  Moses  reproves  him,  2fi 
— 30.  The  quails  are  sent  in  vast  abundance,  but  in  wrath,  31 
—35- 

AND  *  zvhen  the  people  *  complained, 
tit  displeased  the  Lord:  and  the 
Lord  heard  it;  and  his  anger  was  kin- 
dled: and  ''  the  fire  of  the  Lord  burnt 
among  them,  and  consumed  them  that  zvere 
in  "^  the  uttermost  parts  of  the  camp. 

2  And  the  people  "^  cried  unto  Moses; 
and  when  Moses  ®  prayed  unto  the  Lord, 
*  the  fire  }  was  quenched. 

3  And  he  called  the  name  of  the  place 
i  Taberah;  because  the  fire  of  the  Lord 
Ivjrnt  among  them. 

ft  10:33.  20:2—5.  21:5.    Ex.  15: 

2.3,24.  16:2,3,7,9.  17:2,3.   Lam. 

3:39.   1  Cor.  10:10.  Jude  16. 
•'*'  Or,  mere  as  it  were  complain- 

frs. 
I  Heb.  it  teas  evil  in  the  ears 

of  the  LORD.  Gen.  33:10.   2 

Sam.  11:27.  Marg.  Jam.  5:4. 
b  16:36.    Lev.  10:2.    Dent.  32: 

22.     2  Kings  1:12.     Job   1:16. 

Ps.   73:21.    106:13.     Is.  30:33. 

33:14.  Nah.  1:5.    Mark  9:43— 

49.   Heb.  12:29. 


c  Dent.  25:18. 

d  21  ;7.  Pii.  78:34,35.    Jer.  37:3. 

42:2.   Acts  8:24. 
e  14:13—20.     Gen.    18:23—33. 

Ex.       32:10—14,31,32.      34:9. 

Deut.  9:19,20.    Ps.  106:23.  ts. 

37:4.     Jer.  15:1.     Am.  7:2— 6. 

Jam.  5:16.    1  John  5:16. 
f  16:45—48.   Heb.  7:26.    1  John 

2:1,2. 
I  Heb.  sunk. 
5  That  is,  A  burning.  Deut.  9: 

22. 


interests  of  the  world,  or  who  were  loth  to  en- 
counter the  hardships  of  the  journey,  or  who  val- 
ued not  the  promised  inheritance — Though  in 
every  thing  our  dependence  must  be  ultimately 
placed  upon  the  Lord,  yet  we  may  use  the  ser- 
vices of  men  as  instruments  of  good  to  us,  and 
fahould  in  our  turn  aim  to  do  them  good;  and  thus 
we  may  be  as  eyes  and  ears  and  hands  to  each 
other,  for  our  mutual  comfort,  and  to  the  glory  of 
our  common  Lord.  We  should  also  be  careful, 
that  wc  begin  every  undertaking,  especially  those 
in  which  the  church  of  God  is  concerned,  with 
earnest  prayer  for  direction,  assistance,  and  suc- 
cess: and  not  only  ministers,  but  magistrates  and 
princes  also,  should  be  men  of  prayer,  as  well  as 
of  activity,  integrity,  and  ability;  for  whatever 
talents  and  instruments  are  employed,  the  Lord 
alone  sends  prosperity.  Finally,  in  all  our  sup- 
plications at  the  throne  of  grace,  the  many 
thousands  of  Israel  should  without  fail  be  remem- 
bered by  us. 

NOTES. 
Chap.  XL     V.  1 — 3.     "The    people   were  as 
it  were  complainers;"  [marg-)  that  is,  they  mur- 
mured against  Moses,  and  against  the  Lord 

When  we  consider  the  wonderful  works  wrought 
for  Israel  before  their  eyes;  the  excellent  laws 
which  Ihcy  had  received;  the  mild  government 
under  which  they  lived;  the  manner  in  which 
their  camp  was  victualled,  watered,  guarded,  and 
guided;  and  the  tokens  which  they  enjoyed  of 
the  Lord's  special  presence  and  favor;  we  are 
apt  to  inquire,  what  grounds  of  complaint  they 
could  have.  But  some  would  be  dissatisfied,  that 
they  and  their  friends  were  excluded  from  the 
government,  and  from  the  priesthood;  some 
would  murmur  at  being  kept  so  long  in  the  wil- 
derness; others  would  be  weary  with  marcliing 
tliree  days  togetlier  without  resting,  except 
merely  to  take  present  refreshment;  and  va- 
rious occasions  of  discontent  would  be  found 
among  so  larg-e  a  multitude.  Since  the  sin  com- 
V'OL.    I.  56 


4  IT  And   s  the   mixed   multitude   that 


was  among  them 


fell  a  lusting:  and  '■  the 


children  of  Israel  also  ir  wept  again,  and 
said,  '  Who  shall  give  us  flesh  to  eat? 

5  We  remember  ^  the  fish  which  we 
did  eat  in  Egypt  freely;  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  toas  as  coriander- 
seed,  and  the  **  color  thereof  as  the  color 
of  °  bdellium. 

8  And  °  the  people  went  about,  and 
gathered  i7,  and  ground  it  in  mills,  or 
beat  it  in  a  mortar,  and  p  baked  it  in  pans, 
and  made  cakes  of  it:  and  the  <i  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. 


g  Ex.    12:38.       Lev.    24:10,11 

Neh.  13:3. 
II  Heb.  lusted  a  lust. 
h  I  Cor.  16:33. 
IT  Heb.  returned  and  rcept. 
i  Ps.  78:18—20.  106:14.     Rom. 

13:14.    1  Cor.  10:6. 
k  Ex.  16:3.  Ps.  17:14.    Phil.  3: 

19. 
1  21;5.  2  Sam.  13:4. 


m  Ex.  16:14,15,31.    1  Cor.  1:23, 

24.   Rev.  2:17. 

**  Heb.  eye  of  it  as  the  eye  of. 
n  Gen.  2:12. 
0  Ex.  16:»6— 18.    John  6.27,33 

—68. 

p  Ex.  16:23. 
q  Ex.  16:31. 
r  Ex.  16:13,14.  Deut.  32:2.  Ps. 

78;23— 25.  105:40. 


mitted  in  respect  of  the  golden  calf,  the  people 
had  appeared  obedient  and  tractable,  and  the 
rulers  liberal  and  cheerful  in  affording  assist- 
ance; but  their  evil  dispositions,  though  over- 
awed, were  not  slain:  tliey  therefore  speedily  re- 
vived, and  produced  more  fatal  effects  than  ever. 
The  Lord  being  thus  provoked,  made  them  sen- 
sible of  the  power  of  his  fieiy  indignation.  Prob- 
ably, some  of  them  were  destroyed,  as  Nadab  and 
Abihu  had  been,  by  fire  fi'om  the  Lord,  or  by 
flashes  of  lightning,  perhaps  from  the  fiery  pillar. 
Though  they  had  several  times  before  murmur- 
ed, they  had  not  been  thus  punished:  for,  not  hav- 
ing known  so  much  of  the  Lord's  will,  nor  seen 
so  much  of  his  glory,  nor  experienced  so  much 
of  his  kindness,  they  were  before  more  excusable 
than  at  this  time. — Yet  even  now  the  fire  seems 
only  to  have  consumed  some  of  those,  who  resort- 
ed to  the  uttermost  parts  of  the  camp,  to  associate 
with  the  mixed  multitude:  (4)  and  when  Moses, 
at  the  request  of  the  people,  prayed,  it  was  at 
once  quenched. — The  place,  however,  acquired  a 
new  name  from  this  fire  that  consumed  the  crim- 
inals.— Taberah.']     A  burning;.     [Marg.) 

V.  4 — 9.  This  lusting  for  other  food  than 
manna  began  among  the  mixed  multitude;  but 
it  seems  to  have  rapidly  spread  among  the  Israel- 
ites, and  to  have  anew  excited  their  impatient 
lamentations  and  murmurings.  They  were  not, 
on  this  occasion,  merely  guilty  of  discontent,  and 
an  inordinate  desire  of  flesh  to  eat;  but  they  lim- 
ited the  power  of  God,  as  if  it  were  impossible 
for  hun  to  give  them  it  in  their  present  circum- 
stances. The  subsequent  particulars  are  men- 
tioned concerning  the  manna,  in  order  to  illus- 
trate the  goodness  of  the  Lord  to  Israel,  in  giv- 
ing them,  without  trouble  or  expense,  so  suitable, 
nourishing,  and  palatable  a  food;  and  which  af- 
forded them  variety  also,  by  the  different  ways  in 
%vhich  it  might  be  prepared.  (J^otes,  Ex.  16:'22 
— "27,31.)  Thus  the  ingratitude  and  unreason- 
ableness of  the  people  in  their  lusiings  were 
strongly  marked. — It  is  no  where  intimated  that 

[441 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


10  H  Then  Moses  heard  the  people 
^  weep  throughout  their  families,  every 
man  in  the  door  of  his  tent:  and  ^  the 
anger  of  the  Lord  was  kindled  greatly; 
"  Moses  also  was  displeased. 

1 1  And  Moses  said  unto  the  Lord, 
'  Wherefore  hast  thou  afflicted  thy  ser- 
vant? and  ^  wherefore  have  I  not  found 
favor  in  thy  sight,  that  thou  layest  the 
burden  of  all  this  people  upon  me? 

12  Have  I  conceived  all  this  people? 
have  I  begotten  them,  that  thou  shouldest 
say  unto  me,  ^  Carry  them  in  thy  bosom 
(^  as  a  nursing-father  beareth  the  suck- 
ing child,)  unto  ^  the  land  which  thou 
swarest  unto  their  fathers? 

13  ^Whence  should  I  have  flesh  to 
give  unto  all  this  people?  for  they  weep 
unto  me,  saying,  Give  us  flesh,  that  we 
may  eat. 

14  I  am  *^  not  able  to  bear  all  this 
people  alone,  because  it  is  too  heavy  for 


me. 


s  14:1,2.  16:27.  21  :S.  Ps.  106:25. 
t  Deut.  32.22.   Ps.  '78:2i,59.  Is. 

5.26.  Jer.  17:4. 
u  12:3.  20:10—13.     Ps.  106:32, 

33.  Mark  3:5.  10:14. 
V  15.  Ex.  17:4.   Deut.  1:12.  Jer. 

15:10,18.  20:7—9,14—13.  Mai. 

3:14.  2  Cor.  11:28. 
X  Job    10:2.     Ps.    130:3.    143:2. 

Lam.  3:22,23,39,40. 


y  Is.  40:11.     Ez.  34:23.     John 

10:11. 
zls.   49:15,23.      Gal.   4:19.     1 

Thes.  2:7. 
a  Gen.    22:16,17.     26:3.    50:24. 

Ex.  13:5. 
b  Matt.  15:33.     Mark  8:4.  9:23. 
c  Ex.  18:18.  Deut.  1:9—12.  Ps. 

89:19.      Is.  9:6.      Zech.  6:13. 

2  Cor.  2:16. 


they  were  sickly  or  feeble,  in  consequence  of 
feeding  continually  upon  manna;  though  the 
greediness  of  their  appetite  for  other  food  drank 
up  their  spirits,  and  caused  "their  soul  to  dry 
away." — It  would  not  indeed  have  been  proper 
for  them  to  have  slain  all  their  numerous  flocks 
and  herds,  nor  would  the  whole  have  satisfied 
their  lustings:  yet,  had  they  not  been  too  covet- 
ous, or  too  desirous  of  dainty  meats,  they  mig-ht 
from  time  to  time  have  feasted  upon  flesh,  b}' 
presenting  peace-offerings  to  the  Lord.  But  to 
their  dissatisfied  mind  every  thing  appeared 
worthless,  in  comparison  of  the  Egyptian  diet, 
which  they  speak  of  particularly,  and  with  great 
regret;  though  probably  it  was  nothing  better 
than  the  most  ordinary  food  of  the  very  poorest 
of  the  people!     [JVote,  Ex.  16:1—3.) 

V.  10.  The  former  complaining  seems  to  have 
been  only  a  secret  discontent;  but  this  broke 
out  into  an  open  and  general  dissatisfaction,  and 
portended  a  revolt.  It  was  therefore  extreme- 
ly provoking  to  God;  "it  was  evil  also  in  the 
eyes  of  Moses."  [Heb.) 

V.  11 — 15.  Moses  had  indeed  a  very  difficult 
and  burdensome  service:  and  the  expressive  si- 
militude which  he  used  would  be  better  under- 
stood by  the  Israelites,  than  it  is  by  us;  being 
taken  from  the  circumstance  of  the  fathers  caj^rjr- 
ing  the  young  children,  during  their  long  march- 
es in  the  wilderness,  for  which  the  mothers  were 
generally  unable.  [Marg.  Ref.  y,  z.)  He  can- 
not however  be  excused  in  imitating  the  people, 
by  murmuring  against  the  Lord;  in  complaining 
of  the  honors  and  favors  bestowed  upon  him;  in 
expostulating  with  God  as  if  he  dealt  unkindly 
arid  unjustly  with  him;  in  magnifjing  his  own 
.semces,  and  speaking  as  lihe  were  required  to 
supply  the  people  witli  flesh;  and  above  all.  in 
begging  for  immediate  death,  as  his  only  pos- 
4 -J  2] 


1 5  And  if  thou  deal  thus  with  me,  '^  kill 
me,  I  pray  thee,  out  of  hand,  if  I  have 
found  favor  in  thy  sight;  and  ^  let  me  not 
see  my  wretchedness. 

16  And  the  Lord  said  unto  Moses, 
Gather  unto  me  "^  seventy  men  of  the 
elders  of  Israel,  whom  thou  knowest  to 
be  the  elders  of  the  people,  and  s  officers 
over  them;  and  bring  them  unto  the  tab- 
ernacle of  the  congregation,  that  they  may 
stand  there  with  thee. 

1 7  And  ''  I  will  come  down,  and  '  talk 
with  thee  there;  and  ^  I  will  take  of  the 
Spirit  which  is  upon  thee,  and  will  put  it 
upon  them:  and  ^  they  shall  bear  the  bur- 
den of  the  people  with  thee,  that  thou 
bear  it  not  thyself  alone. 

[Practical  Observations.] 

18  And  say  thou  unto  the  people, 
■^  Sanctify  yourselves  Against  to-morrow, 
and  ye  shall  eat  flesh:  for  °  ye  have  wept 
in  the  ears  of  the  Lord,  saying.  Who 
shall  give  us  flesh  to  eat?  for  °  it  was  well 

d  1  Kings  19:4.     Job  3:20—22. 

6:8—10.    7:15.      Jon.   4:3,8,9. 

Phil.  1:20—24.  James  1:4. 
e  Jer.  15:18.20:18.   Zeph.  3:15. 
f  Gen.  46:27.    Ex.  4:29.  24:1,9. 

Ez.  8:11.  Luke  10:1,17. 
g-  Deut.  1:15.  16:13.  31:28. 
h25.    12:5.     Gen.    11:5.    13:21. 

Ex.  19:11,20.  34:5.    John  3:13. 
i   12:8.  Gen.  17:3,22.  18:20—22, 

33. 
k  27:18.    1  Sam.  10:6.    2  Kings 


2:9,15.     Neh.  9:20.      Is.  44:3. 

59:20,21.     Joel  2:28.     John  7: 

39.  Eom.  8:9.   1  Cor.  2:12.  12: 

4—11.    1  Thes.  4:3.     1  Pet.  1: 

22.  Jude  19. 
1   Ex.  13:22.  Acts  6:3,4. 
m  Gen.    35:2.       Ex.    19:10,15. 

Josh.  7:13. 
n  1,4—6.      Ex.  16:3-7.     Jud-. 

21:2. 
o  See  on  5 14:2,3.    Acts  7:09. 


sible  relief,  and  as  the  greatest  instance  of  favor 
which  the  Lord  could  shew  him.  [Marg.  Ref.  d. 
—JSTote,  Jer.  20:14—18.) 

V.  16.  Whom  thou  knowest,  &c.]  Moses  had 
said,  that  "lie  was  not  able  to  bear  all  the  people 
alone:^''  (14)  the  Lord  therefore  graciously  con- 
descended to  assign  him  helpers,  whom  he  might 
choose  for  himself,  out  of  such  persons,  as  he 
knew  to  be  elders,  not  only  in  respect  of  years, 
but  in  v.'isdom  and  ability;  and  in  the  influence 
and  authority,  which  they  possessed  in  their  sev- 
eral tribes  and  divisions.  It  is  most  probable,, 
that  in  consequence  of  Jethro's  advice,  [.N'otes, 
Ex.  18:17 — 26.)  Moses  before  this  had  assistants 
in  the  administration  of  justice,  and  in  the  af- 
fairs of  civil  government:  but  it  had  been  re- 
served to  him  "to  be  for  the  people  to  God- 
ward."  In  this  department  the  Lord,  on  this  oc- 
casion, appointed  him  coadjutors,  endued  with 
special  wisdom  and  grace  for  that  service;  whose 
assistance,  counsel,  and  authority  he  might  use, 
in  allaying  the  tumults,  quieting  the  minds,  or 
opposing  the  violence  of  the  people.  The  San- 
hedrim, or  council  of  seventy  persons,  in  the 
after-ages  of  the  Jewish  nation,  seems  to  have 
been  a  continuance,  or  imitation,  of  this  council 
assigned  to  Moses.  The  number  is  supposed  to 
have  been  taken  from  the  number  of  persons 
who  went  down  into  Egypt.     [J\Ia.rg.  Ref.  f.) 

V.  17.  Moses  would  not  on  this  account  have 
less  of  the  influences  of  the  Spirit  of  truth,  wis- 
dom, boldness,  power,  and  holiness:  but  the  el- 
ders would  be  endued  with  a  measure  of  the 
same  Spirit,  that  they  might  be  enabled  and  dis- 
posed cordially  to  concur  with  him  in. salutary 
measures,  for  the  people's  good:  as  lamps  are 
lighted  one  from  anotlier,  without  any  diminu- 
tion of  the  ligh.t  of  the  lamps  from  which  Ihey  are 
lighted.  (A'ofe.v,25.  2  Kings  2:9,10.  Is.  59:20,21.) 


B.  C.   1490. 


CHAPTER  XI. 


B.  C.  1490. 


with   us  in  Egypt:    therefore  the    Lord 
will  give  you  flesh,  and  ye  shall  eat. 

19*  Ye  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,  p  and  it  be 
loathsome  unto  you:  because  that  ye 
have  ^  despised  the  Lord  which  is  among 
you,  and  have  wept  before  him,  saying, 
\Vhy  came'  we  forth  out  of  Egypt? 

21  And  Moses  said,  The  people  among 
whom  I  am,  are  ""  six  hundred  thousand  foot- 
men; and  thou  hast  said,  I  will  give  them 
fiesh,  that  they  may  eat  a  whole  month. 

22  Shall  ^  the  flocks  and  the  herds  be 
slain  for  them,  to  suffice  them?  or  shall 
all  the  fish  of  the  sea  be  gathered  togeth- 
er for  them,  to  suffice  them? 

23  And  the  Lord  said  unto  Moses,  *  Is 
the  Lord's  hand  waxed  short?  "  thou 
shalt  see  now  whether  my  word  shall 
come  to  pass  unto  thee,  or  not. 

24  IT  And  Moses  went  out,  and  told 
the  people  the  words  of  the  Lord,  and 
^  gathered  the  seventy  men  of  the  elders 
of  the  people,  and  set  them  round  about 
the  tabernacle. 

25  And  the   Lord  ^  came  down  in  a 


*  Heb.  month  of  days.  Ex.  16: 

8  13 
p21;5.     Ps.  TSia-J— 30.     Prov. 

27:1. 
q  1  Sam.  2:30.     3  Sam.   12:10. 

Mai.  \:6.  Acts  13:41.  1  Thes. 

4:8. 
r  1 :4fi.  2:32.     Gen.  12:2.    Ex. 

12:31.  3a :2o. 
s  2   Rings  7:2.      Matt.    15.33. 
Mark  6:37.  8:4.    Luke  1:18,34. 


John  6:6,7. 
t  Gen.  18:14.  Ps.  78:41.   Is.  .W: 

2.  59:1.     Mic.  2:7.     Matt.  19: 

26.   Luke  1:37. 
u  23:19.      2   Kings  7:2,17—19. 

Jer.  44:28,29.     Ez.  12:26.  24: 

14.  Malt.  24:35. 
X  See  on  16,26. 
y  17.  12:5.   Kx.  34:5.  40:38.  Ps. 

99:7.  Luke  9:34,35. 


V.  18.  The  people  were  about  to  witness  an 
extraordinary'  manifestation  of  tiie  divine  power, 
in  sending-  them  flesh  to  eat:  but  as  they  had 
g-reatlj'  displeased  the  Lord,  by  lusting  for  it, 
willi  bitter  complaints  against  him  and  contempt 
of  him,  they  might  expect  likewise  a  display  of 
his  rigliteous  indignation;  except  they  humbled 
themselves,  sought  forgiveness,  and  were  found 
in  a  better  frame  of  spirit;  and  thus  endeavored 
to  avert  the  impending  storm. 

V.  19,  20.  About  a  year  before  this,  the  people 
had  for  one  day  been  thus  feasted:  [Ex.  i6:13.) 
but  now  such  plent}^  was  about  to  be  afforded 
them,  for  a  whole  month,  and  they  would  use  it 
so  greedily,  that  at  last  they  would  entirely  loathe 
tlie  food,  which  they  had  so  inordinatelj-  craved. 

V.  21 — 23.  Some  suppose  that  Moses  only  ex- 
pressed his  admiration;  or  inquired  into  the  meth- 
od how  this  wonderful  provision  was  to  be  fur- 
nished. {.Yote,  Luke  1:34—38.)  But  the  Lord's 
answer  implies  that  there  was  also  a  measure  of 
unbelief;  whicli  was  the  more  criminal,  after  he 
liad  seen  such  effects  of  the  divine  power  in 
Egypt  and  at  the  Red  Sea;  nor  could  he  suppose 
that  the  Lord's  hand  was  shortened.  Moses  seems 
however  to  have  been  fully  satisfied  with  the  fur- 
ther assurance  given  him,  without  any  other  in- 
formation. 

V.  25.  The  persons  selected  on  this  occasion, 
being  endued  with  the  Holy  Spirit,  either  prais- 
ed God  with  such  fervency  and  in  such  exalted 
strains;  or  the}^  spake  in  so  fluent  and  edifying  a 


cloud,  and  spake  unto  him,  and  ^  took  of 
the  Spirit  that  roas  upon  him,  and  gave  it 
unto  the  seventy  elders:  and  it  came  to 
pass  that,  when  the  Spirit  rested  upon 
them,  ^  they  prophesied,  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  Me- 
dad:  and  the  Spirit  rested  upon  them,  (and 
they  mere  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  Medad 
do  prophesy  in  the  camp. 

28  And  "  Joshua  the  son  of  Nun,  the 
servant  of  Moses,  one  of  his  young  men, 
answered,  and  said,  '^  My  lord  Moses,  for- 
bid them. 

29  And  Moses  said  unto  him,  ^Enviest 
thou  for  my  sake?  ^  Would  God  that  all 
the  Lord's  people  were  prophets,  and 
s  that  the  Lord  would  put  his  Spirit  upon 
them. 

30  And  Moses  gat  him  into  the  camp, 
he  and  the  elders  of  Israel. 

31  IT  And  there  went  forth  ''  a  wind  from 
the  Lord,  ^  and  brought  quails  from  the 
sea,  and  let  them  fall  by  the  camp,  as  it 


z  See  on  k,    17.-2  Kings  2:15. 

e  1  Cor.  3:3,21.  13:4.    Phil.  2:3. 

Jam.  1:17. 

Jam.  3:14,16.  4:6.  5:9.     1  Pet. 

a  1   Sam.   10:5,6,10.  19:20—24. 

2:1. 

Joel  2:28.  Acts  2:17,13.  11:28. 

f  Acts  26:29.  1  Cor.  14:5.  Phil. 

21:9—1].     1   Cor.  11:4,5.  14:1 

1:16—18. 

—3,32.  2  Pet.  1:21. 

g  Matt.  9:37,38.   Luke  10:2. 

b  Ex.  3:11.  4:13,14.   1  Sam.  10: 

h  Ex.  10:13,19.  15:10.    Ps.  135: 

22.  20:26.  Jer.  1:6.  36.5. 

7. 

c  See  on  Ex.  17:9. 

i  Ex.    16:13.        Ps.  73:26—28. 

d  Mark  9:38,39.     Luke  9:49,50. 

105:40. 

John  3:26. 

manner,  in  exhorting  the  people,  and  were  so 
raised  above  themselves  in  wisdom  and  utter- 
ance; that  all  around  them  were  sensible  they 
spake  by  a  divine  influence:  perhaps  they  like- 
wise foretold  future  events.  [JMarg.  Ref.  a.) 
These  gifts  were  a  divine  sanction  to  their  ap- 
pointment, as  assistants  to  Moscs  in  governing 
the  nation.— The  words  (?l|3D^   J^^)  rendered 

"did  not  cease,"  may  be  translated  added  no  fvr- 
ther.  They  prophesied  on  that  occasion,  but  not 
afterwards;  for  they  were  designed  to  be  magis- 
trates, not  prophets:  or  they  prophesied  only 
when  "the  Spirit  rested  upon  them."  It  is  evi- 
dent that  the  Lord  continued  to  them  the  Spirit 
of  wisdom  and  knowledge,  to  fit  them  for  the  of- 
fice, to  wliich  he  thus  sealed  their  commission  by 

!  the  gift  of  prophecy.  [J^ote,  17.) 

I  V.  26.  Some  suppose,  that  these  two  persons 
were   cei'emonially  unclean;    but   others   think 

i  that  they  humbly  declined  so  arduous  an  office, 

j  or  were  reluctant  to  engage  in  it,  and  therefore 
did  not  go  forth  to  Moses  at  the  tabernacle.  The 

I  Spirit  of  God  however  singled  them  out  in  the 
camp,  and  there  thej"-  prophesied. 

V.  28,  29.  Joshua  Avould  have  had  Eldad  and 
Medad  silenced,  lest  thcj'  should  occasion  a 
schism,  or  rival  Moses:  but  Moses  was  not  in  the 
least  afraid  of  such  eflects  from  that  Spirit,  which 

1  God  had  put  upon  him  and  them;  and  he  did  not 
in  the  least  seek  his  own  glory,  but  the  glory  of 
God,  and  the  advantage  of  his  people.  [Mote, 
Mrrk  9:38—40.    John  3:25,26.)— 'The  gift  of 

[44r5 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


were  *  a  day's  journey  on  this  side,  and 
as  it  were  a  day's  journey  on  the  other 
side,  round  about  the  camp,  and  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  they  gathered  the  quails:  he 
that  gathered  least  gathered  ten  ^  ho- 
mers; and  they  spread  them  all  abroad 
for  themselves  round  about  the  camp. 

33  And  '  while  the  ilesh   was  yet  be- 

r    .        .  >  /I         I  I   I     n_     wn  <^f\  n  *      1  r\c.^  A    i  e. 


*  Heb.  the  -way  of  a  day. 
k  Ex.  It):36.  Ez.  46:11. 


I  Ps.  •78:30,31.  106:14,15. 


'prophecy  was  a  distinct  thin^  from  the  gift  of 
'g-overnment:  for  he  did  not  wish  they  might  all 
'be  made  rulers;  than  which  nothing  could  have 
'been  more  absurd.'    Bp.  Patrick. 

V.31,32.  {Marg.  Rc/.—JsTote,  Ex.  16:13.)  By 
a  most  astonishing  miracle,  an  immense  multi- 
tude of  qiidils  (some  kind  of  wild  fowl,)  was  col- 
lected, and  driven  on  with  a  vehement  wind,  till 
wearied  out  with  their  flight,  they  settled  round 
the  camp  of  Israel;  and  for  about  twenty  miles 
on  every  side,  they  lay  above  a  yard  deep  on  the 
ground,  incapable' of  flying  away;  so  that  the  Is- 
raelites in  general  spent  thirty-six  hours  in  tak- 
ing them,  without  much  intermission.  And  after- 
wards, what  they  did  not  eat  at  this  time,  they 
dried,  by  spreading  them  round  the  camp,  so  that 
they  were  able  to  keep  them  during  the  remain- 
der of  the  month. — A  homer  was  an  ass's  load,  or 
almost  eight  bushels.  Ten  homers  was  an  im- 
mense quantity  for  every  individual,  or  even  for 
every  head  of  a  family:  "  but  the  whole  was  evi- 
dently intended  to  illustrate  the  power  of  God, 
and  the  eagerness  with  which  the  people  seized 
upon  this  provision. 

v.  33,  34.  The  sin  of  the  people  did  not  consist 
in  desiring  suitable  food,  or  in  eating  such  as  the 
Lord  sent  them;  but  in  eagerly  craving  unneces- 
sary indulgence,  and  intemperately  gratifying 
their  appetites.  The  Lord  therefore,  having 
shewn  his  power  by  sending  this  immense  supply, 
punished  their  discontent,  ingratitude,  and  lust- 
ing, and  by  a  pestilence  executed  immediate 
vengeance  on  the  ringleaders  of  the  rebellion. 
{Ps.  78:26— 31.)— What  multitudes  are  there  in 
all  places,  who  shorten  their  lives  by  excess  of 
one  kind  or  other;  and  whose  sepulchres  might 
justly  be  called  "Kibroth-hattaavah,  because 
there  thev  buried  the  people  that  lusted!" 


PRACTICAL  OBSERVATIONS. 
V.  1—17. 
Fallen  man  is  a  discontented  creature:  for 
having  forsaken  his  proper  rest,  he  feels  himself 
uneasy  and  wretched  how  much  soever  he  is 
prospered  or  distinguished.  Ambition,  sensuality, 
covetousness,  and  malice,  are  diseases  of  the  soul, 
which  are  not  abated,  but  increased,  by  indul- 
gence; and  they  who  are  under  the  power  of  them, 
like  persons  in  a  fever,  are  continually  desirous 
of  changing  their  place  or  posture;  as  {(that  were 
the  cause  of  the  disquietude,  which  indeed  springs 
merely  from  distemper!  While  this  is  the  case, 
every  appointment  of  God  must  excite  secret  or 
open  complaint:  and  though  discontent  has  its 
abatements  and  paroxj^sms;  yet  there  is  no  cure, 
till  the  soul  return  to  its  rest,  in  the  knowledge, 
love,  and  favor  of  God,  and  in  a  cordial  reliance 
on  his  wisdom,  truth,  and  power,  and  in  acquies- 
cence in  his  will.  But  the  Lord  sees  and  hears, 
and  is  displeased  at  our  murmurs,  though  con- 
cealed from  men:  the  greater  kindness  we  have 
received  from  him,  the  severer  correction  we 
444] 


tween  their  teeth,  ere  it  was  chewed,  the 
wrath  of  the  Lord  was  kindled  against 
the  people;  and  the  Lord  "*  smote  the 
people  with  a  very  great  plague. 

34  And  he  called  the  name  of  that 
place  +  Kibroth-hattaavah:  because  there 
they  buried  the  people  that  lusted. 

35  And  the  people  "  journej^ed  from 
Kibroth-hattaavah  °  unto  Hazeroth;  and 
4  abode  at  Hazeroth. 


m  16:49.  25:9.  Deut.  28:27. 
f  That  is.   The  gravfs  of'  Ivst. 
33:16.  Deut.  9:22.  1  Cor.  10:6. 


n  33:17. 

0  12:16.  Deut.  1:1. 

1  Heb.  tliey  ue;-;  in,  &c. 


may  expect  when  we  thus  offend:  and  they  who 
escape  liis  chastening  rod,  will  at  length  experi- 
ence the  dreadful  effects  of  his  fiery  indignation. 
— It  should  be  well  considered,  that  sinners  are 
far  more  indebted  to  their  pious  friends,  than 
they  are  aware  of;  and  many  will  cry  to  them  to 
advise  them  and  pray  for  them  in  their  distresses 
and  dangers,  who  despised  and  hated  them  before: 
nor  should  they  ever  on  any  account  refuse  such 
requests.  But  it  is  especially  happy  for  us,  that 
Jesus  ever  liveth  to  make  intercession  for  us; 
when  in  our  troubles  we  cry  unto  him  to  help  us, 
and  to  quench  the  fire  of  divine  wrath  which  our 
sins  have  kindled.  Yet  alas!  how  soon  do  we 
forget  the  smart  and  terror  of  our  chastisements, 
and  relapse  into  our  former  offences  with  still 
deeper  aggravation!  nay,  when  we  are  surround- 
ed with  mercies,  we  are  capable  of  overlooking 
them  all,  and  of  deeming  one  slight  inconveni- 
ence an  intolerable  grievance!  On  the  other 
hand,  forgetting  the  anguish  under  which  we 
have  groaned  in  some  former  situation,  from 
which  we  are  now  delivered,  (Ex.  1-A4.  2:23,24. 
3:7 — 9.)  we  can  murmur  and  tret  at  the  absence 
of  one  imaginary  or  worthless  advantage,  which 
we  then  possessed:  and  scarcely  any  of  our  r&- 
pinings  arise  from  the  want  of  what  is  really 
needful  and  proper  for  us;  but  relate  to  sueii 
things,  as  are  in  one  way  or  other  fuel  to  our  lusts. 
Nay,  the  choicest  blessing  which  God  can  bestow, 
even  the  very  gospel  of  salvation,  is  slighted  and 
despised  by  us,  if  we  have  not  every  thing  exactly 
to  our  mind,  when  we  are  under  the  influence  of 
this  evil  disease!  We  can  readily  blame  and  ex- 
press our  astonishment  at  the  perverseness  of  the 
Israelites:  but  their  conduct  is  only  a  picture  of 
our  hearts,  a  fair  specimen  of  human  nature;  and 
we  have  every  one  of  us  murmured  and  complain- 
ed, before  now,  with  as  little  reason,  and  witli  as 
much  folly  and  ingratitude,  as  they  did.  Let  us 
then  watch  our  own  hearts;  let  us  repress  the 
first  emotions  of  discontent  and  inordinate  desire; 
let  us  consider  frequently  how  many  unmerited 
mercies  we  worthless  sinners  enjoj';  let  us  pray 
earnestly  for  grace,  "to  be  satisfied  with  sucli 
things  as  we  have;"  and  to  refer  to  the  wisdom, 
love,  and  faithfulness  of  God,  the  choice  of  what 
kind  our  temporal  supplies  shall  be,  with  the 
measure  of  them,  and  the  time  and  manner  of  re- 
ceiving them.  This  is  the  more  requisite,  be- 
cause we  are  constantly  reminded,  that  the  most 
eminent  saints  were  sometimes  evidently  defect- 
ive, in  the  very  graces  by  which  they  were  most 
distinguished:  so  that  Moses  himself  expressed  a 
distrust,  an  impatience,  and  a  peevishness,  which 
cannot  be  excused,  and  must  not  be  imitated. 
We  have  therefore  nothing  to  trust  in  but  the 
mercy  of  God  and  the  merits  of  Christ;  and  we 
are  taught  to  watch  and  pray  continually  lest  we 
enter  into  temptation. — It  is  also  worth  noting, 
that  we  seldom  wish  for  death,  but  when  we  are 
fretful  and  impatient,  and  consequently  unfit  to 


B.  a   1490. 


CHAPTER  XII. 


B.  C.  1490. 


CHAP.  XII. 


Miriam  and  Aaron  speak  against  Moses,  1,  9.  His  singular 
nin'kn(;ss,  3.  God  vindicates  Moses,  and  punishes  Miriam 
with  a  leprosy,  4 — 10.  Aaron  submits,  and  Moses  intercedes 
for  Miriam,  II  — 13.  The  Lord  directs  that  she  should  be  shut 
out  of  the  camp  seven  days;  and  afterwards  the  people  march 
to  the  wilderness  of  Paran,  14 — 16. 


A 


opit 


ND    *  Miriam    and    Aaron    spake 

against  Moses,  because  of  the  *  Elhi- 

an  woman  whom  he  had   +  married: 


a  Matt.  10:36.  12:48.    John  7:5.  I  *  Or,  Cushite.  Ex.  2:16,21. 
15:20.  Gal.  4:16.  |  j  Heb.  taken. 


meet  it  comfortably  and  properly. — As  eminent 
stations  are  confessedly  attended  with  weighty 
cares  and  burdens,  to  all  those  especially  who 
study  to  fill  tliem  in  such  a  manner  as  to  be  nurs- 
ing--fathers  to  the  people;  (and  they  who  do  not 
must  have  an  awful  account  to  render  of  their 
abused  talents;)  we  may  learn  to  be  contented 
with  a  more  obscure  situation,  and  cheerfully  to 
bear  our  lighter  afSictions. — But  the  Lord  is  verj' 
gracious  to  his  servants;  he  considers  their  trials 
and  weakness;  and  both  forgives  their  sins,  sends 
them  help  in  difficulties,  affords  them  comfort  in 
communion  with  him,  and  exceeds  their  largest 
expectations.  He  can  also  easily  multiply  either 
good  magistrates  or  ministers,  or  improve  the 
qualifications  of  those  already  raised  up,' by  "the 
supply  of  the  Spirit  of  Jesus  Christ;"  and  this 
should  excite  us  to  pray  earnestly  to  him  for 
these  important  blessings. 

V.  18—35. 
In  general,  the  Lord  sees  it  best  for  those 
whom  he  loves,  to  be  poor,  to  fare  hardlj^,  and  to 
receive  their  supply  from  day  to  day.  And  what- 
ever the  world  may  think,  an  inheritance  in 
heaven,  and  a  provision  by  the  way,  though  mean 
and  scanty,  if  sought  by  daily  prayer,  and  receiv- 
ed with  gratitude  from  our  heavenly  Father's 
love,  is  "better  than  the  riches  of  many  wicked;" 
and  has  in  it  more  sweetness,  and  less  vexation 
and  temptation.  (JVo<e,  Ps.  37:16,17.)  But  if  he 
sometimes  surrounds  his  people  with  plenty,  it  is 
not  for  an  occasion  of  excess,  but  for  a  trial  of 
their  temperance  and  moderation,  and  that  they 
may  have  a  sufficiency  for  every  good  work:  and 
to  abuse  abundance  shews  a  sensual  mind,  and 
will  expose  a  man  to  the  heavy  wrath  of  God. 
(^Yoie*,  LuK'e  16:19 — 26.)  Against  such  luxury 
and  excess  every  true  Christian  should,  by  his 
example  at  least.,  enter  a  protest:  but  alas!  too 
many  are  more  apt  to  catch  the  infection  of  lust- 
ing and  self-indulgence  from  the  world,  or  from 
the  more  worthless  kind  of  professed  believers, 
than  to  manifest  a  decided  disapprobation  of  it: 
and  numbers  wlio  would  be  thought  Christians, 
though  surrounded  with  far  greater  variety  than 
the  Israelites  were,  are  ready  to  complain,  that 
they  are  out-done,  in  wealth,  splendor,  and  the 
pride  of  life,  by  their  neighbors:  and  perhaps  at 
some  times  are  ready  even  to  grow  weary  of  their 
religion;  to  tliink  that  it  was  well  with  them  in 
Egypt;  to  allow  a  hankering  after  forsaken 
pleasures,  almost  to  covet  their  former  bondage, 
and  to  inquire  why  they  came  forth  thence.  If 
we  are  conscious  that  this  hath  been  the  secret 
thought  of  our  heart,  let  us  repent  without  delay, 
and  entreat  God  that  it  may  be  forgiven;  lest  he 
send  us  the  things  which  we  have  inordinately 
desired,  and  by  his  heavy  indignation  render  them 
a  curse  to  us.  For  it  is  not  from  want  of  power 
or  love,  that  he  doth  not  at  all  times  indulge  the 
desires  of  his  people;  but  because  his  wisdom 
sees  that  those  things,  which  they  desire  as  a 
blessing,  would  be  injurious  to  them:  and  if  they 
do  not  acquiesce  in  his  appointments,  he  will  per- 


married  an  Ethiopian  wo- 


^  for  he  had 
man. 

2  And  they  said,  <=  Hath  the  Lord  in- 
deed spoken  only  by  Moses?  ^  hath  he 
not  spoken  also  by  us?  And  ®  the  Lord 
heard  it. 

3  (Now   the    man    Moses   was    ^  very 


b  Gen.  24:3,37.  26:34,35.  27:46. 

28:6—9.  34:14,15.  41.45.     Ex. 

34:16.  Lev.  21:14. 
c  16:3.    Ex.  4:30.  5:1.  7:10.  15: 

20,21.  Mic.  6:4. 
d  11:29.   Prov.  13:10.   Rom.  12: 

3,10.   Phil.  2:3,14.,    1  Pet.  6:6. 


e  11:1.  Gen.  29:33.  2  Sam.  11: 
27.  Ps.  94:7—9.  Is.  37:4.  Ez. 
36:12,13. 

f  Ps.  147:6.  149:4.  Matt.  5:6. 
11:29.  21:5.  2  Cor.  10:1.  I 
Thes.  2:7.  James  3:13.  1  Pet. 
3:4. 


haps  be  induced  to  convince  them  by  bitter  ex- 
perience.— Even  while  the  Lord  is  evidently  giv- 
ing helpers  to  his  faithful  servants,  by  answering 
our  prayers  for  the  pouring  out  of  his  Spirit  from 
on  high;  "the  spirit,  which"  naturally  "is  in  us, 
lusteth  to  envy,"  in  behalf  of  our  friends  and  our 
party,  or  ourselves;  and  disposes  us  to  wish  to  si- 
lence those  who  follow  not  with  us.  Yet  the 
Lord  gives  more  grace,  and  they  who  are  wisely 
zealous  for  his  glory,  and  truly  love  the  souls  of 
men,  will  rejoice  in  the  increase  of  useful  instru- 
ments, though  they  should  rival  and  eclipse  them, 
or  their  beloved  and  revered  pastors.  Indeed,  if 
all  the  present  number  of  the  Lord's  people  were 
rendered  real,  able,  authorized  ministers  of 
Christ,  the  world  is  wide  enough;  and  there  might 
be  work  enough  for  them,  in  calling  sinners  to 
"repentance  towards  God  and  faith  towards  the 
Lord  Jesus,"  and  in  feeding  and  edifying  his 
church. 

NOTES. 

Chap.  XII.  V.  1,  2.  Moses  had  at  this  time 
been  so  long  married  to  Zipporah,  that  there  is 
some  difficulty  in  understanding,  how  his  conduct 
in  that  respect  should  at  length  give  occasion  to 
Miriam  and  Aaron  to  oppose  him:  yet  there  is  no 
intimation  that  Zipporah  was  dead  or  divorced, 
or  that  he  had  married  another  woman;  and  it  is 
utterly  incredible,  that  after  the  giving  of  so 
great  a  part  of  the  law,  he  should  himself  take  to 
wife  a  stranger,  or  one  of  another  nation;  or  that 
the  Lord  should  unreservedly  sanction  what  he 
had  done.  [Ex.  34:16.)  No  intimation  is  any 
where  given,  that  Moses  ever  had  any  other  wife 
than  Zipporah;  or,  that  he  acted  at  all  improperly 
in  this  respect.  The  word  rendered  "an  Ethio- 
pian woman,"  signifies  a  Cushite,  which  properly 
mezns  a  descendant  of  Cush;  [Gen.  10:6 — 8.)  but 
it  is  used  with  some  latitude;  and  it  is  generally 
supposed  to  include  other  tribes,  besides  the  pos- 
teritj'  of  Cush,  either  in  Asia,  or  Africa.  It  is 
probable,  that  Zipporah  was  a  descendant  of 
Abraham  by  Keturah;  (JVo<e,  £a^.  2:16.)  now  the 
different  tribes,  which  sprang  from  Abraham  by 
her,  inhabited  some  parts  of  Arabia,  and  were 
greatly  blended  with  the  Ishmaelites,  and  per- 
haps also  with  some  of  the  race  of  Cush.  [J^''ote, 
Gen.  25:1 — 4.)  In  this  large  sense,  Zipporah 
might  be  called  a  Cushite.-  and  though  this  was 
said  of  her  at  first  contemptuously;  yet  not  being 
altogether  erroneous,  according  to  tlie  common 
way  of  speaking,  Moses  did  not  contradict  it. — 
Miriam  seems  to  be  mentioned  first,  as  the  leader 
in  this  opposition.  It  appears  that  the  Lord  had 
on  some  occasions  spoken,  not  only  by  Aaron, 
but  also  by  her:  and  probably  it  was  thought  tliat 
Zipporah  and  her  relations  had  too  much  in- 
fluence with  Moses.  The  name  of  Aaron  had  not 
been  mentioned  in  the  appointment  of  the  seven- 
ty elders;  and  this  might  give  umbrage  to  him 
and  Miriam.  Perhaps  there  had  been  some  pri- 
vate jar  between  Miriam  and  Zipporah;  though 
no  blame  at  all  is  laid  on  the  latter  in  the  narra- 

[445 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


meek,  ^  above  all  the   men   which  were 
upon  the  face  of  the  earth.) 

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 
Miriam:  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 
P  faithful  in  all  mine  house. 

8  With  him  will  I  speak  '^  mouth  to 
mouth,  even  apparently,  and  not  in 
"■  dark  speeches;  and  the  ^  similitude  of 
the  Lord  shall  he  behold:  wherefore  then 
*■  were  ye  not  afraid  to  speak  against  my 
servant  Moses? 


g  11:10— 15.    20:10— 12.  Ps. 

106:32,33.     2  Cor.  U:5.  12:11. 

Jam.  3:2,3. 
h  Ps.  76:9. 
i  16:16—21. 
k  11:25.     Ex.  34:5.  40:38.     Ps. 

99:7. 
1  Gen.  20:7.  F.x.  7:1.    Ps.  105: 

15.     Matt.  23:31,34,37.     Luke 

20:6.   Eph.  4:JI.  P.ev.  11 :3,I0. 
m  Gen.    15:1.   46:2.     Job   4:13. 

33:15.      Ps.    89:19.      Ez.    1:1. 

Dan.  8:2.  10:8,16,17.    Luke  1: 

11,22.  Acts  10:11,17.  22:17,18. 
n  Gen.  31:10,11.     1   Kin^s  3:5. 

Jer.  23:23.  Dan.  7:1.  Matt.  1: 

20.  2:12,13,19. 


oDeut.   18:18.      Matt.  11:9,11, 

Acts  3:22,23.  7:31. 
p  1  Cor.  4:2.   1  Tim.  3:15.  Heb. 

3:2—6. 
q  14:14.    Ex.  33:11.     Deut.  34: 

10.   1  Tim.  6:16. 
r  Ps.   49:4.       Ez.   17:2.  20:49. 

Matt.   13:35.     John   15:15.      1 

Cor.  13:12. 
s  Ex.  24:10,11.  33:23.  34:5—7. 

Deut.    4:15.      Is.  40:18.    46:5. 

John  1:18.  14:7—10.  16:24.     2 

Cor.  3:18.  4:4—6.     Col.  1:15. 

Heb.  1:3. 
t  Ex.  34:30.     Luke   10:16.      ) 

Thes.  4:8.  2Fet.  2:10.  Jude  8. 


tive.  But  probably  it  was  a  g^eneral  opinion, 
that  Moses's  wife,  being-  a  foreigner,  was  a  dis- 
grace to  him  and  the  people;  and  that  he  ought 
to  put  her  away,  and  marry  an  Israelitish  woman. 

V.  3.  Moses,  writing  as  moved  by  tlie  Holy 
Spirit,  impartially  records  his  own  faults,  and  un- 
reservedly speaks  of  the  grace  of  God  bestowed 
upon  him.  Meekness  is  here  contrasted  with 
pride,  wrath,  and  resentment.  Moses,  notwith- 
standing the  extraordinary  honors  put  upon  him, 
was  exceedingly  humble,  modest,  unassuming, 
patient  of  contradiction,  forbearing,  and  ready 
to  forgive:  and  the  whole  history,  especially  that 
in  this  chapter,  proves  this  testimony  to  be  true. 
— Several  of  the  sacred  writers  have  spoken  of 
themselves,  as  enabled  by  divine  grace  to  act 
with  great  integrity  and  holiness  in  most  trying 
circumstances,  yet  without  any  vain  gloiy  or  os- 
tentation: and  our  Lord  says  of  himself,  "I  am 
meek  and  lowly  in  heart."  It  is  therefore  a  sense- 
less cavil  to  adduce  tliis  declaration,  as  a  proof 
that  Moses  was  not  the  author  of  this  book,  in 
opposition  to  the  unanimous  tradition  of  antiquity, 
and  the  testimony  of  Christ  and  his  apostles  in 
the  New  Testament. — As  Moses  was  so  meek,  he 
took  no  notice  of  the  affair,  to  resent  it,  or  to  pun- 
ish any  persons  for  their  misconduct;  and  it  was 
therefore  the  more  necessary  that  the  Lord  him- 
self should  plead  his  cause. 

V.  4 — 8.  Aaron  and  Miriam,  with  Moses,  were 
summoned  to  the  tabernacle,  probably  by  an  au- 
dible voice  from  the  cloud;  where  the  Lord  ex- 
postulated with  them.  He  made  himself  known 
in  dreams  and  visions  to  other  prophets,  when 
their  bodily  senses  were  locked  up,  [Marg.  Ref. 
446] 


9  And  "  the  anger  of  the  Lord  was 
kindled  against  them,  and  he  departed. 

10  And  ^  the  cloud  departed  from  off 
the  tabernacle;  and,  ^  behold,  Miriam 
became  ^  leprous,  white  as  snow:  and 
Aaron  looked  upon  Miriam,  and,  behold, 
she  was  leprous. 

11  And  Aaron  said  unto  Moses,  Alas! 
my  lord,  *I  beseech  thee,  ^  lay  not  the 
sin  upon  us,  wherein  we  have  done  fool- 
ishly, 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  the  Lord, 
saying,  Heal  her  now.  O  God,  1  beseech 
thee. 

14  And  the  Lord  said  unto  Moses, 
If  her  father  had  but  ^  spit  in  her  face, 
should  she  not  be  ashamed  seven  day.s? 
^  Let  her  be  shut  out  from  the  camp  seven 
days,  and  after  that  let  her  be  received 
in  again. 

15  And  Miriam  was  "■  shut  out  from 
the  camp  seven  days:  '  and  the  people 


u  11:1.   Hos.  5:15. 

X  Ex.  33:7—10.     Ez.  10:4,5,18, 

19.   Hos.  9:12.  Matt.  25:41. 
y  Deut.  24:9. 
z  Lev.   ]3:2,3,&c.     2  Kings  6: 

27.  15:5.   2  Chr.  26:19,20. 
a  Ex.  12:32.      1   Sam.  2:30.  12: 

19.    15:24,25.       1   Kings   13:6. 

Jer.  42:2.  Acts  8:24.  Rev.  3:9. 
b  2  Sam.  19:19.  24:10.     2  Chr. 

16:9.  Ps.  38:1— 6.  Prov.  30:32. 
c  Ps.  88:4,6.  Eph.  2:1—5.  Col. 

2:13.  1  Tim.  6:6. 


d  Job  3:16.     Ps.  58:8.     1   Cor. 

15:8. 

e  14:2,13 20.      16:41,46 50. 

Ex.  32:10—14.     I  Sam.  12:23. 

15:11.  Matt.  6:44,46.     Luke  6: 

28.  23:34.  Acts 7:60.  Eom.  12: 

21. 
f  Deut.  26:9.  Job  30:10.  Is.  60: 

6.   Matt.  26:67.    Heb.  12:9. 
g  5:2,3.       Lev.   13:46,46.    14:8. 

2  Chr.  26:20,21. 
h  Deut.  24:8,9. 
i  Gen.  9:21—23.  Ex.  20:12. 


m,  n,)  or  by  dark  signs  and  obscure  parables, 
which  they  often  did  not  well  understand.  But 
to  his  faithful  servant  Moses  he  spake  openly; 
when  he  was  fully  awake;  in  the  clearest  and 
most  intelligible  language  imaginable;  and  con- 
stantly, almost  from  day  to  day,  as  a  man  con- 
verses with  his  friend.  He  also  was  admitted  to 
"behold  the  similitude  of  the  Lord;"  the  "express 
image  of  his  person,"  even  his  eternal  Son  ap- 
pearing in  visible  glory.  This,  Aaron  and  Miriam 
knew,  and  could  not  deny:  and  seeing  Moses 
had  been  honored  and  favored  so  far  above  them, 
they  should  have  been  afraid  of  opposing  him;  as 
Aaron  had  feared  to  approach  him,  when  his  face 
shone,  on  his  descending  front  Sinai.  [Ex.  34:30.) 

V.  9,  10.  The  removal  of  the  cloud,  which 
seems  to  have  entirely  disappeared  till  after  Mir- 
iam was  readmitted  into  the  camp,  expressed  the 
Lord's  displeasure;  and  Miriam,  as  the  ringlead- 
er, directly  became  leprous.  Aaron  was  spared 
in  honor  of  the  priesthood:  yet  he  was  severely 
rebuked  in  the  punishment  of  Miriam,  and  in 
being  the  priest  appointed  to  examine  her,  and 
pronounce  her  unclean;  which  is  implied  when 
it  is  said,  "Aaron  looked  upon  Miriam."  {Lev. 
13:2,12.) 

V.  11 — 13.  Aaron  submitted  to  God  and  to 
Moses:  yet  his  confession  was  by  no  means  so  in- 
genuous and  unreserved,  as  might  have  been  ex- 
pected. The  doleful  condition  of  Miriam,  and 
the  disgusting  appearance  which  she  made,  are 
very  strongly  marked  in  the  similitudes  here 
used;  which  also  may  help  us  to  conceive  .some- 
thing of  the  loathsomeness  of  that  disease,  which 
is  the  special  emblem  of  our  sinfulness. 


B.  C,  1490. 


CHAPTER  XIII. 


B.  C.  1490. 


journeyed  not,  ''  till  Miriam  was  brought 
in  again. 

16  And  '  afterward  the  people  removed 
from  Hazeroth,  and  pitched  in  the  "  wil- 
derness of  Paran. 

CHAP.  XIII. 

Moses  sends  twelve  men  to  search  the  land,  1— Ifi.  He  instructs 
them,  17 — 20.  They  return  after  forty  days;  and  ten  of  them 
bring  a  discouraging  report,  from  which  Caleb  and  Joshua  dis- 


A 


ND   the   Lord  spake  unto  Moses, 


saying, 
*  Send 


thou  men,  that  they  may 
search  the  land  of  Canaan,  which  I  give 
unto  the  children  of  Israel:  ^  of  every 
tribe  of  their  fathers  shall  ye  send  a  man, 
every  one  '^  a  ruler  among  them. 

3  And  Moses,  by  the  commandment  of 
the  LtyiD,  sent  them  '^from  the  wilderness 
of  Paran:  all  those  men  ivere  heads  of  the 
children  of  Israel. 

4  And  these  zoere  their  names;  Of  the 
tribe  of  Reuben;  Shammua,  the  son  of 
Zaccur. 


k  Lam.  3:32.      Mic.  6:4.  7:8,9. 

Hab.  3:2. 
1    11:35.  33:18. 
>n  I0:!2.  13:3,26.      Gen.  21:21. 

1  Sam.  25:1.    Hab.  3:3. 


a  Deut.  1:22—25.  Josh.  2: 
b  1:4.  34:18. 

c  11:16.   Kx.  18:26.   Deut.  1:15. 
d  See  on  12:16.-32:8.  Deut.  1: 
19.  9:23.  ,«»<' 


V.  14,15.  If  Miriam  had  provoked  her  father 
to  disg'race  her  by  .some  marked  expression  of 
anger,  she  would  have  shewn  her  sorrow  and 
sliame  by  a  temporary  soUtude,  and  not  at  once 
come  again  before  him.  A  similar  conduct  under 
the  divine  rebuke  was  therefore  prescribed  her. 
When  slie  honored  God  in  leading  the  praises  of 
Israel,  (JVo/e,  Ex.  15:20,21.]  she  was  honored  as 
one  of  the  chief  ornaments  ot  the  nation:  but  now 
for  her  contempt  of  God  she  was  lightly  esteem- 
ed, and  expelled  the  camp  as  if  she  were  a  dis- 
grace to  it! — Her  leprosj'  seems  to  have  been 
cleansed  directly,  in  answer  to  the  prayer  of  Mo- 
ses: and  after  seven  days'  purification,  we  may 
suppose  the  legal  sacrifices  were  offered.  In  the 
mean  time  the  people  waited  for  her;  both  as  a 
rebuke  to  them,  who  were  disposed  to  join  in  op- 
position to  Moses  and  to  the  Lord;  and  as  a  decent 
respect  to  her. 

PRACTICAL  OBSERVATIONS. 

They  who  are  especially  honored  of  God  must 
expect  the  severest  and  most  repeated  trials  from 
men;  and  even  from  those  whom  they  most  love, 
and  to  whom  they  have  been  most  useful. — The 
contentions  among  brethren,  and  among  believ- 
ers, are  not  only  the  effects  of  remaining  pride, 
ambition,  envy,  and  selfishness;  but  should  be 
traced  back  to  the  malicious  policy  of  Satan,  who 
thus  devises  to  disgrace  the  gospel,  and  weaken 
the  hands  and  discourage  the  hearts  of  its  best 
friends:  and  when  the  mind  is  disposed  for  con- 
tests, the  most  frivolous  and  groundless  pretences 
will  suffice  to  excite  or  to  vindicate  them.  They 
who  are  exposed  to  such  provocations  need  much 
meekness,  and,  waiting  simply  upon  the  Lord, 
will  from  him  receive  it:  while  the  less  anxious 
we  are  to  justify  or  revenge  ourselves,  the  more 
certainly  will  he  plead  our  cause,  and  clear  our 
character  from  every  unjust  aspersion. — If  it  was 
so  criminal  and  dangerous  to  oppose  the  faithful 
and  honored  servant  of  the  TiOrd;  how  dreadful 
will  be  their  doom,  who  dishonor,  despise,  or  op- 
pose "his  beloved  Son,  in  whom  he  is  well  pleas- 
ed!"    [JVote,    Heb.   3:1— 4.)— They   who   exalt 


5  Of  the  tribe  of  Simeon;  Shaphat,  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  Benjamin;  Palti,  the 
son  of  Raphu. 

10  Of  the  tribe  of  Zebulun;  Gaddiel, 
the  son  of  Sodi. 

1 1  Of  the  tribe  of  Joseph,  namely,  of 
the  tribe  of  Manasseh;  Gaddi,  the  son  of 
Susi. 

12  Of  the  tribe  of  Dan;  Ammiel,  the 
son  of  Gemalli. 

13  Of  the  tribe  of  Asher;  Sethur,  the 
son  of  Michael. 

14  Of  the  tribe  of  Naphtali;  Nahbi, 
the  son  of  Vophsi. 

15  Of  the  tribe  of  Gad;  Geuel,  the  son 
of  Machi. 


e  30.  14:6,24,30,38.  26:65.  34: 
19.  Josh.  14:6—15.16:13—19. 
Judg.  1:10—15.   1  Chr.  4:15. 

f  16.  Jehoshua.   11:28.27:13,22. 


Ex.  17.9—13.  24:13.  32:17. 
Deut.  31:7,8,14,23.  34.9.  Jo=h. 
1:1—9,16.  Joikua. 


themselves  will  be  abased,  and  fall  into  disgrace, 
if  not  into  destruction:  and  they  who  speak  against 
the  Lord's  servants,   may  soon  be  constrained  to 
make  the  most  humiliating  submission  and  sup- 
plications to  them,  and  to  confer  on  them  the 
most  honorable  titles  and  commendations.  [JVole, 
Rev.  3:8,9.)     But  it  is  well  when  rebukes  produce 
penitent  confessions:    for  those   offenders,   with 
iwhom  this  is  the  case,  though  corrected  and  dis- 
graced, shall  be  pardoned;  their  brethren,  even 
though  they  have  been  deeply  affronted  or  injur- 
1  ed  by  their  misconduct,  will  earnestly  pray  for 
!  them;  Jesus  himself  will  intercede  for  them;  and 
I  they  shall  in  due  time  be  restored  to  comfortable 
I  fellowship  with  God  and  his  church,  and  with  re- 
I  newed  strength  pursue  their  heavenly  pilgrimage. 
1  But  it  was  happy  for  Aaron,  and  it  is  well  for  us, 
that  the  church  of  God  has  "such  a  High  Priest 
as  became  us,  who  is  holy,  harmless,  and  undefil- 
!  ed,  separate  from  sinners,  and  made  higher  than 
I  the  heavens."  (JVbto,  Heb.  7:26—28.  8:1,2.) 

NOTES. 
Chap.  XIII.  V.  2.  The  Israelites  had  now 
by  several  stages  arrived  at  the  southern  border 
of  Canaan;  and  they  might  have  gone  up  and  ta- 
ken immediate  possession,  had  no  breach  inter- 
vened. We  find  elsewhere,  that  the  people  first 
proposed  to  Moses  this  design  of  searching  the 
land;  who,  not  suspecting  the  distrust  and  unbe- 
lief which  had  suggested  it,  approved  the  propo- 
sal, and  asked  counsel  of  the  Lord.  He,  having 
been  provoked  by  their  former  rebellions,  per- 
mitted it,  and  gave  directions  accordingly;  in  or- 
der to  a  further  discovery  of  their  wickedness, 
the  display  of  his  own  glory,  and  for  the  instruc- 
tion of  his  church  in  all  ages.  (JVo/e,  Deut.  1:22 
— 28.)  There  was  indeed  no  urgent  necessity  to 
search  a  land  which  the  Lord  had  chosen  for 
them,  and  into  which  he  had  undertaken  to  lead 
them;  but  there  was  no  evil  in  the  thing  itself: 
and  had  it  not  been  for  the  unbelief  and  rebellion 
of  most  of  the  persons  concerned,  the  consequent 
report  might  have  served  greatly  (o  encourage 
their  faith  and  hope.     The  number  and  rank  of 

[447 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


IG  These  are  the  names  of  the  men 
which  Moses  sent  to  spy  out  the  land. 
And  Moses  called  °  Oshea  the  son  of  Nun, 
^' Jehoshua. 

17  And  Moses  sent  them  to  spy  out 
the  land  of  Canaan,  and  said  unto  them. 
Get  you  up  this  way  *  southward,  and  go 
up  into  J  the  mountain; 

18  And  see  ''the  land  what  it  is;  and 
the  people  that  dwelleth  therein,  Avhether 
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  Avhat 
cities  they  he  that  they  dwell  in,  whether 
in  tents,  or  in  strong-holds; 

20  And  what  the  land  is^  '  whether  it 
he  fat  or  lean,  whether  there  be  wood 
therein  or  not:  and  be  ye  of  •"  good  cour- 
age, and  bring  of  the  fruit  of  the  land. 
Now  the  time  was  the  time  of  °  the  first- 
ripe  grapes. 

21  IF  So  they  went  up,  and  searched 
the  land  °  from  the  wilderness  of  Zinunto 
P  Rehob,  as  men  come  to  '^  Hamath. 

22  And  they  ascended  by  the  south, 
and  came  unto  Hebron,  where  "■  Ahiman, 
Sheshai,  and  Talmai,  the  children  of 
Anak,  were.  (Now  ^Hebron  was  built 
seven  years  before  *  Zoan  in  Egypt.) 

23  And  they  came  unto  the  *  brook  of 


s;  Hos.  1;!.  Rom.  9;25. 

hSee    on    8.— Matt.    1:21—23. 

Acts '7:45.  Heb.  4;S.  Jesus. 
i  21.     Gen.   12:9.   13:1.     Josh. 

15:3.  Judg.  1:15. 
j   14:40.    Gen.  14:10.     Deut.  1: 

44.  Judg.  1:9,19. 
k  Kx.  3:8.    V.z.  34:14. 
I  Neh.  9:25,35. 
m  30,31.        Deut.     31:6—8,23. 

Josh.  1:6,9.  2:3,22,23.     1  Chr. 

22:11.   Heb.  13:6. 


n  23,24.  Mlc.7;l. 

o20:l.     27:14.     33:36.     34:3,4. 

Deut.  32:51.  Josh.  15:1. 
p  Josh.  19:23. 
q  2  Sam.  8:9.   Am.  6:2. 
r  Josh.  11:21,22.  15:13,14.  Judg. 

1:10. 
s  Gen.  13:18.23:2.  Josh.  14:13 

—  15.  21:13.  2  Sam.  2:1,11. 
t  Ps.  '78:12,43.    Is.  19:11.  30:4. 
*  Or,  valley.  24.  32:9.   Deut.  1: 

24. 


Eshcol,  and  cut  down  from  thence  a 
branch  with  one  cluster  of  grapes,  and 
they  bare  it  between  two  upon  a  staff: 
and  they  hrought  of  the  pomegranates, 
and  of  the  figs. 

24  The  place  was  called  the  +  brook 
t  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. 

26  IF  And  they  went  and  came  to  Mo- 
ses, and  to  Aaron,  and  to  all  the  congre- 
gation of  the  children  of  Israel,  unto  the 
wilderness  of  Paran,  to  ^  Kadesh;  and 
brought  back  word  unto  them,  and  unto 
all  the  congregation,  and  shewed  them 
the  fruit  of  the  land. 

27  And  they  told  him,  and  said,  We 
came  unto  the  land  whither  thou  sentcst 
us,  and  surely  ^  it  floweth  with  milk  and 
honey:  and  this  is  the  fruit  of  it. 

28  Nevertheless,  the  people  be  ^  strong 
that  dwell  in  the  land,  and  the  cities  are 
walled,  and  very  great:  and  moreover  we 
^  saw  the  children  of  Anak  there. 

29  The  ^  Amalekites  dwell  in  the  land 
of  the  south;  and  "^  the  Hittites,  and  the 
Jebusites,  and  the  Amorites,  dwell  in  the 
mountains;  and  the  Canaanites  dwell  by 
the  sea,  and  by  the  coast  of  Jordan. 


the  .spies,  had  they  all  been  like  Caleb  and  Joshua, 
mi^ht  have  had  very  good  effect  on  the  people. 

V.  16.  Oshea  may  sig-nify,  Save  thou,  beinpr  a 
prayer  for  salvation:  Jehoshua  may  signify,  He 
will  save,  being  an  assurance  of  salvation  in  an- 
swer to  prayer.  But  very  able  critics  seem  con- 
clusively to  support  the  opinion,  that  the  former 
name  denotes  salvation;  the  latter,  (with  the  addi- 
tion of  part  of  the  name  Jehovah,)  signifies  the 
LORD  Salvation.  The  change  of  Joshua's  name 
on  this  occasion,  (for  the  mention  of  him  before 
by  this  name,  may  be  considered  as  an  anticipa- 
tion of  the  historian,  for  the  sake  of  perspicuity,)" 
seems  to  have  been  intended  as  an  encourage- 
ment to  him  and  his  associates,  confidently  to  ex- 
pect protection  and  safety  from  the  Lord.  It  is 
well  known  that  Jesus  is  the  same  name,  formed 
to  a  Greek  termination;  and  he  is  the  Lord  our 
Salvation,  of  whom  Joshua  was  an  eminent  type. 
{Marg.  Ref.—M)te,  Matt.  1:20,21.) 

V.  20.  Good  courage.]  The  service,  in  which 
the  spies  were  employed,  required  great  courage; 
for  they  could  expect  no  favor  from  the  Canaan- 
ites, in  case  they  were  detected  and  apprehended, 
and  they  must  therefore  go  forth  at  the  hazard  of 
their  lives.  It  would  likewise  be  necessary  for 
them,  in  order  that  by  their  example  and  report 
they  might  encourage  the  people.  This  courage, 
m  their  circumstances,  could  only  spring  from 
strong  faitli;  which  Caleb  and  Joshua  possessed, 
but  the  rest  did  not. 
448] 


t  Or,  valley,  e.^. 
X  That  is,  a  cluster  of  grapes, 
a  14:33,34.     Ex.  24:13.  34:28. 
X  20:1,16.  32:8.  33:36.  Deut.  1: 

19.  Josh.  14:6. 
y  14:8.     Ex.  3:8,17.  13:5.  33:3. 

Lev.  20:24.     Deut.   1:25.  6:3. 

11:9.    26:9,11,15.    27:3.    31:20. 

Josh.  5:6.      Jer.    11:5.   32:22. 

Ez.  20.6,15. 


z  Deut.  1:28.  2:10,11,21.  3:5.  9: 

1,2. 
a  22,23.       Josh.    11:22.     15:14. 

Judg.  1:20. 
b  14:43.  24:20.  Gen.  14:7.    Ex. 

17:8 — 16.    Judg.  6:5.      1  Sam. 

14.48.  15:3,&c.  30:1.    Ps.  83:7. 
c  See  on  Gen.  15:19— 21.     Ex. 

3:8,17. 


V.  21,  22.  Entering  at  the  southern  border, 
the  spies  surveyed  the  whole  land  even  to  the 
northeni  extremities;  and  returned  back  by  He- 
bron, which  was  then  called  Kirjath-arba,  and 
was  possessed  by  a  family  of  gigantic  stature. — 
The  decided  and  explicit  manner  in  which  Moses 
declares  exactly  how  long  Hebron  was  built  be- 
fore Zoan,  (though  probably  no  other  author  gives 
the  least  account,  when  either  of  them  was  found- 
ed,) shews  a  consciousness  of  authentic  informa- 
tion, and  a  freedom  from  all  fear  of  being  contra- 
dicted, even  by  the  Egji^tians,  who  were  proud 
of  their  antiquity;  and  may  well  be  considered  as 
an  internal  evidence  that  the  history  is  genuine. 

V.  23,  24.  In  some  spot  near  the  borders  of 
the  land,  the  spies  met  'vith  an  extraordinary 
bunch  of  grapes,  which  tliey  cut  off,  wilh  the 
branch  on  which  it  grew,  and  carried  to  their 
brethren:  this  was  an  apt  emblem  of  the  earnests 
of  heavenly  jojs,  which  believers  receive  on 
earth  in  the  consolations  of  the  Holy  Spirit. 
{M)tes,  2  Cor.  1:21,22.  Eph.  1:13,14.)  Some  sup- 
pose that  Caleb  and  Joshua  alone  brought  this 
cluster;  the  others  not  being  so  favorably  disposed 
towards  Canaan,  or  willing  to  labor  in  order  to 
recommend  it.  From  this  event,  the  place  was 
afterwards  called,  "The  Brook,"  or  the  valley, 
"of  Eshcol;"  E.shcol  signifying  a  cluster. 

V.  26—29.  The  spies  ctluld  not  deny  that  the 
land  was  rich  and  fruitful;  but  it  is  evident  I  hey 
me-ant  to  insinuate,  that  this  was  of  no  conse- 


B.   C.  1490. 


CHAPTER  XIV. 


B.  C.  1490. 


30  And  "^  Caleb  stilled  the  people  be- 
fore 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  thej  are  stronger  than 
we. 

32  And  they  ^  brought  up  an  evil  re- 
port of  the  land  which  they  had  search- 
ed, unto  the  children  of  Israel,  saying. 
The  land,  through  which  we  have  gone 
to  search  it,  is  a  s  land  that  eateth  up  the 
inhabitants  thereof:  and  all  the  people 
that  we  saw  in  it  are  *men  of  a  great 
stature. 

33  And  there  we  saw  ^  the  giants,  the 
sons  of  Anak,  which  come  of  the  giants: 
and  '  we  were  in  our  own  sight  as  grass- 
hoppers, and  so  we  were  in  their  sight. 


A  14:6—9.24.  Josh.  14:6,7.    Ps. 

27:1,2.  60:12.  118:10,11.   Is.  41: 

JO— 16.     Rom.  8:31.     Phil.  4: 

13.   Heb.  11:33. 
e  32:9.    Deut.  1;28.  Josh.  14:8. 

Heb.  3:19. 
f  14:36,37.  Matt.  23:13. 
g  Aee  oa  28. — Ez.  36:13.     Am. 


2:9. 
*  Heb.  men  of  statures.  2  Sam. 

21:20.       Heb.       1    Chr.    20:6. 

Mnrg. 
h  Deut.    1:23.    2:10.    3:11.    9:2. 

1  Sam.  17:4—7.    2  Sam.  21:20 

—22.   1  Chr.  11:23. 
i  1  Sam.  17:42.  Is.  40:22. 


quence,  as  the  inhabitants  were  exceedingly 
powerful.  The  Amalekites  would  assault  them, 
if  they  attempted  to  pass  them  in  entering  the 
country;  and  the  situation,  wealth,  or  gigantic 
stature  of  the  other  nations,  rendered  them  in- 
vincible. 

V.  30.  Caleb  may  signify  all  heart:  and  he 
was  evidently  a  man  of  "true  courage,  stedfastly 
facing  danger  in  the  path  of  duty,  in  the  exercise 
of  vigorous  faith,  and  entire  dependence  on  God. 
When  the  report  of  the  other  spies,  by  a  misrep- 
resentation of  the  truth,  had  excited  a  tumult 
among  the  people  against  Moses,  Caleb  stood 
forth  to  still  them,  doubtless  with  the  concurrence 
of  Joshua.  He  did  not  say,  'Let  us  go,  and  at- 
^tack  the  Canaauites;'  but  "Let  us  go  up  at  once, 
and  possess  the  land:"  as  if  he  thought  the  forty 
days  spent  in  searching  the  land  had  been  too 
long  a  delay,  and  was  impatient  to  take  possession 
of  the  country  which  God  had  given  them.  (JVbie, 
Josh.  14:6—15.) 

V.  31.  These  persons  were  deficient  in  cour- 
Oife,  in  thus  fearing  the  Canaanites,  when  such  a 
multitude  were  all  engaged  to  fight  for  them- 
selves, and  their  families:  but  when  we  consider 
the  mighty  works  of  the  Lord,  which  they  had 
witnessed  in  Egypt,  at  the  Red  Sea,  and  in  the 
wilderness,  even  to  that  present  day,  their  unbe- 
lief appears  the  more  surprising.  Had  the  Ca- 
naanites been  a  thousand  times  stronger  than  Is- 
rael, they  could  not  be  stronger  than  Israel's 
God,  as  Pharaoh  had  found  to  his  cost. 

V.  32.  Some  suppose  that  there  was  a  great 
mortality  in  the  land  just  at  the  time,  by  which 
the  Lord  was  weakening  his  enemies,  and  fight- 
ing for  Israel;  but  which  the  spies  perversely  as- 
cribed to  an  unwholesome  climate.  At  the  same 
time  that  they  represented  the  country  fruitful 
and  populous,  and  all  the  people  of  great  stature, 
and  powerful,  and  prosperous;  they  inconsist- 
ently speak  of  the  land  as  eating  up  its  inhabit- 
ants! 

V.  33.  As  grasshoppers.]  That  is,  'They 
'despised  us  as  puny  creatures;  and  we,  conscious 
'of  our  insignificance  and  feebleness,  trembled 
'before  them.' — It  seems  they  passed  as  travellers, 
and  were  not  suspected  by  the  inhabitants. 

Vol.  I.  57 


CHAP.  XIV. 

The  people  murmur,  and  propose  returning  to  Egypt;  and  threat- 
en to  stone  Caleb  and  Joshua,  while  they  in  vain  attempt  to 
pacify  them,  1 — 10.  God  threatens  to  destroy  them  at  once, 
but  Moses  intercedes,  and  prevails  for  their  rescue;  yet  that 
generation  is  doomed  to  fall  in  the  vfilderness,  Caleb  and  Josh- 
ua excepted,  11 — 33.  The  men  who  raised  the  evil  report,  die 
by  the  plague,  36 — 33.  The  people  attempt  to  march  to  Ca- 
naan; but  are  warned  by  Moses,  and  smitten  by  their  enemies, 
39—45. 

AND  all  the  congregation  *  lifted  up 
their  voice,  and  cried;  and  the  peo- 
ple wept  that  night. 

2  And  all  the  children  of  Israel  ^mur- 
mured against  Moses,  and  against  Aaron: 
and  the  whole  congregation  said  unto 
them,  "^  Would  God  that  Ave  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  better  for 
us  to  return  into  Egypt? 


a  11:1—4.  Deut.  1:45. 

b  16:41.  Ex.  15:24.  16.2,3.  17: 
3.  Deut.  1:27.  Ps.  106:25.  1 
Cor.  10:10.  Phil.  2:14,16. 
Jude  16. 


c  28,29.   11:15.       1   Kings  19:1. 
Job  3:11.  7:15,16.    Jon.  4:3.8. 
d  Ps.  78:40.  Jer.  9:3. 
e  31,32. 


PRACTICAL  OBSERVATIONS. 

The  righteous  Lord  frequently  gives  up  to  their 
own  devices,  such  persons  as  confide  in  their  own 
wisdom  and  policy,  in  preference,  or  in  opposi- 
tion, to  his  express  word  of  promise:  and  even 
obedience  to  his  commandments,  if  formal  and 
hypocritical,  may  prove  an  occasion  of  men's  fall- 
ing into  delusion,  sin,  and  misery.  [Jfoles,  2  Chr. 
25:6 — 10,13.)  We  .should  therefore,  take  heed 
both  what  we  do,  and  in  what  manner  and  with 
what  spirit  we  do  it;  as  the  same  action  may 
spring  from  contrary  motives,  and  will  certainly 
be  productive  of  contrary  effects  to  ourselves,  ac- 
cording to  the  intention  and  disposition  of  our 
hearts. — Of  the  numbers  whose  names  crowd  the 
page  of  history,  nay  even  of  those  whose  names 
are  written  in  the  Scriptures,  the  greater  part 
are  recorded  to  their  perpetual  disgrace!  Happy 
they,  and  they  only,  whose  names  are  written  in 
the  book  of  life,  in  the  registers  of  eternity,  as  the 
people  of  the  "Lord  our  salvation." — In  the 
exercise  of  faith  and  hope,  and  by  careful  investi- 
gation of  the  sacred  word,  we  may  profitably 
search  out  the  heavenly  country,  and  hear  a  good 
report  concerning  it;  and  take  encouragement  to 
go  up  in  the  strength  of  the  Lord  and  possess  it 
at  once.  But  carnal  sense,  and  carnal  preachers 
and  professors,  are  not  to  be  trusted  in  this  busi- 
ness: and  unbelief  overlooks  the  promises  and 
power  of  God,  magnifies  every  danger  and  difti- 
culty,  and  fills  the  heart  with  overwhelming  dis- 
couragement.— May  God  help  us  to  believe,  and 
we  shall  then  find  all  things  possible!  Faith  will 
still  the  tumult  of  our  passions,  and  inform  us  far 
beyond  the  report  of  either  sense  or  reason;  whilst 
earnests  of  heavenly  joys  will  form  a  "witness 
within  ourselves,"  that  will  confute  the  false  tes- 
timony of  those  who  deny  the  reality  or  the  ex- 
cellence of  spiritual  blessings;  and  will  animate 
us  in  "seeking  those  things  which  are  above," 
nay,  render  us  willing  to  depart  and  to  be  with 
Christ,  whicli  is  far  better  than  all  things  here 
below. 

NOTES. 
Chap.  XIV.     V.   I.     The   people  in  general 
vented  their  discontent  and  despondency,  as  chil- 

[449 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


4  And  they  said  one  to  another,  •"  Let 
us  make  a  captain,  and  let  us  return  into 
Egypt. 

5  Then  Moses  and  Aaron  ^  fell  on 
their  faces  before  all  the  assembly  of  the 
congregation  of  the  children  of  Israel. 

6  And  ^  Joshua  the  sou  of  Nun,  and 
Caleb  the  son  of  Jephunneh,  which  were 
of  them  that  searched  the  land,  '  rent 
their  clothes. 

7  And  they  spake  unto  all  the  com- 
pany of  the  children  of  Israel,  saying, 
The  land,  which  we  passed  through  to 
search  it,  is  i  an  exceeding  good  land. 

8  If  the  Lord  ^  delight  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  "  are  bread  for  us;  their 

defence  is  departed  from  them,  an»  °  the 


Lord  is  with  us;  fear  them  not. 

k  Deut.  10:15.  2  Sam.  I5;25,26. 

22:20.   1  Kings  10:9.    Ps.  22:8. 

14T:10,11.   Is.  62:4.  Jer.  32:41. 

Zeph.  3:17.   Rom.  8:31. 
1  Dent.  9:7,23,24.      Is.   1:2.  63: 


f  Dent.   17:16.  28:68.     Xeh.  9: 

16,17.   Luke  17:32.    Acts  7:39. 

Heb.  10:38,39.  11:15.  2  Pet.  2: 

21,22. 
g  16:4,22,45.    Gen.  17:3.    Lev. 

9:24.  Josh.  5:14.  7:10.   1  Kings 

]8:39.     iChr.  21:16.     Ez.  9:3. 

Dan-  10:9.  Matt.  26:39.    Rev. 

4:10.5:14.7:11. 
h  24,30,33.  13:6,3,30. 
i   Gen.  37:29,34.  44:13.     Josh. 
.    7:6.   Judg.  11:35.  2  Sam.  3:31. 

2  Kings  13:37.    Job  1:20.  Joel 

2:12,13.  Matt.  26:65. 
j   13:27.    Deut.  1:25.  6:10,U.  8: 

7—9. 


10.  Dan.  9:6,9.   Phil.  1:27. 
m  24:3.    Deut.  32:42.    Ps.  14:4. 

74:14. 
*  Heb.  skado-w.     Ps.  91:1.  121: 

5.   Is.  30.2,3.  32:2. 
n  Gen. 48:21.   Kx.  33:16.   Deut. 

7:21.  20:1—4.  31:6,8.    Josh.  1: 

5.  2Chr.  15:2.  32:3.    Ps.  46:1, 

2,7.   Is.  8:9,10.  41:10.  Matt.  1: 

23.  Rom.  8:31. 


dren  are  apt  to  do,  in  clamorous  lamentations  and 
waiting's. 

V.  2 — 4.  Nothing  can  be  conceived  more  ab- 
surd, as  well  as  rebellious,  than  the  whole  conduct 
of  Israel  on  this  occasion.  Surely  it  would  have 
been  at  least  as  elig-ible  to  fall  soldier-like,  sword 
in  hand,  in  attempting-  to  conquer  Canaan,  as  to 
die  slaves  in  Egypt,  or  by  famine  or  pestilence  in 
the  wilderness!  Had  it  been  possible  for  them 
to  reach  Egypt,  they  might  have  expected  much 
more  severe  treatment,  than  that  which  had  for- 
merly extorted  their  doleful  groans.  But  that 
must  have  been  absolutely  impracticable;  for 
could  they  expect  to  be  miraculously  guided, 
victualled,  and  watered  in  their  rebellious  retro- 
grade march.''  Yet  without  this,  such  a  company 
could  never  have  traversed  that  waste  howling 
wilderness;  but,  without  any  immediate  judgment 
from  God,  must  inevitably  have  perished.  Tlie 
whole  was  a  strong  indication  of  the  most  horri- 
ble ingratitude,  blasphemy,  and  rebellion.  The 
Lord  was  directly  charged  with  an  intention  of 
bringing  them  out  of  Egypt,  by  alluring  them 
•with  the  most  encouraging  promises,  on  purpose 
to  destroy  them  and  their  families:  and  the  whole 
present  government  of  his  express  appointment, 
was  to  be  set  aside,  and  a  new  leader  chosen,  in 
opposition  to  him,  and  iu  defiance  of  him;  nay,  it 
seems  one  was  actually  appointed.  [JVeh.  9:17.) 
Such  is  human  nature!  and  such  counsellors  are 
discontent  and  passion! 

V.  5.  Moses  and  Aaron,  being  shocked  at  the 
blasphemy  and  rebellion  of  the  people,  expecting 
some  terrible  judgment  upon  them,  perhaps  en- 
treating them  to  desist  from  their  fatal  purposes, 
fell  down  before  them  on  tlieir  faces,  to  deprecate 
the  divine  displeasure  by  their  prayers. 
450]  '  "  , 


10  But  "  all  the  congregation  bade 
stone  them  with  stones.  And  p  the  glory 
of  the  Lord  appeared  in  the  tabernacle 
of  the  congregation,  before  all  the  chil- 
dren of  Israel. 

1 1  IT  And  the  Lord  said  unto  Moses, 
•1  How  long  will  this  people  "■  provoke  me? 
and  how  long  will  it  be  ere  they  ^  believe 
me,  for  all  the  signs  which  I  have  shewed 
among  them? 

12  1  will  ^  smite  them  with  the  pesti- 
lence, and  disinherit  them,  and  "  will 
make  of  thee  a  greater  nation,  and  migh- 
tier than  they. 

13  And  Moses  said  unto  the  Lord, 
^  Then  the  Egyptians  shall  hear  it,  (for 
thou  broughtest  up  this  people  in  thy 
might  from  among  them;) 

14  And  they  will  tell  it  to  the  inhab- 
itants 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- 


0  Ex.  17:4.  1  Sam.  30:6.  Matt. 

23:37.  Acts  7:52,59. 
p  16:19,42.  20:6.      Ex.   16:7.10. 

24:16,17.40:34.   Lev.  9:23. 
q  27.   Ex.  10:3.  16:23.    Prov.  1: 

22.  Jer.  4:14.  Hos.  8:6.  MaU. 

17:17. 
r  Deut.  9:7,8,22,23.      Ps.  95:S. 

Heb.  3:8,16. 
s  Deut.   1:32.     Ps.  78:22,32,41. 

106:24.    Mark  9:19.     John  10: 

38.  12:37.  15:24.    Heb.  3:18. 
t  16:46—49.25:9.     Ex.  6:3.     2 


Sam.  24:1,12— 15. 
u  .Sfe  on  Ex.  32:10. 
x  Ex.  32:12.     Deut.   9  26— 23, 

32:27.  Josh.  7:8,9.  Ps.  106:23 

Ez.  20:9,14. 
y  Ex.  15:14.  Josh.  2:9,10.  5:i. 
z  12:8.  Gen.  32:30.    Ex.  33:11 

Deut.  5:4.  34:10.     John   1:18. 

14:9.   1  Cor.  13:12.  )  John  3:2. 
a  9:15— 21.      Ex.   13:21,22.  40: 

38.     Neh.  9:12,19.     Ps.  78:14. 

106:39. 


V.  6.  Retit  their  clothes.']  This  was  a  common 
expression  of  intense  grief,  or  deep  abhorrence. 
[Marg.  Ref.  ij 

V.  7 — 9.  Caleb  and  Joshua,  with  great  intre- 
pidity, and  in  the  most  energetic  languag-e,  con- 
tradicted the  evil  report  of  the  other  spies.  The 
land  was  exceedingly  good!  and  if  the  Lord  de- 
lighted in  Israel,  as  they  had  every  reason  to  ex- 
pect he  would,  unless  the}'  forfeited  his  favor  by 
their  sin;  he  would  bring  them  into  this  most  de- 
sirable land,  by  the  same  power  which  had  rescu- 
ed them  from  Egypt.  They  had  indeed  great 
reason  to  fear  rebelling  against  the  Lord;  otiier- 
wise  they  had  nothing  to  dread  from  their  ene- 
mies; w)io,  having  filled  up  the  measure  of  their 
iniquity,  were  deprived  of  the  providential  de- 
fence of  God,  and  exposed  to  his  hoh'  indigna- 
tion.— The  expression,  "tliey  are  bread  for  us," 
denoted  that  the  wealth  and  prosperity  of  the 
Canaanites  would  afford  Israel  the  more  abun- 
dant present  support  and  future  accommodation. 

V.  10.  Perhaps  the  other  spies,  counting  this 
language  a  reproach  of  their  conduct  and  a  charge 
of  direct  falsehood,  or  else  the  rulers  of  the  tribes 
and  families,  first  gave  the  word:  and  it  soon  be- 
came the  general  outcry  through  (he  whole  mul- 
titude, that  they  who  were  nearest  should  imme- 
diately stone  them;  that  is,  not  only  Caleb  and 
Joshua,  but  Moses  and  Aaron  also,  as  it  seems 
probable  from  the  narration.  And  now  dreadful 
deeds  would  have  been  done,  had  not  the  Lord 
interposed  to  calm  this  tumult  of  the  people  by  a 
visible  display  of  his  glory,  probably  like  the  fire 
on  the  top  of  Sinai,  which  mtimidated  them  for 
the  moment. 

V.  11,  12.  This  is  the  abrupt  language  of  as- 
tonishment and  indignation.      The  Isi-aclites  had 


B.  C.  1490. 


CHAPTER  XIV. 


B.  C.  1490. 


time  in  a  pilbr  of  a  cloud,  and  in  a  pillar 
of  fire  by  night. 

15  Now?/ thou  shalt  kill  a// this  peo- 
ple "  as  one  man,  then  the  nations,  which 
have  heard  the  fame  of  thee,  will  speak, 
saying, 

1 6  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,  I  beseech  thee,  let  the 
power  of  my  Lobd  be  great,  according 
as  thou  hast  spoken,  saying, 

18  The  Lord  is  ^  long-suffering,  and 
of  great  mercy,  forgiving  iniquity  and 
transgression,  and  by  no  means  clearing 
the  guilty;  visiting  the  iniquity  of  the  fa- 
thers upon  the  children,  unto  the  third 
and  fourth  gentralion: 

19  ®  Pardon,  1  beseech  thee,  the  in- 
iquity of  this  people,  ^  according  unto  the 
greatness  of  thy  mercy,  6  and  as  thou 
hast  forgiven  this  people  from  Egypt 
even  *  until  now. 


b  Judg.  6:16. 

c  Deut.   9:28.   32:26,27.     Josh. 

7:9. 
d  See  on  Ex.  34:6,7.— Ps.   103: 

8.  146:8.  Jon.  4:2.    Mic.  7:18. 

Nah.  1:2,3.  Rom.  3:24—26.  5: 

21.   Eph.  1:7,8. 
e  Ex.  32:32.  34:9.     1   Kings  8: 


34.      Ps.   51:1,2.     Ez.  20:8,9. 

Dan.  9:19. 
f  Is.  55:7.   Tit.  3:4—7. 
g  Ex.  32:10—14.  33:17.  Ps.  73: 

38.  106:7,8,45.     Jon.  3:10.  4:2. 

Mlc.  7:18.  Jam.  5:15.     1  Joiin 

5:14—16. 
*  Or,  hitherto. 


been  tried  and  spared  so  long'  to  no  purpose,  and 
still  proceeded  in  their  unbelief  and  provocations, 
to  such  a  deg-ree,  that  it  was  in  vain  to  bear  with 
them  any  longer.  [Matt.  17:17.  Mark  9:19.) 
The  Lord  therefore  declared  their  deservings,  in 
his  threatening  to  destroy  them  at  once;  and  his 
faithfulness,  in  renewing  his  proposal  of  fulfilling 
nis  promises  to  the  posterity  of  Moses.  [J^Tote,  Ex. 
32:7—10.) 

V.  13 — 19.  In  this  earnest  prayer,  Moses  does 
not  in  the  least  excuse  the  sin  of  Israel,  or  object 
to  the  justice  of  the  awful  sentence,  or  argue  that 
such  a  conduct  would  not  consist  with  the  divine 
truth  and  goodness:  but  he  pleads  the  appearanee 
which  it  would  have,  and  the  construction  which 
the  Egyptians  and  neighboring  nations  would 
put  upon  it,  in  their  communications  witli  each 
other.  They  had  witnessed,  or  heard  of,  the  mir- 
acles which  God  had  wrought  for  Israel,  and  the 
promises  which  he  had  made  to  the  nation;  and 
would  never  think  of  ascribing  their  destruction 
to  the  true  cause,  but  conclude  that  Jehovah 
was  unable  to  fulfil  his  engagementj.  He  there- 
fore prays  that  the  Lord  would  shew  his  great 
power;  not  in  their  immediate  destruction,  but  in 
sparing  them,  and  in  performing  his  promises  to 
them.  He  further  pleads  the  name  of  the 
Lord,  which  had  been  proclaimed  before  him; 
and  the  examples  of  his  former  forgivenesses,  from 
the  departure  of  Israel  out  of  Egypt  to  that  day: 
thus  he  argues,  that  consistently  vvith  his  charac- 
ter God  could  do  it;  and  that  former  experience 
encouraged  him  still  to  expect  it.  (JVo^e,  Ex. 
34:5 — 7.)  Moses  referred  to  the  very  words,  in 
which  the  name  of  the  Lord  had  been  proclaim- 
ed; though  some  expressions  might  seem  unsuita- 
ble to  his  purpose.  But  it  is  probable,  he  did  not 
expect  to  prevail  so  entirely,  as  that  all,  even 
the  most  guilty,  should  be  exempted  from  pun- 
ishment; or  that  the  nation  sliould  not  be  visited 
with  lighter  judgments,  descending  even  to  their 
posterity;  but  only,  that  they  should  not  all  be 


20  And  the  Lord  said,  I  have  pardon- 
ed, 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  1  did  in  Egypt,  and  in  the  wilder- 
ness, 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 
P  followed  me  fully,  him  will  I  bring  into 
the  land  whereunto  he  went;  and  his 
seed  shall  possess  it. 

25  (Now  1  the  Amalekites,   and   the 


h  Deut.  32:40.     Is.  49:13.    Jer. 

22:24.     Ez.  5:11.   18:3.  33:11, 

27.  Zepii.  2:9. 
i  Ps.  72:19.     Hab.  2:14.     Matt. 

6:10. 
k  See  on   11.— Deut.  1:31-34. 

Ps.  95:9,10.  Heb.  3:17. 
1  Ex.   17:2.      Ps.   95:9.   106:14. 

Mai.  3:15.     Malt.  4:7.      1  Cor. 

10:9.   Heb.  3:9. 
m  Gen.  31:7,41.  Job  19:3. 
t  Heb.  If  they  see. 


n  26:64.32:11.  Deut.  1:35.  Neh. 

9:23.     Ps.  95:11.  106:26.     Ez. 

20:15.  Heb.  3:18.  4:3. 
0  6—9.   13:30.  £6:65.     Deut.  1: 

36.   Josh.  14:6—14. 
p  32:12.    Deut.  6:5.  .losh.  14:8, 

9.    1  Chr.  29.9,18.    2  Chr.  25: 

2.  Ps.  119:80,145.  Prov.  23:26. 

Acts  11:23.    Eph.  6:6.  Col.  3: 

23. 
q  13:29. 


consumed  in  a  moment,  or  the  nation  entirely 
disinherited.  No  doubt  Moses  was  convinced, 
that  the  glory  of  the  justice  and  holiness  of  God 
was  concerned;  and  that  it  was  necessary  to  shew 
by  some  decisive  measure,  that  he  would  not  suf- 
fer his  commandments  to  be  trampled  upon,  his 
promises  despised,  or  his  threatenings  disregard- 
ed: yet  he  pleaded,  that  the  honor  of  his  power 
and  faithfulness,  in  the  view  of  the  nations,  re- 
quired him  to  mitigate  or  defer  the  punishment  oi 
Israel;  and  that  he  could  magnify  his  mercy  with- 
out dishonoring  his  justice.  [JVotes,  Ex.  32:11 — 
14.     Deut.  32:26,27.) 

V.  20,  21.  The  Lord  granted  the  prayer  Oi 
Moses,  and  did  not  immediately  destroy  the  whole 
congregation:  but  he  declared,  that  he  would  also 
take  occasion,  fi'om  the  rebellions  of  Israel,  and 
by  his  dealings  with  them,  to  make  known  his 
glory  to  all  the  nations  of  the  earth.  (JVb/e,  Ex. 
32:34,35.)  This  he  confirmed  by  an  irreversible 
oath;  and  accordingly,  wherever  the  Scriptures 
have  been  made  known,  men  of  every  age  and 
nation  have  learned  tlie  glorious  perfections  of 
God,  and  his  means  of  governing  his  rational 
creatures,  from  the  histoiy  of  Israel,  in  which 
these  particulars  are  most  strikingly  illustrated: 
and  in  process  of  time  all  nations  shall  be  filled 
with  his  glory  in  the  same  manner. 

V.  22,  23.  After  all  the  displays  of  the  power, 
and  all  the  experience  of  the  goodness  and  truth, 
of  God,  with  which  the  Israelites  had  been  favor- 
ed; they  had  again  and  again  put  these  perfec- 
tions of  Jehovah  to  a  new  trial,  by  their  mur- 
murs, and  proved  his  patience  by  tneir  disobe- 
dience. He  therefore  most  solemnly  protested, 
that  not  one  of  that  perverse  generation,  who  had 
thus  provoked  him,  should  inherit  the  promised 
land. — Ten  times,  signifies  many  times,  a  definite 
number  being  used  for  an  indefinite.  [Marg. 
Ref.  m.) 

V.  24.  Caleb  perhaps  took  the  more  active 
part  on  this  occasion:  and  as  Joshua  was  design- 

[431 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


Canaanites  dwelt  in  the  valley.)  To- 
morrow "■  turn  you,  and  get  you  into  the 
wilderness,  by  the  way  of  the  Red  sea. 

[Practical  Observations.  ] 

26  IF  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 agamst  me. 


28  Say  unto  them,  "  As  truly  as  1  live, 
saith  the  Lord,  *  as  ye  have  spoken  in 
mine  ears,  so  will  I  do  to  you: 

29  Your  y  carcasses  shall  fall  in  this 
wilderness;  and  ^  all  that  were  numbered 
of  you,  according  to  yoxiv  whole  number, 
from  twenty  years  old  and  upward, 
which  have  murmured  against  me. 

30  Doubtless  ye  shall  not  come  into 
the  land  concerning  which  I   *  sware  to 


r  4.  Deut.  1:40.  Ps.  81:11—13. 

Prov.  1:31. 
s  See  on  11.— Ex.  16:28.  Mark 

9:19. 
t  Sec  on  Ex.  16:12.-1  Cor.  10: 

10. 
u  See  on  21,23.-26:64,65.  32:1 1. 


Deut.  1:35.  Ps.  90:8,9. 
x2. 
y  32,33.   1  Cor.  10:5.  Heb.  3:17. 

Jiide  5. 
z  1 :45. 
*  Heb.   lifted    up    my    hand. 

Gen.  14:22. 


ed  to  be  the  successor  of  Moses,  Caleb  is  the  more 
frequently  spoken  of,  though  Joshua  was  evident- 
ly included.  (30)  Caleb  had  "another  spirit  with 
him,"  even  a  spirit  of  faith  and  holiness:  (JVb^e,  2 
Cor.  4:13—18.)  he  therefore  "followed  the  Lord 
fully;"  (literally,/«7/i//erf  after  me:)  that  is,  he  had 
faitiifully  discharged  the  service  to  which  he  had 
been  called,  and  was  ready  for  any  service,  how- 
ever perilous  or  self-denying,  to  which  the  Lord 
should  call  him;  for  he  simply  believed  his  word, 
embraced  his  promises,  observed  his  directions, 
obeyed  his  commandments,  depended  on  his  faith- 
fulness, power,  and  goodness;  and  confidently  ex- 
pected that  matters  would  eventually  take  place 
exactly  as  he  had  said,  notwithstanding  difficulties 
or  improbabilities.  This  he  did  with  persever- 
ance and  courage,  though  influence,  example, 
terrors,  and  sufferings,  combined  to  divert  him 
from  his  course:  and  he  was  willing  to  venture  or 
endure  whatever  was  necessary  in  so  doing.  In 
consequence,  he  at  first  met'  with  hatred,  re- 
proaches, and  dangers:  but  he  survived  his  ene- 
mies and  their  opposition,  and  at  length  had  honor 
from  God  and  man,  much  comfort,  and  a  valuable 
recompense.  (JVote,  Josh.  14:6—15.) — The  pos- 
terity of  the  rebels  inherited  Canaan;  but  Caleb 
and  his  posterity  inherited  Hebron,  where  the 
Anakims  dwelt,  whom  he  and  the  other  spies  had 
seen;  but  they  were  discouraged,  and  he  was  not. 

V.  25.  "The  Amalekites  and  Canaanites 
dwell  in  the  valley;  to-morrow,  &c."  Thus  the 
passage  may  be  read  without  a  parenthesis.  If 
the  people  went  forward,  they  would  fall  into  the 
hands  of  their  enemies  who  were  waiting  for  them; 
and  the  Lord  would  not  protect  them.  Nay,  he 
commanded  them  to  return  into  the  howling  wil- 
derness, which  they  had  passed,  as  if  about  to  go 
back  to  the  Red  Sea  and  Egypt.  This  command 
must  have  been  inexpressibly  mortifying. 

V.  27 — 30.  Probably  some  new  murmurs 
arose,  which  gave  occasion  to  this  expostulation, 
and  the  more  explicit  sentence  of  exclusion  of 
that  generation  from  Canaan. — Thus  "the  Lord 
sware  in  his  wrath,  that  they  should  not  enter  into 
his  rest;"  and  irrevocably  condemned  them  to 
452] 


make  you  dwell  therein,  ^  save  Caleb 
the  son  of  Jcphunneh,  and  Joshua  the 
son  of  Nun. 

31  But  your  *' little  ones,  v/hich"=ye 
said  should  be  a  prey,  them  will  I  bring 
in,  and  they  shall  know  ^  the  land  which 
ye  have  despised. 

32  But  as  for  you,  ^  your  carcasses,  they 
shall  fall  in  this  wilderness. 

33  And  your  children  ^  shall  +  wander 
in  the  wilderness  £  forty  years,  and  ''  bear 
your  whoredoms,  until  your  carcasses  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,  even  forty  years; 
and   ™  ye    shall   know    my    }  breach   of 


promise. 

a  33.  26:65.  32:12.  Deut.  1:36— 

38. 
b  26:4,64.  Deut.  1:39. 
c  3. 
d  Gen.  25:34.  Ps.  106:24.  Prov. 

1:25,30.    Matt.  22:5.    Acts  13: 

41.    Heb.  12.16,17. 
e  See  on  29. 
f  32:13.     Josh.  14:10.     Ps.  107: 

4,40. 
t  Oc,feed. 
S  33:38.    Deut.  1:3.  2:14. 


h  5:31.  Ez.  23:3.S,45 — 49. 

i   J3:26.  2  Chr.  36:21. 

k  Ps.  95:10.     Ez.  4:6.     Dan.  9: 

24.  Rev.  11:3. 
118:23.    Lev.  20:19.    Ps.  38:4. 

Ez.  14:10. 
m  1  Kings  8:56.     Ps.  77:8.  105: 

42.  Heb.  4:1. 
J  Or,  altering  of  my  purpose. 

Deut.  31:16,17.      1  Sam.  2:30. 

Zech.  11:10. 


wander  in  the  wilderness  for  forty  years,  and 
never  to  see  city,  or  town,  or  cultivated  field,  till 
that  generation  was  dead,  and  their  children 
grown  up  to  inherit  the  land,  according  to  his 
promise  to  their  fathers.  (JVbfe,  Ps.  95:9 — 11.) 
Having  sworn  by  himself,  and  pledged  the  honor 
of  all  his  perfections,  the  sentence  was  made  ab- 
solute and  irreversible;  and  his  almighty  power 
shut  them  up  in  the  desert,  as  effectually  as  if  it 
had  been  surrounded  with  the  highest  and  strong- 
est walls  imaginable. — The  Levites,  who  were 
numbered  from  a  month  old,  were  not  included; 
for  it  is  evident  that  Eleazar,  the  son  of  Aaron, 
a.ssisted  Joshua  in  dividing  the  land  of  Canaan, 
after  the  conquest  of  it;  [Josh.  14:1.)  though  he 
was  old  enough  to  officiate  in  the  priest's  office 
before  this  time,  and  was  chief  over  the  Levites. 
The  women  and  minors,  with  Caleb  and  Joshua, 
were  also  excepted. — The  promises  were  made  to 
the  descendants  of  the  patriarchs,  and  not  to  the 
individuals  of  this  generation. 

V.  31.  Know  the  land.]  The  children  of  these 
Israelites,  by  possessing  Canaan,  knew  what  a 
good  land  their  fathers  had  despised. 

V.  33.  [JVotes,  1  Cor.  10:1—5.  Jude5—8.) 
Fort)'  years  elapsed,  from  the  departure  of  Israel 
out  of  Egypt  to  their  entrance  into  Canaan;  and 
the  whole  term  is  evidently  included. — The  word 
rendered  wander,  signifies  feed:  and  thus  implies, 
that  the  Israelites  should  move  from  place  to  place 
in  the  deserts,  as  shepherds  in  many  countries  do, 
who  have  no  certain  dwelling,  but  go  from  one 
district  to  another  seeking  pasture  for  their  flocks. 
— The  word  "whoredoms"  is  generally  used  for 
idolatry;  and  it  is  thought  that  this  doom  was  de- 
nounced on  the  people  for  their  sin  in  worshipping 
the  golden  calf,  and  for  their  other  idolatries;  as 
well  as  for  the  transgression  which  they  had  just 
committed.     [J^ote,  Ex.  32:34,35.) 

V.  34.  Neither  the  text,  nor  the  marginal 
reading,  seems  to  convey  the  precise  meaning  of 
the  word  (ipNun)  rendered,  "My  breach  of  prom- 
ise." Some  "translate  it,  'Ye  shall  know  <Ae/«r^ 
'o/"  my  ani^er,''  or  'my  vengeance.'*  But  perhaps  it 
may  signify  my  disannulling.     The  words  may 


B.  C.  1490. 


CHAPTER  XIV. 


B.  C.   1490. 


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  thej  shall  be  consumed,  and 
there  they  shall  die. 

36  H  And  p  the  men  which  Moses  sent 
to  search  the  land,  who  returned,  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  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,  which  were 
of  the  men  that  went  to  search  the  land, 
lived  still. 

39  And  Moses  told  these  sayings  unto 
all  the  children  of  Israel:  and  the  people 
^  mourned  greatly. 

40  And  they  *  rose  up  early  in  the 
morning,  and  gat  them  up  into  the  top  of 


n  23:19. 

o  28,29.  26:65.     1  Cor.  10:5.11. 

Hcb.  3:19. 
p  I3-.31— 33. 
q  12.  16:49.26:9.  Jer.  28:16,17. 

29:32.     1  Cor.  10:10.    Heb.  3: 


n. 

r  26:65.  Josh.  14:6—10. 

s  Ex.  33:4.     Prov.  19:3.    Matt. 

8:12.  Heb.  12:17. 
t  Deut.  1:41.   Kc.  9:3.  Matt.  7: 

21—23.26:11,12.  Luke  13:25. 


either  mean,  that  the  people  should  know  wheth- 
er the  Lord,  having  pronounced  sentence  against 
them,  would  disannul  it,  or  not;  that  is,  they 
should  experience  the  truth  of  it:  or  that  they 
should  know,  that  whilst  his  promises  stood  firm 
to  the  believing  and  obedient,  hypocrites  and 
apostates  had  no  benefit  from  them.  They  per- 
haps would  consider  this  exclusion  as  a  "breach 
of  promise:"  but  he  would  shew  that  it  was  only 
a  delay,  made  for  wise,  righteous,  and  gracious 
purposes;  and  that  he  would  fulfil  the  promises  to 
their  descendants. 

V.  39 — 43.  The  Israelites  lamented  very  much, 
that  the  sentence  of  exclusion  had  been  pro- 
nounced; and,  like  Esau  in  similar  circumstan- 
ces, they  sought  with  tears  to  have  it  reversed: 
{JYotes,  Gen.  27:38.  Heb.  12:15—17.)  but  their 
subsequent  conduct  proved  that  they  had  not  sor- 
rowed to  repentance.  They  were  not  truly  hum- 
bled for  their  most  heinous  sin:  having  repeatedly 
escaped,  they  concluded  that  the  Lord  would  not 
proceed  to  extremities;  and  being  convinced  by 
the  death  of  the  spies  that  they  had  sinned,  they 
vainly  hoped  that  an  alteration  of  conduct  would 

Eroduce  at  least  a  mitigation  of  the  sentence, 
lut  the  irreversible  oath  was  sworn,  and  they  only 
added  one  rebellion  to  another.  The  Lord  had 
expressly  commanded  them  to  return  into  the 
wilderness  towards  the  Red  Sea;  (25)  and  Moses, 
with  the  priests  who  used  to  carry  the  ark,  pro- 
tested against  their  presumption.  The  Lord, 
their  Defence,  had  been  provoked  to  leave  them; 
the  Amalekites  and  Canaanites  waited  for  them; 
the  honor  of  the  divine  justice  was  concerned  to 
punish  them;  and  accordingly  it  is  probable,  that 
a  great  slaughter  of  them  was  made  by  their  vic- 
torious enemies. 

PRACTICAL  OBSERVATIONS. 
V.  1—25. 
We  shall  not  derive  the  full  benefit  from  Scrip- 
ture, unless  we  consider  it  as  the  historj'  of  human 
nature;  written  with  an  infallible  and  perfectly 
impartial  pen;  and  are  aware  that  we  ourselves  are 
disposed  to  act,  in  similar  circumstances,  exact- 


the  mountain,  saying,  Lo,  we  be  here,  and 
will  go  up  unto  the  place  which  the  Lord 
hath  promised:  for  we  have  sinned. 

41  And  Moses  said,  Wherefore  now 
^  do  ye  transgress  the  commandment  of 
the  Lord?  ^  but  it  shall  not  prosper. 

42  ^  Go  not  up,  for  the  Lord  is  not 
among  you;  that  ye  be  not  smitten  before 
your  enemies. 

43  For  *  the  Amalekites  and  the  Ca- 
naanites 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,  ^  the  ark  of  the 
covenant  of  the  Lord,  and  Moses,  de- 
parted 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. 


X  25.  2Chr.  24:20. 

y  Job  4:9.  Jer.  2:37.  32:5. 

z  Deut.  1.42.  Josh.  7:8,12.   Ps. 

44:1,2—11. 
a  25.  13:29.  Lev.  26:17.    Deut. 

28:26. 
b  Judsr.  16:20.     1  Chr.  28:9.     2 


Chr.  15:2.    Is.  63:10.    Hos.  9< 

12. 
c  16:30.    Deut.  1:43. 
d  10:33.   1  Sam.  4:3—11. 
e  S«  on  43.— Ex.  17:16.  Deul. 

1:44.  32.30.  Josh.  7:5,11,12. 
f  21:3.  Judg.  1:17. 


ly  after  the  same  manner  as  the  Israelites  did.  If 
we  are  conscious  of  this,  we  shall  see,  in  the  chap- 
ter before  us,  a  very  humiliating  picture  of  our 
own  hearts,  which  may  be  of  great  advantage  to 
us.  For  we  must  perceive,  that  it  is  natural  to 
sinful  man  to  believe  a  lie  in  preference  to  the 
faithful  word  of  God;  and  this  gives  Satan  and  his 
instruments  their  grand  advantage,  in  opposing 
religion  and  deceiving  souls.  In  this  spirit  of  un- 
belief, we  are  prone  to  harbor  hard  thoughts  of 
God,  to  rebel  against  him,  to  torment  ourselves, 
and  to  rush  headlong  upon  our  own  destruction; 
and  we  should  be  completely  ruined,  if  our  wishes 
were  granted  us,  when  discontent  and  unbelief 
influence  our  hearts:  for  we  are  capable  of  quar- 
relling even  with  our  choicest  mercies,  nay,  of 
impatiently  desiring  those  very  evils,  wliich  at 
other  times  are  most  dreaded!  But  we  should 
watch  and  pray  against  the  first  beginnings  of  tlii.s 
ungrateful  and  rebellious  frame  of  mind;  and  keep 
a  guard  at  the  door  of  our  lips,  when  such  tlioughts 
arise  in  our  hearts:  for  the  Lord  frequently  takes 
rebels  at  their  word,  and  sends  them  tlie  judgment, 
or  the  death,  for  which  they  rashly  wish. — But 
the  madness  of  a  discontented  heart  is  as  manifest 
in  its  resolves,  as  in  its  desires,  or  ivishes.  Nor  is 
there  any  thing  so  impracticable,  or  so  desperate, 
that  man  dares  not  attempt  it,  when  raging  in 
feeble  rebellion  against  the  will  of  God:  as  if  he 
could  overpower  Omnipotence,  and  disannul  the 
appointments  of  his  Maker!  Entreaties,  counsels, 
encouragements,  and  warnings,  at  such  a  timo, 
are  vain,  or  only  enrage  the  more:  and  thus  Solo- 
mon's words  are  illustrated,  "Let  a  bear  robbed 
of  her  whelps  meet  a  man,  rather  than  a  fool  in  his 
folly."  {J\rote,  Prov.  17:12.)  But  the  grace  of 
the  Holy  Spirit,  possessing  the  soul,  produces  a 
contrary  disposition:  the  servants  of  the  Lord  un- 
der this  influence  are  inclined  to  stoop,  and  to 
venture  or  suffer  any  thing,  in  order  to  rescue 
infatuated  sinners  from  impending  ruin:  and, 
while  they  abhor  their  crimes,  they  compassionate 
their  persons,  and  both  plead  with  them  and  pray 
for  them,  even  when  they  see  them  full  of  enmity 
and  rage  against  them.— ^The  Lord  will  afford  pe- 

[463 


B.  C.  1490. 


NUMBERS. 


B.  C.  1450. 


CHAP.  XV. 

The  law  of  the  meat-offerings  and  drink-offerings  to  be  brought 
with  the  sacrifices;  in  which  strangers  are  included,  1 — 16. 
The  heave-offering  of  dough,  17 — 21.  The  sin-offerings  of 
the  congregation,  and  of  private  persons  for  sins  of  ignorance, 
22 — 29.  The  punishment  of  presumption,  exemplified  in  the 
stoning  of  a  sabbath-breaker,  30—36.  Fringes  to  be  worn, 
37—41. 

AND   the  Lord   spake  unto  Moses, 
saying, 
2  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  ^  When  ye  be  come 
into  the  land  of  your  habitations,  which 
I  give  unto  you, 

a  18.     Lev.  14:34.  23:10.  2S:2.  Deut.  7:1,2. 12:1,9. 


culiar  protection,  and  singular  marks  of  regard, 
to  those  who,  in  genuine  love,  venture  to  stem  the 
torrent  of  prevailing  iniquity,  without  being  in- 
timidated by  the  scorn  and  malice  of  their  ene- 
mies; and  the  displays  of  his  glory  are  sufficient 
to  dismay  the  stoutest  spirits  of  rebels,  and  to  en- 
courage the  hearts  of  his  servants  in  the  most  ex- 
treme danger.  Though  millions  of  the  Lord's 
"professed  people  perish  in  unbelief  and  disobe- 
dience, his  covenant  and  promises  stand  sure: 
and,  whilst  he  glorifies  his  truth  and  mercy  in  his 
dealings  with  his  faithful  servants,  he  takes  occa- 
sion from  the  perverseness  of  unbelievers  more 
extensively  and  durably  to  glorify  his  whole 
>  AME.  With  the  glory  of  God  at  heart,  and  the 
word  of  God  dweUing  within  us,  we  cannot  pray 
amiss,  or  plead  in  vain.  Intercessors  of  this 
character  are  an  invaluable  blessing  to  any  peo- 
ple, though  seldom  much  esteemed,  and  often 
treated  with  the  basest  ingratitude:  but  while  they 
avert  temporal  judgments,  and  prevail  for  the 
conversion  of  many  individuals,  their  prayers  will 
not  prevent  the  final  destruction  of  obstinate  and 
impenitent  sinners. 

V.  26—45. 
In  his  hottest  displeasure,  the  Lord  knoweth 
how  to  distinguish  between  the  righteous  and  the 
wicked,  and  to  exercise  his  faithfulness  and  mer-  ] 
cy,  as  well  as  his  justice  and  holiness,  according  | 
to  the  characters  of  men:  so  that  they  who  mani- ; 
fest  "another  spirit,"  and  follow  him  fully,  being  | 
valiant  and  patient  in  his  cause,  shall  in  due  time  i 
have  tlie  distinguished  credit  and  comfort  of  their  i 
faithfulness. — Bat  dreadful  is  the  case  of  those,  I 
against  whom  the  oath  of  God  is  gone  forth!  for  as  | 
it  is  the  irreversible  security  of  the  covenant  of 
grace,  for  the  "strong  consolation  of  all  who  have 
fled  for  refuge  to  lay  hold  on  the  hope  set  before 
them;"     (JVo^e,  Hm.  6:16 — 20.)  so  it  seals  irrevo- 
cably the  doom  of  those  who  provoke  him  "to  swear 
in  his  wrath,  that  they  shall  never  enter  into  his 
rest."    And  it  is  in  vain  to  oppose  the  execution 
of  the  sentence;  as  the  Lord  can  fence  around  the 
waste  howling  wilderness,  and  convert  it  into  a 
prison,   iu  which  effectually  to  confine  the  most 
outrageous  rebels,  so  that  they  can  by  no  efforts 
escape.     These  truths  are  plain  and  important; 
jet  sinners  will  not  take  warning,  but  persist  in 
their  rebellion,  only  vai-ying  the  mode  of  it;  and 
they  are  often  blind  enough  to  think  that  one  act 
of  disobedience  may  atone  for  another, — a  hypo- 
critical, uncommanded  form  of  devotion,  for  gross 
profaneness  or  injustice!  But  evil  pursucth  them: 
many  plagues  remain  for  all  who  go  on  still  in  their 
wickedness;  and  they  may  read  their  own  con- 
demnation, when  the  Lord's  people  separate  from 
them,  and  protest  against  them. — But,  in  this  his- 
tory of  those  who  were  excluded  from  Canaan, 
let  us  advert  to  a  case  of  infinitely  greater  and 
more  universal  importance.     A  heavenly  rest  is 
revealed  and  proposed  to  us  in  the  sacred  oracles. 
The  ministers  of  Christ  describe  it  as  an  exceed- 
ingly good  land,   flowing  with  richer  blessings 
454] 


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  s  a  sweet  savor  unto  the 
Lord,  of  the  herd  or  of  the  flock; 

4  Then  shall  he  that  offereth  his  offer- 


fa  kx.  29:18,25,41.  Lev.  1:9,13, 

n.  10:13. 
c  Lev.  1:1, &c. 
d  Lev.  7:16.  2?:18— 23.     Deut. 

12:11. 
*  Heb.  separating.    Lev.  27:2. 
e  Lev.  22:21,23.  Deut.  12:6,17. 


16:10. 
f  28:16 19,27.      29:1,8,13,&c. 

Lev.  23:8,12,36.   Deut.  16:1  — 

17. 
g  Gen.  8:21.   ¥.1.  29:18.     Matt. 

3:17.  Kph.  6:2.    Phil.  4:13. 


than  milk  and  honey,  and  freely  given  to  all  in 
whom  the  Lord  delighteth:  and  the  very  proposal 
of  such  a  blessing  to  us  by  his  gospel  is  a  token  for 
good.  They  point  out  tlie  way  in  which  sinners 
must  come,  and  the  means  which  they  must  use, 
if  they  would  enter  this  good  land;  they  assure 
them  in  the  name  of  the  Lord,  that,  notwithstand- 
ing all  their  guilt,  depravity,  and  weakness, — 
notwithstanding  the  power,  malice,  and  number 
of  their  enemies, — the  Lord  will  bring  them  into 
it  and  give  it  them,  if  they  rebel  not  against  him 
by  neglecting  so  great  salvation;  and  that  they 
need  fear  no  opposition,  since  even  conflicts, 
temptations,  and  persecutions  will  eventually  do 
them  good.  They  exhort  them  to-day  to  hearken 
to  the  voice  of  the  Lord;  they  warn  them  not  to 
harden  their  hearts,  and  provoke  him  by  delay; 
and  admonish  them  to  "take  heed  that  there  he 
not  in  them  an  evil  heart  of  unbelief,  in  departing 
from  the  living  God."  [Xotes,  Heb.  3:14—19. 
P.  O.  7 — 19.)  In  such  addresses  and  exhorta- 
tions, and  in  fervent  prayers  for  them,  they  must, 
and  will,  and  do,  persist  with  unceasing  importu- 
nitj",  in  the  face  of  hatred,  contempt,  and  perse- 
cution, so  long  as  hope  is  left.  But  alas!  most 
men  "despise  the  pleasant  land,  and  believe  not 
the  word  of  God;"  they  place  no  dependence  on 
his  promises;  are  discouraged  by  the  prospect  of 
real  or  imaginary  difficulties  and  dangers;  do  not 
think  even  heaven  worth  so  much  trouble  and 
self-denial;  prefer  a  portion  in  this  world,  and 
harden  their  hearts  till  it  be  too  late;  till  their  ex- 
clusion is  irreversibly  determined,  and  then  they 
unavailingly  regret  their  folly.  How  many  also, 
who  appear  to  set  out,  through  unbelief  grow 
wear}',  and  in  their  hearts,  perhaps  in  their  con- 
duct, return  back  to  the  world:  and  many,  who 
profess  to  have  searched  out  the  good  land,  bring 
an  evil  report  upon  it;  and  either  by  their  doc- 
trine, or  b}'  their  evident  attachment  to  temporal 
interests,  and  carelessness  about  spiritual  things, 
%veaken  the  hands  of  believers,  and  strengthen 
those  of  unbelievers!  These,  being  ringleaders 
in  wickedness,  will  have  the  first  share,  or  the 
largest  proportion,  of  divine  vengeance. — "Let  us 
then  fear,  lest  a  promise  being  left  us  of  entering 
into  the  Lord's  rest,  any  of  us  should  seem  to  come 
short  of  it;"  let  us  take  warning  from  the  fate  of 
Israel,  lest  we  perish  "after  tlie  same  example  of 
unbelief:"  [JVote,  Heb.  4:1,2.)  let  us  be  afraid  of 
nothing,  but  of  "provoking  tlie  Lord  to  swear  in 
his  wrath,  that  we  shall  never  enter  into  his  rest;" 
let  us  go  forth  depending  on  his  mercy,  power, 
promise,  and  truth;  let  us  follow  him,  fully  pre- 
pared to  venture  or  suffer  every  thing  for  his  sake: 
and  he  will  assuredly  be  with  us,  and  bring  our 
souls  to  everlasting  rest  in  heaven. 

NOTES. 

Chap.  XV.     V.  2.     That  generation  of  Israel 

was  doomed  to  fall  in  the  wilderness,  and  the  whole 

congregation  to  wander  in  it  forty  j'ears;  during 

which  space  many  new  provocations  and  judg- 


B.  C.  1490. 


CHAPTER  XV. 


B.  C.  1490. 


ing  unto  the  Lord,  bring  ''  a  meat-offer- 
ing of  a  tenth-deal  of  flour,  mingled  with 
» the  fourth  part  of  an  hin  of  oil. 

5  And  ''  the  fourth  part  of  an  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  prepare 
for  a  meat-offering  two  tenth-deals  of  flour, 
mingled  with  the  third  part  of  an  hin  of 
oil. 

7  And  for  a  drink-offering,  thou  shalt 
ofler  the  ihivd  part  of  an  hin  of  wine, /or 
a  sweet  savor  unto  the  Lord. 

8  And  when  thou  preparest  a  bullock 
for  a  burnt-offering,  or  for  a  sacrifice  in 
performing  a  vow,  or  °  peace-ofterings 
unto  the  Lord: 

9  Then  shall  he  bring  with  a  bullock 
°  a  meat-offering  of  three  tenth-deals  of 
flour,  mingled  with  half  an  hin  of  oil. 

10  And  thou  shalt  bring  for  p  a  drink- 
offering  half  an  hin  of  wine,/o/-  an  offer- 
ing made  by  fire  of  a  sweet  savor  unto  the 
Lord. 

1 1  Thus  shall  it  be  done  for  one  bul- 
lock, 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. 

13  All  that  are  born  of  the  country 
shall  do  these  things  after  this  manner. 


h  Ex.  29;40.    Lev.  2:1.  6:14.  7; 

9,10.  23:13.  Is.  66:20.    Mai.  1: 

II.   Rom.  15:16.   Heb.  13:16. 
i  28:5.    Ex.  29:40.     Lev.  2;15. 

14:10.  23:13.    Judg.  9:9.     Ez. 

48:14. 
k  28:7,14. 
1  Juda;.  9:13.  Ps.  116:13.  Cant. 

1:4.   Zech.  9:17.    Matt.  26:28, 


29.   Phil.  2:17.  2  Tim.  4:6. 
m  4.  2'3:12— 14. 
n  iS'ee  on  Lev.  3:1.  7:11 — 18. 
o29:6.     Lev.  6:14.  7:37.  14:10. 

1  Chr.  21:23.  Neh.  10:33.   Ez. 

42:13.46:5,7,11,15.      Joel  1:9. 

2:14. 
p  See  on  5.  6:15. 


in  offering  an  offering  made  by  fire  of  a 
sweet  savor  unto  the  Lord. 

14  And  if  a  stranger  sojourn  with  you, 
or  whosoever  he  among  you  in  your  gen- 
erations, and  will  offer  an  offering  made 
by  fire  of  a  sweet  savor  unto  the  Lord; 
as  ye  do,  so  he  shall  do. 

1  b  1 0ne  ordinance  shall  he  hath  for 
you  of  the  congregation,  and  also  for  the 
stranger  that  sojourneth  with  you, ""  an  or- 
dinance for  ever  in  your  generations:  as 
ye  are,  so  shall  the  stranger  be  before  the 
Lord. 

16  One  law,  and  one  manner,  shall  be 
for  you,  and  for  the  stranger  that  sojourn- 
eth with  you. 

1 7  IT  And  the  Lord  spake  unto  Moses, 
saying, 

1 8  Speak  unto  the  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  an  heave-offering  unto  the  Lord. 

20  Ye  shall  offer  up  "  a  cake  of  the 
first  of  your  dough, /or  an  heave-offering: 
as  ye  do  "  the  heave-offering  of  the  thresh- 
ing-floor, so  shall  ye  heave  it. 

21  Of  the  first  of  your  dough  ye  shall 
give  unto  the  Lord,  "  an  heave-offering 
in  your  generations. 

22  IF  And  ^  if  ye  have  erred,  and  not 
observed  all  these  commandments  which 
the  Lord  hath  spoken  unto  Moses, 

q  29.  9:14.  Ex.  12:49.   Lev.  24  "      "" 


rnents  were  likely  to  intervene,  which  might  seem 
to  threaten  their  final  exckision  from  Canaan: 
yet,  as  the  Lord  actually  intended  to  put  the  ris- 
ing generation  into  possession  of  it,  he  enacted 
these  laws,  as  a  pledge  and  assurance  of  his  pur- 
pose, and  as  a  token  of  his  being  thus  far  recon- 
ciled.— We  read  that  the  people  continued  at  Ka- 
desh  many  days;  during  which  time,  it  is  proba- 
ble, numbers  died:  and  while  they  lay  encamped, 
we  maj^  suppose  these  regulations  were  made. 
[JVote,  'Deut.  1:46.^ 

V.  3 — 12.  In  tlie  wilderness,  while  the  people 
had  neither  corn-fields,  nor  vineyards,  nor  olive- 
yards,  but  hved  upon  manna,  they  could  not  ea- 
sily bring  meat-offering  and  drink-offerings;  and 
these  seem  not  to  have  been  then  required. — The 
meat-offerings  before  prescribed  were  offered  sep- 
arately: [J^uf.es,  Lev.  2:)  but  those  here  appoint- 
eil  accompanied  all  animal-sacrifices,  except  that 
of  doves.  The  Jewish  expositors  say,  that  the 
whole  of  these  oblations  was  burnt  on  the  altar: 
but  this  is  not  enjoined  in  the  law  itself;  and  per- 
haps only  a  portion  was  burnt,  and  the  remain- 
der was  eaten  by  the  priests:  and  the  drink-offer- 
ing was  disposed  of  in  a  similar  manner.  These 
sacrifices  not  only  typified  Christ,  with  all  ful- 
ness of  spiritual  blessings  in  him  for  our  use,  even 
all  which  is  well  pleasing  and  honorable  to  the 
Father;    but   they  likewise   .shadowed  forth  the 


22.  Gal.  3:28.   Eph.  2:11— 22. 

Col.  3:11. 
r  10:8.   18:8.     Ex.   12:14,24,43. 

]  Sam.  30.25. 
s  .See  on  2.— Deut.  26:1. 
t  Josh.  5:11,12. 
11  18:12.  Ex.  23:19.    Deut.  26:2 


—  10.  Neh.  10:37.  Prov.  3:9, 
10.  Ez.  44:30.  Matt.  6:33. 
Rom.  11:16.  1  Cor.  15:20. 
Jam.  1:18.  Rev.  14:4. 

V  Lev.  2:14.23:10,16,17. 

w  18:26.   Ex.  29:28. 

xLev.   4;2,;3,14,22,27.   5:13,16 

—  17.   Ps.  19:12.  Luke  12:48. 


pleasure,  which  a  reconciled  God  takes  in  the 
services  of  his  redeemed  people,  and  the  delight 
which  they  take  in  communion  with  him.  This 
was  represented  by  their  feasting  together:  and 
therefore  all  those  things  were  directed  to  be 
brought,  which  were  of  general  use  at  feasts;  and 
in  due  proportions,  according  to  the  kind  or  num- 
ber of  the  sacrifices. — A  tenth-deal  was  the  same 
as  an  omer,  or  about  five  pints;  a  hin  is  computed 
by  some  to  have  been  twice  as  much.  ( Tables  at 
the  end.) 

V.  14—16.  {Marg.  Ref.)  The  intention  of 
this  law  might  be,  to  induce  strangers  to  attend 
the  worship  and  ordinances  of  God;  to  intimate 
to  the  Israelites,  that  if  they  became  profligate 
and  ungodly,  they  would  be  treated  as  strangers; 
and  to  signify  that  in  due  time  the  Gentiles  would 
be  fully  admitted  into  the  church.  Though  un- 
circumcised  persons  might  not  eat  the  passover, 
they  might  offer  other  sacrifices  in  the  appointed 
way,  if  they  were  so  disposed.  These  regulations 
referred  to  sacrifices  and  ordinances  only;  not  to 
public  offices,  nor  to  marriages. 

V.  17—21.  (JVbfes,  Lev.  23:15— 21.)  The  ob- 
lation before  prescribed,  seems  to  have  been  a 
general  acknowledgment  from  the  people  at  large: 
but  this  was  an  oblation  from  every  one  that  reap- 
ed a  harvest:  who  was  required,  previously  to 
lastiug  it  himself,  to  offer  a  portion  of  dough  as  a 

[_Ab5 


B.  C.  1490. 


NUMBERS. 


B.  C.  1490. 


23  Even  all  that  the  Lord  h^th  com- 
manded jou  by  the  hand  of  Moses,  from 
the  day  that  the  Lord  commanded  Moses, 
and  henceforward  among  your  gener- 
ations; 

24  Then  it  shall  be,  ^  if  ought  be  com- 
mitted by  ignorance,  *  without  the  knowl- 
edge of  the  congregation;  that  all  the 
congregation  shall  offer  ^  one  young  bul- 
lock for  a  burnt-offering,  for  a  sweet  sa- 
vor unto  the  Lord,  with  his  meat-offering, 
and  his  drink-offering,  according  to  the 
+  manner,  and  *  one  kid  of  the  goats  for 
a  sin-offering. 

25  And  ^  the  priest  shall  make  an 
atonement  for  all  the  congregation  of  the 
children  of  Israel,  and  it  shall  be  "^  for- 
given them;  for  it  is  ignorance:  and  they 
shall  bring  their  offering,  a  sacrifice  made 
by  fire  unto  the  Lord,  and  their  sin-of- 
fering before  the  Lord,  for  their  igno- 
rance. 

26  And  it  shall  be  forgiven  all  the 
congregation  of  the  children  of  Israel, 
and  the  stranger  that  sojourneth  among 
them^  seeing  all  the  people  were  in  igno- 
rance. 

27  IT  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  ^  the  priest  shall  make  an 
atonement  for  the  soul  that  sinneth  igno- 
rantly,  when  he  sinneth  by  ignorance 
before  the  Lord,  to  make  an  atonement 
for  him;  and  it  shall  be  forgiven  him. 


y  See  on  Lev.  4^13. 
*  tleb.  from  the  eyes, 
z.  See  on  Lev.  4:14 — 21. 
■f  Or,  ordinance. 
a.2?,:\h.    Lev.  4:23.    2  Chr.  29: 
21—24.   Ezra6:n.  8:35. 


b  See  on  Lev.  4:20,26 Rom. 

3:25.   1  John  2;2. 
c  Luke  23:34.   Acts  13:39. 
d  See  on  Lev.  4:2'7,28.— Acts  3. 

n.  17:30.    1  Tim.  1:13. 
e  Lev.  4:35. 


29  Ye  shall  have  'one  law  for  him 
that  t  sinneth  through  ignorance,  hath  for 
him  that  is  born  among  the  children  of 
Israel,  and  for  the  stranger  that  sojourn- 
eth among  them. 

30  But  the  soul  that  s  doeth  ought 
I  k  presumptuously,  {whether  he  he  born  in 
i  the  land,  or  a  stranger,)  the  same  **  re- 

proacheth  the  Lord;  and  that  soul  shall 
be  cut  oft'  from  among  his  people. 

31  Because  he  h^th  '  despised  the 
word  of  the  Lord,  and  hath  broken  his 
commandment,  that  soul  shall  utterly  be 
cut  off:  ^  his  iniquity  shall  he  upon  him. 

32  IT  And  while  the  children  of  Israel 
were  in  the  wilderness,  they  found  a 
man  '  that  gathered  sticks  upon  the  sab- 
bath-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,  be- 
cause it  was  not  declared  what  should  be 
done  to  him. 

35  And  the  Lord  said  unto  Moses, 
°  The  man  shall  be  surely  put  to  death: 
all  the  congregation  shall  p  stone  him 
with  stones  without  the  camp. 

36  And  all  the  congregation  brought 
him  without  the  camp,  and  stoned  him 


heave-offering'  to  the  Ijord.  This  is  supposed  to 
liave  been  given  to  the  priests  in  their  several 
cities,  and  not  carried  to  the  tabernacle. 

V.  22 — '29.  This  law  concerning'  sins  of  ig- 
norance, being  entirely  diverse  from  one  before 
considered,  occasions  considerable  difficulty. 
(JVoto,  Lev.  A:)  Some  explain  i/frtflaw  as  relat- 
ing to  sins  of  commission^  this  to  sins  of  omission: 
others  explain  the  one  of  inadvertent  violations  of 
tlie  mornl  law,  and  the  other  of  the  transgressions 
of  the  cerpmonia/  law:  and  some  think  that  related 
to  the  whole  nation,  this  to  any  one  tribe;  or  that 
to  the  bulk  of  the  nation,  this  to  the  rulers  and 
elders. — The  Jews  say,  that  the  former  law  re- 
ferred to  such  national  transgressions  through 
heedlessness,  as  consisted  with  the  maintenance 
of  the  prescribed  worship  in  the  main:  but  that 
this  especially  respected  the  case  of  the  nation, 
when  through  inattention,  and  the  example  and 
authority  of  wicked  rulers,  they  had  turned  aside 
and  committed  idolatry,  or  conducted  their  wor- 
ship directly  contrary  to  law;  yet  tlirough  a  cul- 
pable ignorance,  and  not  in  presumption.  This 
was  evidently  the  case  under  several  of  their  kings, 
and  the  explanation  seems  well  grounded. — The 
law  concerning  individuals,  who  sinned  through 
ignorance,  does  not  so  materially  differ  from  that 
before  given.  The  marginal  references  may  as- 
sist the  student,  in  forming  his  judgment  on  the 
i56] 


f  .See  on  16.-9:14.  Lev.  16:29. 

17:15.  Rom.  3:29,30. 
i  Heb.  doelh. 

!>;9:13.  14:44.  Gen.  17:14.    Ex. 
"^21:14.     Lev.  i;0:3,6,l0.     Deut. 

1:43.   17:12.  29:19,20.     Ps.  19: 

13.    Matt.  12:32.     Heb.  10:26, 

29.  2  Pet.  2:10. 
^   Heb.  rvitk  an  high  hand. 
h  Ps.    69:9.   74:18,22.    79:12.89: 

51.  Prov.  14:31.   Is.  37:23,24. 

Lev.  26:15,43.     2  Sam.    12:9. 

Ps.  119:126.     Prov.  13:13.    Is. 


30:12.     1  Thes.  4:8.    Heb.  10: 

23. 
k  Lev.  5:1.    Ps.  38:4.     Is.  53:6. 

Ez.  18:20.    1  Pet.  2:24. 
1  Ex.     16:23,27,28.     20:8—10. 

35:2,3. 
m  John  8:3,&c. 
n  Lev.  24:12.  ^ 

o  Ex.  31:14,15. 
p  See     on     Lev.     24:14,23.-1 

Kings  21:13.  Acts  7:58.    Heb. 

13:11,12. 


j  several  interpretations  before  stated:  but  the  dif- 
!  ference  of  sentiment,  on  such  a  subject,  does  not 
!  at  all  interfere  with  the  practical  instructions  of 
the  passage. 

I      V.     30,31.     To  do  ought  presumptuously,  im- 
plies that  it  is  done  wilfully,  deliberately,  in  con- 
tempt of  the  authority  of  God's  word,  in  defiance 
of  his  justice,   "with  a  high  hand,"  (mari;-.)  and 
in  direct  rebellion.     Such  a  conduct  "reproach- 
eth  the  Lord,"  as  if  his  commands  were  needless, 
unreasonable,  and  inimical  to  man's  happiness;  as 
if  his  authority  were  only  fit  to  be  trampled  under 
foot;   his  favor  were  not  desirable,  or  his  wrath 
not  to  be  feared;  in  short,  as  if  it  were  more  ad- 
vantageous to  rebel  against  him  than  to  serve 
;  him.    {J\Iarg.  Ref.  g,  h,  i.  JVb<es,  2  Sam.  12:9,10.) 
I  Many  crimes  will  be  found  to  be  sins  of  presump- 
i  tion,  which  did  not  appear  such  to  the  offender, 
at  the  time  when  he  committed  them.     Whenever 
we  set  our  own  inclinations  in  opposition  to  the 
known  command  of  God;  and  when  God  saith, 
Thou  shall  not,  our  conduct  replies,  But  I  will; 
!  we  are  guilty  of  sins  of  presumption:  and  though 
I  the  matter  be  in  itself  trivial,  yet  the  daring  re- 
j  bellion  is  exceedingly  atrocious.     (J^otes,  1  Sam. 
1 1.5:22,23.)     For  an  offender  of  this  kind  no  sacri- 
fice was  appointed:  he  was  condemned  to  bear  his 
own  iniquity,  and  to  be  utterly  cut  off;  in  most 
cases  by  a  public  execution,  in  others  by  the  im- 


B.  C.  1490. 


CHAPTER  XVI. 


B.  C.  1471. 


wiih  stones,  and  he  died;  as  the  Lord 
commanded  Moses. 

37  IT  And  the  Lord  spake  unto  Moses, 
saying, 

38  Speak  unto  the  children  of  Israel, 
and  bid  them  that  they  make  them 
^  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  own 
eyes,  after  which  ye  use  to  *  go  a  whor- 


"ig; 


40  That  ye  may  remember  and  do 
all  my  commandments,  and  "  be  holy 
unto  your  God. 

41  I  am  the  Lord  your  God,  which 


q  Deut.  22:12.  Matt.  9:20.  23:5. 

Luke  8:44. 
r  Kx.  13:9.  Deut.  6.6— 9.  11:18 

—21,28—32.    Prov.  3:1. 
s  Oeut.  29:19.  Job  31:7.    Prov. 

28:26.      Kc.    11:9.     Jer.   9:14. 


Ez.  6.9. 
t  Ex.  34:15,16.     Ps.  73:27.  106: 

39.    Hos.  2:2.    Jam.  4:4. 
u  Lev.  11:44,45.  19.2.  Kom.  12: 

1.  Eph.  1:4.  Col.  1:2.   1  Thes. 

4:7.  1  Pet.  1:15,16. 


mediate  judgment  of  God.  [Jfote,  2  Sam.  12: 
13.} 

V.  32 — 36.  This  example  was  evidently  intro- 
duced to  illustrate  the  foregoing-  law.  A  certain 
person  was  observed  gathering  sticks  on  the  sab- 
bath-day, in  contempt  of  the  commandment:  and 
lie  was  condemned  as  a  presumptuous  offender  to 
be  stoned,  for  a  warning  to  the  rest;  which  sen- 
tence was  executed  the  next  day.  [JVote  Heb.  2: 
1-4.) 

V.  38 — 40.  The  word  rendered  "fringes,"  de- 
notes an  ornament  resembling  a  flower.,  which  be- 
ing added  to  the  bottom  of  the  skirts  of  the  out- 
ward garment,  and  tied  together  on  each  division 
of  it,  by  a  riband  or  lace  of  a  blue  color,  placed 
upon  the  fringes,  would  render  tiie  wearer  con- 
spicuous among  strangers.  But  it  was  especially 
intended  as  a  mark  of  distinction,  which  the  Is- 
raelites themselves  might  frequently  look  upon, 
and  so  be  put  in  mind  of  their  character  and  obli- 
gations as  the  worshippers  and  servants  of  Jeho- 
vah; that  they  might  remember  and  keep  his 
commandments,  and  act  consistently  in  all  places, 
companies,  and  transactions;  not  following  their 
own  corrupt  inclinations,  or  yielding  to  the  al- 
lurements of  their  senses.  These  they  had  ever 
shewn  a  strong  propensity  to  prefer  before  the 
will  of  God,  and  had  thus  frequently  been  seduced 
into  idolatry,  as  well  as  other  heinous  sins. — 
Christ  was  obedient  to  this  law;  for  the  word, 
translated  "the  hem,"  or  border,  means  the  fringe 
of  his  garment:  and  the  Pharisees  ostentatiously 
enlarged  their  fringes. — It  is  remarkable,  that 
the  modern  Jews  generally  neglect  this  precept, 
which  they  might  obey;  while  many  parts  of  their 
I'eligion  are  become  absolutely  impracticable. — 
Some  have  argued  that  it  would  prevent  much 
wickedness  among  the  clergy,  if  they  were  al- 
ways obliged  to  appear  in  their  peculiar  habits: 
but  wretchedly  abandoned  must  that  clergyman 
be,  who  needs  such  a  restraint  from  open  wick- 
edness. 

PRACTICAL  OBSERVATIONS. 

We  should  study  to  order  our  conduct  in  obe- 
dience to  tlie  several  commands  of  God,  in  that 
Vol.  1.  bQ 


"  brought  you  out  of  the  land  of  Egypt, 
to  be  your  God:  I  am  the  Lord  your 
God. 

CHAP.  XVI. 

Korah,  Dathan,  and  Abiram,  openly  rebel;  and  Moses  falls  down 
before  God.  1 — 4.  Moses  remonstrates  with  Korah  for  seek- 
ing: the  priesthood;  and  sends  for  Dathan  and  Abiram,  who 
refuse  to  come,  5 — 15.  Korah  and  his  company  burn  incense, 
and  draw  togpether  the  congregation.  Tlie  glory  of  the  Lord 
appears,  16 — 19.  He  threatens  to  consume  them;  but  is  stayed 
by  the  prayer  of  Moses  and  Aaron,  20 — 22.  By  divine  com- 
mand, Moses  calls  the  people  away  from  the  tents  of  the  reb- 
els, and  denounces  their  doom;  the  earth  opens  and  swallows 

up  some,  while  (ire  consumes  those  wlio  burnt  incense,  23 35. 

Their  censers  are  reserved  to  cover  the  altar,  for  a  memorial 
to  posterity,  36 — 40.  The  rebellion  is  renewed;  a  plague 
breaks  out,  but  is  stopped  by  Aaron  burning  incense,  41 — 48. 
The  number  that  died,  49,  60. 

NOW  ^  Korah,  the  son  of  Izhar,  the 
son  of  Kohath,  the  son  of  Levi, 
and  Dathan  and  Abiram,  the  sons  of 
Eliab,  and  On,  the  son  of  Peleth,  **  sons 
of  Reuben,  took  men; 

2  And  they  rose  up  before  Moses,  with 
certain  of  the  children  of  Israel,  two 
hundred  and  fifty  princes  of  the  assembly, 
'^  famous  in  the  congregation,  men  of  re- 
nown: 


X  Lev.  22:33.  25:38.  Ps.  IDS: 
45.  Jer.  31.31— 33.  32:37— 41. 
Ez.  36:25— 27.   1  Pet.  2:9,10. 

a  26:9,10.    27:3.       Ex.    6:18,21. 


Jude  11. 
b  Gen.  49:3,4.  1  Cbr.  5:1,2. 
c  Gen.  6:4.     1  Chr.  6:24.  12:30. 

Ez.  16:14.  23:10. 


manner  which  may  best  conduce  to  his  glory,  and 
be  useful  to  those  around  us.  And,  if  "repentance 
towards  God,  and  faith  towards  our  Lord  Jesus 
Christ,"  be  connected  witli  godliness,  righteous- 
ness, love,  and  temperance,  in  our  daily  walk, 
we  shall  attain  that  end. — When  our  chief  delight 
is  sought  in  the  ordinances  of  God,  and  in  com- 
munion with  him,  we  shall  find  access  and  accept- 
ance: and  grateful,  adoring  love,  connected  with 
beneficence  and  temperance,  will  lead  to  the 
comfortable  enjoj^ment  of  temporal  blessings. 
But  alas!  we  fallen  creatures  are  alwa)'S  violating 
one  or  another  of  God's  commandments,  when 
most  circumspect:  and  even  those  slips,  which  are 
accounted  small,  and  which  spring  from  ignor- 
ance or  inadvertency,  are  not  pardonable  but 
through  atoning  blood.  Blessed  be  God,  for  the 
all-sufficient  sacrifice  of  Christ:  to  this  (he  true 
believer  may  always  have  recourse;  and  he  alone 
feels  his  need  of  it  continually,  and  cannot  per- 
vert it  into  an  encouragement  to  sin. — But  let 
presumptuous  sinners  tremble;  for  though  that 
great  sacrifice  is  available  for  all,  who  humbly 
repent  and  depend  upon  it;  it  enhances  the  guilt 
of  those  who  contemptuously  reject  it,  or  hypo- 
critically profess  to  rely  on  it,  while  they  allow 
themselves  in  iniquity.  Nor  have  any  persons 
greater  cause  to  tremble,  than  they  who,  in  bold 
contempt  of  God's  authority,  violate  the  holy  rest 
of  the  sabbath-day;  for  though  they  at  present  es 
cape  punishment,  yet  unless  they  repent,  the 
Lord  will  at  length  "utterly  cut  off  their  souls, 
with  their  iniquity  upon  them:"  and  it  must  be  far 
worse  with  us  as  a  nation  than  it  was  with  Israel, 
when  they  provoked  God  in  the  desert;  for  ther/ 
generally  regarded  the  sabbath,  we  almost  uni- 
versally break  it. — As  we  sinners  of  the  Gentiles 
are  now  fully  admitted  to  share  the  benefit  of  the 
Savior's  atoning  blood,  we  should  be  abundant  in 
our  spiritual  sacrifices  of  praise  and  thanksgiving; 
we  should  boldly  profess  our  faith,  in  the  sight  of 
the  world,  and  circumspectly  walk  according  to 
it.  We  should  use  every  means  of  refreshing  our 
memories,  in  respect  to  the  precepts  of  our  God, 
of  animating  and  quickening  our  obedience,  and 
of  arming  our  minds  against  temptation.     We 

[4a7 


B.  C.  1471. 


NUMBERS. 


B.  C.  H71. 


3  And  they  ^  gathered  themselves  to- ! 
gether  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  ye  up 
yourselves  above  the  congregation  of  the 
Lord? 

4  And,  when  Moses  heard  it,  s  he  fell 
upon  his  face: 

5  And  he  spake  unto  Korah,  and  unto 
all  his  company,  saying.  Even  to-morrow 
''  the  Lord  will  shew,  who  are  his,  and 
'  zoho  is  holy;  and  ''  will  cause  him  to  come 
near  unto  him:  '  even  him  whom  he  hath 
chosen,  will  he  cause  to  come  near  unto 
him. 

6  This  do;  "  Take  you  censers,  Korah, 
and  all  his  company; 

7  And  put  fire  therein,  and  put  incense 


d  11.  12:1,2.   14:1—4.     Ps.  106: 

Ifi.    Acts  7:39,51. 
*  fleb.  It  is  inuck  for  you. 
e  Ex.  19:6.     Ezra  9:2.    Is.  1:11 

—16.  Jer.  7:3—12.  Matt.  3:9, 

10.  Rom.  2:28,29. 
f  14:14.  35:34.      Ex.  29:45,46. 

Ts.  68:17. 
S  45.  14:5.  20:6.  Josh.  7:6. 
h  Mai.  3:18.  2  Tim.  2:19. 
i  :l.    Lev.  21:6— 8,12— 15.     Is. 


61:5,6.   1  Pet.  2:5—9    Rev.  1: 

6.  5:9,10. 
k  Ex.  28:43.     Lev.    10:3.     Ps. 

65:4.         Ez.    40:46.   44:15,16. 

Eph.  2:13.  Heb.  10:19—22. 
I   17:5.     Ex.  28:1.    Lev.  8:2.     1 

Sam.  2:28.    Ps.  105:26.    John 

15:16.    Acts  1:2,24.  13:2.  16:7. 

22:14.  2  Tim.  2:3,4. 
m  36—40,46—43.      Lev.    10:1. 

16:12,13.   1  Kings  18:21—24. 


should  learn  to  mortify  all  our  sinful  inclinations, 
and  to  reg-ulate,  and  subordinate,  such  as  are  not 
sinful  in  themselves,  that  we  may  not  "think  our 
own  thoughts,  speak  our  own  words,  or  find  our 
own  pleasure;"  but  that  we  may  seek  the  glory  of 
the  Lord,  and  do  his  commandments,  as  his  re- 
deemed and  holy  people. 

NOTES. 
Chap.  XVI.  V.  1 — 4.  We  are  not  informed 
of  the  date  of  this  rebellion:  but  probably  it  was 
soon  after  the  congregation  had  been  sentenced 
to  wander  in  the  wilderness. — It  is  remarkable 
how  the  giving  of  laws,  and  the  breaking  out  of 
rebellions,  are  interchanged  in  this  history;  for 
sin,  by  the  commandment,  takes  occasion  to  shew 
itself  and  its  exceeding  sinfulness.  [JS'ote,  Rom. 
7:9 — 12.) — Korah  was  a  near  relation  to  Moses 
and  Aaron:  [Mar^.  Ref.  a:)  he  was  discontented 
with  being  an  ordinary  Levite,  in  subjection  to 
the  priests,  and  became  a  competitor  with  Aaron 
and  his  sons  for  the  priesthood.  Dathan  and  Abi- 
rarn,  the  sons  of  Reuben,  Jacob's  first-born,  seem 
to  have  aspired  to  the  supreme  authority,  as  rivals 
to  Moses;  probably  being  also  displeased  with  the 
pro-eminence  of  tiie  tribe  of  Judah. — On  is  only 
ojice  mentioned;  either  he  repented,  or  he  was  of 
small  note  in  the  transaction.  The  former  rebel- 
lions had  been  mere  popular  tumults:  but  this  was 
a  regular  conspiracy,  headed  by  persons  of  con- 
sequence, abetted  by  many  of  the  princes,  and 
favored  by  most  of  the  congregation.  Korah  is 
supposed  to  have  been  the  first  mover  ol  this  in- 
surrection; but  having  engaged  Dathan  and  Abi- 
rain,  by  their  assistance  he  soon  gained  over  oth- 
ers, who  were  men  of  reputation  and  influence 
among  the  people:  and  they  intimated,  that  both 
the  civil  government  and  priesthood  had  been 
usurped  by  Moses  and  Aaron,  without  any  com- 
mandment from  God.  Yet  they  allowed  that  the 
Lord  was  among  them,  and  had  shewn  them  spe- 
cial regard,  when  this  could  be  rendered  subser- 
vient to  their  purpose:  and,  by  maintaining  that 
all  the  people  were  alike  holy,  they  attempted  to 
overturn  the  whole  system,  civil  and  religious, 
438] 


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. 

8  And  Moses  said  unto  Korah,  Hear,  I 
pray  you,  ye  sons  of  Levi: 

9  Scemeth  it  but  p  a  small  thing  unto 
you,  that  the  God  of  Israel  hath  "i  sep- 
arated you  from  the  congregation  of  Is- 
rael, to  bring  you  near  to  himself,  to  do 
the  service  of  the  tabernacle  of  the  Lord, 
and  to  stand  before  the  congregation  to 
minister  unto  them? 

10  And  he  hath  brought  thee  near  to 
hi?n,  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  *  what  is  Aaron, 
that  ye  murmur  against  him? 


n  .See    on   3,5.— Eph.    1:4.       2 

Thes.  2:13.   1  Pet.  2:9. 
0  3.      1  Kii.gs  18:17,18.     Matt. 

21:23—27. 
p  13.    Gen.  30:15.     1  Sam.  18: 

23.  2  Sam.  7:19.  Is.  7:13.  Ez. 

34:18.    1  Cor.  4:3. 
q  1:53.  3:41—46.   8:14—16.  18: 

2—6.   Deut.  10:8.  2  Chr.  35:3. 


Neh.    12:44.       Ez.    44:10,11. 

Acts  13:2. 
r  Prov.  13:10.     Matt.  20:21,02. 

Luke  22:24.  Rom.  12:10.  Phil. 

2:3.  3  John  9. 
s  3.     1  Sam.  8:7.     Luke  10:16. 

John  13:20.  Kora.  13:2. 
t  Ex.  16:7,8.  17:2.   1  Cor.  3:5. 


which  the  Lord  had  established  among  them. 
[JSTote,  Ex.  19:6.)  The  two  hundred  and  fifty 
princes,  who  do  not  appear  to  have  been  exclu- 
sively Levites,  but  heads  of  the  families  in  tlie 
several  tribes,  under  the  idea  that  the  people 
were  all  holy,  as  the  worshippers  of  God,  thought 
they  had  as  good  a  right  to  officiate  in  tlie  priest's 
office,  as  Aaron  and  his  sons.  They  likewise  ac- 
cused both  Mc  es  and  Aaron  of  "taking  too  much 
upon  them,"  and  of  "lifting  themselves  up  above 
the  congregation  of  the  Lord;"  because  every 
thing  respecting  the  priesthood,  the  services  of 
the  Levites,  and  the  arrangement  of  the  camps, 
was  settled  according  to  their  word,  without  the 
counsel  or  approbation  of  them  and  their  friends. 
They  therefore  thought  that  this  extraordinary 
authority  ought  to  cease;  and  that  they,  and  the 
other  princes,  should  thenceforth  be  consulted, 
and  share  the  dominion. — The  priesthood  was  the 
pretext;  yet  the  civil  authority  was  likewise  as- 
sailed.— Moses  fell  on  his  face  to  deprecate  the 
wrath  of  God,  and  to  seek  his  direction. 

V.  5—7.  (JV*o<e,  Ps.  65:4.)  Moses  was  direct- 
ed to  challenge  those,  who  aimed  at  the  priest- 
hood, to  refer  the  matter  in  this  way  to  the 
Lord's  decision,  if  they  would  venture  on  so  peril- 
ous an  appeal:  and  it  was  appointed  for  the  mor- 
row, that  they  might  consider  and  deliberate 
upon  it,  and  so  be  induced  to  decline  it. — Nadab 
and  Abihu,  though  priests,  had  been  cut  off  for 
burning  incense  with  strange  fire;  and  it  would 
be  at  their  own  peril,  if  these  persons,  who  were 
no  priests,  ventured  on  this  highest  part  of  the 
sacerdotal  office.     {JSTotc,  2  Chr.  26:16—23.) 

V.  8 — 1 1.  In  these  verses  Moses  particularly 
addressed  Korah,  and  tlie  other  sons  of  Levi,  and 
charged  them  with  despising  the  special  honor 
which  God  had  vouchsafed  them,  in  appointing 
them  to  the  service  of  the  sanctuary;  and  with 
seeking  the  priesthood  also.  By  this  it  appears, 
that  while  Korah  charged  Aaron  and  his  sons 
with  exercising  an  usurped  authority;  he  really 
meant,  by  tlie  assistance  of  the  Levites  and  peo- 
ple, to  exclude  them  and  to  .seize  upon  the  honor 
and  emolument  of  their  sacred  office  for  himself 


B.  C.  1471. 


CHAPTER  XVI. 


B.C.  1471, 


12  And  Moses  sent  to  call  Dathan  and 
Abiram,  the  sons  of  Eliab;  "  which  said, 
We  will  not  come  up. 

13  h  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? 

1 4  IVl  oreover,  ^  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. 

13  And  Moses  was  ^  very  wroth,  and 
said  unto  the  Lord,  '^  Respect  not  thou 
their  offering:  ®  I  have  not  taken  one  ass 
from  them,  neither  have  I  hurt  one  of 
them,  . 

1 6  And  Moses  said  unto  Korah,  *"  Be 
thou  and  all  thy  company  ^  before  the 
Lord,  thou  and  they,  and  Aaron  to-mor- 
row: 

17  And  take  every  man  his  censer, 
and  put  incense  in   them,  and   bring  ye 

*  Heb.  bore  out. 

c  12;3.    Ex.  32-.19.   Matt.  6;22. 

Mark  3:5.  F-ph.  4:26. 
d6,7.    Gen.  4:4,5. 
e  1  Sam.  12:3,4.   Acts  20:33,34. 

1  Cor.  9:15.     2  Cor.   1:12.  7:2. 

12:14—17.    1  Thes.  2:10. 
f  Set  on  6,7. 
i;  1  Sam.  12:7.  2  Tim.  2:14. 


u  Prov.  29:9.    Is.  3:8.   1  Pet.  2: 

13,14.     Jude  8. 
X  .S'e«  on  9. 

y  11:5.   Kx.  1:!1,22.  2:23. 
z  20.3,4.   Ex.  16:3.  17:3. 
a  Ex.  2:14.   Ps.  2:2,3.  Luke  19: 

14.  Acts  7:25— 27,35. 
1)45:8—10.     See  J7l  Ex.  3:8,17. 

Lev.  20:24. 


and  his  family!  and  that  whilst  they  all  pretend- 
ed to  rise  up  ag-ainst  Aaron,  they  were  in  fact 
gathering  together  in  rebellion  against  the  Lord! 

V.  12 — 14.  Moses,  as  the  ruler  whom  God  had 
placed  over  Israel,  summoned  Dathan  and  Abi- 
ram to  appear  before  him,  to  inform  him  of  the 
cause  of  this  insurrection:  but  they,  doubtless 
aspiring  to  the  g-overnment,  would  not  own  his 
authority,  and  insolently  refused  to  appear  be- 
fore him.  They  likewise  absurdly  and  basely 
spake  of  Egypt,  where  they  liad  groaned  in  ab- 
ject servitude,  in  the  very  language  which  the 
Lord  had  used  concerning  the  land  of  promise! 
and  sarcastically  accused  Moses  of  deceiving- 
them  with  vain  expectations  of  a  valuable  inher- 
itance, which  they  were  never  likely  to  see;  and 
of  usurping  dominion  over  the  nation.  They 
charged  him  likewise  with  attempting  to  impose 
on  the  people,  with  pretences  of  acting  by  divine 
authority,  and  for  their  advantage  while  he  was 
sacrificing  all  their  interests  to  the  establishment 
of  a  usurped  authority;  as  if  he  had  attempted  to 
put  out  their  eyes,  that  he  might  lead  them  when 
blind  wherever  he  chose. — TJie  cloke  of  religion 
did  not  so  well  serve  the  purposes  of  those,  who 
aspired  to  the  civil  government;  and  therefore 
they  never  mentioned  the  Lord  at  all;  but  as- 
cribed all  to  Moses,  as  if  they  had  never  wit- 
nessed any  miracles,  or  divine  interpositions! 

V.  15.  Respect  not,  &c.]  That  is,  the  offering 
of  incense  by  Korah  and  his  company,  who  were 
confederates  with  Dathan  and  Abiram.  -Much 
more  seems  to  have  been  meant,  than  was  ex- 
pressed. Moses  prayed,  that  some  evident  ef- 
fect of  divine  wrath  might  vindicate  his  injured 
character,  and  confirm  his  authority  in  Israel. 
He  was  indeed  their  ruler,  under  God;  but,  so 
far  from  oppressing  them,  he  had  not  imposed 
the  smallest  tax  ou  them,  nor  taken,  even  as  a 


before  the  Lord  every  man  his  censer, 
two  hundred  and  fifty  censers;  thou  also, 
and  Aaron,  each  of  you  his  censer. 

1 8  And  they  took  every  man  his  cen- 
ser, and  put  fire  in  them,  and  laid  in- 
cense thereon,  and  stood  in  the  door  of 
the  tabernacle  of  the  congregation  with 
Moses  and  Aaron. 

1 9  And  ^  Korah  gathered  all  the  con- 
gregation against  them  unto  the  door  of 
the  tabernacle  of  the  congregation:  and 
'  the  glory  of  the  Lord  appeared  unto  all 
the  congregation. 

[Practical  Observations.] 

20  IF  And  the  Lord  spake  unto  Moses 
and  unto  Aaron,  saying, 

21  "^  Separate  yourselves  from  among 
this  congregation,  '  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? 

23  And  the  Lord  spake  unto  Moses, 
saying, 

24  Speak  unto  the  congregation,  say- 


hl,2. 

Ps.  73:19.    Is.  37:36. 

i  42.  12:5.  14:10.     Ex.  16:7,10. 

m  4,45.  14:5. 

Lev.  9:6,23. 

n  27:16.     Job  12:10.     Ec.  12:7. 

kGen.    19:15 — 22.      Jer.    51:6. 

Is.  57:16.     Zech.  12:1.     Heb. 

Acts  2:40.    2  Cor.  6:17.    Eph. 

12:9. 

5:6,7.   Rev.  13:4. 

0  Gen.  18:23— 25.    2  Sam.  24:1, 

I  45.  14:12,15.    Ex.  32:10.  33:5. 

17.   1  Cor.  13:7. 

present,  so  much  as  an  ass  from  one  of  them. 
{J\larg.  Ref.—J^ote,  1  Sam.  12:2—7.) 

V.  16 — 18.  The  former  challenge  was  now 
againT repeated:  but  Aaron  and  Korah  were  di- 
rected to  appear  together  on  this  occasion,  as  the 
competitors  for  the  priesthood,  between  whom 
the  Lord  was  about  to  decide.  It  is  certain  that 
the  company  met  in  the  court  of  the  tabernacle, 
and  not  in  the  sanctuary;  and  that  Aaron  in  this 
critical  emergency  was  required  to  burn  incense 
in  the  court,  though  it  was  not  exactly  regular: 
(46)  for  the  sanctuary  could  not  have  contained 
so  large  a  company,  without  great  inconve- 
nience; and  the  people  would  not,  in  that  case, 
have  witnessed  the  event,  as  they  evidently 
did. 

V.  19.  While  the  Levites,  and  others  of  their 
party,  presumptuously  burnt  incense;  Korah.  in- 
stead of  directly  joining  the  company  according 
to  the  requirement  of  Moses,  seems  to  have  been 
employed  with  vast  success,  in  stirring  up  the 
whole  congregation  to  rebellion.  By  these  means 
he  gathered  them  together  to  witness  the  event 
of  the  contest:  and  probably  he  intended  to  seize 
the  disputed  prize,  perhaps  with  the  slaughter  of 
all  who  attempted  opposition,  had  not  the  terrific 
appearance  of  the  divine  glory  overawed  and  in- 
timidated him  and  his  party. 

V.  22.  The  God  of  the  spirits  of  all  flesh.}  Man 
is  a  spirit  embodied  in  flesh,  the  creature  and 
subject  of  God.  This  relation  of  God  to  the 
spirits  of  mortal  men  seems  to  be  here  pleaded, 
as  a  reason  why  he  should  not  indiscriminately 
punish  the  whole  congregation:  for  he  was  ac- 
quainted with  the  inmost  spirits  of  men,  and 
could  not  be  imposed  upon;  but  could  distinguish 
both  the  innocent  from  the  guilty,  and  the  tempt- 
ers from  the  tempted:  and  Moses  and  Aaron 
seem  charitably  to  have  hoped,  that  Korah  alone 

[459 


B.  C.  1471. 


NUMBERS. 


B.  C.  1471.. 


ing,   P  Get  you  up  from  about  the  tab- 
ernacle of  Korah,  Dathan,  and  Abiram. 

25  And  Moses  rose  up,  and  went  unto 
Dathan  and  Abiram;  and  ^  the  elders  of 
Israel  followed  him. 

26  And  he  spake  unto  the  congrega- 
tion, 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  up  from  the  tabernacle 
of  Korah,  Dathan,  and  Abiram,  on  every 
side:  and  Dathan  and  Abiram  came  out, 
and  ^  stood  in  the  door  of  their  tents,  and 
their  wives,  and  their  sons,  and  their  Ut- 
tle  children. 

28  And  Moses  said,  ^  Hereby  ye  shall 
know  that  the  Lord  hath  sent  me  to  do 
all  these  works;  for  /  have  not  done  them 
"  of  mine  own  mind. 

29  If  these  men  die  *  the  comm.on 
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 


p  See  on  21. 

q  11:16,17,25,30. 

r  See  on  21— 2-f»     Gen.  19:12— 

14.       Dnut.  13:17.      Is.  52:11. 

Matt.  10:14.    Acts  8:20.  13:51. 
s  2  Kings  9:30,31.     Job  9:4.  40: 

10,11.     Prov.  16:13.  18:12.    Is. 

28:14. 
t  Ex.  4:1—9.  7:9.    Dent.  18:22. 

John  5:36.  11:42.    14:11. 
u  24:13.   1  Kinjrs  18:36.  Jer.  23: 


16.   Ez.  1.3:17.  John  5:30.  6:38. 
*  Heb.  as  every  -man  dieth. 
X  Ex.  20:5.  32:34.      Job  35:15. 

Is.  10:3.  Jer.  5:9.  Lam.  4:22. 
y  1  Kings  22:28.  2  Chr.  18:27. 
I  Heb.  create  a  creature.       Is. 

45:7,12. 
z  Job    31:3.       Is.    28:ii.   43:19. 

Jer.  31:22. 
a  Ps.  55:15. 


had  sinned  presumptuously;  and  that  tlie  rest  had 
been  misled,  and  had  sinned  ig-noranth'. 

V.  24.  By  this  command  the  Lord  admitted 
the  plea  of  Moses  and  Aaron;  and  they  who  tes- 
tified their  repentance,  by  separating'"  from  the 
ring-leaders  of  the  rebellion,  were  exempted  from 
their  punishment.  Thus  the  cong'reg-ation  es- 
caped, though  many  rebels  perished  in  their  pre- 
sumption. 

V.  26.  The  rebels  with  all  that  belong-ed  to 
them  were,  as  an  accursed  thins;,  devoted  to  utter 
destruction.  [J^Totes,  Lev.  21:28,29.  Josh.  1:13^ 
— 15,23 — 26.)  The  people  therefore  were  forbid- 
den to  touch  any  thing-  belon^ng-  to  them;  that 
they  might  enter  a  solemn  protest  ag-ainst  their 
wickedness,  acknowledge  the  justice  of  their 
punishment,  and  express  their  fear  of  being  in- 
volved in  it. 

V.  27.  Though  the  insurgents  were  of  different 
tribes,  they  had  quitted  their  proper  situations  in 
the  camp,  and  pitched  their  tents  close  together; 
or  they  had  formed  one  large  tent,  as  the  rendez- 
vous of  the  whole  party.  (24)  Yet  Dathan  and 
Abiram  at  this  time  were  in  tneir  own  tents;  and, 
in  the  height  of  impiety  and  insolence,  appear- 
ed with  all  their  families  at  the  doors,  as  setting 
Moses  the  servant  of  the  Lord  at  defiance. 

V.  28 — 34.  The  solemn  and  express  appeal  to 
God,  and  the  prediction  given  by  Moses,  combin- 
ed with  the  awful  event  incontestably  to  demon- 
strate, that  he  acted  by  divine  authority  in  all 
those  things,  respecting  which  he  was  accused  of 
460] 


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  swallowed  them  up,  and  their  houses, 
and  '^  all  the  men  that  appertained  unto 
Korah,  and  all  their  goods. 

33  They,  and  all  that  appertained  to 
them,  went  down  alive  ®  into  the  pit,  and 
the  earth  closed  upon  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. 

35  And  there  '  came  out  a  fire  from 
the  Lord,  and  consumed  the  ^  two  hun- 
dred and  fifty  men  that  offered  incense. 

36  IF  And  the  Lord  spake  unto  Moses, 
saying, 

37  Speak  unto  Eleazar,  the  son  of  Aa- 
ron the  priest,  that  he  take  up  '  the  cen- 
sers out  of  the  burning,  and  scatter  thou 
the  fire  yonder;  for  they  are  ™  hallowed. 

38  The  censers  of  these  °  sinners 
against  their  own  souls,  let  them  make 
them  broad  plates /or  a  covering  of  the 
altar;  for  they  offered  them  before  the 


b  26:10.  Dent.  11:6.  Ps.  106:17. 
c30.  Gen.  4:11.   Is.  5:14.  Rev. 

12:16. 
d  26:11.   27:3.      1   Chr.  6:22,37. 

Ps.  84:  85:  88:  titles. 
e  Ps.  9:15.  55:23.  69:15.   143:7. 

Is.  14:9,15.  Ez.  32:13,30. 
f  Jude  11. 
g  Is.  33:3.  Zech.  14:5.   Rev.  6: 


15—17. 
h  17:12,13. 
i   11:1.  26:10.     Lev.  l0:2.     Ps. 

106:18. 
k  See  on  2. 
1  See  on  7,13. 
m  See  on  Lev.  27:28. 
n  1  Kings  2:23.    Prov.  1:18.  20: 

2.   Hab.  2:10. 


assuming  too  much It  is  probable,  that  Korah 

was  swallowed  up  with  Dathan  and  Abiram,  and 
their  families;  though  some  think  that  he  perish- 
ed by  fire.  Such  of  his  household  as  remained 
in  the  tent,  perished;  but  his  sons  sunived: 
hence  it  may  be  concluded,  that  they  separated 
themselves  from  the  transgressors.  (JV"o<e«,  26: 
10,11.) — The  criminals,  when  they  saw  their 
doom  inevitable,  cried  out  so  lamentably,  that 
the  Israelites  who  were  at  a  distance  were 
alarmed  lest  the  same  judgment  should  overtake 
them  also. — The  word  translated  the  pit,  is  often 
rendered  hell:  but,  as  the  little  children,  and  the 
property  also,  went  down  into  this  pit;  we  must 
allow,  that  the  word  means  the  grave,  or  an  wn- 
seen  state,  whether  of  body  or  soul.  [JsTote,  Ps. 
16:10.) 

J\lafce  a  new  thing.  (30)  J\Iarg. — JVbie,  Jer. 
31:21,22. 

V.  S.'S.  These  two  hundred  and  fifty  persons 
seem  to  have  been  not  only  slain  by  the  fire,  but 
also  entirely  consumed;  being  themselves  made 
awful  sacrifices  to  the  justice  of  God,  whose 
priesthood  and  sacrifices  they  had  despised.  For 
no  mention  is  made  of  the  burial  of  their  bodies, 
as  in  the  case  of  Nadab  and  Abihu. — Aaron  may 
be  supposed  to  have  stood  close  by  the  persons 
thus  consumed,  as  by  most  tremendous  lightning; 
and  not  only  to  have  escaped  unhurt,  but  to  have 
been  exempt  from  terror,  confidentlj'  expecting 
the  decision  of  Jehovah  in  his  favor — Moses  was 
at  some  distance,  as  it  appears,  with  the  other 


B.  C.  1471. 


CHAPTER  XVI. 


B.  C.  1471 


Lord,  therefore  they  are  hallowed:  and 
they  shall  be  "  a  sign  unto  the  children 
of  Israel. 

39  And  Eleazar  the  priest  took  the 
brazen  censers,  wherewith  they  that 
were  burnt  had  offered;  and  they  were 
made  broad  plates  for  a  covering  of  the 
altar: 

40  To  be  a  memorial  unto  the  children 
of  Israel,  p  that  no  stranger  which  is  not 
of  the  seed  of  Aaron,  ^  come  near  to  offer 
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. 

41  IF  But  on  the  morrow  "■  all  the  con- 
gregation of  the  children  of  Israel  mur- 
mured against  Moses,  and  against  Aaron, 
saying,  ^  Ye  have  killed  the  people  of  the 
Lord. 

42  And  it  came  to  pass,  *  when  the 
congregation  was  gathered  against  Moses, 
and  against  Aaron,  that  they  looked  to- 
ward the  tabernacle  of  the  congregation: 
and,  behold,  the  cloud  covered  it,  and 
"  the  glory  of  the  Lord  appeared. 

43  And  Moses  and  Aaron  came  be- 
fore the  tabernacle  of  the  congregation. 

44  And  the  Lord  spake  unto  Moses, 
saying, 

0  40.     17:10.  26:10.      Ez.  14:8. 

1  Cor.  10:11.  3  Pet.  2:6. 
p  3:38.  13:4— 7.    Lev.  22:10.    2 

Chr.  26:18— 20.  Jude  11. 
q  1  Kings  13:1—3.     2  Chr.  26: 

16—21. 
r  See  on  1-7.-14:2.     Ps.  106: 

13,23.  Is.  26:11. 


s  3.  2  Sam.  16:7,8.   1  Kin^s  18: 

17.     Jer.  37:13,14.  33:4.  43:3. 

Am.  7:10.    Matt.  5:11.  Acts  5: 

28.  21:28.    2  Cor.  6:8. 
t  19. 
u  19.  14:10.  20:6.     Ex.  16:7,10. 

24:16.  40:34,35.  Lev.  9:23. 


companj^:  for,  probably,  the  two  awful  judg-ments 
took  place  at  the  same  time. 

V.  37 — 40.  These  censers,  having-  been  once 
presented  to  God,  and  used  in  burning'  incense, 
though  in  an  uncommanded  manner,  must  never 
more  be  employed  about  ordinary  purposes:  but, 
to  impress  the  greater  veneration  for  that  typi- 
cal institution,  they  were  consecrated  to  the 
Lord,  and  used  in  such  a  manner,  as  to  remain  a 
constant  and  useful  memorial  to  the  people  who 
brought  the  sacrifices,  and  to  the  Levites  who 
assisted  in  offering — It  was  an  awful  employ- 
ment for  Eleazar  to  gather  them  from  amidst  the 
dreadful  conflagration;  and  must  have  reminded 
liim  of  the  somewhat  similar  fate  of  his  brethren. 
[J^oies,  Lev.  10:1 — 3.) — Eleazar  was  appointed 
to  this  service,  in  order  perhaps  to  mark  him  out 
as  successor  to  the  high  priesthood.  Aaron  was 
fully  employed,  and  some  think  he  might  have 
contracted  defilement;  but  no  mention  is  at  all 
made  of  the  dead  bodies,  which  seem  to  have 
been  entirely  consumed,  leaving  not  the  least 
remains. — The  fire  in  the  censers,  as  unhallow- 
ed, was  thrown  aside,  probably  among  the  ashes. 
— It  was  the  intent  of  the  rebels  to  injure  Moses 
and  Aaron;  but,  in  effect,  they  brought  destruc- 
tion upon  themselves  both  in  body  and  soul,  even 
as  if  they  had  expressly  designed  it. 

V.  41 — 43.  While  the  congregation,  with  one 
voice  most  absurdly  imputed  the  opening  of  the 
earth,  and  the  consuming  fire,  to  Moses  and 
Aaron,  as  if  they  had  caused  them;  they  impiously 
called  the  persons,  thus  perishing  in  their  rebel- 
lion, "the  people  of  the  Lord!"  Nothing  can 
possibly  be  imagined  more  perverse  and  provok- 


45  ^  Get  you  up  from  among  this  con- 
gregation, that  I  may  consume  them  as 
in  a  moment.  ^  And  they  fell  upon  their 
faces. 

46  And  Moses  said  unto  Aaron,  Take 
a  censer,  and  put  fire  therein  ^  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  begun. 

47  And  Aaron  took  as  Moses  com- 
manded, ^  and  ran  into  the  midst  of  the 
congregation;  and,  behold,  the  plague 
was  begun  among  the  people:  ®  and  he 
put  on  incense,  and  made  an  atonement 
for  the  people. 

48  And  ^  he  stood  between  the  dead 
and  the  living;  and  the  plague  Avas  stay- 
ed. 

49  Now  they  that  died  in  the  plague 
were  s  fourteen  thousand  and  seven  hun- 
dred, beside  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. 


I  See  on  21,26. 

y  22.  20:6.  1  Chr.  21:16.   Matt. 

26:39. 
z  Lev.  9:24.  10:1.  16:12,13.    Is. 

6:6,7.   Rom.  5:9,10.  Heb.  7:25 

—27.  9:25,26.  Rev.  8:3—5. 
a  Ps.  141:2.  Mai.  1:11. 
b  Ex.  30:7— 10.     Lev.   16:]i— 

16.   1  John  2:1,2. 
c  1:53.  8:19.  11:33.  13:5.   1  Chr. 

27:24.   Ps.  106:28. 


d  Matt.  5:44.   Rom.  12:21. 
eSeeoJia.  46.     Deut.  33:10,11. 

Is.  53:10—12. 
f  18,35.25:8—11.  2  Sam.  24:l6, 

17,25.     1  Chr.  21:26.      1  Thes. 

1:10.    1  Tim.  2:5,6.  Jam.  5:16. 

1  John  5:14. 
g32— 35.   25:9.     1   Chr.  21:14. 

Heb.  2:1—3.  10:28,29.  12:25. 
h  43.  1  Chr.  21:26—30. 


ing  than  such  a  conduct. — It  is  likely,  that  the 
cloud  had  disappeared  for  a  while,  during  the 
dreadful  scenes  which  had  been  exhibited:  but 
now,  when  the  whole  congregation  was  gathered 
against  Moses  and  Aaron,  as  about  to  proceed  to 
further  violence,  it  re-appeared,  and  the  glory 
of  the  Lord  was  seen  in  it. — Moses  and  Aaron 
seem  to  have  gone  to  the  tabernacle  for  security, 
and  to  intercede  for  the  people. 

V.  45 — 50.  Notwithstanding  the  intercession 
of  Moses  and  Aaron,  while  prostrated  before  the 
tabernacle,  the  Lord  proceeded  to  execute  ven- 
geance on  the  rebellious  Israelites,  in  so  awful  a 
manner  as  evidently  to  shew  them,  that  he  could 
have  consumed  the  whole  multitude  in  a  moment. 
It  is  probable,  that  when  great  numbers  were  dy- 
ing, (perhaps  the*most  daring  of  the  insurgents,) 
by  a  sudden  stroke  from  an  invisible  hand;  and  still 
more  and  more  were  seized  with  death,  even  by 
hundreds  and  thousands  at  once;  the  outcries  of  the 
sufferers,  and  their  neighbors,  made  Moses  ac- 
quainted with  the  dire  calamity;  and  he,  most  cor- 
dially attached  to  the  cause  of  his  ungrateful  breth- 
ren, immediately  proposed  to  Aaron,  without  the 
loss  of  a  moment,  to  take  fire  from  the  altar  of 
burnt-offering,  and  to  put  on  incense,  and  to  go 
and  burn  it  in  the  very  midst  of  the  dying  Israel- 
ites; that  thus  the  honor  of  the  Lord's  own  institu- 
tions might  be  engaged  in  the  cause.  The  faith, 
courage,  and  love  to  the  people,  which  Aaron 
also  manifested  in  rumiing,  at  his  advanced  age, 
without  regard  to  consequences,  into  the  midst 
of  an  enraged  multitude  and  a  devouring  pesti- 
lence, were  very  illustrious:  and  the  success  was 
a  decisive  proof  of  the  acceptableness  and  effi- 

[461 


B.  C.  1471. 


NUMBERS. 


B.  C.  1471. 


cacv  of  his  priesthood,  and  consequently  of  its  [ 
divine  appointment.  Whilst  they  who  presumed 
to  burn  incense,  were  themselves  consumed;  by 
his  burning  of  incense,  the  plague,  which  was  so 
rapidly  wasting  the  congregation,  was  instantly 
stayed!  In  this  he  was  an  eminent  type  of  Christ, 
of  his  priesthood,  and  his  intercession,  by  which 
his  atonement  is  rendered  effectual  to  our  salva- 
tion. [Marg.  Ref. — JVo^e,  Ps.  99:6.)  Aaron  did 
not  return  to  Moses,  till  the  plague  had  entirely 
ceased. 

PRACTICAL  OBSERVATIONS. 
V.  1—19. 
On  reading  this  chapter  we  may  well  inquire, 
for  what  purpose  these  events  were  thus  partic- 
ularly recorded.     In  order  to  derive  instruction 
from  them,  we  should  remember  that  the  house 
of  Israel  was  "planted  a  noble  vine,  wholly  a 
right  seed;"  nor  can  we  reasonably  suppose  that 
they  were  of  a  more  perverse  and  wicked  dispo- 
sition than  other  people.     But  we  have  in  their 
history  an  unflattering  picture  of  human  nature, 
a  thorough  dissection  of  the  human  heart.  Were 
any  other  number  of  men  circumstanced,  proved, 
and  left  to  themselves,  as  they  were;  and  were 
their  history  written  with  as  complete  informa- 
tion and  as  impartial  a  pen,  they  would  appear 
at  least  as  black  as  Israel.  The  secret  history  of 
every  individual,  who  lives  and  dies  in  sin,  es- 
pecially from  under  the  means  of  grace,  when 
made  known  at  the  day  of  judgment,  will  be 
found  a  similar  compound  of  infidelity,  ingrati- 
tude, rebellion,  and  absurdity;  yea,  the  true  be- 
liever sees  in  his  former  conduct,  and  feels  in  his 
daily  experience,  that  his  heart  is  of  the  same 
kind  as  that  of  Israel.     This  trial  was  therefore 
made  of  human  naturfe,  in  order  to  expose  the 
deceitfulness  and  desperate  wickedness  of  the  hu- 
man heart;  that  we  might,  as  in  a  glass,  see  the 
reflection  of  our  own  character;  be  led  to  examine 
and  watch  our  own  thoughts,  desires,  and  motives; 
to  judge  and  condemn  ourselves;  to  become  sen- 
sible of  our  need  of  pardoning  mercy,  and  sancti- 
fying grace;  and  so  learn  to  seek  them  heartily 
and  earnestly.     Instead  therefore  of  expressing 
our  surprise  and  indignation  at  these  ancient  reb- 
els, let  us  look  to  ourselves;  and  we  shall  soon 
become  sensible  that  "the  spirit,  that  is  in  us, 
lusteth  to  envy,"  pride,  ambition,  and  covetous- 
ness.  These  restless  passions  are  continually  call- 
ed forth  into  exercise:  and  whatever  advantages 
men  enjoy,  by  their  rank  in  life,  or  station  in  the 
church  of  God;  though  wealthy,  "famous  in  the 
congregation,   and  men  of  renown;"  so  long  as 
God  withholds  any  imagined  blessing,  or  advances 
any  one  above  them,  they  experience  those  insa- 
tiable cravings,  which  are  only  increased  by  in- 
dulgence.— Except  these  lusts  are  subdued  by  the 
grace  of  God,  suitable  occasions  and  temptations 
would  induce  any  man  on  earth  to  despise  the  do- 
minion which  God  hath  placed  over  him;  to  treat 
every  exercise  of  authority  as  usurpation  and  op- 
pression; to  aspire  at  a  lawless  independence,  or 
to  seize   upon  tlie  authority  for  nimself  and  his 
party;  and  to  account  all  inferior  favors  and  mer- 
cies but  a  small  thing.     Nor  can  any  wisdom, 
equity,  or  excellence  in  superiors  or  competitors, 
abate  envy  and  enmity;    or  stop  the  mouths  of 
those  from  slanderous  accusations,  who  are  under 
the  power  of  these  hateful  passions.  This  ungrate- 
ful and  injurious  conduct  towards  man,  is  often 
accompanied  with  infidel  daring  rebellion  against 
God;    which  no  evidences,   no   judgments,    no 
warnings,  no  mercies  can  repress:  or  if  they  give 
its  malignity  a  temporary  check,  it  afterwards 
breaks  out  the  more  desperately.  And  if  it  should 
appear  better  to  suit  the  purpose,  he  is  capable  of 
cloaking  his  ambition  and  selfishness  under  a  pre 
tence  to  godliness,  and  a  hypocritical  profession  of 
462] 


being  the  Lord's  holy  people. — Such  is  human  na- 
ture! Such  are  our  hearts!  yea,  worse  than  this, 
even  "desperately  wicked;  who  can  know  them?" 
Such  they  would  appear  to  be,  if  fully  proved: 
such  they  have  in  a  measure  appeared  already, 
when  put  to  the  trial.  And,  comparing  the  Lord's 
kindness  to  us  with  our  conduct  towards  him,  dur- 
ing our  past  lives,  we  may  each  of  us  exclaim, 
"It  is  of  his  mercies  that  we  are  not  consumed," 
as  Korah  and  his  company  were! — One  dreadful 
effect  of  this  depravity  is  the  daring  presumption, 
with  which  numbers  intrude  into  the  sacred  min- 
istry, from  the  base  motives  of  covetousness  and 
ambition,  and  love  of  ease  or  indulgence,  without 
any  suitable  dispositions,  without  any  delight  in 
the  work  or  love  for  it,  any  zeal  for  the  honor  of 
God,  or  any  deep  compassion  for  the  souls  of  per- 
ishing sinners.  Yet  will  such  men  dare  to  say,  in 
the  most  solemn  manner  before  God  and  his  con- 
gregation, 'that  they  judge  themselves  moved  by 
'the  Holy  Ghost  to  take  this  olBce  upon  them;' 
though  they  are  not  only  conscious  of  hypocrisy 
in  this  declaration,  but  deride  the  very  inquiry  as 
enthusiasm!  Of  such  conduct  the  Author  himself 
was  guilty,  and  to  the  end  of  his  days  would  be 
abased  before  God  on  account  of  it;  and  admire 
and  adore  the  patience  and  loving  kindness  of  the 
Lord,  that,  instead  of  being  visited  after  the  man- 
ner of  Korah,  it  hath  pleased  God  to  give  him  re- 
pentance and  forgiveness;  and  to  employ  him  in 
the  work  of  the  ministry,  with  some  small  degree 
of  usefulness:  "for  where  sin  hath  abounded, 
grace  hath  much  more  abounded."  And  he  men- 
tions this  humiliating  subject,  not  only  that  (he 
pious  reader  may  bless  God  in  his  behalf;  but 
that  he  may  hope  and  pray  earnestly  and  con- 
stantly for  others,  who  lie  under  the  same  guilt, 
that  they  may  experience  the  same  grace.  For 
our  God;  "hath  mercy  on  whom  he  will  have 
mercy." 

V.  20—50. 
The  Lord  will,  first  or  last,  manifest  "who  are 
his,"  "whom  he  hath  chosen,"  "and  who  are  hoi) :" 
for  it  is  not  enough  that  we  have  his  word  in  our 
hand,  or  his  name  in  our  mouth,  unless  we  really 
believe  his  truth,  and  keep  his  commandments: 
;  "nor  will  doing  the  service  of  the  sanctuary," 
:  and  "standing  before  his  congregation,"  though 
with  acceptance  from  man,  and  usefulness  also, 
prevent  the  doom  of  the  hypocritical  and  rebel- 
I  lious;  nay,  rather  they  will  aggravate  it.     And 
woe  be  to  them,  who  refuse  to  judge  or  condemn 
themselves,  till  the  Judge  detects  and  condemns 
j  their  iniquity! — He  is  "the  God  of  the  spirits  of 
I  all  flesh;"  all  creatures  obey  him;  and  frequently 
in  this  world  he  makes  examples  of  the  wicked, 
I  to  deter  others  from  sin.     But  if  in  his  long-suf- 
I  fering  he  spare  them  here,  and  they  still  persist 
in  rebellion,  relapsing  again  and  again,  after  sol- 
!  emn  warning,  and  with  still  greater  aggrava- 
tions,   as  numbers  do;    their  doom  will  be  the 
more  dreadful  at  last:    and  they  will   indeed  be 
cast  alive  into  the  bottomless  pit,  and  the  fire  of 
hell  will  continually  torment,  but  never  consume 
jthem.    (jYo<e,  Heb.  2:1 — 4.) — Let  sinners  then 
I  take  warning  from  such  awful  judgments,  lest 
they  too  be  swallowed  up:  let  them  separate  from 
\  the  wicked,  and  have  no  fellowship  with  their 
unfruitful  works,  but  rather  reprove  and  protest 
against  them,  if  they  would  not  be  associated  with 
them  in  punishment.     But  the  Lord  knows  how 
to  distinguish  between  the  deluded  and  the  pre- 
sumptuous, the  penitent  and  the  impenitent;  and 
to  glorify  his  mercy  towards  the  one,  while  he 
j  magnifies  his  justice  upon  the  other,  and  records 
]  their  doom  for  a  useful  lesson  to  succeeding  gen- 
erations.— Let  us,  however,  turn  from  such  aw- 
j  ful  objects,  to  contemplate,  admire,  and  imitate 
I  the  effects  of  divine   grace  in  the  conduct  of 
I  Moses  and  Aaron,  in  their  patience,  fortitude, 


B.  C.  1470. 


CHAPTER  XVII. 


B.  C.  1470. 


CHAP.  XVII. 

Tlie  Lord  commands  twelve  rods,  one  from  each  tribe,  with  the 
name  written  on  it,  to  be  laid  up  before  the  ark,  1—5.  Aaron's 
rod  alone  buds,  blossoms,  and  bears  almonds,  6—9.  It  is  laid 
up  for  a  memorial,  10,  11.  The  people  are  affnghted,  and 
despond,  12,  13. 

AND   the   Lord   spake   unto   Moses, 
saying, 

2  Speak  unto  the  children  of  Israel,  and 
lake  of  every  one  of  them  a  rod,  accord- 
ing to  the  house  of  their  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  shall 
be  for  <=  the  head  of  the  house  of  their  fa- 
thers. 

4  And  thou  shalt  lay  them  up  in  the 
tabernacle  of  the  congregation,  **  before 
the  testimony,  where  I  will  meet  with 
you. 

5  And  it  shall  come  to  pass,  that  the 
man's  rod  ^  whom  I  shall  choose,  shall 
'  blossom:  and  s  I  will  make  to  cease  from 
mc  the  murmurings  of  the  children  of 
Israel,  whereby  ^  they  murmur  against 
you. 

6  IF  And  Moses  spake  unto  the  children 
of  Israel;  and  every  one  of  their  princes 

e  See  on  16;5, 

f  8.    Is.  5:24.  11:1.  27:6.35:1,2. 

Hos.  14:5. 
g  10.    Is.  13:11.    El.  16:41.23: 

27. 
h  See  on  16:11. 


a  1:5—16.  2:3—30.  I0:l4— 27. 

b  Gen.  49:10.  Ex.  4:2,17.  Ps. 
110:2.125:3.  Ez.  19:14.  21:10, 
13.37:16—20.  Mic.  7:14. 

c  3:2,3.  13:1,7.    Ex.  6:16,20. 

d  Ex.  25:16—22.  29:42,43.  30:6, 
36. 


meekness,  forgiveness  of  injuries,  and  unwearied 
labors  and  prayers  for  the  welfare  of  their  un- 
grateful enemies.  May  we  have  the  same  testi- 
mony of  our  conscience  to  our  integrity  and  be- 
nevolence, whenever  we  are  falsely  accused:  may 
we  be  thus  angry  without  sinning,  and  thus  able 
lo  "bless  them  that  curse  us;"  "not  being  over- 
come with  evil,  but  ovt3rcoming  evil  with  good." 
Then  will  the  Lord  protect,  vindicate,  and  honor 
us  in  due  time,  in  the  presence  of  our  opposers, 
and  we  shall  be  blessed  ourselves  and  blessings  to 
others — But  we  may  in  all  this  look  unto  Jesus, 
dying  for  us,  when  enemies;  praying  for  hiscru- 
cifiers;  hastening  between  the  dead  and  the  liv- 
ing, with  the  incense  of  his  meritorious  interces- 
sion, to  stay  the  plague  which  sin  had  occasioned, 
and  by  which  multitudes  have  perished,  and  by 
which  we  all  must  otherwise  have  been  eternally 
ruined.  Through  him  we  are  spared  and  live: 
may  "his  love  constrain  us  to  live  no  longer  to 
ourselves,  but  to  him  who  died  foj  us,  and  rose 
again." 

NOTES. 
Chap.  XVII.  V.  2—5.  The  rebellious  spirit 
excited  by  Korah  and  his  company  was  so  violent, 
and  had  spread  so  widely  through  all  the  tribes, 
that  even  the  awful  judghicnts  recorded  in  the 
foregoing  chapter  did  not  effectually  repress  it. 
It  therefore  pleased  the  Lord,  to  bring  the  point 
in  contest  to  decision,  by  a  miracle,  significant 
in  itself,  and  harmless  in  its  effects.  He  had 
before  expressly  named  the  princes  of  the  several 
tribes,  witliout  exact  regard  to  primogeniture: 
(JVo<e,  1:5 — 16.)  and  he  had  appointed  Aaron  to 
the  priesthood,  and  also  to  be  prince  or  rcpre- 


gave  him  *  a  rod  apiece,  for  each  prince 
one,  according  to  their  fathers'  houses, 
even  twelve  rods:  and  the  rod  of  Aaron 
rcas  among  their  rods. 

7  And  Moses  laid  up  the  rods  before 
the  Lord,  in  '  the  tabernacle  of  witness. 

8  And  it  came  to  pass,  that  on  the 
morrow  Moses  went  into  the  tabernacle 
of  witness:  and,  behold,  the  rod  of  Aaron, 
for  the  house  of  Levi,  was  J  budded,  and 
brought  forth  buds,  and  bloomed  blos- 
soms, and  yielded  almonds. 

9  And  Moses  brought  out  all  the  rods 
from  before  the  Lord  unto  all  the  chil- 
dren 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  tes- 
timony, to  be  kept  '  for  a  token  against 
the  ■!■  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  Moses,  saying,  ■"  Behold,  we  die,  we 
perish,  we  all  perish. 

1 3  °  Whosoever   cometh    °  any  jhing 

*  Heb.  a  rod  Jor  one  prince^  a 
rod  for  one  'prince.    See  on  2. 


18:2.  Ex.  38:21.  Acts  7:44. 
J  See  on  5.  f— Gen.  40:10.   Ps. 

110:2.  132:17,18.  Cant.  2:3.  Is. 

4:2.    Ez.  17:24.  John  15:1—6. 
k  Heb.  9:4. 
1   16:38,40.     Ex.  16:32.     Deut. 

31:19—26. 
f  Heb.   children  of   rebellion. 


1  Sam.  2:12.  30:22.  Ps.  57:4. 
Is.  1:2.  Hos.  10:9.  Eph.  2:2,3. 
5:6. 

m  26:11.  Prov.  19:3.  Heb.  12:5. 

n  1:51—53.  18:4—7. 

o  Gen.  3:3.      1  Sam.  6:19-2). 

2  Sam.  6:6—12.  1  Chr.  13:11 
—  13.  15:13.  Ps.  130:3,4.  Acts 
5:5,11—14. 


sentative  of  the  tribe  of  Levi,  (jyole,  3:5 — 10.) 
To  confirm  his  authority,  to  estanlish  the  priest- 
hood in  his  family,  and  finally  to  silence  all  other 
claims,  and  all  murmurs  on  this  account,  were 
the  express  ends  proposed  on  this  occasion. 
(JVo<f.9,  16:1 — 7.) — The  rods  seem  to  have  been 
sceptres,  or  badges  of  authority,  used  by  the 
princes:  but  some  think  they  were  all  cut  out  of 
the  same  almond-tree  on  this  occasion. — The 
writing  was  doubtless  formed  in  such  a  manner, 
as  to  render  them  certainly  distinguishable:  and 
the  Lord  expressly  foretold,  that  one  of  them, 
and  but  one,  should  blossom,  to  determine  the 
tribe  and  priesthood  which  he  had  chosen. 

V.  6 — 11.  Moses,  who  had  access  at  all  times 
into  the  most  holy  place,  left  the  rods  before  the 
ark  all  night;  and  in  the  morning  that  of  Aaron 
was  covered  with  buds,  and  blossoms,  and  ripe 
almonds;  but  those  of  the  other  princes,  (though 
])robably  they  were  all  made  of  the  wood  of  the 
almond-tree,)  were  unchanged.  Thus,  beyond 
all  dispute,  the  Lord  shewed  his  choice  of  the 
tribe  of  Levi,  and  of  Aaron  as  his  priest. — Ac- 
cordingly, the  rod  of  Aaron  was  laid  up  "for  a 
token  against  the  rebels,"  and  probably  continu- 
ed in  that  very  state  to  future  ages;  (Heh.  9:4.) 
and  no  mention  is  made  in  the  whole  history  of 
Israel  of  any  further  murmurs  on  this  account. 
'This  was  a  fit  emblem  of  the  Messiah's  resurrec- 
'tion,  as  declarative...of  his  priesthood's  being 
'acceptable  to  God;  nothing  being  more  fit  to 
'represent  one  raised  from  the  dead,  than  a  dead 
'branch... restored  to  vegetable  life,  and  made 
'to  bud,  and  blossom,  and  bring  forth  fruit.'  J\lac- 
laurin. 

[463 


B.  C.  1470. 


NUMBERS. 


B.  C.  1470. 


near  unto  the  tabernacle  of  the  Lord 
shall  die:  shall  we  be  p  consumed  with 
dying? 

CHAP.  XVIII. 

The  charge  of  the  priests  and  Levites,  1 — 7.  Th"!  portion  of 
the  priests,  8—20.  The  tithes  assigned  to  the  Levites,  and  the 
tithe  of  that  tithe  to  the  priests,  21—32. 

AND  the  Lord  said  unto  Aaron, 
*  Thou  and  thy  sons,  and  thy  fa- 
ther's house  with  thee,  shall  ^  bear  the  in- 
iquity of  the  sanctuary:  and  thou  and 
thy  sons  with  thee  shall  bear  the  iniquity 
of  your  priesthood. 

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  they  shall  keep  thy  charge,  and 

p  ir.:26.  32:1,=?.    Deut.  2:]6.  Job 

31:14,15.   Ps.  90t7.  Is.  22. 
a  17:3,7,13.  Heb.  4:15. 
b  22.  14:34.     Ex.  28:33.     Lev. 

22:9.   Ez.  3:18,19.  Acts  20:26, 


27.  Heb.  13:17. 
c  4.  Gen.  29:34. 
d  See  on  3:6—9.  8:19,22. 
e  4:15.  16:40.  17:7.      1   Chr.   16: 

39,40.  2  Chr.  30:16.  Ez.  44:15. 


V.  12,  13.  The  language  of  these  verses  is  ex- 
ceedingly descriptive  of  a  forced  submission,  at- 
tended with  terror  and  despondency,  and  an  in- 
ward revolting'  against  an  appointment  which  they 
dared  no  longer  oppose.  And  it  significantly  ex- 
presses the  state  of  mind  and  heart  of  the  people, 
and  the  greatness  of  the  ferment  which  prevailed 
among  them.  In  the  preceding  events,  they  "de- 
spised the  chastening  of  the  Lord;"  and  now  "they 
fainted  when  rebuked  by  him."  (JVbfe,  Heb.  12: 
4—8.) 

PRACTICAL  OBSERVATIONS. 

Though  "the  Lord  hath  no  pleasure  in  the 
death  of  the  wicked;"  yet  such  is  his  holiness  and 
justice,  that  continuance  in  sin  is   inseparable 
from  ruin:    he  therefore  graciously  removes  the 
occasions  of  offending,  that  men  mav  be  preserv- 
ed from  condemnation.     He  gives  all  proper  sat- 
isfaction to  those  who  are  disposed  to  be  con- 
vinced, and  manifests  the  equity  of  his  determi- 
nations to  every  impartial  and  humble  inquirer: 
but,  as  we  have  no  claim  to  his  favors,  "he  does 
what  he  willeth  with  his  own,"  and  deigns  not  to 
assign  his  reasons  for  making  one  man  to  differ 
from  another. — Our  Lord  Jesus  was  unanswer- 
ably demonstrated  to  be  the  "great  High  Priest 
over  the  house  of  God,"  by  his  resurrection  from 
the  dead,  and  when  "the  rod  of  his  strength  went 
forth  out  of  Zion,  and  multitudes  were  made  wil- 
ling in  the  day  of  his  power,  in  the  beauties  of 
holiness;"  and  when,  through  him,  "Israel  shall 
blossom,  and  bud,  and  fill  the  face  of  the  world 
with  fruit,"  it  will  appear  still  more  illustriously 
divine.    [JVotes,  Ps.  110:3.    Is.   26:19.   27:2—6.') 
Nor  shall  those  ministers,  whom  he  chooses,  re- 
main as  dry  rods  before  him  and  his  church:  but, 
more  or  less,  sooner  or  later,  they  shall  "bud,  and 
blossom,  and  bear  fruit;"  both  that  of  holiness  in 
their  lives,  and  that  of  usefulness  in  their  minis- 
try. And  when  they  are  opposed  and  persecuted, 
they  may  hope  with   increasing  confidence  for 
more  signal  success;  in  order  that  their  adver- 
saries may  be  silenced,  the  faith  of  the  Lord's 
people  established,  and  their  own  hearts  encour- 
aged in  their  work  of  faith  and  labor  of  love. — 
And  whether  this  usefulness  be  more  immediate, 
or  be  longer  waited  and  prayed  for,  it  will  be 
"fruit  which  shall  remain"  before  the  Lord,  to  his 
464] 


the  charge  of  all  the  tabernacle:  ^  only 
they  shall  not  come  nigh  the  vessels  of 
the  sanctuary  and  the  altar,  that  s  neither 
they,  nor  ye  also,  die. 

4  And  they  shall  be  joined  unto  thee, 
and  keep  the  charge  of  the  tabernacle  of 
the  congregation,  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,  ™  1  have  taken  your 
brethren  the  Levites  from  among  the 
children  of  Israel;  to  you  they  are  °  given 
as  a  gift  for  the  Lord,  to  do  the  service 
of  the  tabernacle  of  the  congregation. 

7  Therefore  thou    and  thy  sons   with 

f  See  on  3:25,3 1J56.  4:19,20.  "         '  '  ' 

g4:15. 

h  1:51.  3:10.       1  Sam.  6:19.     2 


Sam.  6:6,7. 

i  8:2.  Ex.  27:21.  30:7.  Lev.  24: 
3.  1  Chr.  9:19,23,33.  24:5.  1 
Tim.  1:18.  3:15.  5:21.  6:20. 


k8:19.  16:46.  Jer.  23:15.  Zech. 

10:3. 
1  Gen.  6:17.  9:9.  Ex.  14:17.  31: 

6.   Is.  48:15.  51:12.  Ez.  34:11, 

20. 
m  See  on  3:12,45. 
n  Sfe  071  3:9.  8:16 — 19. 


everlasting  glory,  and  their  eternal  recompense; 
and  in  the  church  for  the  good  of  many,  after 
they  have  finished  their  course.  [J>fotes.  Juhn  15: 
12 — 16.  V.  16.) — But  alasl  when  man's  presump- 
tion is  checked,  and  his  self-sufficiency  is  abated, 
he  naturally  verges  to  the  opposite  extreme:  and, 
in  unbelieving  despondency  arising  from  hard  and 
injurious  thoughts  of  God,  neglects  divine  ordi- 
nances, lest  he  should  be  guilty  of  profaning 
them:  buries  his  talent  in  the  earth,  lest  he  should 
be  condemned  for  wasting  it;  and  often  justifies 
himself  in  both,  because  he  cannot  merit  heaven 
by  his  good  works! — The  Lord  give  us  grace  to 
avoid  all  the  extremes,  into  which  an  evil  heart 
and  a  subtle  enemy  combine  to  betray  us! 

NOTES. 

Chap.  XVIII.  V.  1.  Aaron  and  his  family 
were  now  confirmed  in  the  priesthood,  against  all 
competitors;  and  the  people  were  exceedingly 
terrified  lest  the  tabernacle  should  occasion  their 
destruction:  but,  to  counterbalance  the  honor 
conferred  on  the  former,  and  to  allay  the  terrors 
and  abate  the  envy  of  the  latter,  it  was  declared 
that  the  priests  must  bare  the  blame  of  every 
thing,  which  was  not  properly  conducted,  in  re- 
spect of  the  tabernacle  and  its  service;  and  that 
the  people  had  in  this  respect  nothing  to  fear,  ex- 
cept a  presumptuous  intrusion  into  the  places  and 
services,  from  which  they  were  by  the  law  ex- 
cluded. But  the  priests  must  be  very  circumspect, 
active,  and  exemplary,  both  in  their  ministrations 
and  conversation,  else  they  would  soon  be  laden 
with  guilt,  which  their  sacrifices  could  not  ex- 
piate. 

V.  2 — 6.  Ltvi  signifies  joined^  [Gen.  29:34.) 
and  the  name  seems  alluded  to  in  this  appoint- 
ment. The  Levites,  though  brethren  to  the 
priests,  were  given  to  them  as  servants;  and  the 
menial  and  most  laborious  parts  of  the  service,  in 
the  court  of  the  tabernacle,  were  allotted  them: 
but  the  priests  alone  nfight  minister  within  the 
sanctuary,  and  sprinkle  the  blood,  and  order  the 
sacrifices  at  the  altar  of  burnt-offering.  Nay, 
the  Levites  must  not  look  upon  the  sacred  ves- 
sels which  they  carried,  till  they  were  covered. 
{j^otes,  4:5—10.)  The  ordinary  priests  performed 
the  other  services;  and  the  high  priest  once  every 
year  entered  within  the  veil. 


B.  C.  1470. 


CHAPTER  XVIll. 


B.  C.  1470. 


thee,  shall  keep  your  priest's  office  for 
every  thing  of  the  altar,  and  "  within  the 
veil;  and  ye  shall  serve:  I  have  given 
your  priest's  office  unto  yau  p  as  a  service 
of  gift:  and  ^  the  stranger  that  cometh 
uigh  shall  be  put  to  death. 

8  H  And  the  Lord  spake  unto  Aaron, 
Behold,  I  also  have  given  thee  ■■  the  charge 
of  mine  heave-offi?rings,  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  ordi- 
nance for  ever. 

9  This  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  trespass-offering  of 
theirs,  which  they  shall  render  unto  me 
shall  be  most  holy  for  thee,  and  for  thy 
sons. 

10  In  y  the  most  holy  place  shalt  thou 
cat  it:  ^  every  male  shall  eat  it:  it  shall 
be  holy  unto  thee. 

1 1  And  this  is  thine;  "*  the  heave-offer- 
ing of  their  gift,  with  all  the  wave-offer-] 
ings  of  the  children  of  Israel:  I  havej 
given  them  ^unto  thee,  and  to  thy  sons,] 
and  to  thy  daughters  with  thee,  by  a, 
statute  for  ever:  ^  every  one  that  is  clean'; 
in  thy  house  shall  eat  of  it.  j 

12  All  the  *best  of  the  oil,  and  all  thej 
best  of  the  wine,  and  of  the  wheat;  "^thej 
first-fruits  of  them  which  they  shall  offer 
unto  the  Lord,  them  have  I  given  thee. 

13  And  ®  whatsoever  is  first  ripe  in  the 


o  Lev.  I»):2,12— 14.      Heb.  9:3 

—6. 
p  16:5—7.     1  Sam.  2:28.     .lohu 

3:27.   Rom.  15:15,16.    Eph.  3: 

3.  Heh.  5:4. 
q  4.  3:38.  16:40. 
r  5:9.    Lev-.  6:16,18,20.  7:6,3-2— 

34.    10:14,15.       Deut.    1-2:6,11. 

26:13. 
s   Kx.  29:21,29.  40:13,15.     Lev. 

7:35.   8:30.   21:10.       Is.    10:27. 

Heb.  1:9.    1  John  2:20,27. 
t  Lev.  2:2,3.   10:12,13. 
u  Lev.  4:22,27.  6:25,26.  10:17. 
xLev.  5:6.  7:1.  14:13. 


I 
y  Kx.  29:31,3-:.     Lev.   6:16,26.1 

7:6.  10:13,17.  14:13.  I 

z  Lev.  6:18,29.  7:6.  21:22. 
a  8.  Ex.  29:27,28.  Lev.  7:14,30 

—34.  I 

b  Lev.  10:14.  Deut.  18:3.  1 

c  Lev.  2-2:2,3,11— 13. 
*  Heb.  fat.  ! 

d  15:19-21.     Ex.  22:29.  23:]9.j 

34:26.       Lev.    2:14.    23:17,20. 

Deut.  13:4.  26:2.     Neh.  10.35 

—37. 
e  Ex.  -22:29.  Jer.  24:2.    Hos.  9: 

10.  Mic.  7:1. 


V.  7.  A  service  of  ^ift.]  The  priests  were  thus 
taught  to  account  their  woric  and  charge  to  be  a 
special  gift  and  favor  from  God,  and  not  to  con- 
sider them  as  a  disagreeable  appendage  to  the 
distinction  and  emolument  of  their  office.  {Marg. 

V.  10.  "The  most  holy  place"  here  signifies 
the  precincts  of  the  tabernacle,  which  were  most 
holy.,  compared  with  the  houses  or  tents  of  the 
priests. — It  was  very  proper,  on  this  occasion,  to 
renew  the  grants  before  made  to  the  priests;  and 
which  have  already  been  considered.  [Marg. 
Ref.— Moles,  Lev.  6:14—18.  7:1—10.) 

V.  11—14.  Marg.  Ref.—jYotes,  Lev.  2:1—14. 
•jr. 29 34.  '23:15 21. 

V.  13— 18.  Marg.  Ref.—M'oles.,  Ex.  13:11— 
16.  Lev.  27: 

V.  19.  A  covenant  of  salt.'\  Mote,  Lev.  2:13.— 
The  Lord  established  it,  as  a  perpetual  and  stable 
covenant  with  the  family  of  Aaron,  and  an  unal- 
VoL.  I.  59 


land,  which  they  shall  bring  unto  the 
Lord,  shall  be  thine:  everj^  one  that  is 
clean  in  thine  house  shall  eat  of  it. 

14  Every  thing  '  devoted  in  Israel 
shall  be  thine. 

15  Every  thing  that  ^openeth  the  ma- 
trix, in  all  flesh  \vhich  they  bring  unto  the 
Lord,  7i'hether  it  be  of  men  or  beasts,  shall 
be  thine:  nevertheless,  ''  the  first-born  of 
man  shalt  thou  surely  redeem,  and  the 
firstling  of  unclean  beasts  shalt  thou  re- 
deem. 

16  And  those  that  are  to  be  redeemed 
from  a  month  old  shalt  thou  redeem,  '  ac- 
cording to  thine  estimation,  for  the  money 
of  five  shekels,  after  the  shekel  of  the 
sanctuary,  ''  which  is  twenty  gerahs. 

1 7  But  '  the  firstling  of  a  cow,  or  the 
firstling  of  a  sheep,  or  the  firstling  of  a 
goat,  thou  shalt  not  redeem,  they  are 
holy:  "  thou  shalt  sprinkle  their  1  lood 
upon  the  altar,  and  shalt  burn  their  fat 

for  an  offering  made  by  fire,  lor  a  sweet 
savor  unto  the  Lord. 

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 
offer  unto  the  Lord,  have  I  given  thee, 
and  thy  sons  and  thy  daughters  with 
thee,  by  a  statute  for  ever:  it  is  p  a  cov- 
enant of  salt  for  ever  before  the  Lord 
unto  thee,  and  to  thy  seed  with  thee. 

20  IF  And  the  Lord  spake  unto  Aaron, 
^  Thou  shalt  have  no  inheritance  in  their 
land,  neither  shalt  thou  have  any  part 
among  them:  I  '  am  thy  part  and  thine 
inheritance  among  the  children  of  Israel. 

f  Lev.  27:28.   Ez.  44:29.  marg 
e  3:13.  Ex.  13:2,12.  34:2P.  Lev. 

27:26. 


h  E«.  13:13.  54:20.   Lev.  27:27. 

i  3:47.  Lev.  27:2— 7. 

k  Ex.  30:13.    Lev.  27:25.     Ez. 

45:12. 
1  Dent.  15:19—22. 
ra  See  on  Lev.  3:2 — 5. 
n  Ex.  29.26—28.     Lev.  7:31— 

34. 


o  8.  15:19—21.  31:29,41.     Lev. 

7:14.    Deut.  12:6.    2  Chr.  31:4 

—10. 

p  Lev.  2:13.  2  Chr.  13:5. 
q  23,24.  26:62.     Deut.  10:9.   12: 

12.  14:27,29.  .Tosh.  14:3. 
r  Deut.  18:1,2.     Josh.  13:14,33. 

18:7.       Ps.    16:5.  73:26.   142:5. 

Lam.  3:24.     Ez.  44:28.   1  Cor. 

3:21—23.   Rev.  21:3. 


terable  statute  to  Israel,  all  the  time  they  possess- 
ed Canaan,  that  the  priests  should  have  these  per- 
quisites for  themselves  and  their  families;  by  rea- 
son of  their  anointing  to  the  sacred  office. 

V.  20.'  M'o  inheritance,  &c.]  The  priests  and 
Levites  possessed  houses  and  lands,  for  gardens 
and  pasturage  in  the  suburbs  of  their  cities;  and 
they  might  purchase  estates  to  the  year  of  jubilee: 
but  the)'-  had  no  portion  allotted  them  in  the  divi- 
sion of  the  land  of  Canaan;  for  it  was  the  will  of 
God,  that  they  should  be  maintained  bj^  that  por- 
tion, which  he  reserved  to  himself  as  a  rent  out  of 
the  estates  of  the  other  Israelites.  Thus  they  were 
exempted  from  many  avocations  and  snares,  which 
the  cultivation  and  improvement  of  lands  would 
have  occasioned;  and  were  plentifully  supplied 
with  every  thing  needful  and  comfortable.  At 
the  same  time,  their  interests  were  placed  in  an 
inseparable  connexion  v/ith  the  maintenance  of 
the  worship  of  God:  for  if  the  people  became  gcn- 

[465 


B.  C.  1470. 


NUMBERS. 


B.  C.  1470. 


21  And  behold,  I  have  given  the  chil- 
dren of  Levi  all  ^  the  tenth  in  Israel,  for 
an  inheritance,  for  their  service  which 
they  serve,  ^  even  the  service  of  the  tab- 
ernacle of  the  congregation. 

22  Neither  must  the  children  of  Israel 
henceforth  "  come  nigh  the  tabernacle  of 
the  congregation,  lest  they  *  bear  sin 
*^  and  die. 

23  But  the  Levites  shall  ^  do  the  ser- 
vice of  the  tabernacle  of  the  congrega- 
tion, and  they  shall  bear  their  iniquity. 
It  shall  be  a  statute  for  ever  throughout 
your  generations,  that  ^  among  the  chil- 
dren of  Israel  they  have  no  inheritance. 

24  But  ^  the  tithes  of  the  children  of 
Israel,  which  they  offer  as  an  heave-of- 
fering unto  the  Lord,  1  have  given  to  the 
Levites  to  inherit;  therefore  I  have  said 
unto  them,  Among  the  children  of  Israel 
they  shall  have  no  inheritance. 

25  IF  And  the  Lord  spake  unto  Moses, 
saying, 

26  Thus  speak  unto  the  Levites,  and 
say  unto  them.  When  ye  take  of  the  chil- 
dren of  Israel  the  tithes  which  I  have 
given  you  from  them  for  your  inheri- 
tance, ^  then  ye  shall  offer  up  an  heave- 1 
offering  of  it  for  the  Lord,  even  *=  a  tenth 
part  of  the  tithe. 


s  24— Q6.         Lev.     27:30 32. 

Deut.  U.17— 19.  14:32—29.  2 
Chr.  31:5,6,12.  Neh.  10:37— 
59.  12:44.  13:12.    Heb.  7:5—9. 

t  6.  3:7,8.  1  Cor.  9:13,14.  Gal. 
6:6. 

u  7.  1:51.  3:10,38. 


X  See  on  Lev.  20:20.  22:9. 

*  Heb.  to  die. 

y  See  on  3:7. 

z  See  on  20. 

a  Mai.  3:8—10. 

b  See  on  19. 

c  Neh.  10:38. 


erallj'^  irrelig^ious  or  idolatrous,  they  would  neither 
bring  sacrifices  nor  pay  tithes.  And  indeed  the 
nature  of  map,  and  the  entail  of  the  priesthood 
and  sacred  ministry  upon  one  family  and  tribe, 
would  render  it  proper  to  emplo)'  every  tie  and 
motive,  to  engage  them  to  support  the  worship  of 
God  to  the  utmost  of  their  ability. 

V.  21.  The  Lord,  by  thi^  statute,  gave  the  Le- 
vites a  clear  tenth  of  this  whole  increase  of  the 
land;  that  is,  of  the  labor  and  improvements,  as 
well  as  of  the  estates,  of  all  the  other  tribes.  This 
was  a  large  proportion  for  by  far  the  smallest 
tribe;  and,  when  joined  to  all  the  rest  assigned 
them,  was  an  abundant  provision.  But  the  other 
tribes  would  have  also  the  advantages  accruing 
from  trade  and  manufactures,  in  which  the  Le- 
vites were  not  allowed  to  be  occupied. — This 
tenth  seems  to  have  been  the  common  stock  of 
the  tribe,  and  divided  among  them  accordingly: 
and  this  would  obviate  tliat  common  bad  effect  of 
tithes;  namely,  the  contentions  which  arise  about 
them,  between  ministers  and  the  people  of  their 
peculiar  charge:  as  the  tithes  were  not  paid  to  an 
individual,  but  to  a  collective  body;  or  rather  they 
were  presented  as  an  oblation  to  God,  who  was 
pleased  to  give  them  to  the  Levites.  (24) 

V.  23 — 32.  The  foregoing  regulations  were  de- 
livered to  Aaron,  and  by  him  to  the  people:  but 
this  law,  immediately  relating  to  the  interests  of 
him  and  his  family,  was  given  by  Moses. — The 
Levites,  receiving  tithes  of  the  people,  gave  a 
lithe  of  them  to  the  priests;  and  some  have  con- 
jectured that  the  tenth  of  this  tithe  was  allotted 
for  the  high  priest's  support,  according  to  the  pre- 
eminence to  which  he  was  advanced.  This  tithe 
466j 


27  And  this  your  heave-offering  shall 
be  reckoned  unto  you  ^  as  though  it  were 
®  the  corn  of  the  threshing-floor,  and  as 
the  fulness  of  the  wine-press. 

28  Thus  ye  also  shall  offer  an  heave- 
offering  unto  the  Lord,  of  all  your  tithes 
which  ye  receive  of  the  children  of  Isra- 
el; ^  and  ye  shall  give  thereof  the  Lord's 
heave-offering  to  Aaron  the  prit.st. 

29  Out  of  all  your  gifts  ye  shall  offer 
ever}^  heave-offering  of  the  Lord,  of  all 
the  +best  thereof,  even  the  hallowed  part 
thereof,  out  of  it. 

30  Therefore  thou  shalt  say  unto 
them,  When  ye  have  heaved  «  the  best 
thereof  from  it,  then  it  shall  be  counted 
unto  the  l^evites  as  the  increase  of  the 
threshing-floor,  and  as  the  increase  of 
the  wine-press. 

31  And  ye  shall  eat  it  ^  in  every 
place,  ye  and  your  households:  for  it  is 
'  your  reward  for  your  service  in  the  tab- 
ernacle of  the  congregation. 

32  And  ye  shall  ^  bear  no  sin  by  rea- 
son of  it,  when  ye  have  heaved  from  it 
the  best  of  it:  neither  shall  ye  ^  pollute 
the  holy  things  of  the  children  of  Israel, 
lest  ye  die. 


d  Lev.  6:19—23 
e  30.    13:20.       " 

Kin<rs  6:27. 
I"  Gen.  14:18. 

10. 


Deut.   15.14.      2 
Hos.  9:1,2. 
Heb.  6:20.  7:1— 


t  Heb.  fat. 

g28.     Gen.  43:11.     Deut.  6:5. 
Prov.  3:9,10.  Mai.  1:8. 


Matt. 


3:8,9. 


6:33.  10:37—39.    Phil 
h  Deut.  14:22,23. 
i  Matt.   10:10.      Luke   10:7 

Cor.  9:10—14.       Gal.  6:6. 

Tim.  5:17,18. 
k22.  Lev.  19:8.  22:16. 
1  Lev.  22:2,15. 


of  the  tithes  was  the  oblation  of  the  Levites  to  the 
Lord,  and  as  acceptable  as  that  which  was  paid 
out  of  the  estates  of  the  other  Israelites;  and  when 
it  had  been  offered  of  the  best,  they  might  use  the 
rest  with  comfort  and  a  good  conscience,  as  if  it 
had  been  the  produce  of  their  oivn  lands.  But 
they  would  polhde  the  holy  things,  if  they  used 
the  tithes  without  separating  the  portion  assigned 
to  the  priests. 

The  hallowed  part.  (29)  That  part  which  was 
most  proper  to  be  selected,  as  hallowed,  or  devot- 
ed to  God,  who  requires  the  best  of  all  things  to 
be  employed  in  his  immediate  service. 

PRACTICAL  OBSERVATIONS. 

The  office  of  a  minister  is  a  good  work,  and  an 
important  charge;  and  to  be  employed  and  trusted 
in  it,  to  be  approved  faithful  and  made  useful,  is 
the  greatest  honor  and  favor,  which  God  ever 
confers  upon  mortal  man.  But  it  is  weighty  and 
perilous:  "the  iniquity  of  the  priesthood"  and  "of 
the  sanctuary"  fonns  the  most  aggravated  guilt, 
and  will  sink  the  mercenary,  the  careless,  and  the 
profligate  minister  into  the  deepest  condemnation; 
besides  occasioning  wrath  upon  the  people,  and 
dragging  them  down  with  him  into  destruction. 
All  therefore,  who  are  thus  employed,  should  "re- 
joice witli  trembling;"  and  "take  heed  to  them- 
selves, and  to  their  doctrine;"  not  "entangling 
themselves  in  the  affairs  of  this  life;"  [J^''ote,  2 
Tim.  2:3 — 7.)  but  considering  the  Lord  as  their 
Portion,  the  interests  of  godliness  as  their  inter- 
ests, and  the  glory  of  God  in  tlie  salvation  of  souls, 
as  their  grand,  their  sole  object.  They  who  de- 
sire this  good  work  should  look  to  it,  that  their 


B.  C.  1470. 


CHAPTER  XIX. 


B.  C.  1470. 


CHAP.  XIX. 

The  water  of  separation  directed  to  be  made  with  the  ashes  of 
a  red  heifer;  and  all  who  prepared  these  must  be  cleansed 
from  pollution,  1 — 10.  The  cases  in  which  the  water  was  to 
be  used,  and  how:  the  soul  that  neglected  it  to  be  cut  off;  and 
the  person  that  sprinkled  it  to  be  cleansed,  11 — 1i. 

ND  the  Lord  spake  unto  Mose.s  and 
unto  Aaron,  saying, 

2  This  is  *  the  ordinance  of  the  law 
which  the  Lord  hath  commanded,  say- 
ing, Speak  unto  the  children  of  Israel, 
that  they  bring  thee  ^  a  red  heifer  with- 
out spot,  wherein  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  o?ie  shall  slay  her 
before  his  face. 

4  And  Eleazar  the  priest  shall  take  of 
her  blood  with  his  finger,  and  •"  sprinkle 
of  her  blood  directly  before  the  taberna- 
cle of -the  congregation  seven  times. 

5  And  one  shall  burn  the  heifer  in  his 
sight;  s  her  skin,  and  her  flesh,  and  her 
blood,  with  her  dung,  shall  he  burn. 


a  31:21.   Heb.  9:10. 

b  6.    Lev.  14:6.    Is.  1:13.  Rev. 

1:5. 
c  See  on  Ex.  12:5.— Lev.  22:20 

—25.    Luke  1:35.     Heb.  7:26. 

1  Pet.  1:19.  2:22. 
d  Deut.  21:3.   1  Sam.  6:7.  Lam. 

1:14.  John  10:17,18.     Phil.  2:6 


—8. 
e  5:2.  15:36.     Lev.  4:12,21.   13: 

45,46.16:27.24:14.      Heb.   13: 

n— 13. 
f  Lev.  4:6,17.   16:14,19.     Heb. 

9:13,14.  12:24.    1  Pet.  1:2. 
g  Ex.  29:14.      Lev.   4:11,12,21. 

Ps.  22:14.   Is.  53:10. 


motives,  dispositions,  and  qualifications  are  such, 
as  may  give  them  a  reasonable  ground  to  hope, 
that  they  will  "be  approved  of  God,  as  workmen 
tliat  need  not  be  ashamed;"  and  that  the  mainte- 
nance, which  they  receive,  may  be  indeed  "for 
their  service  in  the   sanctuary." — On  the  other 
hand  it  is  the  Lord's  pleasure,  "that  they  who 
preach  the  gospel  should  live  of  the  gospel,"  and 
be  preserved  from  the  anxieties  and  temptations 
of  pinching  poverty;  that  they  may  have  no  oc- 
casion to  engage  in  secular  business,  or  induce- 
ment to  flatter  the  rich,  or  to  be  silent  out  of  pe- 
cuniary considerations.    Nay,  it  is  his  will,  that 
they  should  not  only  have  enough  to  maintain 
their  families,  and  punctually  to  discharge  their 
debts;  but  that  they  should  have  a  surplus  for 
pious  and  charitable  uses,  and  that  they  should 
thus  employ  it:  not  luxuriously  spending,  or  cov- 
etously hoarding  it,  but  living  themselves,  and 
leaving  their  families  to  live,  in  dependence  on 
Providence.     It  is  therefore  criminal  not  only  to 
defraud,  but  to  be  niggardly  to,  the  ministers  of 
God:  and  their  maintenance  must  not  be  consider- 
ed as  an  alms  or  an  imposition,  but  their  just  due; 
as  the  Lord's  portion  out  of  men's  estates,  which 
being  withheld  will  pollute  the  enjoyment  of  all 
the  rest. — Whatsoever  is  offered  to  the  Lord  must 
be  of  the  best;  and  they  who  have  him  for  their  in- 
heritance, will  be  well  provided  for,  in  this  world 
and  in  the  next,  without  the  embarrassments  and 
cares  which  perplex  others. — Let  us  then  en- 
deavor to  know  and  do  our  own  work  diligently; 
to  be  contented  with  our  daily  bread,  and  thank- 
ful for  it;  to  seek  our  inheritance  and  our  treas- 
ure in  heaven;    to  "set  our  affections  on  things 
above;"  to  have  our  conversation  heavenly;  to 
consider  ourselves  as  "strangers  and  pilgrims  upon 
earth;"  and  to  leave  the  eager  pursuit  of  earthly 
things  to  those,  who  know  no  better  treasures  to 
be  desired  or  enjoyed. 


6  And  the  priest  shall  take  ''  cedar- 
wood,  and  hyssop,  and  scarlet,  and  cast 
it  into  the  midst  of  the  burning  of  the 
heifer. 

7  Then  the  priest  shall  '  wash  his 
clothes,  and  he  shall  bathe  his  flesh  in 
water,  and  afterward  he  shall  come  into 
the  camp,  and  the  priest  shall  be  unclean 
until  the  even. 

8  And  he  that  burneth  her  shall  wash 
his  clothes  in  water,  and  bathe  his  flesh 
in  water,  and  shall  be  unclean  until  the 
even. 

9  And  a  man  that  is  J  clean  shall  gath- 
er up  the  ashes  of  the  heifer,  and  ^  lay 
the7n  up  without  the  camp  in  a  clean 
place;  and  it  shall  be  kept  for  the  con- 
gregation of  the  children  of  Israel,  for  '  a 
water  of  separation:  it  is  a  purification 
for  sin. 

10  And  he  that  gathereth  the  ashes 
of  the  heifer,  shall  "  wash  his  clothes, 
and  be  unclean  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. 


h  Lev.  14:4,6,49.    Ps.  51:7.    Is. 

1:18.    Heb.  9:19—23. 
i  8,19.      Lev.   11:25,40.   14:8.9. 

15:5.  16:26—28. 
j   18.  9:13.  2  Cor.  5:21.  Heb.  7: 

26. 
k  17. 


6:6,12.      31:-Z3,24. 
Zech.  13:1.  2  Cor. 


1   13,20,21. 

Lev.  15:20. 

7:1. 
m  .See  on  7,8,19. 
n  15:15,16.   Ex.  12:49.    Rom.  3: 

29,30.    Col.  3:11. 


NOTES. 

Chap.  XIX.  V.  2.  Intimations  had  before 
been  given,  concerning  the  method  of  purification 
from  ceremonial  defilement,  which  is  prescribed 
in  this  chapter.  (8:7.) — The  red  color  of  the  heifer 
being  expressly  insisted  on,  must  be  supposed  to 
have  had  some  meaning.  Atrocious  guilt  is  spok- 
en of  as  crimson  and  scarlet;  blood  is  the  atone- 
ment for  sin;  and  the  vengeance  executed  by  the 
Lord  on  his  enemies,  is  represented  by  his  gar- 
ments being  red  with  their  blood.  (7*.  63:2.)  Per- 
haps these  things  might  be  alluded  to. — Christ 
never  bare  the  yoke  of  sin;  nor  would  he  have 
been  subject  to  the  yoke  of  the  law,  except  for 
our  sakes  and  as  our  Surety.  (JVo^f,  Gn/.  4:4 — 7.) 

V.  3.  The  high  priest  must  not  on  any  account 
knowingly  contract  defilement;  and  therefore  the 
next  priest  to  him  officiated  in  this  ceremony,  not 
only  at  this  time,  but  probably  on  all  future  occa- 
sions of  the  same  kind. 

V.  4.  Before  the  tabernacle.  ]  Either  towards 
the  tabernacle  when  without  the  camp,  as  it  is 
generally  thought;  or  in  the  court  of  the  taber- 
nacle, when  the  solemnity  without  the  camp  was 
finished. 

V.  5 — 10.  This  oblation  differed  from  all  other 
sacrifices,  in  that  the  heifer  was  slain,  not  in  the 
court  of  the  tabeimacle,  but  without  the  camp; 
the  greater  part  of  the  blood,  and  all  the  fat  were 
burned  with  the  skin  and  carcass;  and  the  same 
things  were  cast  into  the  burning,  which  had  been 
appointed  in  the  case  of  a  leper  when  cleansed. 
[J^ote,  Lev.  14:4—7.)  Yet  it  is  evident,  that  it 
was  for  substance  an  atoning  sacrifice;  and  the 
typical  purifying  efficacy  of  the  ashes  was  derived 
from  the  typical  expiation,  made  by  the  spotless 
animal  thus  slaughtered. — Every  circumstance 
was  ordered,  so  as  to  impress  the  mind  with  an 
idea  that  the  heifer  was  extremely  polluted  and 
polliding:  and  that  by  thus  carrying  the  pollution 

r467 


B.  C.  1470. 


NUMBERS. 


B,  C.  H70. 


11  IF  He  that  °  toucheth  the  dead 
body  of  any  "*  man  shall  be  unclean  seven 
days. 

12  He  shall  p  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 
unclean;  *^his  uncleanness  is  yet  upon 
him. 

14  This  is  the  law  when  a  man  dieth 
in  a  tent:  all. that  come  into  the  tent,  and 
all  that  is  in  the  tent,  shall  be  unclean 
seven  days. 

15  And   "  every    open 
hath  no  covering  bound  upon  it,  is  un- 
clean. 

16  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,  shall  be  unclean  seven  days. 

17  And  for  an  unclean  person  they 
shall  take  of  the  +  ashes  of  the  burnt  heif- 


vessel   which 


0  16.5:2.9:6,10.31:15.   Lev.  11: 

31.21:1,11.    Ha?.  2:13.   Rom. 

5:12.     2  Cor.  6:17.     Eph.  2:1. 

Heb.  9:14. 
*  Heb.  soul  of  raan. 
p  17,18.      Ps.  51:7.     Ez.  36:25. 

Acts  15:9.  Rev.  7:14. 
q  31:19.  Ex.  19:11,15.    Lev.  7: 

17.   Hos.  6:2.    1  Cor.  15:3,4. 
r  15:30.     Lev.   5:3,6,17.    15:31. 


Heb.  2:2,3.  10:29.     Rev.  21:8. 

22:11,15. 
S  IS.  S:7. 
t  Lev.  7:20.  22:3.     Prov.  14:32. 

John  8:24. 
1131:20.    Lev.  11:32.  14:36. 
X  11.  31:19. 
y  F.Z.  39:11—16. 
z  Matt.  23:27.  Luke  11:44. 
t  Heb.  dust.  9. 


out  of  the  camp,  it  made  way  for  the  purification 
of  the  people.  Even  Eleazar,  by  superintending' 
the  transaction  and  sprinkling-  the  blood,  was  ren- 
dered unclean,  as  well  as  he  who  burned  the  heif- 
er: and  when  a  clect7i  person  had  collected  the 
ashes,  he  also  in  some  degree  partook  of  the  pol- 
lution!— Thus  Christ,  our  unblemished  Sacrifice 
and  Sanctification,  bearing'  our  sins,  suffered 
without  Jerusalem  by  the  hands  of  the  Romans, 
yet  by  the  decree  and  under  the  inspection  of  the 
chief  priests:  and  thoug'li  his  death  was  "accord- 
ing to  the  determinate  counsel  and  foreknowledg-e 
of  God;"  yet  every  one  concerned  in  it  contracted 
guilt  and  pollution  of  the  most  ag'g'ravated  kind. 
— The  ashes  of  the  heifer  thus  prepared,  and  care- 
fully kept  apart  from  those  of  the  wood  with  which 
it  was  burned,  were  laid  up  in  some  clean  place 
without  the  camp,  that  the  water  of  separation 
(or  the  water  for  purifying  those  who  were  separ- 
ated for  ceremonial  pollution,)  might  be  made,  by 
putting  a  small  quantity  of  them  into  spring-water. 
This  watei'  must  bo  frequently  wanted  by  the 
whole  multitude  of  Israelites:  yet,  as  a  little  would 
suffice,  the  ashes  of  one  heifer  might  last  for  some 
considerable  time;  and  the  nature  of  ashes,  which 
do  not  easily  corrujit,  mig'at  also  typifv  the  ahldlns; 
ef/iracy  of  the  atonement  of  Christ.  But  that  man 
must  be  endued  with  an  uncommon  meas  ire  of 
credulity,  who  can  believe  the  assertions  of  the 
Babbies,  that  the  ashes  of  this  one  heifer  lasted 
the  whole  nation,  and  the  strangers  sojourning 
among  them,  till  the  days  of  Solomon!— It  is  rea- 
sonable to  suppose,  that' after  the  people  were  set- 
468] 


er  of  purification  for  sin,  and  }  running 
water  shall  be  put  thereto  in  a  vessel; 

18  And  ^  a  clean  person  shall  take  hys- 
sop, and  dip  it  in  the  water,  and  sprin- 
kle it  upon  the  tent,  and  upon  all  the  ves- 
sels, 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  sprin- 
kle upon  the  unclean  on  the  third  daj', 
and  on  the  seventh  day:  and  on  "^  the  sev- 
enth 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  '^  shall  not  purify  himself,  that  soul 
shall  be  cut  off  from  among  the  congre- 
gation, because  he  hath  defiled  the  sanc- 
tuary of  the  Lord;  the  water  of  separa- 
tion hath  not  been  sprinkled  upon  him; 
he  is  unclean. 

21  And  it  shall  be  a  perpetual  statute 
unto  them,  that  ®  he  that  sprinkleth  the 
water  of  separation  shall  wash  his 
clothes,  and  he  that  toucheth  the  water 
of  separation  shall  be  unclean  until  even. 

22  And  *"  whatsoever  the  unclean  per- 
son toucheth  shall  be  unclean:  and  ^  the 
soul  that  toucheth  it  shall  be  unclean 
until  even. 

J  Heb.   living  xeafers  shall  be 

given.      Gen.   26:19.      tnarg. 

Cant.  4:15.      John  4:10,11.  7: 

38.  Rev.  7:17. 
a  9.    Ps.  51:7.     Ez.  36:25—27. 

John  15:2,3.  17:17,19.      1   Cor. 

]:30.    Heb.  9:14. 
b  Eph.  5:25—27.     Tit.  2:14.  3:3 

—5.      1  John  1:7.  2:1,2.     Jude 

23.  Rev.  1:5,6. 


c  12.  31:19.  Gen.  2:2.  Lev.  14:9. 
A  See  on  12 15:30.     Gen.    17» 

14.    Mark  16:16.  Acts  13:39— 

41.     Rom.  2:4,5.     2  Pet.  3:14. 

Rev.  22:11. 
e  Lev.      11:25,40.      l6:2P 28. 

Heb.  7:19.  9:10,13,14.  10:-1. 
f  Lev.  7:19.  Hag.  2:13. 
g  Lev.   15:5.       Matt.   15:19,20. 

Mark  7:21—23. 


tied  in  Canaan,  ashes  for  this  purpose  were  plac- 
ed in  every  neighborhood,  for  the  convenience  of 
all  who  needed  them. 

V.  1 1 .  It  does  not  appear  that  the  touch  of  an 
unclean  person,  or  of  any  other  thing,  required 
this  burdensome  purification,  except  that  of  a 
dead  human  body.,  or  a  grave.  (18) — It  is  worthy 
of  notice,  that  no  object  is  so  offensive  to  our 
senses  as  a  human  bod)"^  in  a  state  of  putrefaction; 
for  death  in  man  alone  is  the  wages  of  sin,  the  ex- 
ecution of  the  sentence  of  God's  law  upon  a  con- 
demned criminal.  The  hatefulness  of  sin  is  there- 
fore strongly  marked  in  the  circumstances  of  this 
purification:  but  through  Christ  the  very  nature 
of  death  is  changed  to  the  believer,  and  the  defile- 
ment of  it  is  removed. 

V.  12—20.     Marg.  Ref. 

V.  21 .  The  Jews  say,  that  'even  Solomon  could 
'not  understand  the  mystery,  how  the  same  water 
'should  pollute  the  clean  person,  and  cleanse  the 
'polluted.'  But  the  defiling  nature  of  sin,  and  the 
insufficiency  of  the  ceremonial  observances,  ex- 
cept in  their  reference  to  Christ,  are  denoted:  and 
the  mystery  is  revealed  to  him,  who  "beholds  the 
Lamb  of  God,  that  taketh  away  the  sin  of  the 
world." 

PRACTICAL  OBSERVATIONS. 

They  who  seem  to  lay  an  exclusive  claim  to 
reason,  yet  allow  the  divine  inspiration  of  the 
Scriptures,  and  will  not  say  that  God  commands 
any  thing  unreasonable;  should  seriously  consider 
what  rational  account  can  be  given  of  these  ap- 


B.  C.  1452. 


CHAPTER  XX. 


B.  C.  1452, 


CHAP.  XX. 

The  peo;  le  come  to  Zin,  where  Miriam  dies,  I.  They  murmur 
for  water,  2 — 6.  Moses  speaks  to  the  people  in  anger  and  un- 
advisedly, and  smites  the  rock,  instead  of  speaking  to  it,  as 
ordered;  water  is  given,  but  Moses  and  Aaron  arc  doomed  to 
die  in  the  wilderness,  7 — 13.  Edom  refuses  Israel  a  passage 
through  their  land,  14 — 21.  At  mount  Hor,  Aarou  resigns  his 
priesthood  to  Eleazar,  and  dies,  22 — 29. 

THEN  came  the  children  of  Israel, 
even  the  whole  congregation,  *  into 
the  desert  of  Zin,  in  the  first  month:  and 
the  people  abode  in  ^  Kadesh;  and  •=  Mir- 
iam died  there,  and  was  buried  there. 

2  And  there  was  ''no  water  for  the 
congregation:  and  they  ®  gathered  them- 
selves together  against  Moses  and  against 
Aaron. 

3  And  the  people  chode  with  Moses, 
and  spake,  saying,  ^  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  wil- 
derness, '  that  we  and  our  cattle  should 
die  there? 


a  13:21.  27:14.  33:36.    Deut.  32: 

51. 
b  16.    Ps.  29:8. 
c  12:1,10,15.  26:59.     Ex.  2:4,7. 

15:20.   Mic.  6:4. 
a  Ex.  15:23,24.  17:1—4. 
e  11:1—6.  16:3,19,42.21:6.  Ex. 

16:2,7,12.  ,1  Cor.  10:10,11. 


f  14:1.2.    Ex.  16.2,3.  Job  3:10, 

II. 
g  11:33.34.   14:36,37.16:31—36, 

49.   Lam.  4:9. 
h  11:5.  Ex.  6:21.  17.3.   Ps.  106: 

21.  Acts  7:35,39,40. 
i  16:13,14,41.    Ex.  14:11,12.  16: 

3. 


5  And  wherefore  have  ye  made  us  to 
come  up  out  of  Egypt,  to  bring  us  in  unto 
Jthis  evil  place?  it  is  no  place  of  seed, 
or  of  figs,  or  vines,  or  of  pomegranates; 
neither  is  there  any  water  to  drink. 

6  And  Moses  and  Aaron  vv^ent  from  the 
presence  of  the  assembly,  unto  the  door 
of  the  tabernacle  of  the  congregation,  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 
assembly  together,  thou  and  Aaron  thy 
brother,  and  °  speak  ye  unto  the  rock  be- 
fore their  eyes,  and  it  shall  give  forth  his 
water,  and  thou  shalt  °  bring  forth  to 
them  water  out  of  the  rock:  so  thou 
shalt  give  the  congregation  and  their 
beasts  drink. 


j   16:14.     Dcut.  8:15.     Neh.  9: 

21.  Jer.  2:2,6.  Ez.  20:36. 
k  14:5.    16:4,22,45.      Ex.    17:4. 

Josh.  7:6.     1  Chr.  2I:l6.     Ps. 

109:3,4.    Matt.  26:39. 
1  12:5.  14:10.  16:19,42.  Ex.  16: 

10. 
m  21:15— 18.    Ex.  4:2,11.  7:20. 

14:16.  17:5,9. 


n  Gen.  18:14.  Josh.  6:6,20.  Ps. 
33:9.  Matt.  2J:21.  Mark  11:22 
—24.  Luke  11:13.  John4:10 
—  14.  16:24.  Acts  1:14.  2:1— 
4.   Kev.  22:1,17. 

0  Neh.  9:16.  Ps.  78:15,16.  105: 
41.  114:8.  Is.  41:17,18.43:20. 
48;21. 


pointments,  or  what  use  can  be  made  of  them,  if 
we  do  not  refer  them  to  those  doctrines,  which 
they  object  to,  or  perhaps  deride.  But  comparing 
them  with  the  New  Testament,  and  with  the  un- 
deniable character  of  human  nature,  the  pro- 
priety and  instructive  use  of  them  become  evi- 
dent. Fallen  man  is  actually  sunk  in  some  re- 
spects below  the  beasts  that  perish,  and  is  in  a 
most  abject  condition,  an  object  of  the  divine  dis- 
pleasure and  abhorrence:  yet,  by  an  astonishing- 
infatuation,  he  admires  ancl  flatters  himself,  loses 
sig-ht  of  his  filthiness,  and  accounts  his  very  death 
as  a  matter  of  course,  instead  of  an  ignominious 
execution  upon  the  body,  and  an  introduction  to  a 
more  dreadful  condemnation  of  the  immortal  soul! 
— Now,  his  true  condition  was,  in  these  institu- 
tions, presented  before  his  eyes,  and  the  humiliat- 
ing consideration  forced  upon  his  attention.  Here 
we  learn  the  defiling  nature  of  sin,  which  con- 
laminates  whatever  it  touches;  and  wc  are  warn- 
ed to  avoid  "evil  communications,  which  corrupt 
good  manners;"  and  not  to  associate  with  sinners 
unless  to  benefit  them,  and  then  with  great  fear 
and  care,  lest  instead  of  cleansing  them  we  should 
be  defiled  by  them.  From  the  pollution  of  sin  we 
must  be  cleansed,  or  we  never  can  enter  heaven; 
nor  can  it  be  removed,  except  in  a  method  of  the 
Ijord's  own  appointing.  The  atoning  sacrifice  of 
Christ  is  the  only  purchase  of  our  purification; 
his  Holy  Spirit  applying  salvation  to  the  soul  is 
the  only  efficient  cause;  the  living  water  and  the 
ashes  of  the  sacrifice,  the  pardoning  efficacy  and 
the  sanctifying  grace,  are  never  separated.  By 
faith,  (like  this  bunch  of  hyssop,)  in  the  use  of  the 
instituted  means,  we  are  both  justified  and  sancti- 
fied. Thus  the  guilt  and  dominion  of  sin  are  re- 
moved, and  its  pollution  by  repeated  applications 
gradually  cleansed  away,  until  at  length  its  exist- 
ence is  finally  destroyed.  No  degree  of  guilt  or 
pollution  can  bar  the  salvation  of  that  man  who 
avails  himself  of  this  provision:  but  the  least  sin 
will  for  ever  ruin  such  as  presumptuously  despise 
and  neglect  it.  Though  we  cannot  contrive, 
merit,  or  effect  salvation  for  ourselves  or  others; 
yet  we  may  use,  or  we  may  neglect,  the  means  of 


application:  and  we  may  be  instrumental  either 
1  to  the  salvation,  or  to  the  destruction,  of  those 
;  connected  with  us.  And  even  they,  who  are  most 
useful  to  their  fellow-sinners,  should  recollect 
that  they  also  need  cleansing;  not  only  in  their 
other  conduct,  but  even  in  respect  to  their  most 
honest  and  zealous  endeavors  to  save  the  souls  of 
their  fellow-sinners. 

NOTES. 

Chap.  XXl  V.  1.  For  more  than  thirty-seven 

years,  Israel  had  now  abode  in  the  wilderness, 

:  confined  as  in  a  prison  by  the  power  of  God;  dur- 

I  ing  all  which  time,  scarcely  any  thing  is  recorded 

about  them,   except  that  the  old  generation  had 

j  almost  all  died  off,  and  a  new  one  was  risen  up  in 

:  their  stead.     But  in  the  first  month  in  the  fortieth 

\  vear,  the  history  is  resumed,  and  we  find  them  at 

j  kadesh  in  the  wilderness  of  Zin,  on  the  confines 

!  of  Canaan,  not  in  that  of  Sin,  in  the  neighborhood 

I  of  the  Red  Sea.  [Ex.  16:1.)    Here  Miriam,  who 

I  must  have  been  at  least  one  hundred  and  thirty 

I  years  of  age,  died  and  was  buried. — This  Kadesh 

is  supposed  to  have  been  a  different  place  from 

j  Kadesh-barnea    before-men*ioned,    and   further 

I  from  the  south  of  Canaan:  so  that  Israel  could  not 

\in  that  route  enter    Canaan,    without    passing 

through  a  part  of  the  land  of  Edom. 

V.  2 — 5.  It  is  not  recorded,  how  long  the  water 
from  the  rock  in  Horeb  followed  Israel,  or  whence 
they  had  been  supplied.  But  being  at  this  time 
in  want  of  water,  the  new  generation  imitated  the 
rebellion  of  their  fathers,  by  murmuring,  despond- 
ing, wishing  they  had  been  struck  dead  by  the 
hand  of  God  as  others  of  the  nation  had  been,  and 
quarrelling  with  Moses  and  Aaron.  [Marg.  Ref.) 

V.  8.  It  has  been  shewn,  that  the  waters  from 
the  rock  in  Horeb  typified  the  sanctifying  and 
comforting  influences  of  the  Holy  Spirit,  commu- 
nicated to  us  through  the  atonement  of  Christ, 
when  smitten  for  our  sins.  [Motes  and  P.  O.  Ex. 
17:1 — 7.)  The  s'mitingof  the  rock  needed  not  to 
be  repeated:  for  though  it  was  not  the  same  rock, 
it  was  the  outward  sign  of  the  same  spiritual  ben- 
efit.   [J^ote,  1  Cor.  10:1 — 5.)    It  was,  therefore, 


[469 


B.  C.  1452. 


NUMBERS. 


B.  C.  145?. 


9  And  Moses  took  the  rod  from  p  be- 
fore 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,  i  ye 
rebels;  must  "■  we  fetch  you  water  out  of 
this  rock? 

1 1  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  chil- 
dren of  Israel,  therefore  ^  ye  shall  not 
bring  this  congregation  into  the  land 
which  I  have  given  them. 

13  This  is  ''the  water  of  *  Meribah; 
because  the  children  of  Israel  strove  with 
the  Lord,  and  *  he  was  sanctified  in  them. 

[Practical  Observations.] 

14  IF  And  ^  Moses  sent  messengers  from 
Kadesh  unto  the  king  of  Edom,  Thus 
saith  '^  thy  brother  Israel,  Thou  knowest 
all  the  travail  that  hath  +  befallen  us; 


p  17:10. 

<1  Deut.    9;24.       Ps.    106:32,33. 

Malt.  5:22.  Luke  9:54,55.  Acts 

1:3:3—5.  Eph.  4:26.  Jam.  3:2. 
r  11:22,23.       Gen.  40:8.  41:16. 

Dan.  2:28— 30.  Acts  3:12— 16. 

14:9—15.    Rom.  15:17—19.    1 

Cor.  3:7. 
E  8.     Lev.  10:1.     1  Sam.  15:13, 

14,19,24.      1  Kings  13:21—24. 

1  Chr.  13.9,10.  16:2,13.    Matt. 

28:20.  .lam.  1:20. 
t  Ex.  17:6.    Deut.  8:15.     Hos. 

13:5.    1  Cor.  10:4. 
u  11:21,22.  2  Chr.  20:20.  Is.  7: 

9.  Matt.  17:17,20.    Luke  1:20, 


45.  Rom.  4:20. 
X  27:14.   Lev.  10:3.  Deut.  1:37. 

32:51.    Is.  8:13.    1  Pet.  3:15. 
y24.  11:15.   Deut.  3:23— 26.  32: 

49,50.34:4.  Josh.  1:2.  Jobol: 

17. 
z  Deut.  33:8.  Ps.  106:32. 
*  That  is,  Utrife.      Ex.  17:7 

Deut.    32:51.       Mtribah-Ka- 

dfsh, 
a  Is.  5:16.  Ez.  20:41.36:23.  38: 

16. 
b  Judg.  11:16,17. 
c  Gen.    32:3,4.        Deut.    23:7. 

Obad.  10—12.  Mai.  1:2. 
t  Heb.  found  us.  Ex.  18:8. 


only  requisite  to  speak  to  it.  And  thus,  Christ 
having- been  once  smitten,  "and  wounded  for  our 
transgressions,"  needs  not  to  be  smitten  any  more; 
but  only  to  be  spoken  to  by  the  prayer  of  faith  ac- 
companying the  preaching  of  the  gospel:  and  the 
waters  will  flow  forth. — The  pretended  sacrifice 
of  the  mass  seems  to  be  an  imitation  of  Moses's 
error,  in  repeatedly  smiting  the  rock,  when  he 
ought  only  to  have  spoken  to  it. 

V.  9.  As  Moses  "took  the  rod  from  before  the 
LORD,''^  many  suppose  that  "the  rod  of  Aaron 
which  blossomed"  was  meant:  but  it  is  not  im- 
probable, that  the  rod,  with  which  Moses  wrought 
so  many  miracles,  was  also  generally  laid  up  in 
the  sanctuary.  Whatever  rod  was  meant,  it  was 
only  intended  to  be  a  token  of  the  divine  power 
to  be  exerted,  and  ought  not  to  have  been  used 
in  smiting  the  rock. 

V.  10 — 13.  Though  the  people  were  rebels,  znd 
Moses  called  them  so  at  other  times  without  of- 
fence, yet  he  evidently  spake  at  this  time  in  an 
angry  spirit.  He  also  assumed  honor  to  himself 
and  to  Aaron,  instead  of  giving  glory  to  God,  when 
he  inquired,  "Must  we  fetch  you  water  out  of  this 
rock.'" — He  seems  not  firmly  to  have  believed  that 
the  water  would  be  given,  and  he  did  not  think  it 
sufficient  to  "speak  to  the  rock;"  and  therefore 
he  hastily  *TOO<e  it,  and  repeated  the  stroke  imme- 
diately; though  the  sign  oi"  speaking  was  probably 
intended  as  a  rebuke  to  the  people,  Avho  were  not 
so  obedient  to  the  Lord's  command  as  the  very 
rocks  ware.  In  this  view  of  his  conduct  we  per- 
470] 


1 5  How  '^  our  fathers  went  down  into 
Egypt,  and  we  have  ®  dwelt  in  Egypt  a 
long  time;  and  the  Egyptians  •"  vexed  us 
and  our  fathers. 

1 6  And  when  ^  we  cried  unto  the  Lord, 
he  heard  our  voice,  and  ''  sent  an  Angel, 
and  hath  brought  us  forth  out  of  Egypt; 
and,  behold,  we  are  in  Kadesh,  a  city  in 
the  uttermost  of  thy  border. 

1 7  Let  us  pass,  I  pray  thee, '  through 
thy  country:  we  will  not  pass  through  the 
fields,  or  through  the  vineyards,  neither 
will  we  drink  of  the  water  of  the  wells; 
we  will  go  by  the  king's  high-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  the  sword. 

19  And  the  children  of  Israel  said  unto 
him,  ^  We  will  go  by  the  high-way;  and 
if  I  and  my  cattle  drink  of  thy  water, 
then  I  will  pay  for  it:  I  will  only,  without 
doing  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  Thus  Edom  refused  to  give  Israel 
passage  through  his  border:  "*  wherefore 
Israel  turned  away  from  him. 


d  Gen.  46:6.  Acts  7:15. 

e  Gen.  15:13.   Ex.  12.40. 

f  11:5.  16:13.     Ex.  1:11—14,16, 

22.  5:14.   Acts  7:19. 
g  Ex.  2:23,24.3:7—9.  6:5. 14:10. 
h  Ex.  3:2—6.  14:19.  23:20.  33:2. 
i  21:1,22—24.   Deut.  2:1— 4,27, 


29. 
k  Deut.  2:6,28. 
1   13.     Gen.  27:41.  32:6.    Ju^- 

11:17,20.  Ps.  120:7.     Ez.  36:5, 

1!.  Am.  1:11. 
m  Deut.  2:4—8.23:7.  Judg.  11: 

18,24. 


ceive  that  he  was  very  culpable;  the  Lord  con- 
sidered it  as  exceedingly  dishonorable  to  his  name; 
and  he  knew  Aaron  likewise  to  be  highly  crim- 
inal: though  the  water  therefore  was  not  with- 
held, yet  the  relief  to  Israel  was  followed  by  a  se- 
vere rebuke  to  Moses  and  Aaron,  and  a  sentence 
of  exclusion  from  Canaan. — They  were  eminent 
characters;  the  eyes  of  all  Israel  were  upon  them; 
and  their  improper  conduct,  and  want  of  confi- 
dence in  the  power  and  faithfulness  of  God,  ren- 
dered it  expedient  that  he  should  be  sanctified  in 
their  punishment.  {JVote,  Ps.  106:32,33.)— The 
other  place,  where  water  had  been  brought  out  of 
the  rock,  was  called  Meribah;  but  it  was  called 
also  Mnssah:  this  was  J\Ieribah- Kadesh.  {J\Iarg. 
Ref.  z.) 

V.  14 — 21.  The  descendants  of  Esau,  now 
grown  into  a  flourishing  kingdom,  were  not  unac- 
quainted with  the  relation  in  which  the  Israelites 
stood  to  them,  nor  with  their  bondage  in  Egypt 
and  deliverance  from  it,  their  continuance  in  the 
wilderness,  and  their  pretensions  to  Canaan. 
With  them  Moses  pleaded  the  brotherly  relation, 
to  move  natural  affection;  the  pa.st  distresses  of 
the  people,  to  excite  compassion;  and  the  favor  of 
the  Lord  to  them,  who  by  the  Angel  of  his  pres- 
ence guided  and  protected  them,  to  influence  their 
hopes  and  fears.  He  engaged  also  that  the  peo- 
ple should  pass  through  with  all  convenient  speed, 
on  the  king's  highway,  doing  no  harm,  and  paying 
even  for  the  water  which  they  drank:  this  being 
the  direct  road  into  the  land  promised  to  their  fa- 


B.  C.  1452. 


CHAPTER  XX. 


B.  C.  1452. 


22  IT  And  the  children  of  Israel,  even 
the  whole  congregation,  journeyed  from 
"  Kadesh,  and  came  unto  °  mount  Hor. 

23  And  the  Lord  spake  unto  Moses 
and  Aaron  in  mount  Hor,  by  the  coast  of 
the  land  of  Edom,  saying, 

24  Aaron  shall  be  p  gathered  unto  his 
people:  for  he  shall  not  enter  into  the 
land  which  1  h&vi-  given  unto  the  children 
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  'strip  Aaron  of  his  garments. 


n  1,H,I6.  13:26.  33:36,3';.  Ez. 
47:19.  48:28. 

0  '21-4.  33:37,38.  34:7. 

p  27:13.  31:2.  Gen.  15:15.  25:8, 
17.  35:29.  49:29,33.  Deut.  32: 
6U.  Judg.  2:10.    2  Chr.  34.23. 


q  See  on  11,12. 
*  Heb.  mouth.  4:27.  marg. 
r  33:38,39. 

s  Kx.  29:29,30.      Is.   22:21,22. 
Heb.  7:11,23,24. 


thers. — But  the  Edomites  suspected  their  inten- 
tions, retained  their  old  enmity,  denied  their  re- 
quest, and  threatened  them  with  war.  Yet  the 
Israelites  were  not  allowed  to  molest  them;  but 
were  required  to  set  an  example  of  forbearance, 
by  taking  a  long  circuit  round  their  countrj'. 
itence  it  is  evident,  that  so  long  as  they  were  un- 
der the  conduct  of  Moses  and  Joshua,  they  did 
not  wage  war  from  resentment  or  rapacity,  but 
according  to  the  commandment  of  God;  and  that 
he  pointed  out  to  them  the  people,  on  whom  they 
were  required  to  execute  his  righteous  ven- 
geance, and  whose  countries  they  should  receive 
for  an  inheritance;  nor  would  they  have  been  suc- 
cessful, if  they  had  assaulted  any  others.  (JVb^e*, 
14:2—4,39—43.  21:21—25.  31:2.)— The  Edomites 
seem  to  have  been  governed  by  dukes  or  military 
leaders,  when  Israel  came  out  of  Egypt;  but  now 
a  king  ruled  over  them.  [Ex.  15:13.  J^otes,  Gen. 
36:31—43.) 

V.  22 — 28.  At  the  command  of  God,  delivered 
by  Moses,  Aaron  seems  to  have  put  oh  the  rich 
pontifical  garments,  and  in  them  to  have  ascend- 
ed the  mountain;  wliere  they  were  taken  off  from 
him  by  Moses,  and  put  on  his  son  Eleazar,  who 
was  now  invested  with  the  high  priesthood.  This 
being  done,  Aaron  immediately  expired:  and 
though  he  left  the  world  under  a  divine  rebuke, 
yet  he  died  as  a  pardoned  sinner  with  the  hope 
and  earnest  of  gloiy,  and  probably  without  terror 
or  reluctance.  Doubtless  the  command  given  to 
Moses,  and  the  service  assigned  him,  must  have 
awakened  in  him  many  painful  feelings,  when  he 
considered  his  own  perhaps  deeper  guilt. — JVb( 
enter,  &c.  (24)  'A  manifest  token,  that  the  earthly 
'Canaan  was  not  the  utmost  felicity,  at  which 
'God's  promises  aimed;  because  the  best  men 
'among  them  were  shut  out  of  it.'    Bp.  Patrick. 

PRACTICAL  OBSERVATIONS. 
V.  1—13. 
Well  might  Moses  say,  "AU  our  days  are  pass- 
ed in  thy  wrath;  we  spend  our  years,  as  a  tale  that 
is  told:"  when  during  so  long  a  period  he  witness- 
ed nothing  worth  recording,  but  the  death  of 
many  hundreds  of  thousands  of  his  brethren! 
(JVb<e*,  Ps.  90:  title.  7— 10.)— Even  to  this  day 
man's  life  passes  away  almost  in  the  same  manner: 
for  what  is  it,  but  a  tedious  repetition  of  the  same 
dull  occurrences,  with  evident  proofs  of  our  folly 
and  guilt,  and  of  the  Lord's  anger  tempered  with 
mercy,  "till  it  be  cut  off,  and  we  fly  away.'"  Thus 
the  longest  life  soon  comes  to  a  close;  and  the  only 
advantage  that  the  most  eminent  possess  above 
the  more  obscure  is,  that  they  do  not  die  quite  so 
unnoticed.    O  Lord,  "so  teach  us  to  number  our 


and  put  them  upon  Eleazar  his  son:  and 
Aaron  shall  be  gathered  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  congregation. 

28  And  Moses  stripped  Aaron  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  sav/ 
that  Aaron  was  dead,  they  ^  mourned  for 
Aaron  thirty  days,  even  all  the  house  of 
Israel. 


t  27:16—23.  Deut.  31.7,3.  S4. 
9.  1  Chr.  22:11,12,17.  28:5— 
9.  Acts  20:25— 29.  2  Pet.  1: 
15. 


u  33:38,39.  Deut.  10:6.  32:49, 
50.  34:5.    Heb.  7:24,25. 

X  Gen.  60:10.  Deut.  34:8.  2 
Chr.  36:24,25.  Acts  8:2. 


days  that  we  may  apply  our  hearts  unto  wisdom!" 
— The  propensity  to  sin  is  evidently  not  the  fault 
of  any  one  man  or  people,  but  of  human  nature; 
and  therefore  one  generation  after  another  mani- 
fests the  same  disposition  to  unbelief,  impatience, 
and  rebellious  murmurs. — We  can  easily  exclaim 
against  the  Israelites  in  this  respect,  after  all 
which  they  had  witnessed  and  experienced:  but 
had  we  been  in  their  place,  cooped  up  in  the  wil- 
derness; confined  mainly  to  one  kind  of  food;  at 
a  distance  from  all  the  delicacies  and  varieties, 
with  which  even  the  poorest  in  a  fertile  land  are 
comparatively  feasted,  during  the  revolutions  of 
the  seasons  and  their  several  productions;  should 
not  we  too  have  been  fretful  and  impatient!'  Not 
that  we  should  have  had  either  right  or  reason  to 
complain;  but  because  we  are  proud  and  sensual, 
and  consequently  hard  to  please. — But  why  ques- 
tion whether  we  should  have  rebelled.'*  when 
Moses  and  Aaron  stand  condemned  with  Israel, 
though  not  of  the  same,  yet  of  similar  unbelief, 
rebellion,  and  anger.  Even  Moses  the  meekest 
man  on  earth  "spake  unadvisedly  with  his  lips;" 
and  we  are  constrained  repeatedly  to  notice  the 
most  eminent  saints  defective  in  their  most  dis- 
tinguishing excellencies.  (JVb<e,  Ge?i.  12:11 — 16.) 
— IJnder  long  continued  trials,  the  best  of  men 
prove,  that  "sin  dwelleth  in  them;"  nay,  old  age 
gives  advantage  to  some  evils,  and  to  none  moi-e 
than  a  peevish  spirit. — But  in  proportion  to  the 
eminence  of  a  man's  character,  and  the  notoriety 
of  his  offence,  it  will  dishonor  and  displease  God: 
(JVbie,  Ec.  10:1.)  and  by  putting  us  to  shame  for 
our  sins,  he  will  obtaiii  that  honor  which  we  have 
neglected  to  render  him.  Whilst  impenitent  sin- 
ners escape  punishment  in  this  world,  being  "re- 
served unto  the  day  of  judgment;"  the  Lord  marks 
the  offences  of  his  people  with  alarming  severity, 
yet  still  in  mercy:  and  notwithstanding  our  un- 
worthiness,  he  provides  for  our  wants,  and  an- 
swers our  prayers,  when  we  call  upon  him  for  a 
supply  of  the  waters  of  life,  which  flow  from  the 
Rock  of  salvation. 

V.  14—29. 
Here  again,  let  us  learn  to  imitate  the  impar- 
tiality of  the  historian;  the  silent  submission  of  him 
and  of  Aaron;  and  the  example  of  Israel  to  inso- 
lent and  injurious  Edom.  Thus  upright  and  in- 
offensive, candid  in  our  declarations,  and  open  in 
our  profession  of  religion; — thus  fair  in  our  pro- 
posals, slow  to  anger,  and  ready  to  forgive; — thus 
willing  to  give  up  our  convenience,  and  even  re- 
cede from  our  right  rather  than  contend  about  it, 
should  we  be:  and  when  we  cannot  "overcome 
evil  with  good,"  we  should  leave  the  Lord  to  plead 
our  cause  in  his  own  time  and  manner. — The 

[471 


B.  C.  1452* 


NUMBERS. 


B.  C.  1452. 


CHAP.  XXI. 

Israel  is  assanltud  by  a  Canaanitish  king,  and  utterly  destroys 
him,  his  people,  and  his  cities,  1 — 3.  The  people  murmur,  and 
are  punished  with  fiery  serpents;  but,  confessing  their  sin, 
they  are  healed  by  means  of  a  brazen  serpent,  4 — 9.  Thev 
g'o  forward  several  stages;  and  compose  a  song  on  finding 
water,  10 — 20.  They  conquer  Sihon  and  Og,  kings  of  the  Am- 
orites,  21 — 35. 

ND  when  ^  king  Arad  the  Canaanite, 
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  de- 
liver this  people  into  my  hand,  then  ^  1 
will  utterly  destroy  their  cities. 

3  And  the  Lord  ^  hearkened  to  the 
voice  of  Israel,  and  delivered  up  the  Ca- 
naanites;  and  they  utterly  destroyed 
them  and  their  cities:  and  he  called  ^  the 
name  of  the  place  *Hormah. 

4  TI  And  they  journeyed  from  ''  mount 
Hor,  '  by  the  way  of  the  Red  sea,  to 
^  compass   the  land  of  Edom:  and   '  the 

a. "53:40.    Josh.  12:14.    Judg.  1: 

16. 
b  13:21,22.  14:45. 
c  Deut.  2:32.    Josh.  "7:5.  11:19, 

20.   Ps.  44:3,4. 
d  Gen.  23:20.     Judg.  11:30.     1 

Sam.  1:11.  2  Sam.  16.7,8.  Ps. 

5ti:12,13.   116:18.  132:2. 
e  Lev.  27:23,29.     Pent.  13:16. 

Josh.  6:17,26.   1  Cor.  16:22. 


f  Ps.  10:17.  91:!5.  102:17. 

g  14:45.  Deut.  1:44.   1  Sam.  30: 

30. 
*  That  is.  Utter  destruction. 
h  20:22,23,27.  33:41. 
i   14.25.   Deut.  1:40. 
k  20:18— 21.         Deut.  2:5 8. 

Judg.  11:18. 
1  32:7,9.    Ex.  6:9.     Acts  14:22. 

1  Thes.  3:3,4. 


word  of  God  will  surely,  perhaps  speedilj,  be  ful- 
filled in  his  providence.  Shortly  death  will  strip 
the  richest,  wisest,  and  most  honorable  of  all  their 
distinctions,  except  true  grace  have  made  them 
to  differ;  but,  in  that  case,  when  the}-  leave  all  the 
rest  to  others,  this  will  be  their  own  for  ever. 
Having  served  their  generation,  they  need  not 
wish  to  survive  their  usefulness;  nor  can  that  cor- 
rection be  reasonably  complained  of,  which  has- 
tens a  man's  entrance  into  heaven. — When  emi- 
nently good  men  die,  rivalship,  envy,  resentment, 
and  prejudice,  which  often  render  them  uneasy 
while  they  live,  die  also;  and  survivors  very  com- 
monly honor  and  mourn  for  those,  whom  when 
living  they  opposed  and  reviled!  This  respect  for 
their  memory  is  indeed  a  tribute  due  to  them;  but 
it  is  of  little  consequence  what  others  think  and 
say  of  them,  when  dead,  except  they  then  receive 
their  testimony  and  follow  their  example.— Bless- 
ed be  God,  our  High  Priest  at  death  relinquished 
not  his  priesthood  to  another,  but  rose  again  to 
complete  his  design,  and  ever  liveth  to  make  in- 
tercession for  us.  (JVb<e,  Heb.  7:23 — 25.)  Having 
the  fulness  of  the  Spirit,  he  raises  up  a  succession 
of  ministers  and  Christians  to  preach  and  profess 
his  truth,  from  age  to  age;  and  he  hath  consigned 
the  robe  of  his  righteousness  to  all  his  spiritual 
posterity,  for  their  accepted  appearance  before 
God. — if  we  be  his  indeed,  though  we  be  sepa- 
rated from  our  dearest  friends,  and  must  shortly  be 
absent  from  the  body;  yet  we  shall  never  be  sep- 
arated from  him:  "for  he  that  is  joined  to  the 
Lord  is  one  spirit." 

NOTES. 
Chap.  XX T.  V.  J — 3.  Before  (he  people  set 
out  to  march  round  the  country  of  Edoni,  the 
king  of  tliose  Canaanites  who  inhabited  the  south- 
ern part  of  the  country,  knowing  their  intentions 
of  invading  the  land,  remembering  that  they  had 
formerly  searched  it,  and  now  learning  that  they 


soul  of  the  people  was  much  +  discour- 
aged because  of  the  way. 

5  And  the  people  "  spake  against  God, 
and  against  Moses,  Wherefore  have  ye 
brought  us  up  out  of  Egypt  to  die  in  the 
wilderness?  for  there  is  no  bread,  neither 
is  there  any  water;  "  and  our  soul  loatheth 

this  light   bread.        [Practical  observations.] 

6  And  the  Lord  sent  °  fiery  serpents 
among  the  people,  and  they  bit  the  people; 
and  much  people  of  Israel  died. 

7  Therefore  the  people  came  to  Moses, 
and  said,  p  We  have  sinned;  for  we  have 
spoken  against  the  Lord,  and  against 
thee:  ''  pray  unto  the  Lord  that  he  take 
away  the  serpents  from  us.  '  And  Moses 
prayed  for  the  people. 

8  And  '  the  Lord  said  unto  Moses, 
Make  thee  a  fiery  serpent,  and  set  it  upon 
a  pole:  and  it  shall  come  to  pass,  that 
every  one  that  is  bitten,  when  he  looketh 
upon  it,  shall  live. 


^  Or,  grieved.   Hch.  shortened. 
m  11:1— 6.     14:1—4.     16:13,14, 

41.    17:12.     Kx.   14:11.    15:24. 

16:2,3,7,8.  17:2,3.   Ps.  78:19. 
n  11:7—9.     Ex.  16:16,31.      Ps. 

7C:24,25.   Prov.  27:7. 
o  Gen.  3:14,15.  Deut.  8:15.   Is. 

14:29.  30:6.   Jer.  8:17.  Am.  9; 

3,4.   1  Cor.  10:9. 
p  Ex.  9:27,28.      1  Sam.   12:19. 


16:24,30.      Ps.   78:34.      Matt. 

27:4. 
q  Ex.   8:8,28.      1    Kings   13:6. 

Jer.  37:3.   Acts  8:24. 
r  11:2.  14:17—20.     Gen.  20:7. 

Ex.  32:11,30.   Deut.  9:20,26— 

29.   1  Sam.  12:20— 23.  Job  42: 

10.      Ps.  106:23.      Jer.   15:1. 

Rom.  10:1. 
s  Ps.  106:43—45.  145:8. 


472] 


approached  his  borders,  attacked  them  in  the  wil- 
derness, and  took  some  prisoners,  which  elated 
him  and  discouraged  them.  But  this  disadvantage 
induced  the  Israelites  to  place  their  whole  de- 
pendence on  the  Lord;  and  to  devote  the  cities 
and  property  of  the  assailants  to  utter  destruction, 
if  he  should  render  them  victorious;  their  persons 
being  already  thus  devoted  by  God  himself.  In 
this  confidence  they  waged  war  with  them,  and 
puslied  f(3rward  to  their  cities,  which  they  took 
and  utterly  destroyed,  and  called  the  name  Hor- 
mah;  that  is,  utter  destruction^  [marg.)  that  none 
might  ever  after  build  cities  on  the  same  ground. 
The  clause  rendered  "king  Arad  the  Canaanite," 
may  very  properly  be  translated,  "the  Canaanite, 
the  king  of  Arad;"  and  he  is  elsewhere  called  "the 
king  of  Arad."  [Josh.  12:14.) — Some  argue,  that 
the  Israelites  did  not  at  this  time  destroy  the  cities, 
but  only  devoted  them;  and  that  .Joshua  after- 
wards d'?stroyed  them:  supposing  that  the  cities 
of  Arad  lay  beyond  the  country  of  Edom.  But 
our  knowledge  of  the  ancient  geography  of  those 
parts  is  very  imperfect;  and  the  account  of  the 
transaction  seems  given  by  Moses,  and  not  in- 
serted afterwards  by  another  person. 

V.  4,  5.  The  Israelites  were  not  permitted  to 
force  their  way  through  the  land  of  Edom,  but 
were  led  back  into  the  wilderness,  as  if  about  to 
return  to  the  Red  Sea.  The  road  perhaps  proved 
lieavj'  or  rough;  water  was  scarce;  and  they  grew 
weary  of  living  so  long  on  manna,  which  probably 
they  fancied  was  not  hearty  enough  to  support 
them  under  such  fatigues.  They  had  expected 
directly  to  enter  Canaan,  and  their  retrograde 
journey  was  a  grievous  disappointment.  Few  of 
them  had  ever  lived  upon  bread;  and  ev^n  that 
circumstance  might  concur  in  enhancing  to  then- 
imaginations  the  satisfaction  of  having  that  kind 
of  food.  It  seems  also,  that  Avater  failed  them, 
and  tliey  endured  some  hardship:  but  their  spirits 
were  irabittered,  as  well  as  discouraged;  and  they 


B.  C.  1432. 


CHAPTER  XXI. 


B.  C.  1432. 


[Piactical  01>servatlons.'\ 

children  of  Israel  ^  set 


9  And  Moses  made  *■  a  serpent  of  brass, 
and  put  it  upon  a  pole,  and  it  came  to 
pass,  that  if  a  serpent  had  bitten  any 
man,  "  when  he  beheld  the  serpent  of 
brass,  ^  he  lived. 

10  IT  And  the 
forward,  and  pitched  in  0])oth. 

11  And  they  journeyed  from  Oboth, 
and  pitched  at  *]je-abarim,  in  the  wil- 
derness which  is  before  IMoab,  toward 
the  sun-rising. 

12  From  thence  they  removed,  and 
pitched  in  ^  the  valley  of  Zared. 

t  2  KiB;?s  18:4.     John  3;  14,15    '    '"• 


12:32.  Rom.  8:3.  2  Cor.  6:21. 
u  Is.  45:22.     Zech.  12:10.  John 

1:29.  Heb.  12:2.  1  John  3:3. 
X  John  6:40.     Rom.   1:17.  5,20, 


21. 
y  33:43 — 45. 
*  Or,  heaps  of  Marim. 
z  Deut.  2:13,14.  the  brook  Ze- 

red. 


13  From  thence  they  removed,  and 
pitched  ^  on  the  other  side  of  Arnon, 
which  is  in  the  wilderness  that  cometh 
out  of  the  coasts  of  the  Amoriies:  for 
Arnon  is  the  border  of  Moab,  between 
Moab  and  the  Amoritcs. 

14  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  Ar- 
non; 

15  And  at,  the  stream  of  the  brooks 
that  goeth  down  to  the  dwelling  of  '^  Ar. 
and  t  lieth  upon  the  border  of  Moab. 


relapsed  into  their  old  sin  of  distrustful  murmur- 
ing against  Moses  and  against  God.  [Marg.  Ref. 
m,  n.) 

V.  6 — 9.    Serpents  ot  various  kinds  abounded 
in  the  wilderness:  but  ihey  had  been  restrained 
from  hurting  the  people,  till  they  provoked  God 
to  send  tiiem  to  assail  the  camp;  in  which  they 
soon   did   dreadful   execution,   and   caused   still 
greater  consternation.     They  were  called  fitry 
serpents,  as  some  think,  from  their  color,  which 
resembled  polished  brass;  others  deduce  the  epi- 
thet from  the  inflammation,  like  the  burning  of 
fire,  which  immediately  followed   their  bite. — 
The    people  were  at  length,  by  this  judgment, 
made  sensible  of  their  fault,  and  entreated  Moses 
to  pray  for  the  removal  of  the  serpents,  which  he 
readily  did.     Yet   they  were  not    removed:  but 
Moses  was  commanded  to  form  an  image  of  a 
serpent  of  brass  exactly  like  them,  to  a(fix  it  to 
a  long  pole,  or  standard,  and  to  place  it  in  a  con- 
spicuous part  of  tlie  camp;  and  to  this,  they  who 
had  been  bitten  wei-e  directed  to  look.    Notliing 
could  in  itself  be  less  suited  to  give  relief  than 
this  expedient:  but  it  was  the  Lord's  appoint- 
ment; and  by  this  token  the  sufferers  must  ex- 
press their  entire  dependence  on  him,  and  sub- 
missively expect  a  cure  from  him  alone.     Ac- 
cordingly, whoever  looked,  however  desperate 
his  case,  or  feeble  his  sight,  or  distant  his  situa- 
tion,  was   infallibly    and   perfectly   cured;    and 
manifested  his  recovery,  by  becoming  capable  of 
t!ie  services  to  which  he  was  called,  or  march- 
ing ill  his  place  when  the  camp  was  removed: 
but  if  any  one  would  shut  his  eyes,  or  turn  his 
back  on   the   brazen   serpent,   and  depend   for 
help  on  an}^  thing  else;  he  must  inevitably  die. — 
This  forms  a  very  significant  type  of  our  salva- 
tion by  .lesus  Christ.     The  Lord,  provoked,  by 
man's  first  apostacy,  hath  permitted  that  old  Ser- 
pent, the  tempter,  the  devil,  to  communicate  his 
baleful  venom  to  the  whole  human  race,  which 
operates   to  their  destruction:  and  numbers  in 
consequence  have  peri.shed,  are  perishing,  and 
will  perish.     But  '^God  so  loved  the  world,  as  to 
give  his  only-begotten  Son,  that  ivhosoevcr  be- 
lieveth  in  him  should  not  perish^  but  have  ever- 
lasting life."     The  Savior  was  indeed  perfectly 
free  from  sin,  but  he  assumed  "tlie  likeness  of 
sinful  flesh:"  [JVole,  Rom.  8:3,4.)  he  was  num- 
bered with  malefactors,  and  crucified  with  them; 
and  it  is  observable  that  the  supposed  crime  for 
which    he    .sufiered,   namely,    "making   himself 
equal  with  God,"  was  considered  by  his  enemies 
as  tlie  essence  o(  diabolicnl  ambition,  usurpation, 
and  blasphemj\     Having   thus  been  ^'■inade  Siii 
for  us,"  he  is  now  held  forth  in  the  gospel  to  all 
nations;  [.N'ote,  2  Cor.  5:18 — 21.)  and  when  any 
poor  sinner  is  made  seneible  of  his  guilt  and  dan- 
VoL.  I.  60 


a  14.  22:36.     Dent.  2:24.    Jndg 

11:18.   Is.  16:2.  .Tcr.  48:20. 
b  Josh.  10:13.  2  Sam.  1:18. 


t  Or,  faheb  in  Svphah. 

c  28.  Deut.  2:9,18.  Is.  15:1. 

t  Heb.  tea7ieth. 


ger,  and  humbly  prays  for  mercy  and  deliver- 
ance, he  is  commanded  to   look  unto  Jesus,  as 
dying  upon  the  cross  for  the  transgressions  of 
"the  law  given  by  Moses:"  and  renouncing  all 
other  confidences,  and   looking  in  faith,  with  a 
desire  of  salvation,  and   in   obedience   to   God; 
and  persevering-  from  day  to  day  in  the  use  of 
the  appointed  means;  he  obtains  effectual  relief, 
and  at  length  a  perfect  deliverance,  even  though 
weak  in  faith,  and  though  Satan's  temptations  as 
yet  harass  his  soul.     For  faith  in  a  crucified  Sa- 
vior is  the  appointment  of  God,  and  rendered  ef- 
fectual bj'  his  grace:  and  though  man's  reason- 
ing pride  considers  it  as  foolishness,  all  believers 
experience  it  to  be  "the  power  of  God  to  salva- 
tion." {J^ote,  John  3:14,15.) — The  command  giv- 
en to  Moses,  to  make  an  image  of  a  serpent, 
shews  that  forming  images  is  no  violation  of  the 
moral  law;  unless  intended  as  representations  of 
God;  or  worshipped  when  made,  as  the  Israel- 
ites afterwards  worshipped  the  brazen  serpent. 
{J^'otes,  Ex.  20:4.     2  Kings  18:4.)— It  is  thought 
that  the  sight  of  a  serpent,  or  the  image  of  one, 
tends   to  increase  the   malady  of  him  who  has 
been  bitten:  and  some  naturalists  have  said  the 
same  of  the  sight  of  brass;  yet  that  of  the  brazen 
serpent  healed  the  people.     'The  sight  of  Christ 
'crucified,  naturally  filled  his  crucifiers  only  with 
'anguish,  when  they  beheld  him  whom  they  had 
'pierced,  and  were  convinced  he  was  their  Mes- 
'siah;  but  by  the  grace  of  God,  became  their 
'only  salvation  through  faith  in  him.'     Bp,  Pat- 
rick.— The  Jews  in  general  allow,  tliat  there  was 
some  mystery  in  tliis  appointment;  but  they  will 
not  understand  the   mystery  till   they  become 
Christians. 

V.  10.  "Oboth,"  signifies  bottles;  [Job  32:19. 
Heb.)  and  probably  the  place  was  so  called, 
from  the  people's  carrying  water  thence  in  bot- 
tles for  their  use  in  the  desert. 

niN  (Plur-  nniN*  "••  DIDN*)  generally 
signifies  one  who  has  a  familiar  spirit,  'becaus-3,' 
says  Buxtorf,  'he  brings  forth  oracles  out  of  a 
'swelling  belly,  as  out  of  a  bottle.' — See  Lev.  19: 
31.  20:6.  I  Sam.  28:3,&c.  /*•.  8:10,  et  al — The 
only  place  in  which  this  word  signifies  a  bottle  is 
Job  32:19.  yet  this  is  probably  the  original  mean- 

V.  11 — 15.  After  some  more  journeys,  the  Is- 
raelites encamped  in  the  borders  of  Moab,  to  the 
east  of  Canaan:  and  as  the  sacred  historian  was 
about  to  relate  tlie  conquest  of  Sihon  and  Og, 
kings  of  the  Amorites,  and  the  devices  of  Balalc 
king  of  Moab;  he  briefly  mentioned  the  boun- 
daries which  separated  their  kingdoms. — Arnon 
(a  small  rivulet,  arising  in  the  adjacent  moun- 
tains, and  falling  info  the  Dead  Sea,)  ran  through 
the   wilderness  to  which   the  Amoriies  had  ex- 

[473 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


16  And  from  thence  ihey  ■went  to 
^  Beer;  that  is  the  well  whereof  the  Lord 
spake  unto  Moses,  ^  Gather  the  people 
together,  and  1  will  give  them  water. 

1 7  Then  Israel  sang  this  song,  *  Spring 


up,  O  well;  +  sing  ye  unto  it: 

1 8  The  ^  princes  digged  the  well,  the 
nobles  of  the  people  digged  it,  by  the  di- 
rection of  ^  the  lawgiver,  with  their  staves. 
*  And  from  the  wilderness  they  went  to 
Mattanah: 

19  And  from  Mattanah  to  Nahaliel: 
and  from  Nahaliel  to  Bamoth: 

20  And  from  Bamoth  in  the  valley, 
that  is  in  the  }  country  of  Moab,  ^  to  the 
top  of  5  Pisgah,  which  looketh  toward 
))  Jeshimon. 

21  IF  And  Israel  ^  sent  messengers 
unto  Sihon  king  of  the  Amorites,  saying, 

22  Let  me  pass  through  thy  land:  we 


d  Judg.  9:21. 

e20:8.     Ex.  17:6.     Is.  12:3.41: 

17,13.  43:20.  49:10.  John  4:10, 

14.  7:37—39.    Rev.  21:B.  22:1, 

17. 
f  Ex.  15:1,2.  Ps.  1052.  106:12. 

Is.  12:1,2,5.  Jam.  5:13. 
*  Heb.  Ascend. 
■f  Or,  ansrver. 
e2Chr.  17:7—9.     Nell.  3:1,5. 

1  Tim.  16:17,18. 


h  Deut.   5:31.  33:4.     Is.  33:22. 

John  1:17.  Jam.  4:12. 
i  33  ■45-^47. 
t  Heb.  field.   22:1.   26:63.    33: 

49,50.  Deut.  1:5. 
k  23:14.    Deut.  3:27.  4:49.  34:1. 
d  Or,  the  hilL 

II  Or,  the  wilderness.  23:28. 
1  20:14—19.        Deut.    2:26,28. 

Judar.  11:19—21. 


tended  their  dominion,  and  thus  formed  one  of 
these  boundaries:  and  as  Israel  had  passed  this 
brook  without  molesting  the  Moabites,  (though 
they  seem  to  have  gone  through,  or  close  by, 
some  part  of  their  country,)  and  were  encamped 
in  the  land  of  the  Amorites;  it  appeared  that 
they  had  given  no  provocation  to  the  Moabites 
or  Amonites.  On  this  ground  Jephthah  longi 
afterwards  vindicated  the  right  of  liis  people  to  I 
that  part  of  the  country  of  Sihon  and  Og,  which ! 
the  Ammonites  claimed  as  their  due;  and  which 
had  once  belonged  to  them;  but  the  Amorites 
had  conquered  it  before  the  Israelites  came 
thither.  [J^otes,  Judg.  11:12—27.)  In  stating 
this  subject,  Moses  referred  to  a  book  called 
"The  wars  of  Jehovah,"  which  some  suppose  to 
have  been  extant  before  this  time,  and  others  to 
have  been  written  on  this  occasion,  perhaps  by 
an  Israelite:  for  it  can  hardly  be  thought,  that 
an  Amorite,  or  any  idolater,  would  have  used  the 
name  of  Jehovah  in  recording  the  successes  of 
Sihon.  If,  however,  this  was  an  ancient  record, 
Moses  quoted  it  (as  Paul  did  the  writings  of  the 
heathen  poets,)  in  order  to  determine  the  ques- 
fion  by  the  authority  of  their  own  writers.  But 
if  a  pious  Israelite  wrote  a  history  of  the  trans- 
actions which  he  had  witnessed,  or  of  which  he 
had  received  an  authentic  account,  he  might 
naturally  call  it  "the  wars  of  Jehovah;"  and 
the  previous  conquest  of  this  region  by  the  Am- 
orites might  be  considered  by  him,  as  an  inter- 
position of  Israel's  God  for  his  people.  (JVbies, 
26—30.  Deut.  32:8.)  And  if  the  history  were 
knoAvn  to  be  authentic,  it  would  suit  Moses's 
purpose  to  refer  the  reader  to  it,  for  fuller  in- 
formation on  the  subject  which  he  had  briefly 
mentioned. — As,  however,  the  point  in  question, 
though  of  importance  at  that  time,  had  no  direct 
connexion  with  the  grand  concerns  of  religion, 
this  "book  of  the  wars  of  the  Lord"  has  long 
since  been  lost. 

Wlial  he  did  in  the  Red  Sea,  &c.  (14)  It  does 
not  appear  how  the  passage,  as  it  stands  in  our 
translation,  could  suit  the  purpose  of  the  sacred 


will  not  turn  into  the  fields,  or  into  the 
vineyards;  we  will  not  drink  of  the  waters 
of  the  well;  but  we  will  go  along  by  the 
king's  high-way,  until  we  be  past  thy  bor- 
ders. 

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  wilder- 
ness: and  he  came  to  "  Jahaz,  and  fought 
against  Israel: 

24  And  °  Israel  smote  him  with  the 
edge  of  the  sword,  and  possessed  his  land 
from  P  Arnon  unto  Jabbok;  even  unto  the 
children  of  Ammon:  for  the  border  of 
the  children  of  Ammon  ivas  strong. 

25  And  Israel  took  all  these  cities:  and 
Israel  '^  dwelt  in  all  the  cities  of  the  Am- 
orites, ■■  in  Heshbon,  and  in  all  the  *'  vil- 
lages thereof. 

26  For  Heshbon  rvas  the  city  of  Sihon 
the  king  of  the  Amorites,  who  had  fought 


m  Deut.  2.30—32.  29:7,8. 

n  Judg.  11:20.  Is.  16:4.  Jer.48: 

34. 
0  32:1—4,33—42.  Deut.  2:31  — 

37.  Josh.  9:10.  12:1—3.  13:8— 

10.    24:8.         Judg.    11:21—23. 

Neh.    9:22.       Ps.   138:10—12. 

136:19.    Amos  2:9. 


p  See  in  13 Gen.  32:22.  Deut. 

3:16. 
q  31.  32:33— 42.  Deut.  2:12. 
r  Cant.  7:4.      Is.  16:4.   16:8,9. 

Jer.  48:2,34,45. 
V  Heb.  daughters.     Ez.  16:46, 

49,53. 


historian.  He  himself  fully  recorded  the  works 
of  Jehovah,  both  at  the  Red  Sea,  and  in  giving 
Israel  the  victory  over  Sihon  and  Og,  at  the 
brooks  of  Arnon.  But  the  words  rendered,  "He 
did  in  the  Red  Sea,"  are  very  obscure.  In  the 
margin  it  stands  VaJieb  in  Siiphah,  in  the  He- 
brew nS^DD  Dm  riN  •  '^here  is  here  no 
pronoun  answering  to  he,  and  ^HT  '^  preceded 
by  r^J^  .    The  clause  seems  therefore  to  mean, 

'What  the  Amorite,  or  Sihon,  had  done  to  Fa- 
'■heb,  a  prince,  or  place,  in  a  region  called  Su- 
'phah:  {J^ote,Deut.  1:1.) 

V.  16—18.  The  people  wanting  water,  the 
Lord  prevented  their  murmurs  by  promising 
them  a  supply:  and  by  his  direction  given  by 
Moses  "the  lawgiver,"  when  the  people  had 
been  gathered  together  to  witness  the  event, 
the  princes,  with  their  staves  only,  opened  the 
dry  and  sandy  surface  of  the  earth,  and  the  wa- 
ter flowed  in  such  abundance,  that  the  place  was 
called  "Beer,"  or  the  well;  and  the  people  ex- 
pressed their  joyful  admiration  and  gratitude  in 
a  song  of  praise. 

V.  21 — 25.  The  kingdoms,  at  this  time  govern- 
ed by  Sihon  and  Og,  and  lying  between  the 
country  of  Moab  on  the  south  or  south-west,  and 
that  of  Ammon  on  the  north-east,  and  bounded 
by  the  river  Jordan  on  the  west,  were  included 
in  the  grant  made  to  Abraham;  and  so  indeed 
was  the  whole  region  as  far  as  the  Euphrates: 
yet  the  Israelites  did  not  expect  at  this  time  to 
possess  it;  but  to  pass  through,  that  they  might 
directly  invade  the  country  situated  between 
Jordan  and  the  Mediterranean  Sea.  We  find 
however,  that  the  Lord,  while  he  forbad  them  to 
assault  the  Edomites,  Moabites,  and  Ammonites, 
assured  them  that  he  would  give  them  the  coun- 
try of  Sihon  and  Og.  [Deut.  2:24.  3:2.)  And  the 
obedience  of  Israel,  under  the  conduct  of  Moses, 
shews  that  neither  revenge,  ambition,  avarice, 
nor  carnal  policy,  but  the  command  of  God,  di- 
rected them  with  whom  to  wage  war.  [JSTote, 
20:14—21.)    Nay,  after  this  assurance,  the  peo- 


474] 


B.  C.  1452. 


CHAPTER  XXI. 


B.  C.  1452. 


against  the  former  king  of  Moab,  and  ta- 
ken 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  consumed  "  Ar  of  Moab,  and  the 
lords  of  the  high  places  of  Arnon. 

29  Woe  to  thee,  Moab!  thou  art  un- 
done, ^  O  people  of  Chemosh:  he  hath 
given  his  sons  that  escaped,  and  his 
daughters,  into  captivity  unto  Sihon  king 
of  the  Amorites. 

30  We  *  have  shot  at  them:  Heshbon 
is  perished  even  unto  ^  Dibon,  and  we 
have  laid  them  waste  even  unto  Nophah, 
which  reacheth  unto  Medeba. 

31  Thus  ^  Israel  dwelt  in  the  land  of 
the  Amorites. 


8  14.  Is.  14:4.  Hab.  2:6. 

t  Judj.  9:20.  Is.  10:16.  Jer.  48: 

45,46.     Am.    1:4,7,10,12,14.  2; 

2,6. 
u  See  on  15.— Deut.  2:9,18.    Is. 

15:1. 
V  Judg.  11:24.    1  Kin^s  11:7,33. 

2KiDg323:13.  Jer.  48:7,13,46. 


I  Cor.  8:4,5. 
X  Gen.   49:23.     2   Sam.    11:24. 

Ps.   18:14. 
y  32:34.  Josh.  13:17.  Is.  16:2,9. 

Jer.  48:18,-32. 
z  32:33—42.        Deut.    3:16,17. 

Josh.  12:1—6.  13:3—32. 


pie,  no  doubt  by  the  direction  of  Moses,  sent 
ambassadors  to  Sihon,  requesting  a  peaceable 
passage  through  his  country,  on  the  same  friend- 
ly terms  as  had  been  proposed  to  tlie  Edomites. 
He  however  not  only  refused  them,  but  went 
out  to  attack  them:  they  were  tlierefore  directed 
to  meet  him  in  battle;  and,  being-  victorious,  they 
slew  him,  and  took  possession  of  all  his  cities  and 
all  his  dominions,  as  the  first-fruits  of  their  con- 
quests. [J^otes,  Deut.  2:24 — 37.) — The  Amorites 
were  descended  from  Ham  by  Canaan;  but  the 
Moabites  and  Ammonites  were  the  posteritj^  of 
Lot,  Abraham's  nephew.  {Gen.  10:15 — 17.  19: 
37,38.) — The  strength  of  the  border  of  Ammon 
was  the  reason  wh)^  the  Amorites  had  not  seized 
on  that  country  also. 

V.  26 — 30.  Here  again  Moses  particularly 
takes  notice,  that  Heshbon,  which  had  belonged 
to  the  Moabites,  was  at  this  time  the  city  of  Si- 
hon, who  had  vanquished  the  king  of  Moab,  and 
taken  it  from  liim,  with  the  rest  of  the  country 
even  to  the  river  Arnon.  And  on  this  occasion 
he  quotes  some  poem,  or  song,  composed  on  ac- 
count of  these  victories,  in  proverbs,  or  parables, 
(siiort,  emphatical,  figurative,  sublime,  or  ele- 
gant sentences,)  which  was  sung  among  tlie  Am- 
orites, though  perhaps  not  committed  to  writing. 
In  this  poem  the  Amorites  invite  one  another,  in 
exulting  language,  to  come  and  inhabit  Hesh- 
bon, now  become  the  city  of  Sihon;  and,  in  a 
kind  of  insolent  triumph,  speak  of  the  destruc- 
tion of  Ar  and  other  cities  of  Moab,  the  slaugh- 
ter of  the  princes,  with  the  captivity  and  abject 
misery  of  the  people.  This  seems  to  have  been 
merely  a  vain-glorious  poetical  boast:  for  tliough 
the  Amorites  took  from  the  Moabites  Heshbon 
and  the  adjacent  region;  yet  it  does  not  appear 
that  they  made  any  further  conquests. — It  is  sup- 
posed that  Sihon  was  the  common  name  of  the 
kings  of  this  district,  as  Pharaoh  of  the  Egyptian 
raonarchs;  and  that  some  preceding  king  obtain- 
ed these  victories,  and  took  these  countries  from 
a  former  king  of  Moab. — Chemosh  was  the  prin- 
cipal idol  of  the  Moabites.    {JHarg.  Ref.  v.) 

V.  34.    Og  was  a  giant  and  very  formidable; 


32  And  Moses  sent  to  spy  out  *  Jaa- 
zer,  and  they  took  the  villages  thereof, 
and  drove  out  the  Amorites  that  zvert 
there. 

33  IF  And  ^  they  turned,  and  went  up 
by  the  way  of  •=  Bashan:  and  ^  Og  the 
king  of  Bashan  went  out  against  them, 
he  and  all  his  people,  to  the  battle  at 
Edrei. 

34  And  the  Lord  said  unto  Moses, 
*=  Fear  him  not:  ^  for  I  have  delivered 
him  into  thy  hand,  and  all  his  people, 
and  his  land;  and  thou  shall  do  to  him 
s  as  thou  didst  unto  Sihon  king  of  the 
Amorites,  which  dwelt  at  Heshbon. 

35  So  they  ''  smote  him,  and  his  sons, 
and  all  his  people,  until  there  was  none 
left  him  alive:  and  they  possessed  his 
land. 


Is.  16:8,9.     Jer.  48: 
-6.  29:7.    Josh.  13: 


a  32:1,35. 

32.  Jazer. 
b  Deut.  3:1 

12. 
c  Deut.  32:14.  Ps.  22:12.  68:15. 

Is.  33:9.  Kz.27:6.  39:18.  Am. 

4:1. 
d  32:33.     Deut.   1:4.    3:1.  4:47. 

29:7.    Josh.  9:10.  12:4.  13:30. 
e  14:9.     Deut.  3:2,11.  20:3.  31: 


6.  Josh.  10:8,25.  Is.  41:13. 
f  Deut.  3:3.    7:24.      Josh.   8:7. 

Judg.  11:30.     1  Sam.  23:4.     2 

Sam.  5:19.     1  Kings  20:13,26. 

2  Kings  3:18. 
g  24,25. 
h  Deut.   3:3—17.  29:8.      Josh. 

12:4—6.    Ps.  135:11,12.  136:17 

—21.  Rom.  8:37. 


the  people  therefore  feared  to  attack  him,  till  the 
Lord  thus  encouraged  them.  [J\larg.  Ref.  d.  h. 
—Kole,  X)eu<.  3:11.) 

PRACTICAL  OBSERVATIONS. 
V.  1—5. 
The  enemies  of  God  are  always  the  enemies 
of  his  people;  and  they  often  at  first  prosper  in 
their  attempts  against  them,  but  at  last  they  will 
be  utterly  destroyed.     For  losses   sustained  by 
true  Christians,   in  their  spiritual  conflicts,  by 
taking  them  off  from  self-dependence,  and  excit- 
ing tliem  to  call  upon  God  for  help,  subserve 
tlieir  final   victory:  and   being  enabled  to  say, 
"When  I  am  weak,  then  am  I  strong,  for  the 
power  of  Christ  rests  upon  me,"  they  become  in- 
vincible.— But  alas!  how  soon  are  the  judgments 
and  mercies  of  our  God  forgotten   b}'  us!    and 
how  prone  are  we  to  relapse  into  former  sins, 
though  we  have  suffered  for  them,  and  even  re- 
pented of  them!  how  apt  to  magnify  every  diffi- 
culty, to  despise  our  choicest  mercies,  to  be  im- 
patient of  delays,  to  distrust,  to  murmur,  and  to 
rebel!  Nay,  where  the  dominion  of  sin  is  broken, 
it  dwells  within,  and  often  breaks  out;  sometimes 
even  openly   to  the  dishonor  of  God,  and  the 
grief  of  his  faithful  servants;  and  under  sharp 
trials,  even  the  true  believer  may  be  so  discour- 
aged and  tempted,  and  so  yield  to  temptation,  as 
to  undervalue  the  "Bread  of  life,"  and  the  bene- 
fit of  divine  ordinances,  as  if  they  were  "light 
food,"  and  almost  to  wish  that  he  had  never  set 
out  in  the  ways  of  God!     (Ps.   73:13,14.)     But 
he  will  soon  be  ashamed  of  these   thoughts,  if 
ever  harbored  in  his  mind.     We  have  need  liow- 
ever  to  "watch  and  pray,  that  we  enter  not  into 
temptation;"  and   it  is   profitable   for  us  to   be 
aware  of  the  enemy  within,  as  well  as  of  the  en- 
emies around  us;  especially  in  times  of  grievous 
disappointment   and    tedious   discouragement. — 
But  "whom  the  Lord  loveth  he  chastencth;"  and 
thus,  as  well  as  by  his  judgments  upon  hypo- 
crites, he  excites  a  salutary  terror  in  their  minds, 
and  brings  them  back  to  his  ways  with  weeping 
and  supplication:  and  when  they  repent  and  ac- 

[475 


B.  C.  1452. 


NUMBERS. 


B.  C.   1452. 


CHAP.  XXII. 

Israel  encamps  in  the  plains  of  Moab,  1.  Balak  kinp;  of  Moab 
sends  for  Balaam  to  curse  the  people,  2 — 7.  He,  forbidJeii  by 
the  Lord,  refuses  to  go,  8 — 14.  On  a  second  message  lie  ex- 
torts permission,  and  goes,  15 — 21.  An  angel  opposes  him, 
and  he  is  rebuked  bv  his  ass,  whose  mouth  God  opens;  he  be- 
holds the  angel,  and  obtains  leave  to  proceed,  22 — 35.  Balak 
meets  him,  and  sacritlccs,  36 — 11. 

ND  ^  the  children  of  Israel  set  for- 
ward, and  pitched  in  the  plains  of 
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  they   zcere   many:    and 


a21;20.  33;43- 

34:1,8. 
b  32:19.  34:15. 

Josh.  3;l6. 


-50.36:13.  Deut. 
Deut.  1:5.   3:8. 


zcere 

c  21:3,20—35. 

d  Ex.  16:15.  Deut.  2.25.  Josh. 

2:10,11,24.  9:24.    Ps.  63:5.     Is. 

23:5. 


knowledge  their  offence,  he  removes  the  dread- 
ed destruction,  thong-h  perhaps  the  smart  of  the 
rod  may  continue  for  a  time. 
V.  6—9. 
The  Lord  knows  how  to  over-rule,  not  only  the 
bite  of  poisonous  serpents,  but  the  persecutions 
of  wicked  men,  and  the  temptations  of  the  devil, 
for  the  good  of  those  whom  he  loves:  and  our 
prayers  are  often  most  desirably  answered,  when 
the  letter  of  the  request  is  not  granted.     [J^ote, 
2  Cor,  12:7 — 10.) — The  Lord  can  relieve  us  from 
our  dangers  and  distresses,  by  the  means  wliich 
we  should  deem  most  unpromising;  of  which  he 
hath  given  proof  in   redeeming   so   many  souls 
from  hell,  from  Satan,  and  sin,  and  bringing  them 
to  holiness  and  eternal  life,  by  the  manifestation 
of  his  Son  in  the  likeness  of  sinful  flesh,  by  his 
agonizing   and  accursed  death  upon   the   tree, 
and  by  the  preaching  of  the  despised  doctrine  of 
a  crucified  Savior.— Oh!  that  tiie  venom  of  the 
old  serpent  inflaming  men's  passions,  and  causing 
them  to  commit  those  sins,  which  must  otherwise 
terminate  in  their  eternal  destruction,  were  but 
as  sensibly  felt,  and  the  danger  as  plainly  appre- 
hended, as  the  Israelites  felt  the  pain,  and  feared 
the  death,  which  followed  from  the  bite  of  the 
fiery  serpents!  Then  none  would  turn  away  from 
Christ  and  his  gospel:  then  would  a  crucified  Sa- 
vior be  so  valued,  that  all  things  else  would  "be 
accounted  loss  for  him:"  then,  without  delay,  and 
with  all  earnestness  and  simplicity  of  depend- 
ence, they  would  apply  to  him,  crying,  "Lord, 
save  us,  wc  perish:"  then  from  day  to  day  would 
tliey  look  to  him  for  pardon  and  healing,  and 
shew  their  faith  by  their  works:  nor  would  any 
abuse  the  freeness  of  his  salvation  to  them,  when 
they  estimated  the  price  which  it  cost  him;  and 
their  love  to  the   Savior  would  increase   their 
dread  and  abhorrence  of  sin,  and  watchfulness 
against  temptation. — But   alas!    fev7   feel   llieir 
need  of  Christ  to  preserve  them  from  perishing; 
and  though  he  still  proclaims,  "Look  unto  me, 
and  be  saved;"  most  men  die  in  their  sin.s,  even 
where  they  have  tlie  Bible  in  their  hands,  and 
Christ  in  the  gospel  "evidently  set  forth  as  cru- 
cified among  them!"     But  how  will  they  escape, 
who,  through  pride  and  love  of  sin,  reject  this 
simple  method  of  cure,  or  prefer  their  own  in- 
ventions to  this  suitable  and  divine  salvation?  or 
who,  perverting  the  doctrine,  presume  that  their 
iniquities  are  pardoned,  while  their  covetousness, 
pride,  anger,  ambition,  lust,  or  evil  tempers  be- 
tray the  venom  of  the  old  serpent  to  be  in  full 
force  within? 

V.  10—35. 
Our  God  has  engaged  to  provide  for  his  peo- 
ple in  all  emergencies,  and  wells  of  salvation  are 
opened  for  them  through  their  whole  pilgrimage: 
so  that  they  need  only  use  the  ap])ointed  means 
476] 


Moab  was  distressed  because  of  the  chil- 
dren of  Israel. 

4  And  Moab  said  unto  the  ®  elders  of 
Midian,  ^  Now  shall  this  company  lick 
up  all  ihat  are  round  about  us,  as  the  ox 
lickcth  up  the  grass  of  the  field.  ^  And 
Balak  the  son  of  Zippor  teas  king  of  the 
MoabiLcs  at  that  time. 

5  He  ^  sent  messengers  therefore  unto 
Balaam  the  son  of  Beor,  to  '  Pethor, 
which  is  by  the  river  of  the  land  of  the 
childre'  of  his  people,  to  call  him,  saying, 
Behold,  there  is  a  people  come  out  from 


e  T  25:15—18.  31:8. 

Josh.  13: 

h  Deut.  23:4.  Josh.  13:22.  24:9. 

2). 

Neh.  13:2.  Mic.  6:5.  2  Pel.  J: 

f  24:11.  Jer.  48.38. 

15,16.  son  of  Bosor.    Jude  11. 

g2.  Judg.  11:25. 

i  23:7.   Deut.  23:4. 

with  simplicity  and  diligence,  and  he  will  send 
supplies  of  heavenly  consolations,  and  they  shall 
rejoice  in  celebrating  his  praises.  Nor  ouglit 
they  to  be  unthankful  to  the  instruments  of  their 
mercies,  temporal  or  spiritual,  whether  they  be 
princes,  nobles,  lawgivers,  magistrates,  minis- 
ters, or  private  persons. — Still,  however,  we 
must  prepare  for  fresh  conflicts  and  enemies. 
With  sin  and  the  powers  of  darkness  we  must 
make  no  peace  nor  truce;  we  must  not  even 
treat  with  them;  and  it  is  vain  to  expect  any 
long  cessation  of  hostilities.  Even  our  neigh- 
bors, with  whom  we  would,  if  possible,  live  peace- 
ably, will  often  make  themselves  ready  to  battle. 
But,  trusting  in  the  Lord's  protection  and  obey- 
ing his  commands,  we  shall  be  more  than  con- 
querors over  every  assailant,  and  profit  by  all 
their  attempts  to  hurt  us.  For  our  inheritance 
is  sure;  and,  in  the  Lord's  time  and  manner, 
every  thing  will  concur  in  putting  us  in  posses- 
sion of  it. — But  worldly  inheritances  are  contin- 
ually changing  their  masters:  ill-gotten  gain 
never  spends  well;  idolatrous  dependences  fail 
in  the  crisis  of  need;  and  the  destruction  of  the 
wicked,  being  appointed  of  God,  will  be  certain- 
ly and  speedily  etfected. 

NOTES. 

Chap.  XXIL  V.  1.  At  length  the  Israelites 
terminated  their  wanderings,  by  encamping  on 
the  banks  of  Jordan  over  against  Jericho,  where 
they  abode,  until  they  passed  over  into  Canaan. 
The  plains,  in  which  they  encamped,  had  be- 
longed to  the  Moabites,  from  whom  they  derived 
their  name;  but  Sihon  had  taken  them  from  the 
.Moabites,  and  Israel  had  noAV  got  possession  of 
them.  (2J 

V.  4.  The  Moabites  were  descended  from  Lot; 
the  Midianites  from  Abraliam  by  Keturah.  [Gen. 
19:37.  25:2.)  They  lived  near  together,  and 
were  united  in  interest;  as  were  also  tlie  Ish- 
maelites,  and  Edomites,  and  Ammonites:  but 
they  were  all  enemies  to  Israel,  except  that  part 
of  tlie  Midianites,  which  was  connected  with 
Jethro,  Moses's  father-in-law. — The  persons  here 
called  "elders,"  seem  to  be  elsewhere  called 
princes,  and  even  kings,  according  to  the  lan- 
guage of  those  times.  {J\Iarg.  Ref.  e.)  The 
message  to  them  appears  to  have  been  sent  with 
the  concurrence  of  the  principal  persons  in 
Moab,  and  by  the  general  sense  of  the  nation;  as 
well  as  by  Balak  their  king.— They  all  thought, 
that  nothing  but  united  and  vigorous  resistance 
could  preserve  them:  for  either  they  had  not 
heard,  that  Jehovah  had  forbidden  Israel  to  mo- 
lest them;  or  they  disregarded  any  report  which 
they  had  heard  to  this  effect — The  simile  which 
they  employed  is  extremely  expressive,  as  refer- 
ring to  the  complete  destruction  which  Israel 


B.  C.  1432. 


CHAPTER  XXII. 


B.  C.  1452. 


Egypt:  behold,  J  they  cover  the  *  face  of 
the  earth,  and  they  abide  over  against 
me. 

6  Come  now  therefore,  I  pray  thee, 
^  curse  me  this  people,  for  they  are  too 
mighty  for  me:  peradventure  1  shall  pre- 
vaU,  that  we  may  smite  them,  and  that  1 
may  drive  them  out  of  the  land:  for  ^  1 
wot  that  he  whom  thou  blessest  is  bless- 
ed, and  he  whom  thou  cursest  is  cursed. 

7  And  the  elders  of  Moab,  and  the 
elders  of  Midian,  departed  with  the  ""  re- 
wards of  divination  in  their  hand:  and 
they  came  unto  Balaam,  and  spake  unto 
him  the  words  of  Balak. 

[P7-acttcal  Observations.] 

j  GeD.  13:16.  Ex.  1;7— 10.   Ps. 

105:24. 
*  Heb.  eye. 
k  23:7,8.  24:9.     Gen.   12:3.  27: 

29.     Deut.  23:4.      Josh.  24:9. 

1  Sam.  17:43.   Neh.  13:2.    Fs. 

109:17,18. 


1   1  Kings  22:6,8,13.  Ps.  109:28. 

Prov.  26:2.     Is.  47:12,13.    Ez. 

13:6.  Acts  8:9,10.  16:16. 
m  1  Sam.  9:7,8.  Is.  66:11.    Ez. 

13:19.  Mic.  3:11.  Rom.  16:18. 

1   Tim.  6:9,10.     Tit.   1:11.     2 

Pet.  2:15.  Jude  11. 


had  made  of  Arad,  Sihon,  and  Og,  with  the  na- 
tions over  whom  they  reigned. 

V.  5.  It  is  the  general  opinion  of  expositors, 
that  Balaam  was  first  a  prophet,  (and  as  some 
think  a  good  tiuni,)  and  that  afterwards  he  degen- 
erated and  became  a  soothsayer;  yet  this  is  exceed- 
ingly improbable,  and  unparalleled  in  Scripture. 
Had  he  been  first  a  prophet,  and  then  turned 
aside  to  use  magical  arts  for  the  sake  of  gain,  he 
would  scarcely  have  "sought  for  enchantments," 
when  he  went  for  the  express  purpose  of  meeting 
the  Lord,  whatever  he  did  at  other  times.  It  is 
not  intimated,  that  any  prophecies  were  spoken 
by  him,  except  those  contained  in  this  history, 
which  certainly  are  sufficient  to  entitle  him  to  the 
name  of  "Balaam  the  prophet."  His  boasting 
likewise  concerning  "liis  eyes  being  opened,  and 
his  seeing  the  visions  of  the  Almighty,"  seems  es- 
pecially to  relate  to  the  events  here  recorded.  It 
appears  therefore  more  probable,  that  lie  was 
originally  a  diviner,  or  magician  of  great  renown: 
but  having  acquired  some  knowledge  of  the  true 
God,  perhaps  by  hearing  of  the  wonderful  works 
performed  by  IVloses  in  his  name,  he  endeavored 
to  render  this  knowledge  subservient  to  his  inter- 
ested and  ambitious  purposes,  by  professing  him- 
self a  prophet  of  Jehovah,  and  uttering  divina- 
tions as  revelations  from  him.  Thus  the  exorcists, 
observing  how  efficacious  the  name  of  Jesus  prov- 
ed in  the  mouth  of  the  apostle,  attempted  to  cast 
out  devils,  "adjuring  them  bj^  Jesus  whom  Paul 
preached:"  [Mte,  Ads  19: ]3— 20.)  and  thus  Si- 
mon Magus,  finding  the  miracles  of  Philip  so 
much  superior  to  the  effects  of  his  magic,  embrac- 
ed Christianity;  and  afterwards  offered  Peter  mon- 
ey to  confer  on  him  the  same  power  which  he 
exercised,  doubtless  intending  to  enrich  or  ag- 
grandize himself  by  it.  [JVotes,  Jlcts  8:9—24.)  On 
this  supposition  Balaam's  use  of  incantations,  even 
in  seeking  Jf.hovah,  was  the  natural  effect  of  the 
association  of  his  old  practices  with  his  new  pre- 
tensions. It  is  not  certain,  whethef  the  Lord  had 
ever  spoken  to  him  or  by  him  before  this  event, 
though  probably  he  had;  but  he  certainly  did  af- 
terwards: yet  there  is  abundant  proof  that  he  liv- 
ed and  died  a  wicked  man,  and  an  enemy  to  God 
and  his  people.  (JV*o<e*,  31:8.  Dexit.  23:3 — 5. 
Jtfic.  6:3— 5.  2  Pf<.  2:15,16.  Jude  II— ] 3.  Rev. 
2: 14— 1 6.)  This,  however,  as  is  evident  from  the 
Scriptures,  has  by  no  means  been  a  singular  case. 
(J^otes,  Matt.  7:21—23.  1  Cor.  13:1— 3.J— -Balaam 
dweh  in  or  near  Mesopotamia,  by  the  Euphrates, 
the  renowned  river  of  the  inhabitants  of  those 


8  And  he  said  unto  them,  Lodge  here 
"  this  night,  and  I  will  bring  you  word 
again,  as  the  Lokd  shall  speak  unto  me. 
And  the  princes  of  Moab  abode  with  Ba- 
laam. 

9  And  °God  came  unto  Balaam,  and 
said,  P  What  men  are  these  with  thee? 

10  And  Balaam  said  unto  God,  i  Ba- 
lak the  son  of  Zippor,  king  of  Moab,  hath 
sent  unto  me,  sayings 

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 I  shall  +be  able  to  overcome 
them,  and  drive  them  out. 

1 2  And  God  said  unto  Balaam,  '  Thou 


n  19,20.12:6.  23:12.     Jer.  12:2. 

Ez.  33:31. 
o  Gen.  20:3.  31.24.  41:25.  Dan. 

2:46.4:31,32.     Matt.  7:22.  24: 

24.  John  11:51. 
p  Gen.  3:9— 11.  4:9.  16:8.    Ex. 


4:2.  2  Kin=:s  20:14,16. 
q  See  on  4 — 6. 
f  Ileb.     prevail     in    fighting 

against  hiin. 
r  20.  Job  33:16—17.    Matt.  27: 

19. 


countries.  But  his  reputation  had  reached  so  far, 
and  he  was  so  celebrated,  that  he  was  sent  for,  as 
it  appears,  in  consequence  of  the  counsel  given 
to  Moab  by  the  elders  of  Midian;  being  the  only 
person  who  was  able  to  contend  with  Moses,  the 
prophet  of  Israel.  For  we  may  suppose,  that  they 
ascribed  to  the  superior  skill  of  Moses  in  some 
unknown  arts,  all  that  power  by  which,  notwith- 
standing Pharaoh's  determined  "opposition,  Israel 
had  been  brought  out  of  Egypt,  had  subsisted  for 
so  many  years  in  the  wilderness,  and  had  obtained 
(heir  late  victories  over  the  Amorites. — Pellior.} 
Deut.  23:4. 

V.  6.  Balak  had  some  general  notion  of  the 
over-ruling  influence  of  an  invisible  Power;  and 
at  the  same  time  such  an  opinion  of  Balaam's  in- 
terest with  that  invisible  Power,  that  he  supposed 
he  could  do  nothing  so  effectual  to  conciliate  his 
favor,  as  to  pay  court  to  his  prophet:  nay,  he  either 
actually  thought,  or  he  was  willing  to  compliment 
Balaam,  and  to  comfort  himself,  with  the  suppo- 
sition, that  his  blessings  or  curses  were  infallilDly 
ratified!  If  he  could  therefore  prevail  with  Ba- 
laam solemnly  to  curse  Israel  and  to  bless  Moab, 
he  would  then  defy  Israel  and  declare  war  against 
them,  notwithstanding  all  the  wonders  of  which  he 
had  heard! — It  has  been  shewn  by  learned  men, 
tliat  many  of  the  heathen  nations  thus  solemnly 
cursed  tlieir  enemies  in  the  name  of  their  gods, 
and  devoted  them  to  destruction,  before  they  de- 
clared war  against  them.  (I  Sam.  17:43.)  And 
it  is  not  impossible,  that  the  sentence  denounced 
by  the  Lord  against  the  nations  of  Canaan,  whom 
he  devoted  to  destruction,  and  employed  Israel  to 
extirpate,  and  Israel's  vow  concerning  the  cities 
of  Arad,  might  suggest  to  the  Moabites  and  Midi- 
anites  the  idea  of  engaging  Balaam  in  a  similar 
manner  to  devote  the  Israelites;  and  that  the  cus- 
toms of  other  nations  in  this  respect,  were  derived 
from  the  traditionary  report  of  these  events. 

V.  8.  Balaam  seems  to  have  been  fully  con- 
vinced, that  Jehovah  was  the  true  God,  and  the 
Protector  of  Israel:  if  therefore  "his  heart  had  not 
been  exercised  with  covetous  practices,"  and 
hankering  after  the  "rewards  of  divination,"  he 
would  peremptorily  have  declared  that  he  durst 
not,  and  would  not,  undertake  any  thing  against 
the  people  of  God.  He  could  not  but  know,  that 
it  was  vain  to  attempt  any  opposition  to  Omnipo- 
tence: yet  he  had  such  unworthy  notions  of  God, 
as  to  think  that,  by  one  means  or  other,  he  would 
be  induced  to  renounce  the  cause  of  Israel,  and 
espouse  that  of  Moab!    This  appeai-s  to  have  been 

[477 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


shalt  not  go  with   them:  ^  thou  shalt  not 
curse  the  people:  *  for  they  are  blessed. 

13  And  Balaam  rose  up  in  the  morn- 
ing, and  said  unto  the  princes  of  Balak, 
Get  you  into  your  land:  for  "  the  Lord 
refuseth  to  give  me  leave  to  go  with  you. 

14  And  the  princes  of  Moab  rose  up, 
and  they  went  unto  Balak,  and  said,  '^  Ba- 
laam refuseth  to  come  with  us. 

15  IT  And  Balak  sent  yet  again  ''prin- 
ces, more,  and  more  honorable  than  they. 

16  And  they  came  to  Balaam,  and  said 
to  him.  Thus  saith  Balak,  the  son  of  Zip- 
por,  *Let  nothing,  1  pray  thee,  hinder 
thee  from  coming  unto  me; 

1 7  For  ^  I  will  promote  thee  unto  very 
great  honor,  and  1  ^will  do  whatsoever 
thou  sayest  unto  me:  come  therefore,  I 
pray  thee,  curse  me  this  people. 

18  And  Balaam  answered  and  said 
unto  the  servants  of  Balak,  ^If  Balak 


s  19.  23;3,13— 15,19,23.      Mic. 

6:5. 
t  23;20.    Gen.  12:2.    Deut.  23: 

5.  33:29.  Ps.  144:15.  146:3—6. 

Rom.  4:6,7.  11:29.   Eph.  1:3. 
u  14.  Deut.  23:6. 
X  13,37. 


y  7,8.  Acts  10:7,8. 

*  Ileb.  Be  not  thou  letted  from, 

&c. 
z24:Il.    Deut.  16:19.   Esth,  5: 

11.  7:9.    Matt.  4:8,9.  16:26. 
a  23:2,3,29,30.  Matt.  14:7. 
b  24:13.  Tit.  1:16. 


the  project  which  he  formed,  and  which  he  prose- 
cuted for  a  long  time,  till  he  was  still  further  giv- 
en up  to  infatuation!  He  therefore  desired  a 
night's  time,  in  hopes  to  obtain  the  Lord's  con- 
sent to  his  journey;  and  he  evidently  expected 
some  imm.ediate  revelation. 

V.  9 — 14.  The  Lord,  for  wise  reasons,  saw 
good  to  answer  the  expectations  of  Balaam,  and 
to  make  known  his  will  in  a  manner,  which  should 
at  once  have  determined  him  on  no  account  to 
attempt  any  thing  in  the  business.  But  though 
he  declined  going  at  the  present;  he  did  not  pre- 
clude all  further  applications.  He  yielded  obe- 
dience to  the  divine  injunction,  but  as  it  seems 
very  reluctantly.  He  did  not  "bring  the  mes- 
sengers word  again  as  the  Lord  spake  to  him:" 
for  he  mentioned  merely  the  refusal,  but  neither 
the  peremptory  manner,  nor  the  reason  of  it. 
That  the  people  were  blessed,  and  Balaam  should 
'not  curse  them.'  Had  he  faithfully  reported 
these,  they  would  have  conveyed  an  important 
warning  to  Balak  not  to  "meddle  to  his  hurt:"  but 
he  spake  as  one  inclinable  to  the  proposal,  and 
not  without  hope  of  obtaining  leave;  and  as  his 
words  appear  to  have  been  reported  in  the  same 
imperfect  manner,  Balak  naturally  concluded 
that  the  prophet  only  wanted  more  respect  and 
larger  promises. — The  constant  mention  of  the 
name  of  Balak,  shews  that  he  was  the  principal 
person  concerned;  though  the  elders  or  princes 
had  much  authority  and  influence. 

V.  15 — 17.  As  Balak  concluded  th^t  Balaam 
might  yet  be  induced  to  come,  he  sent  a  greater 
number  of  superior  persons,  offering  him  any  terms 
which  he  chose  to  demand:  and  in  return  he  ex- 
pected an  unreserved  compliance;  so  that  noth- 
ing, no  not  even  his  conscience,  nor  the  com- 
mand of  God,  should  prevent  his  coming  and 
cursing  Israel! — His  liberality  to  this  wicked  man 
proved  him  sincere  in  his  conndence;  as  the  penu- 
riousness  of  some  professed  Christians,  in  the 
cause  of  their  religion,  proves  their  hypocrisy. 

V.  18.  Balaam  does  not  declare,  that  he  is 
determined  not  to  come;  nor  does  he  express  any 
abhorrence  of  the  crime  or  the  temptation;  but  he 
"cannot  go''  without  the  Lord's  permission,  and 
478] 


would  give  me  his  house  full  of  silver  and 
gold,  '^  1  cannot  go  beyond  the  word  of 
the  Lord  my  God,  to  do  less  or  more. 

1 9  Now  therefore,  1  pray  you,  ^  tarry 
ye  also  here  this  night,  that  1  may  know 
what  the  Lord  will  say  unto  me  more. 

20  And  ^God  came  unto  Balaam  at 
night,  and  said  unto  him,  ^  If  the  men 
come  to  call  thee,  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  morn- 
ing, and  saddled  his  ass,  and  went  with 
the  princes  of  Moab. 

[Practical  Observations.'] 

22  IT  And  *  God's  anger  was  kindled 
because  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. 


c  1  Kings  22:14.     2  Chr.  18:13. 

Dan.  5:17.  Acts  8:20. 
d  See  on  7,8.-1   Tim.   6:9,10. 

2  Pet.  2:3,15.  Jude  11. 
e  .See  on  9. 
f  1  Sam.  8:5—9.  12:12—19.  Ps. 

81:12.     Ez.  14:2—5.     2  Thes. 

2:9—12. 


g  35.  23:12,26.  24:13.  Ps.  33:10, 
II.  78:30,31.  Is.  37:29.  Hos. 
13:11. 

h  ProT..l:lS,16. 

i  2  Kings  10:30.   Hos.  1:4. 

k35.— *>e  on  Gen.  48:15,16. 
Ex.  3:2—6.   Hos.  12:4,5. 

1  32.   Ex.  4:24.     Lam.  2:4. 


he  seems  to  regret  that  he  may  not  avail  himself 
of  so  liberal  an  offer.  These  touches  must  be 
carefully  noted,  if  we  would  understand  this  in- 
structive history. — He  speaks  also  of  "the  Lord 
his  God"  with  great  confidence;  but  this  might 
be  done  merely  to  keep  up  his  high  reputation: 
or  he  miglit  deceive  himself;  for  it  is  probable, 
that  he  outwardly  worshipped  .Tehovah. 

V.  19 — 21.  After  the  peremptory  answer 
which  God  had  given  Balaam,  he  should  have 
spoken  to  this  effect;  'Say  no  more  to  me  on  this 
'subject,  but  return  home,  and  make  the  best 
'terms  you  can  with  Israel.  They  are  the  people 
'of  the  true  God,  whom  he  is  determined  to  bless; 
'and  you  can  do  nothing  against  them,  by  strata- 
'gem  or  by  power,  human  or  divine:  for  my  part 
'I  cannot,  I  dare  not,  and  I  would  not  for  the 
'world,  presume  to  oppose  them;  so  tempt  me  no 
'more.' — 'The  state  of  Balaam's  mind  was  this: 
'He  wanted  to  do  what  he  knew  to  be  very  wick- 
'ed,  and  contrary  to  the  express  command  of  God; 
'he  had  inward  checks  and  restraints  which  he 
'could  not  entirely  get  over;  he  therefore  cast 
'about  for  ways  to  reconcile  this  wickedness  to 
'his  duty.  How  great  a  paradox  soever  this  may 
'appear,  as  it  is  indeed  a  contradiction  in  terms, 
'it  is  the  very  account  which  the  Scripture  gives 
'of  him.'  Bp.  Butler. — But  he  was  the  slave 
of  covetousness,  and  entertained  dishonorable 
thoughts  of  God,  and  supposed  that  he  could  be 
induced  to  change  his  determination:  therefore 
the  Lord  in  anger  gave  him  the  permission, 
which  he  so  wickedly  and  eagerly  desired.  It 
seems  he  was  in  such  haste,  that  he  did  not  wait 
the  call  of  Balak's  princes,  but  arose  early  and 
prepared  for  his  journey. — The  clause,  "yet  the 
words  which  I  shall  say  unto  thee,  tliat  thou  shalt 
do,"  may  be  understood  either  as  an  injvnction,  or 
as  a  prediction  of  the  event,  namely,  that  he  should 
be  constrained  to  speak  the  words  of  God,  and  not 
be  able  to  express  his  own  desires. 

V.  22.  The  Lord  permits  almost  an  infinity  of 
actions  which  he  does  not  approve:  [JSTotes,  1 
Kings  22:19—23.  Job  1:12.)  and  he  is  very  angrj' 
with  those,  who  avail  themselves  of  his  permission 
to  gratify  their  lusts*    "They  think  evil,  but  God 


B.  C.  1452. 


CHAPTER  XXII. 


B.  C.  Ho  2. 


23  And  "^  the  ass  saw  the  Angel  of 
the  Lord  standing  in  the  way,  and  his 
sword  drawn  in  his  hand:  and  "  the  ass 
turned  aside  out  of  the  way,  and  went 
into  the  held;  and  Balaam  smote  the  ass, 
to  turn  her  into  the  way. 

24  But  the  Angel  of  the  Lord  stood  in 
a  path  of  the  vineyards,  a  wall  being  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  °  crushed  Balaam's  foot  against 
the  wall;  and  he  smote  her  again. 

26  And  the  Angel  of  the  Lord  went 
further,  and  stood  in  a  narrow  place, 
P  where  ivas  no  way  to  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,  that  thou 
hast  smitten  me  these  three  times? 

29  And  Balaam  said  unto  the  ass,  Be- 


rn 2  Kin^s  6;i7.    JChr.  21:16. 

Dan.  10:7.    Acts  22:9.    1  Cor. 

1:28,29. 
D  Jer.  8:7. 
o  Job  6:13— IS.  Is.  47:12. 


pis.  26:11.  Hos.  2:6. 
q  Prov.  14:16.  27:3,4. 
r  Ex.  4:11.    Luke  1:37. 

1:19.  2  Pet.  2:16. 
s  Rom.  8:22. 


iCor. 


cause  thou  hast  mocked  me:  I  would 
there  were  a  sword  in  mine  hand,  ^  for 
now  would  I  kill  thee. 

30  And  the  ass  said  unto  Balaam,  Am 
not  I  thine  ass,  *  upon  which  thou  hast 
ridden  +  ever  since  /  was  thine,  unto  this 
day?  was  I  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  the 
Lord  standing  in  the  way,  and  his  sword 
drawn  in  his  hand:  and  he  ^  bowed  down 
his  head,  and  tfell  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  5  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. 


t  Prov.  12:10,16.  Ec.  9:3. 

*  Ileb.  U'Ao  hast  ridden  upon 

me. 
t  Or,    ever    since    thou    wast, 

unto,  &.C.   1  Cor.  1:27,28. 
u  24:4.  marg.  16.     Gen.  21:19. 

2  Kings  6:17—20.     1  Chr.  21 : 

16.     Luke  24:16,31.     Acts  26: 

18. 
X  Ex.  34:8.  Ps.9:20.  John  18:6. 
I  Or,  bowed  himself. 


y  28.  Deut.  26.4.  Ps.  36:6.  147; 

9.  Jon.  4:11. 
5   Heb.   be  an  adversary  unto 

thee.  22. 
z  Deut.  23:4.   Prov.  28:6.   Mic. 

6:5.    Acts  13:10.     2  Pet.  2:14, 

16. 
a  See  on  20,22,35.  Ex.  3:2—6. 
b  14:37.  16:33-35.   1  Kinsa  13: 

24—28. 


means  it  unto  good."  Nay,  the  motive  even  of 
obedience  may  be  so  corrupt,  that  while  the  ac- 
tion is  approved,  God  may  abhor  the  principle 
from  which  it  sprang. — Balaam  was  instigated  by 
covetousness  and  ambition:  [J^ote,  2  Pet.  2:15, 
16.)  and  he  wickedly,  with  perseverance,  sought 
to  curse  a  people  whom  the  Lord  had  blessed: 
yet  he  seems  to  have  had  no  attachment  to  Moab, 
or  ill  will  to  Israel,  except  for  filthy  lucre's  sake. 
The  Lord  therefore,  with  evident  disapprobation, 
gave  him  leave  to  go  with  the  princes  of  Moab; 
of  which  he  eagerly  availed  himself;  and  both  the 
motive  and  conduct  displeased  the  Lord,  who 
therefore  met  him  "as  an  adversary"  in  the  way. 
— His  avarice  was  the  more  inexcusable,  as  he 
could  already  afford  to  travel  with  two  attend- 
ants. Probably,  the  princes  of  Moab,  having 
been  informed  of  his  determination,  had  gone  be- 
fore to  prepare  matters  for  his  reception. 

V.  23 — 27.  Balaam's  eyes  being  holden  that 
he  could  not  see  the  angel,  who  was  visible  to  the 
ass,  was  an  emblem  of  the  blindness  of  his  mind 
to  that  imminent  and  evident  peril,  into  which  he 
was  rushing  by  this  presumptuous  undertaking. 
Surely,  the  singular  circumstances  of  this  occur- 
rence should  have  induced  him  to  consider,  wheth- 
er he  were  in  the  right  way  or  not! — The  Angel, 
&c.]  J^ote,  32. 

V.  28.  The  faculty  of  speech  in  man  is  the 
gift  of  God,  and  we  cannot  comprehend  how  we 
ourselves  articulate:  we  need  not  therefore  be 
surprised  that  the  Lord  made  use  of  the  mouth  of 
the  "ass  to  rebuke  the  madness  of  the  prophet," 
and  to  shame  him  by  the  reproof  and  by  the  ex- 
ample of  the  brute.  Satan  spake  to  Eve  by  a 
subtle  serpent,  but  the  Lord  chose  to  speak  to 
Balaam  by  a  dull  ass:  for  he  does  not  use  "entic- 
ing words  of  man's  wisdom,"  but  works  by  instru- 
ments and  means  which  men  despise. — Some  ex- 
positors, unable  to  conceive  how  an  ass  could 
speak,  have  thought,  (in  direct  opposition  to  the 


words  of  the  sacred  historian,)  that  the  whole  was 
only  a  vision:  but  can  they  indeed  conceive  or  ex- 
plain, how  God  represented  these  things  to  Ba- 
laam's mind  in  a  vision.''  If  not,  the  difficulty  re- 
mains, and  Omnipotence  must  be  allowed  to  have 
done  what  man  cannot  comprehend. 

V.  29,  30.  The  miracle  of  the  ass  speaking 
might  astonish  Balaam,  though  that  is  not  record- 
ed; or,  having  been  a  magician,  he  had  witnessed 
or  heard  of  strange,  portentous  events,  and  per- 
haps ascribed  it  to  magic;  or  the  fury  of  his  pas- 
sion resembled  madness,  and  the  prodigy  served 
to  increase  it. — Balaam  was  supposed  capable  of 
destroying  Israel,  or  at  least  making  way  for  their 
destruction,  by  a  curse;  yet  he  could  not  kill  his 
ass  for  want  of  a  sword!  But  the  Lord  reasoned 
with  him  by  the  mouth  of  the  ass;  and,  by  remind- 
ing him  of  his  property  in  the  animal  and  his  ben- 
efit from  her,  and  that  she  had  not  been  accus- 
tomed so  to  behave,  he  taught  him  that  his  con- 
duct was  very  absurd,  and  prepared  the  way  for 
a  more  full  discovery  of  his  wickedness. — The 
words,  used  on  this  occasion,  seem  to  imply  that 
Balaam  had  ridden  on  this  ass  from  his  youth; 
[marg.)  and  consequently  that  she  had  been  a 
valuable  and  faithful  servant  to  him. — It  must 
have  been  peculiarly  humiliating  to  this  proud 
man,  who  boasted  "of  his  eyes  being  open,  and 
of  seeing  the  visions  of  the  Almighty,"  to  be  re- 
proved and  silenced  from  the  mouth  of  a  brute. 
As  the  liord  both  appeared  to  the  ass,  and  spake 
by  her,  before  Balaam  was  enabled  to  see  the 
vision;  he  had  little  reason  to  boast  when  the  Lord 
appeared  to  him  and  spake  by  him. 

V.  32.  Thy  way  is  perverse  before  me.'\  From 
this  expression,  and  from  the  language  of  the 
thirty-fifth  verse,  "The  word  that  I  shall  speak 
unto  thee,"  we  may  be  satisfied  that  this  was  the 
Angel  of  the  covenant,  the  second  person  of  the 
Trinity,  visibly  appearing  on  this  occasion. 

V.  33.    Balaam  was  thus  shewn,  that  he  owed 

[479 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452» 


34  And  Balaam  said  unto  the  Angel  of 
the  Lord,  •=  1  have  sinned;  for  I  knew  not 
that  thou  stoodest  in  the  way  against  me: 
now  therefore,  '^  if  it  *  displease  thee,  1 
will  get  me  back  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. 

36  And  when  Balak  heard  that  Ba- 
laam was  come,  ^  he  went  out  to  meet 
him  unto  a  city  of  Moab,  which  is  in  ''  the 
border  of  Arnon,  which  is  in  the  utmost 
coast. 

37  And  Balak  said  unto  Balaam,  Did 
T   not  earnestly  send   unto  thee   to  call 

26—29.   2  Tlies.  2:9—12. 
f  See  on  20,21. 
g  Geii.  14;n.  18;2.  46:29.     Ex. 

13:'7.    1  Sam.  13:10.    Acts  28: 

15. 
h  21:13,14.        Dcut.    2:24.    3:8. 

Judg.  11:18.  Is.  16:2.  Jer.  48: 

20. 


c  Kx.  9:27.  10:16,17.   1  Sam.  15: 

24.  24:17.  26:21.  Job  34:31,32. 

Ps.  73:34.  Matt.  27:4,6. 
d  See  on  12. 
*  Ueb.  be  evil  in  thineeyes.  11: 

I.      1  Chr.  21:7.      Prov.  24:18. 

margins. 
c  .See  on  20.— Ps.  81:12.  Is.  37: 


his  life  to  that  supposed  ungovernableness  of  the 
ass,  which  he  so  madly  resented. 

Y.  34,  3.5.  Though  Balaam  acknowledged 
that  lie  had  sinned;  yet  he  excused  himself  as  be- 
ing ignorant  that  any  opposition  was  made  to  him. 
He  does  not  appear  to  have  been  convinced  of 
the  wickedness  of  his  undertaking;  and  it  was 
with  hesitation  that  he  proposed  to  return,  only  if 
he  might  not  proceed  except  at  the  hazard  of  his 
life.  (/*.  57: 17.)  So  reluctant  was  he  to  give  up 
*'the  wages  of  unrighteousness!"  He  was  there- 
fore again  permitted  to  follow  his  own  foolish  de- 
vices. 

V.  36 — 38.  Balak,  hearing  that  Balaam  was 
■at  length  coming,  to  shew  his  joy,  and  to  honor 
him,  went  to  the  borders  of  his  land  to  meet  him. 
Yet  he  could  not  but  express  his  surprise,  that  he 
had  not  come  at  first  when  such  a  prospect  of 
honor  and  emolument  opened  before  him:  and 
Balaam's  answer  plainly  indicated  liis  readiness 
to  concur  in  Balak's  projects,  and  his  strong  de- 
sire of  succeeding,  though  he  feared  he  should  not 
be  able.  Nay,  he  seems  to  have  made  a  merit  of 
coming  through  the  midst  of  so  much  opposition! 

V.  40,  41.  These  sacrifices  seem  to  have  been 
offered  to  the  gods  of  Moab,  by  whose  aid  Balak 
hoped  to  prevail  over  Israel  through  Balaam's  in- 
cantations: for  he  was  not  yet  aware  of  Balaam's 
project  of  drawing  over  the  God  of  Israel  to  the 
side  of  Moab;  and  he  therefore  propitiated  his 
idols,  and  invited  Balaam,  with  the  princes,  to 
feast  upon  the  sacrifice.  After  which,  without 
loss  of  time,  the  idolatrous  king  took  his  covetous 
prophet  to  the  high  places  of  Baal,  that  he  might 
iDotli  take  a  view  of  the  Israelites,  and  curse  them 
by  his  gods. — "Baal"  signifies  lord,  or  governor, 
and  was  a  name  common  to  many  idols.  Proba- 
blv  this  Baal  was  the  same  as  Chemosh,  the  god 
of  Moab.  (Jer.  48:13,46.) 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
Our  life  is  a  succession  of  wanderings  which 
will  shortly  close  upon  the  brink  of  the  grave: 
happy  they  who  have  an  inheritance  in  the  Ca- 
naan beyond!  with  comfort  may  they  sit  down  on 
the  banks  of  that  Jordan  which  rolls  between, 
and  with  composure  wait  the  Lord's  call  to  pass 
over  and  possess  the  promised  land..  But  the  un- 
godly, "are  consumed  with  terrors;"  though 
more  generally  "afraid  of  them  who  can  only  kill 
480] 


thee?  wherefore  earnest  thou  not  unto 
me?  *  am  I  not  able  indeed  to  promote 
thee  to  honor? 

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  Balaam  went  with  Balak,  and 
they  came  unto  +  Kirjath-huzoth. 

40  And  Balak  *"  offered  oxen  and 
sheep,  and  sent  to  Balaam,  and  to  the 
princes  that  were  with  him. 

41  And  it  came  to  pass  on  the  mor- 
row, 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. 


i   16,17.    24:11.        Matt.    4:8,9. 

Luke  4:6. 
k  18.     Ps.  33:10.  76:10.     Prov. 

19:21.     Is.  44:25.  46:10.  47:12. 
1  23:16,26.  24:13.      1  Kings  22: 

14.  2  Chr.  18:13. 


■f    Or,  a  city  of  streets, 

m  23:2,14,30.  Gen.  31:54.  Prov. 

1:16. 
n  25:2,3.  Deut.  12:2.  2  Chr.  11: 

15.  Jer.  48:35. 
0  23:13. 


the  body,"  than  of  "Him  who  is  able  to  destroy 
both  body  and  soul  in  hell." — The  prosperity  of  the 
church,  instead  of  inducing  sinners  to  seek  a 
share  in  its  felicity,  generally  excites  their  envy, 
hatred,  and  terror,  and  stirs  up  the  spirit  of  per- 
secution: but  tlie  crafty  methods,  which  ungodly 
politicians  take  to  secure  themselves,  generally 
involve  them  in  more  speedy  ruin. — That  propen- 
sity to  religion,  which  results  from  reason  and 
conscience,  and  the  corrupted  remains  of  tradi- 
tion, is,  through  the  depravity  of  our  nature,  gen- 
erally productive  of  absurd  superstitions  and  ab- 
ominable idolatries;  by  means  of  which  Satan, 
that  ambitious  spirit,  is  consulted  and  depended 
on  for  information  and  assistance;  his  ministers 
are  caressed  and  honored;  and  his  rites  attended 
on,  with  immense  degradation,  trouble,  and  ex- 
pense. [J^utes,  Is.  57:9,10.  Jlic.  6:6—8.  Col.  2:20 
— 23.) — Great  knowledge  of  doctrinal  truth  may 
fill  the  minds  of  very  wicked  men;  many  convic- 
tions may  disquiet  their  consciences;  and  excel- 
lent words  may  proceed  from  their  lips:  but  the 
smallest  degree  of  sanctifying  grace  is  infinitely 
preferable  to  the  most  shining  talents,  or  the  most 
splendid  gifts  of  knowledge,  utterance,  and  elo- 
quence; yea,  to  those  of  prophecy  and  miracles, 
by  which  hypocrites  have  sometimes  become  more 
extensively  mischievous,  illustriously  infamous, 
heinously  criminal,  and  exquisitely  miserable. — 
Let  us  then  covet  earnestly  and  diligently  that 
best  gift  of  divine  love,  wliich  springs  from  faith 
and  hope,  and  never  faileth,  but  shall  endure  for 
ever. — If  we  had  learned  to  lay  up  our  treasure  in 
heaven,  and  to  seek  that  honor  which  cometli 
from  God  only,  and  to  be  content  with  food  and 
raiment;  and  if  covetousness,  ambition,  and  sen- 
suality were  greatly  mortified  within  us,  we  should 
have  little  to  hope  or  fear  from  man,  and  be  re- 
moved far  out  of  the  v/ay  of  temptation:  but,  as 
there  is  so  much  of  these  evils  still  remaining  in 
the  heart,  we  all  have  cause  to  dread  and  shun 
those  connexions,  which  almost  every  one  covets; 
I  mean  connexions  with  ungodly  men,  who  arc 
able  to  promote  us  to  honor  and  afBuence.  These 
are  especially  dangerous  t:j  such  as  are  called  to 
speak  in  the  name  of  the  Lord:  for  by  their  influ- 
ence, by  fair  promises  exciting  large  expectations, 
and  by  shewing  great  kindness  and  flattering  re- 
spect, they  prevail  with  many  to  sacrifice  con- 
science, judgment,  character,  and  the  fear  of  God, 
to  the  humor  and  inclination  of  their  patrons-  and 


B.  C.  1452. 


CHAPTER  XXIII. 


B.  C.  1452. 


CHAP.  XXIII. 

Balak  builds  seven  altars,  and  offers  sacrifices  on  them,  ],  2. 
Balaam  goes  to  meet  the  Lord,  and  returning  blesses  Israel: 
Balak  remonstrates,  and  Balaam  excuses  it,  3 — 12.  Balak 
sacrifices  in  another  place,  Balaam  blesses  Israel  still  more; 
Balak  cannot  hinder  him,  13 — 2(3.  Balak  sacrifices  on  the  top 
of  Peer,  27—30. 


A 


ND  Balaam  said  unto  Balak,  ^  Build 
me  here  ^  seven  altars,  and  prepare 


a  29.  Ez.  33:31.  Jude  11. 
b  Ex.  20:24.  27:I.&e.     1   Sam. 
15:22.    2  Kings  18:22.   Ps.  60: 


8,9.    Prov.  15:8.    Is.  1:11—16. 
Matt   23:14. 


to  flatter  and  countenance  their  sinful  practices. 
— The  attraction  is  almost  irresistible,  the  heart 
is  deceitful:  and  who,  that  values  his  soul  and 
knovFS  himself,  would  venture  into  such  a  peril- 
ous situation.' — Therefore  "avoid  them,  pass  not 
near  them,  turn  from  them,  and  pass  away." 
V.  8—21. 

There  have  always  been  many  "who  loved  the 
wages  of  unrighteousness,"  and  paid  their  court 
to  those  who  could  bid  highest  and  reward  best. 
Some  of  this  character  act  the  hypocrite,  and  os- 
tentatiously avow  their  knowledge  of  God,  and 
intimacy  with  him,  to  cloke  their  wicked  inten- 
tions: nay,  they  in  this  manner  deceive  them- 
selves, calling  "the  Lord  their  God,"  while  they 
neither  keep  his  commandments  nor  seek  his  sal- 
vation.— These  men  do  not  hate  sin,  and  they  love 
its  wages;  and  thus  they  mistake  gain  for  godli- 
ness, and  covetousness  for  wisdom.  [Jfote,  I  Tim. 
6:6 — 10.)  Fear  restrains  them  for  a  time  from 
these  outward  crimes,  which  they  are  inwardly 
desirous  of  committing;  and  this  restraint  they 
mistake  for  conscientiousness.  Convictions  strug- 
gle against  temptations,  though  overcome  by 
them;  and  this  they  mistake  for  the  conjlict  be- 
tween fiesh  and  spirit.  [JVote,  Rom.  7:18 — 21.  con- 
clusion.) But  they  parley  with  the  enemy,  and 
nibble  at  the  bait;  they  seek  excuses,  and  watch 
for  opportunities;  they  wrest  the  Scriptures,  ex- 
plain away  the  prohibition  or  threatening,  or  seek 
diligently  for  some  evasion;  and  even  seem  to 
crave  leave  to  commit  their  darling  sin. — Thus 
they  provoke  God  to  "give  them  up  to  their  own 
hearts'  lusts;"  Satan  is  permitted  to  increase  the 
force  of  the  temptation;  providential  dispensations 
are  misinterpreted  into  a  favorable  indication; 
and,  by  the  ingenuity  of  a  wicked  heart,  aided 
and  prompted  by  the  enemy,  they  at  length  find 
some  method  of  expecting  impunity,  in  following 
their  own  wicked  inclinations.  [Jfote.,  2Thcs.  2:8 
— 12.) — When  persons  are  once  judicially  "given 
over  to  a  strong  delusion  to  believe  a  lie,"  all  their 
boasted  knowledge  and  wisdom  fail  them;  and 
they  are  left  to  form  such  dishonorable  notions  of 
God,  such  erroneous  opinions  in  religion,  and 
such  absurd  projects  in  practice,  as  evidence  tlieir 
folly  and  ignorance,  and  expose  their  desperate 
wickedness.  IN  or  does  this  appear  more  surprising 
in  any  thing,  than  in  their  strong  confidence  that 
the  Lord  favors  them,  and  their  presumptuous 
hope  that  he  will  side  with  them,  notwithstanding 
the  manifest  iniquitv  of  their  conduct. 
V.  22—41. 

The  Lord  knows  how  to  restrain  the  most  des- 

f)erate  rebels,  and  over-rule  their  efforts  against 
lim  and  his  cause,  to  his  own  glory  and  the  good 
of  his  church.  By  the  way,  as  well  as  at  the  end 
of  their  course,  he  will  manifest  himself  to  be  their 
Adversary:  and  though  they  be  not  convinced, 
but  rush  through  every  hinderance  to  the  gratifi- 
cation of  their  lusts,  these  obstructions  will  one 
day  rise  up  in  judgment  against  them  to  their  con- 
fusion; and  every  check,  which  stopped  the  sin- 
ner's career  for  a  time,  but  did  not  hinder  his  con- 
tinuance in  sin,  will  increase  his  final  condemna- 
tion.— Such  is  man's  folly  and  madness,  that,  with 
all  his  boasted  powers,  he  may  be  sent  to  school  to 
Vol.  I.  61 


me  here  *  seven  oxen  and  seven  tarns. 

2  And  Balak  did  as  Balaam  had  spoken; 
and  Balak  and  Balaam  ''  offered  on  every 
altar  a  bullock  and  a  ram. 

3  And  Balaam  said  unto  Balak,  Stand 
by  thy  ®  burnt-offering,  and  I  Avill  go; 
^  pcradventure  the  Lord  will  come  to 
meet  me:  and  whatsoever  he  sheweth  me, 


;  29:32.      1  Chr.  15:26.      2  Chr. 
29:21.  Job  42:8.    Ez.  45:23. 
d  14,30. 


e  Gen.  8:20.  22:2,7,8,13. 

18:12.   Lev.  1; 
f  16.  22:3,9,31—35.24:1. 


Ex. 


the  most  stupid  of  the  animals:  for  though  God 
hath  "formed  us  wiser  than  the  beasts  of  the  field," 
sin  hath  made  us  more  foolish:  [Job  35:11.  Prov. 
6:6.  Is.  1:3.)  and  the  conduct  of  the  ox  and  the 
ass  towards  their  possessors,  yea,  their  inhuman 
abusers,  forms  a  continued,  though  silent  reproach 
of  our  forgetfulness  of  God,  of  our  ingratitude  and 
rebellion;  and  may  lead  us  to  conceive  in  what 
language  tliey  might  address  us,  and  how  they 
might  plead  the  cause  of  their  Creator,  and  their 
own  cause,  against  us,  to  our  shame  and  Confu- 
sion, if  the  Lord  should  open  their  mouths.  How 
might  they  reproach  multitudes  with  their  abuse 
of  God's  gift,  in  the  cruel  tyranny  exercised  upon 
them!  with  their  senseless  anger  vented  in  oaths 
and  cursings,  revilings  and  unmerciful  blows,  fu- 
riously bestowed  upon  a  brute  beast,  even  to  their 
own  loss!  How  might  they  expose  man's  cruelty 
to  his  own  species,  yea,  to  his  own  soul  and  body; 
and  his  excessive  animal  indulgence;  as  if  his  un- 
derstanding only  served  him  to  invent  methods  of 
being  more  exquisitely  a  brute,  by  refining  ia 
sensual  gratification! — Little  cause  then  have  we 
to  be  prvud  of  our  reason,  which  fails  to  preserve 
us  from  such  absurd  and  destructive  excesses;  or 
of  the  faculty  of  speech  which  is  so  shamefully 
abused:  and  it  may  serve  to  abate  our  self-admi- 
ration, to  reflect  that,  if  God  pleases,  he  can  make 
a  dull  ass  see  further,  and  speak  better,  than  any 
of  us.  Let  us  then  watch  and  pray  against  corrupt 
and  unreasonable  passions;  and  listen  to  the  voice 
of  God,  as  speaking  to  us  by  all  the  creatures  with 
which  we  are  surrounded. — How  little  are  the 
people  of  God  in  general  aware  of  the  machina- 
tions, which  are  forming  against  them;  whilst  all 
the  policy  and  power  on  earth  and  in  hell  are 
combined  for  their  destruction!  [Jfotes,  Job  1:9 — 
12.  P.  O.  6—12.  Mote,  Ps.  37:12—15.)  Yet  they 
need  not  fear,  with  distressing  anxiety;  for  "he 
that  kecpeth  Israel  neither  slumbcreth  nor  sleep- 
eth."  Tlie  Lord  sees  through  everj'  plot,  and  "no 
weapon  formed  against  his  church  shall  prosper." 
[J^otes,  Is.  M:\b—\1.  i^ow.  8:35— S3.)  Here- 
strains,  intimidates,  and  infatuates,  as  he  pleases. 
He  hath  blessed  true  believers,  and  of  him  alone 
it  can  be  said,  "He  whom  thou  blessest  is  blessed, 
and  he  whom  thou  cursest  is  cursed."  Let  us 
therefore  cast  our  lot  amc.ig  them,  and  then  we 
shall  be  safe  and  happy;  "for  if  God  be  for  us, 
who  can  be  against  us.-'"  "O  Lord  God  of  hosts, 
blessed  is  the  man  who  trusteth  in  thcel"  Oh,  give 
us  true  faith,  and  increase  it  more  and  more! 
NOTES. 
Chap.  XXIII.  V.  1,  2.  Balaam  had  heard,  that 
the  Israelites  had  an  altar,  on  which  they  offered 
bulls  and  rams,  and  in  doing  tliis  were  accepted 
by  Jehovah:  and  he  seems  to  have  foolishly  fan- 
cied, that  by  going  beyond  them  in  tlis  number  of 
altars  and  sacrifices,  the  Moabites  might  drav/  the 
Lord  over  to  their  side,  and  obi  i  in  leave  to  curse 
and  destroy  Israel. — It  does  not  appear  from  the 
history,  that  he  either  dissuaded  Balak  from  his 
purpose  of  warring  against  Israel,  or  exhorted  him 
and  his  people  to  repentance:  but  in  the  language 
of  authority  or  consequence,  he  directed  Balak  to 
build  "seven  altars,  &c."  and  Balak,  with  great 
obsequiousness,  complied  with  his  expensive  de- 

[481 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


I  will  tell  thee.     And  he  *went  to  an 
high  place. 

4  And  s  God  met  Balaam:  and  he  said 
unto  him,  ^  1  have  prepared  seven  altars, 
and  I  have  offered  upon  every  altar  a  bul- 
lock and  a  ram. 

5  And  the  Lord  '  put  a  word  in  Ba- 
laam's mouth,  and  said.  Return  unto  Ba- 
lak,  and  thus  thou  shalt  speak. 

G  And  he  returned  unto  him;  and,  lo, 
J  he  stood  by  his  burnt-sacrifice,  he,  and 
all  the  princes  of  Moab. 

7  And  he  "^took  up  his  parable,  and 
said,  Balak  ihe  king  of  Moab  hath 
from    'Aram,   out   of   the 


brought    me 

*  Or,  went  solitary. 

g  16.  22:9,20. 

h  See  on  ].— Is.  53:3,4.      Matt. 

20:12.  Luke  13:12.    John  16:2. 

Rom.  3:21.   Eph.  2:9. 
i   16.22:35.   Deut.  18:18.    Prov. 

16:1,9.    Is.  61:16.  59:21.     Jer. 

1:9.  Luke  12:12.  John  11:61. 


J  3. 

k  13.  24:3,15,23.    Job  21:1.  29: 

1.     Ps.  78:2.     Ez.  17:2.  20:49. 

Mic.  2:4.  Hab.2:6.    Matt.  13: 

35.   Mark  12:12. 
1  22:5.        Gen.    10:22.    28:2,7. 

Deut.  23:4. 


mands.  It  is  evident  that  Balaam  intended  these 
sacrifices  to  be  offered  to  the  God  of  Israel;  and 
probably  he  influenced  Balak  to  join  him  in  this 
respect  likewise.    (4) 

V.  3.  The  Lord  had  before  met  Balaam  in 
anger,  and  greatly  terrified  him:  but,  having' offer- 
ed such  costly  sacrifices,  he  now  hoped  that  he 
would  countenance  his  design;  yet  conscious  guilt 
induced  him  to  add  "peradventure." — Probably 
Balaam  used  incantations  in  his  retirement,  to  ob- 
tain a  favorable  meeting  from  the  Lord,  such  as 
he  had  formerly  employed  in  his  soothsayings. 
(23.  Jfoie,  24: 1,2.) — Formal  converts  very  fre- 
quently intermingle  their  superstitious,  philosoph- 
ical, or  carnal  notions,  with  the  truths,  ordinances, 
and  precepts  of  God;  and  from  this  source,  almost 
all  the  corruptions  of  the  Christian  rehgion  have 
been  deduced. 

V.  4 — 6.  The  Lord  had  important  designs  in 
meeting  and  speaking  to  this  wicked  man,  not- 
withstanding (he  uawarrantcd  mcujod  in  which 
he  sought  him.  He  thus  encouraged  and  admon- 
ished Israel,  and  his  church  in  all  ages;  he  warn- 
ed their  enemies;  and  he  discovered  the  depths  of 
wickedness  which  are  in  man's  heart. — Balaam, 
instead  of  being  ashamed  of  his  atrocious  wicked- 
ness, seems  to  have  boasted  of  his  service,  in  pre- 
vailing on  Balak  to  offer  so  many  and  costly  sac- 
rifices to  Jehovaij.  But  he  was  blind  indeed,  to 
suppose  that  the  God  of  Heaven  would  be  pleased 
with  sacrifices,  offered  in  hypocrisy,  without  re- 
pentance, faith,  love,  and  obedience;  merely  out 
of  covetousness  and  malice,  and  with  an  intention 
of  cursing  and  destroying  his  people!  The  Lord, 
however,  gave  him  hi^  message,  v/hich  he  could 
not  but  deliver;  [JVote,  22:19—21.)  and  he  soon 
returned  to  Balak  and  his  princes,  who  doubtless 
had  joined  with  Balaam,  in  praying  for  leave  to 
curse  and  destroy  Israel.    [JMark  5:7,12.) 

V.  7,  8.  Balaam  began  his  speech  in  the  solemn 
style  of  prophecy,  which  approached  that  of  poet- 
ry: and  the  Lord,  probably  by  filling  him  with  the 
dread  of  his  power  and  wrath,  constrained  him  re- 
luctantly to  pronounce  blessings  on  his  people. 
He  guided  the  mouth  of  this  wicked  man,  to  speak 
words  as  contrary  to  the  desires  of  his  heart,  as 
those  of  the  ass  were  superior  to  the  powers  of  the 
brute:  and  if  we  duly  advert  to  the  temper  of  the 
speaker,  we  shall  perceive  that  the  Lord  spake  by 
Balaam  as  entirely  as  by  the  ass;  that  the  divine 
power  was  as  really  and  effectually  put  forth  in 
this  case  as  in  the  other;  and  that  Balaam  had  no 
more  to  glory  in  than  the  animal,  but  much  in- 


deed to  be  a.'ihamed  of. 
482] 


(JVb<e,  22:20. )~Balaam 


mountains  of  the  east,  sayings  ™  Come, 
curse  me  Jacob;  and  come,  "  defy  Israel. 

8  °  How  shall  I  curse,  whom  God  hath 
not  cursed?  or  how  shall  I  defy,  whom 
the  Lord  hath  not  defied? 

9  For  from  the  top  of  the  rocks  I  see 
him,  and  from  the  hills  I  behold  him:  lo, 
the  people  shall  p  dwell  alone,  and  "^  shall 
not  be  reckoned  among  the  nations. 

10  Who  ■■  can  count  the  dust  of  Jacob, 
and  the  number  of  ^  the  fourth  part  of 
Israel?  Let  +  me  die  ^  the  death  of  the 
righteous,  and  let  my  last  end  be  like  his! 

11  And    Balak    said    unto    Balaam, 


m  22.6,11,17. 

n  I  Sam.   17:10,25,26,36,45.      2 

Sam.  21:21.  23:9. 
0  20,23.   Is.  44:25.  47:12,13. 
p  Ex.  19:5,6.  33:16.     Deut.  33: 

28.      Eslh.  3.8.      2  Cot.  6:17. 

Tit.  2:14.   1  Pet.  2.9. 
q  Deut.  32:8.      Ezra  9:2.     Jer. 

46:28.  Am.  9:9.     Rom.  15:8— 


10.   Eph.  2:12—14. 
r  Gen.  13:16.  22:17.  28:14. 
s  2:9,16,24,31. 
t  Heb.  my  soul,  or,  my  life. 
t  Ps.  37:37.  116:15.     Is.  57:1,2. 

Luke  2:29,30.      1  Cor.  3:21,22. 

15:63—57.     Phil.  1:21—23.     2 

Tim.  4.6 — 8.   2  Pet.  1:13—15. 

Rev.  14:13. 


was  sent  for  from  Aram,  or  Mesopotamia,  to  curse 
Israel,  and  thus  disdainfuU}'  to  set  them  at  de- 
fiance: and  he  confessed  that  he  came  with  that 
intent,  in  order  that  Balak  might  war  against 
them.  But,  as  the  Lord  had  not  "cursed  and  de- 
fied them,"  (that  is,  had  not  rejected  them,  or  de- 
termined to  treat  them  as  enemies,)  he  would  not 
allow  Balaam  to  curse  them;  though  "the  curse 
causeless"  could  have  done  them  no  hurt,  and 
might  have  deceived  and  hardened  Balak. — Drfij. 
(7)  M)tes,  1  Sam.  17:8—10,25,26,42—44. 

V.  9.  Beholding  the  regular  encampment  of  the 
Israelites,  separate  from  other  people,  Balaam 
was  led  to  speak  language  suited,  not  only  to  that 
situation,  but  to  the  peculiar  favor  shewn  them 
and  to  their  separation  from  other  nations,  by  laws, 
religion,  and  character,  as  a  holy  people;  in  all 
which  they  were  a  type  of  true  Christians. — The 
words,  however,  are  a  most  extraordinary  proph- 
ecy, which  has  now  been  accomplishing  for  above 
three  thousand  years.  The  distinction  between 
Israel  and  the  Gentiles,  may  in  some  sense  be 
traced  back  to  the  calling  of  Abraham;  it  was  re- 
cognised and  established  by  the  giving  of  the  law 
and  the  Sinai-covenant;  and  after  the  final  cap- 
tivity of  the  ten  tribes,  the  Jews,  (as  the  nation 
was  thenceforth  generally  called,)  were  kept  a 
distinct  people  through  the  Babylonish  captivity, 
and  in  subsequent  ages,  by  their  pecuhar  way  of 
living,  even  when  among  other  nations,  which  was 
always  noted,  and  made  a  reproach  to  them,  a.s 
the  effect  of  bigotry.  Since  the  destruction  of  Je- 
rusalem, the}'  have  been  scattered  as  aliens 
through  many  countries:  yet  they  still  "dwell 
alone,  and  are  not  reckoned  among  the  nations;" 
for  they  have  been  preserved  from  being  con- 
founded with  their  conquerors  and  oppressors  in 
foreign  lands,  in  a  manner  absolutely  unprece- 
dented in  the  history  of  tlie  world.  [J^ote.,  Jer.  30: 
10,11.)  This  prediction  is  the  more  wonderful,  as 
the  Israelites  had  at  this  time  no  settlement;  and 
their  peculiar  laws  and  constitution  could  be  very 
little  known  to  Balaam.  How  then,  except  by 
divine  revelation,  could  he  possibly  have  foreseen 
this  strii:ing  peculiarity  of  that  people.' — The  dis- 
tinction itself  between  Jews  and  Gentiles,  which 
subsisted  in  every  age,  is  a  fulfilment  of  it. 

V.  10.  The  multitudes  of  Israel  were  innumer- 
able as  the  particles  of  the  dust,  according  to  the 
promises  made  to  their  fathers.  [Marg.  Ref.  r.) 
Even  "the  fourth  part"  of  tliem  or  one  of  their 
four  grand  encampments,  could  not  be  numbered. 
— As  Balaam  spoke  the  words  of  God,  witli  some 
understanding  of  their  meaning,  and  some  convic- 


B.  C.  1452. 


CHAPTER  XXIII. 


B.  C.  1452. 


What  hast  thou  done  unto  me?  "  I  took 
thee  to  curse  mine  enemies,  and,  behold, 
thou  hast  blessed  them  altogether! 

12  And  he  answered  and  said,  ^  Must 
I  not  take  heed  to  speak  that  which  the 
Lord  hath  put  in  my  mouth? 

[Practical  Observations.] 

13  TF  And  Balak  said  unto  him,  Come, 
I  pray  thee,  with  me  ^  unto  another  place, 
from  whence  thou  mayest  see  them:  thou 
shall  see  but  the  ^  utmost  part  of  them, 
and  shalt  not  see  them  all;  and  ^  curse 
me  them  from  thence. 

14  And  he  brought  him  into  the  field 
of  Zophim,  to  the  top  of  *  Pisgah,  and 
•»  built  seven  altars,  and  offered  a  bullock 
and  a  ram  on  every  altar. 

24;10.  Ps.  109:17 


u  Ste  on  7,8 

—20. 
X20,26.  22:38.  24:13.    Prov.  26: 

25.   Rom.   16:18.  Tit.  I:I6. 
y  1  Kings  20:23,28.  Mic.  6.5. 
z  22:41. 
a  Josh.  24:9.    Ps.  109:17.    Jam. 


3:9,10. 

*  Or,   the  hill.  21:20.       Deiit. 
3:27.       mars.— 4A9 34:1. 


inarg. 
b  1,29. 
ia:ll. 


Is.  1:10,11.46:6.     IIos. 


tion  of  their  truth,  we  may  consider  the  conclud- 
ing part  of  this  verse,  as  an  important  ancient  tes- 
timony to  the  doctrines  of  the  immortality  of  the 
soul,  and  of  a  future  state  of  retribution.  He  not 
only  bore  testimon}^  to  the  temporal  felicity  of  Is- 
rael, and  to  their  character  as  a  righteous  people; 
but  he  also  acknowledged,  that  the  righteous  are 
happy  in  death,  and  beyond  it. — That  calmness 
with  which  the  true  believer  expects  and  submits 
to  the  stroke  of  death;  that  hope  full  of  immortal- 
ity which  supports  him  at  the  solemn  season;  and 
that  prospect  of  eternal  felicity  in  another  world, 
in  which  he  rejoices,  and  which  he  recommends 
to  others;  render  his  latter  end  desirable,  even  in 
the  judgment  of  those  wicked  people,  whose  con- 
victions respecting  a  future  judgment  check  them 
in  their  sinful  pursuits  with  fears  of  eternal  mis- 
ery; and  who  would  be  glad  of  deliverance  from 
the  horror  of  dying  in  sin,  and  sinking  into  hell, 
if  it  could  be  obtained  without  repentance  and 
self-denial.  They  wish,  they  hope,  and  in  some 
sense  they  intend,  to  "die  the  death  of  the  right- 
eous:" but  the  love  of  wealth,  honor,  or  pleasure, 
in  one  form  or  other,  keeps  them  from  living  the 
life  of  the  righteous.  They  therefore  procrastinate, 
and  quiet  their  consciences  with  the  hope  of  future 
amendment:  or  they  rest  in  some  false  confidence, 
some  superficial  reformation,  or  external  change; 
or  they  despise  that  only  salvation,  by  which  a 
sinner  can  be  righteous  before  God.  {Mote  and 
P.  O.  Luke  13:22—30.)  Thus  many,  who  wish  to 
*'die  the  death  of  the  righteous,"  live  impenitent 
and  perish  in  sin,  as  Balaam  did. — 'The  object 
'now  before  us  is  the  most  astonishing  in  the 
'world.  A  very  wicked  man,  under  a  deep  sense 
'of  God  and  religion,  persisting  still  in  his  wicked- 
'ness,  and  preferring  the  wages  of  unrighteous- 
'ness,  even  when  he  had  before  him  a  livelj^  view 
'of  death,  and  that  approaching  period  of  his  days, 
'which  should  deprive  him  of  all  the  advantages, 
'for  which  he  was  prostituting  himself;  and  like- 
'wise  a  prospect,  whether  certain  or  uncertain, 
*of  a  future  state  of  retribution!  All  this  joined 
'with  an  explicit  wish,  that  when  he  was  to  leave 
'this  world  he  might  be  in  the  condition  of  aright- 
'eous  man!  Good  God,  what  inconsistency,  what 
'perplexity  is  here!  With  what  different  views  of 
'things,  with  what  contradictory  principles  of  ac- 
'tion,  must  such  a  mind  be  torn  and  distracted! 
'It  was  not  an  unthinking  carelessness,  by  which 
'he  ran  headlong  into  vice  and  folly,  without  mak- 


15  And  he  said  unto  Balak,  Stand 
here  by  thy  burnt-offering,  ^  while  I  meet 
the  LORD  yonder. 

16  And  the  Lord  met  Balaam,  tmd 
^  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  burnt-oflcring,  and  the 
princes  of  Moab  w^ith  him.  And  Balak 
said  unto  him,  « What  hath  the  Lord 
spoken? 

1 8  And  he  took  up  his  parable,  and 
said,  ^  Rise  up,  Balak,  and  hear;  hearken 
unto  me,  thou  son  of  Zippor. 

1 9  God  s  is  not  a  man,  that  he  should 
lie,  neither  the  son  of  man,  that  he  should 
repent:  hath  he  said,  and  shall  he  not  do 
it?  or  hath  he  spoken,  and  shall  he  not 
make  it  good? 

Sam.     16:29.       Ps.     89:35. 


c  See  on  3.-22:8. 

d  See  on  5.-22:35.  24:1. 

e  26.    1  Sam.  3:17. 

f  Juds.  3:20. 


Hab.  2:3.  Mai.  3:6.  Luke  21: 
33.  Rom.  11:29.  Tit.  1:2. 
Heb.  6:18.   Jam.  1:17. 


'ing  a  stand  to  ask  himself  what  he  was  doing:  no, 
'he  acted  upon  the  cool  motives  of  interest. ... 
'Neither  was  he  totally  callous  to  impressions  of 
'religion,  what  we  call  abandoned;  for  he  abso- 
'lutely  denied  to  curse  Israel.  When  reason  re- 
'sumes  her  place, ...  he  owns  and  feels,  and  is  act- 
'ually  under  the  influence  of  the  divine  p.uthority, 
'whilst  he  is  carrying  on  his  views  to  the  grave, 
'the  end  of  all  temporal  greatness;  under  this 
'sense  of  things,  with  the  better  character  and 
'more  desirable  state  present,  ...  full  before  him, 
'...  in  his  thoughts,  in  his  wishes,  voluntarily  to 
'choose  the  worse!  What  fatality  is  here!  Or,  how 
'otherwise  can  such  a  character  be  explained? 
'And  yet,  strange  as  it  may  appear,  it  is  not  alto- 
'gether  an  uncommon  one.  Nay,  with  some  small 
'alterations  and  put  a  little  lower,  it  is  applicable 
'to  a  considerable  part  of  the  world. ...  For  if  the 
'reasonable  choice  be  seen  and  acknowledged, 
'and  yet  men  make  the  unreasonable  one;  is  not 
'this  the  same  inconsistency  which  appeared  un- 
'accountable.' ...  Men's  strong  attachments  to  this 
'present  world;  their  hopes,  fears,  and  pursuits, 
'are  beyond  all  proportion  tb  the  known  value  of 
'the  things  thej'^  respect.  ...They  try  to  make  a 
'composition  with  the  Almighty.  ...Those  of  his 
'commands  they  will  obey:  but  as  to  the  others, 
'they  will  make  all  atonements  in  their  power.  ... 
'Indulgences  before,  or  atonements  afterwards, 
'are  all  the  same:  and  they  add  faint  hopes  and 
'half-resolves  of  making  a  change  at  one  time  or 
'other.'    Bp.  Butler. 

V.  12.  Balaam  attempted  to  make  a  merit  of 
necessity;  and  when  he  was  constrained  to  bless 
Israel,  he  would  be  thought  very  obedient  to  the 
Lord  in  so  doing.  Yet  after  he  had  declared  that 
God  had  not  cursed  them,  and  he  could  not,  he 
persisted  in  his  endeavor.  Indeed,  he  seems  to 
have  hoped,  that  he  should  at  length  obtain  per- 
mission in  this  respect;  for  he  had  been  allowed  to 
come  at  the  second  time,  though  this  liad  been  re- 
fused him  at  the  first.    [J^otes,  22:9—14,19—21.) 

V.  13.  Balak  seems  to  have  thouglit,  that  Ba- 
laam's mind  was  indisposed  for  cursing  Israel,  by 
seeing  their  numerous  and  orderly  encampments 
all  at  once:  he  tlierefore  hoped  to  prevail,  in  curs- 
ing one  division  first,  against  which  he  probably 
intended  to  commence  liostilitics.  Or  he  super- 
stitiously  thouglit  one  place  more  suited  to  the 
purpose  than  another.  (jVote,  1  Kings  20:23 — 25.) 

V.  14-18.  J\Iarg:  Ref.—A''ote.i,  1—8. 

[483 


B.  C.   1452. 


NUMBERS. 


B.  C.  1452. 


20  Behold,  I  have  received  command- 
ment to  bless;  and  ^  he  hath  blessed,  and 
'  I  cannot  reverse  it. 

21  He  J  hath  not  beheld  iniquity  in  Ja- 
cob, 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: 


the 


strength 


of  an 


he  hath  as  it  were 
unicorn. 

23  Surely  there  is  °  no  enchantment 
*  against  Jacob,  neither  is  there  any  divi- 
nation against  Israel:  p  according  to  this 
time  it  shall  be  said  of  Jacob  and  of  Is- 
rael, ^  What  hath  God  wrought! 

24  Behold,  the  people  shall  rise  up 
'  as  a  great  lion,  and  lift  up  himself  as  a 


h  22:12.  Gen.  12:2.  22:17. 

i  22:18,33.         John     10:27—29. 

Rom.  8:38,39.    1  Pet.  1:5. 
j   Jer.    50:20.         Hos.    14:2—4. 

Mic.  7:18—20.    Eom.  4:7,8.  6: 

14.  8:1.  2  Cor.  5:19. 
k  Ex.    13:21.  29:45,46.  33:14— 

16.  34:9.     Judg.  6:13.     2  Chr. 

13:12.   Ps.  23:4.  46:7,11.    Is.  8: 

10.    12:6.    41:10.       Kz.   48:36. 

Matt.  1:23.  2  Cor.  6:16. 
1   Ps.  47:5—7.   89:18.  97:1.     Is. 

33:22.    Luke  19:37,38.    2  Cor. 

2:14. 
m  22:5.     Ex.  9:16.  14:18.  20:2. 

Ps.  68:35. 


n  Job  39:10,11.    Ps.  22:21. 

o  22:6.  24:1.    Gen.  3:15.    Matt. 

16:18.     Luke  10:18,19.    Rom. 

16:20.  Re7.  12:9. 
*  Or,  in. 
p  Ps.  44:1—3.   136:13—20.     Is. 

63:9—12.    Dan.  9:15.    Mic.  6: 

4,5.  7:15. 
q  Ps.  31:19.  64:9.   126:2,3.     Is. 

41:4.     John  11:47.    Acts  4:16. 

5:12,14.  10:38.  15:12.     Gal.  1: 

23,24.   1  Thes.  1:8,9. 
r  24:8,9.     Gen.  49:9.  Deut.  33: 

20.   Ps.  17:12.  Pror.  30:30.  Is. 

31:4.  Amos  3:8.  Rev.  5:5. 


V.  19,  20.  Men  are  deceitful,  changeable, 
easily  induced  to  revoke  their  engagements,  or 
unaBle  to  fulfil  them.  On  the  contrary,  God  i.s 
perfectly  sincere,  faithful,  unchangeable,  al- 
mighty: and  though,  after  the  manner  of  man,  he 
is  said  to  repent  of  the  kindness  that  he  has  shewn, 
when  his  creatures  by  ingratitude  provoke  him  to 
withdraw  his  bounty;  and  of  his  judgments  de- 
nounced, when  sinners  repent,  or  when,  in  an- 
swer to  prayer  he  delays  the  execution  of  them; 
[Jfotes,  Gen.  6:6,7.  Jer.  18:7—10.)  yet  in  the 
event  it  will  be  found,  that  every  promise  and  en- 
ga"-ement  made  to  believers  was  exactly  accom- 
pF  'led,  and  all  his  threatenings  against  unbeliev- 
ers completely  and  finally  executed. — This  decla- 
ration, by  the  mouth  of  Balaam,  had  a  peculiar 
reference  to  the  state  of  Israel:  God  had  absolutely 
determined  to  bless  them;  he  had  plainly  revealed 
this  purpose,  and  Balaam  had  reluctantly  shewn 
it  to  Balak.  Yet  they  were  vainly  attempting,  by 
importunity,  to  induce  the  Lord  to  alter  his  mind 
and  revoke  his  word!  Balaam,  however,  was  con- 
strained to  own  that  '-he  had  received  to  bless;" 
(commandment  is  not  in  the  original; )  blessings  on 
Israel  were  put  into  his  mouth;  and  he  could  by 
no  means  reverse  them. 

V.  21.  The  national  sins  of  Israel,  in  former 
years,  had  been  pardoned,  and  the  people  were 
not  at  that  time  generally  guilty  of  idolatry  or  re- 
bellion, but  were  in  an  obedient  disposition,  had 
much  true  religion  among  them,  and  were  com- 
paratively righteous,  and  favored  by  the  Lord. 
The  nation  was  also  a  type  of  believers,  in  whom 
God  beholds  not  iniquity  or  perverseness;  none 
allowed,  none  unrepented  or  unsubdued,  and  none 
unpardoned.  [JVotes,  Jer.  50:20.  J^Iic.  7:18—20.) 
While  this  was  the  case,  God,  as  reigning  over 
them,  protecting  them,  and  leading  them  forth  to 
victory,  was  among  them;  of  whose  power  they 
had  so  much  experience,  that  they  were  inspired 
with  triumphant  confidence;  and  at  his  word  were 
ready  to  shout,  or  blow  the  trumpet,  for  the  bat- 
tle, and  attack  their  enemies,  with  assurance  of 
success. 

484] 


young  lion:  ®  he  shall  not  lie  down  until 
he  eat  of  the  prey,  and  drink  the  blood 
of  the  slain. 

25  And  Balak  said  unto  Balaam, 
'Neither  curse  them  at  all,  nor  bless 
them  at  all. 

26  But  Balaam  ansAvered  and  said 
unto  Balak,  Told  not  I  thee,  saying,  "  All 
that  the  Lord  speaketh,  that  1  must  do? 

27  IT  And  Balak  said  unto  Balaam, 
^  Come,  I  pray  thee,  I  will  bring  thee 
into  another  place;  ^  peradventure  it  will 
please  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  safd, 
and  offered  a  bullock  and  a  ram  on  every 
altar. 


s  24:17.     Gen.  49:27.     Dan.  2: 

44.    Mic.  5:8,9.    Zech.  10:4,5. 

12.6.  Rev.  19:11—21. 
t  Ps.  2:1—3. 
u  12.     22:18,33.    24:12,13.         1 

Kings   22:14.      2   Chr.    18:13. 

Acts  4:19,20.  6:29. 


X  13. 

y  See    on     19,20.— Job     23:13, 

Prov.  19:21.  21:30.      Is.  14:27. 

46:10,11.    Mai.  3:6.    Rom.  11: 

29. 
z  21:20. 
a  See  on  1,2. 


V.  22.  The  word  rendered  unicorn,  is  variously 
interpreted;  but  the  rhinoceros  is  most  generally 
supposed  to  be  meant. — Israel,  strengthened  by 
the  Lord,  who  brought  him  out  of  Egypt,  was  as 
invincible  among  the  nations,  as  the  rhinoceros 
among  quadrupeds,  and  was  as  terrible  to  them 
{J\Iarg.  Ref.— 24:8.) 

V.  23.  It  seems  here  to  be  taken  for  granted, 
that  Satan  exercised  some  power,  in  answer  to 
the  expectations  of  those  who  used  enchantments. 
But  Israel  was  so  immediately  under  the  divine 
protection,  that  nothing  of  this  kind  could  injure 
him. — Some,  however,  render  the  words  as  mean- 
ing, that  no  enchantment  or  divination  was  used 
in  Israel;  and  consequently  the  miracles  of  Moses 
were  wrought  by  the  power  of  God.  [J\Iarg.) — 
The  favor  at  that  time  shewn  to  Israel  was  a 
specimen  of  the  protection  always  afforded  the 
people  of  God;  the  remembrance  of  which  would 
encourage  the  faith,  and  inspire  the  praises,  of  fu- 
ture ages;  while  with  admiration  they  would  con- 
sider what  God  had  wrought.  {J\Iarg.  Ref. — 
JS'ote,  2  Thes.  1:5—10,  latter  part.) 

V.  24.  At  length  Balaam  not  only  blessed  Is- 
rael, but  likewise  denounced  the  doom  of  all  their 
enemies;  which  might  have  been  a  warning  to 
Balak,  and  to  himself  also,  to  desist  from  the  vain 
and  perilous  attempt.  [Jfule,  Gen.  49:8,9.) 

Drink  the  blood,  &c.]  The  wild  beasts  gorge 
the  blood,  as  well  as  devour  the  flesh,  of  the 
slaughtered  prey:  and  it  is  indisputable,  that  many 
tribes  of  barbarians  have  actually,  in  the  triumph 
of  insulting,  revengeful  victory,  drunk  the  blood 
of  their  enemies.  But  as  far  as  Israel  is  concern- 
ed, it  can  only  signify  the  completeness  of  their 
victories. 

V.  25.  Balak  seems  still  to  have  thought  Ba- 
laam's blessings  as  efficacious  as  his  curses,  and 
therefore  wished  to  silence  him;  for  he  yet  hoped 
to  prevail  against  Israel.  [Jfote,  22:6.) 

V.  27.  It  will  please  God.]  At  length  Balak 
spake  as  one,  who  had  entered  into  Balaam's 
original  plan;  and  who  hoped,  by  change  of  place, 
I  (and  perhaps  times  or  days  also,)  and  by  repeating 


B.  C.   1452. 


CHAPTER  XXIV. 


CHAP.  XXIV. 


Balaam  desists  from  enchantments,  and  predicts  the  happiness  of 
Israel  and  the  destruction  of  his  enemies,  1—9.  Bahik,  being 
-reatly  enrao-ed,  dismisses  Balaam,  10—13.  Balaam  proph- 
esies of  the  Star  of  Jacob,  the  ruin  of  several  nations,  and 
very  remote  events,  14 — 25. 

ND  when  Balaam  ■"  saw  that  it  pleas- 
ed the  Lord  to  bless  Israel,  he  went 

a22rl3.  23:20.  31:16.     1  Sam.  24:20.  26:2,25.  Rev.  2:14. 


his  expensive  sacrifices,  to  render  God  propitious 
to  him,  and  so  to  obtain  leave  to  curse  Israel; 
though  Balaam  himself  seems  almost  to  have  de- 
spaired of  prevailing'. 

PRACTICAL  OBSERVATIONS. 

V.   1—12. 
Proud  and  wicked  men  spare  no  pains,  and 
grudge  no  expense,  when  they  imagine  that  they 
can  purchase  the  favor  of  God,  or  induce  him  to 
connive  at  their  mischievous  designs.     And  such 
is  man's  ignorance  of  the  divine  perfections  and 
of  true  religion,  that  multitudes  find  teachers  to 
encourage  them  in  these  vain  hopes;  while  they 
neither  mortify  their  lusts,  nor  humble  themselves 
before  God:  and  these  in  return  have  their  covet- 
ousness  gratified,  by  such  pupils,  and  for  such  in- 
structions!— Mere  Pharisees  have  frequently  ex- 
ceeded the  true  people  of  God  in  the  measure  of 
external  services,   and  of  partial  mortification: 
and  not  knowing  of  any  thing  more  excellent, 
they  are  thus  confirmed  in  self-confidence,  and 
self-preference;   they  "trust  in  themselves   that 
they  are  righteous,  and  despise  others;"  and  even 
boast  of  their  services,  at  the  very  time  when 
their  hearts  are  full  of  malice  and  wickedness! 
But  the  Lord  abhors  pompous  externals  and  su- 
perstitions, nay,  even  the  most  zealous  attendance 
on  his  own  ordinances,  while  the  heart  remains 
destitute  of  repentance,  faith,  and  love  to  him  and 
to  his  servants;  and  still  more,  when  this  devotion 
is  the  cloke  of  hypocrisy,  and  covers  injustice  and 
oppression.    [J^otes,   Prov.   15:8,9.  Is.  1:10 — 15. 
Jer.  7:8—11.  ^m.  5:21— 24.)— The  spiritual  wor- 
ship of  his  people  is  of  another  kind:  a  broken  and 
contrite,  a  believing  and  thankful,  a  pure  and  up- 
right heart,  are  more  suitable  to  his  nature,  and 
more  precious  in  his  sight,  than  "thousands  of 
rams,  and  ten  thousands  of  rivers  of  oil." — As 
true  Christians  are  peculiarly  favored,  so  are  they 
peculiarly  characterized:     they   "dwell   alone:" 
they  are  despised  by  the  surrounding  multitudes, 
whom  they  pity  while  separated  from  their  com- 
pany, and  with  whom  they  desire  no  fellowship: 
their  maxims,  customs,  laws,  and  conduct,  are 
dissimilar  from  those  of  all  other  men:  their  in- 
heritance, their  home,   their  citizenship  are  in 
heaven:  their  affections,  conversation,  pursuits, 
and  pleasures,  are  heavenly:  and,  while  they  are 
deemed  "the  filth  of  the  world,  and  the  offscour- 
ing  of  all  things,"  and  not  fit  to  liva;  the  Lord  ac- 
counts them  "the  excellent  of  the  earth,"  "of 
whom  the  world  is  not  worthy."    (J^ote,  Phil.  3: 
20,21.  Col.  3:1—4.  Heb.  11:35—38.)  Though  few, 
hitherto  in  every  place,  when  compared  with  the 
ungodly,  they  are  very  numerous  in  all:  may  the 
Lord  multiply  them  a  hundred  fold,  how  many 
soever  they  be!  Though  despised  by  those  who 
know  Ihem  not,  they  often  attract  the  reverence 
even  of  such  wicked  men,  as  are  acquainted  with 
them;   but  it  is  frequently  accompanied  with  ha- 
tred and  resentment.     Yet  many  of  the  wicked, 
while,  through  domineering  lusts  and  prevailing 
temptations,  they  espouse  an  opposite  interest, 
and  lead  a  contrary  life,  secretly  account  the 
righteous  happy;  and  wish  to  have  their  lot  with 
them  at  death,  and  in  the  eternal  world:  but  in 
vain;  for  can  they  who,  in  defiance  of  conviction, 
choose  to  serve  Satan  and  their  sins  in  this  world, 
reasonably  expect  to  be  'numbered  with  the  saints 


not,  as  ^  at  other  times, 
chantments,  but  he  set 
the  wilderness. 

2  And  Balaam  lifted 


B.  C.  1452. 

*  to  seek  for  en- 
his  face  toward 


up  his  eyes, 


and 


he  saw  Israel  '^  abidins;  inhis  lents  accord- 


b  23:3,16. 

*  Heb.   to 

the 

meeting 

of. 

23: 

23. 

C  5.  2:2,&;c.  23:9,10. 
10. 


Cant.  6:4, 


'in  glory  everlasting?'    There  are  indeed  many 
whom  the  devil  and  his  servants  do  not  honor  with 
theit  hatred;    but  despise,  and  onl}^  despise,  as 
suspecting  no  harm  to  the  cause  from  their  ex- 
ample, influence,  or  endeavors.    But  let  not  such 
mere  professors  of  religion  deem  themselves  in- 
terested in  those  precious  privileges,  which  be- 
long to  the  true  Israel  of  God. 
V.   13—30. 
Notwithstanding  disappointments  and  alarms, 
the  lusts  of  wicked  men  revive  and  reign:    for, 
while  some  are  pushed  forward  by  implacable  mal- 
ice and  envy,  others  are  induced  to  concur  in 
persecution  by  insatiable  avarice  and  restless  am- 
bition.    But  the  Lord  "is  of  one  mind,  who  can 
turn  him.'"  He  will  infallibly  perform  his  kindest, 
largest  promises  to  his  people;    and  execute  his 
most  terrible  denunciations  on  his  enemies:   and, 
while  earth  and  hell  combine  their  power  and 
policy  to  prevent  it,   the   Lord  "sitteth  in   the 
heavens,"  "hath  them  in  derision,"  and  will  soon 
"speak  to  them  in  his  wrath,  and  vex  them  in  his 
sore  displeasure."   (JVl»<e,  Ps.  2-A — 6.) — Let  be- 
lievers then  rejoice  in  his  unchangeableness,  his 
truth,  and  power;  but  let  the  wicked  tremble  at 
the  alarming  thouglit,  and  make  haste  to  "flee 
from  the  wrath  to  come." — If  the  Lord  sees  that 
we  trust  in  his  mercy,  and  accept  of  his  salvation; 
that  we  do  not  indulge  in  any  secret  sin,  or  con- 
tinue in  presumptuous  rebellion,  but  uprightl}^  en- 
deavor to  serve  and  glorify  him;  we  may  be  sure 
that  our  past  oflenccs  are  pardoned,  and  "buried 
in  the  depths  of  the  sea,"  no  more  to  hurt  us,  than 
if  they  had  never  been  committed.     Then  indeed 
the  Lord  hath  blessed  us,  and  "given  command- 
ment to  bless  us,"  and  he  will  never  suffer  it  to  be 
revei'sed:    and  if  Satan  cannot  deceive  or  def.le 
us,  he  cannot  hurt  us  by  machinations  or  tempta- 
tions, by  enchantments  or  divinations.  The  Lord, 
having  all  hearts  and  all  tongues  in  his  hand,  can 
not  only  restrain  the  malice  of  our  enemies,  but 
constrain  them  to  speak  well  of  us,  and  do  well  to 
us;  to  confess  their  iinpotency,  to  condemn  them- 
selves, and  to  foretcl  tlieir  own  misery  with  their 
own  mouth,  even  while  they  madly  persist  in  their 
destructive  opposition;  and  to  acknowledge,  with 
reluctant  admiration,  the  work  of  God  for  us  and 
in  us. — Well  then  may  the  believer  triumph  in 
his  King,   the  Lord  of  Hosts,   and  re-echo  with 
grateful  exultation,  "What  hath  God  wrought!" 
Oh,  the  wonders  of  his  providence  and  grace! 
(JSTote,   Ps.  126:1—3.)    The  wonders  of  his  re- 
deeming love,  of  his  pardoning  mercy,  of  his  new- 
creating  Spirit!  What  a  change  in  our  state,  our 
character,    and  our    prospects!      Every   former 
mercy  now  becomes  an  earnest  of  still  further 
blessings;  and  from  past  deliverances  we  infer 
the  certainty  of  final  victory  and  eternal  triumphs. 
Thus  shall  every  true  believer,    thus  shall  the 
whole  church  of  God,  be  "unto  him  for  a  name, 
and  for  a  praise;"  whilst  with  their  eyes  they  shall 
behold  the  destruction  of  the  wicked. — But  is  this 
the  reader's  character  and  felicity.''    Let  us  seri- 
ously examine  ourselves,  and  earnestly  entreat 
the  Lord  to  decide  this  infinitely  important  ques- 
tion.    To  this  let  us  aspire;    this  let  us  pursue 
with  unremitting  diligence  and  undiverted  atten- 
tion: let  us  watch  and  pray  always,  for  our  ene- 
mies are  vigilant,   indefatigable,  and  malicious: 
and  surely  we  ought  to  be  as  unwearied  in  glori- 

[485 


B.  C.   1452. 


NUMBERS. 


B.  C.  1452. 


ing  to  their  tribes;    and  ^  the  Spirit  of 
God  came  upon  him. 

3  And  ®  he  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,  s  falling  into  a  traiice,  but 
having  his  eyes  open: 

5  How  goodly  are  thy  tents,  O  Jacob! 
and  thy  tabernacles,  O  Israel! 

6  As  the  valleys  are  they  spread 
forth,  ^  as  gardens  by  the  river's  side,  *  as 
the  trees  of  hgn-aloes  J  which  the  Lord 
hath  planted,  and  ^  as  cedar-trees  beside 
the  waters. 

7  He  shall  '  pour  the  water  out  of  his 
buckets,  and  his  seed  shall  be  in  ™  many 


d  M:25— 29.  1  Sam.  10:10.  19: 
20,23.  2  Chr.  15:1.  Matt.  7: 
22.  10:4,8.  Luke  10:20.  John 
11:49—51. 

e  See  on  23:7. 

*  Heb.  who  had  his  eyes  shut, 
but  now  opened.  4,16.  22:31. 

f  .See  071  12:6.— Gen.  15:12.  Ps. 
89:19.  Dan.  8.26,27.  Acts  10: 
10,19.  22:17.  2  Cor.  12:1 — i. 

g  22:31.  Ez.  1:28.  Dan.  8:17, 
18.  10:15,16.  Rev.  1:10,17. 


h  Gen.  2:8—10.  13:10.      Cant. 

4:12—16.  6:11.  Is.  68:11.  Jer. 

31:12.  Joel  3:18. 
i  Ps.  1:3.  Jer.   17:8. 
j   Ps.  104:16.     Is.  41:19.  61:3. 
kPs.  92:12,13.     Ez.  31:3,4.  47: 

12. 
1  Ps.  68:26.  Prov.  5:16—18.  Is. 

48:1. 
m  Ps.  93:3,4.  Jer.  51:13.    Rev. 

17:1,15. 


fying  God,  and  doing'  good,  as  his  enemies  are  in 
doing  mischief.  Even  Balaam's  retirement  to 
meet  the  Lord,  and  Balak's  assiduous  attention  to 
his  burnt-sacrifices,  and  rising  up  to  hear  the 
message  from  God,  may  furnish  us  with  profitable 
hints;  if  we  apply  them  to  ourselves,  in  pursuing 
nobler  objects,  from  higher  motives,  and  for  other 
purposes. 

NOTES. 

Chap.  XXIV.    V.  1,  2.    It  is  evident  that  Ba- 
laam had  used  enchantments,  or  incantations  of 
some  kind,  even  when  he  went  to  meet  the  Lord;  i 
but  he  had  been  constrained  to  return  with  an-  j 
Ewers  the  very  reverse  of  his  wishes  and  inten- 
tions; and  therefore  he  deemed  it  to  no  purpose  \ 
to  repeat  them.    [jTote,   23:3.)    It  is  not  agreed 
among  expositors,  nor  is  it  easy  to  decide,  wheth- 
er he  desperately  determined  to  curse  Israel  with-  j 
out  permission,  and  thus  to  satisfy  Balak  and  earn  i 
his  reward,  yet  was  constrained  on  the  contrary  j 
to  pronounce  further  blessings;  or  whether,  under 
a  pang  of  conviction,  he  desisted  from  his  purpose  . 
for  the  present,  and  freely  yielded  himself  to  the  i 
powerful  impulse  of  the  Spirit  of  God  coming  upon 
him,  though  he  afterwards  returned  to  his  wicked  , 
projects. 

V.  3,  4.  These  verses  may  more  literally  be 
rendered,  "He  took  up  his  parable  and  said,  Ba- ; 
laam  the  son  of  Beor  hath  said,  and  the  man  whose 
eye  loas  shut  hath  said;  he  hath  said  who  heard  the 
words  of  God,  who  saw  the  vision  of  the  Almighty; 
falling,  and  his  eyes  vjcre  opened.''''  The  word, 
rendered  "are  open,"  is  generally  agreed  to  sig- 
nify shut,  [jnarg.)  and  the  clause  "into  a  trance" 
is  not  in  the  original.  Balaam  is  supposed  to 
refer  to  the  time  when  his  ass,  seeing  the  An- 
gel, (whom  he  himself  could  not  see,)  fell  down 
with  him;  and  then  his  eyes  were  opened,  and  he 
lay  prostrate  on  the  earth.  But  perhaps  he  also 
meant  that  his  eyes  had  been  shut,  when  he 
thought  of  cursing  Israel,  but  were  now  opened 
to  perceive  that  the  Israelites  were  blessed;  or 
that  his  bodily  eyes  were  shut  in  his  visions, 
while  those  of  his  understanding  were  opened. 
V.  5,   6.      As   valleys   verdant,   fruitful,   and 

48G] 


waters,  and  "  his  king  shall  be  higher 
than  °  Agag,  and  p  his  kingdom  shall  be 
exalted. 

8  1  God  brought  him  forth  out  of 
Egypt,  he  hath  as  it  were  the  strength  of 
an  unicorn:  he  ^  shall  eat  up  the  nations 
his  enemies,  and  shall  ^  break  their 
bones,  and  *  pierce  them  through  with  his 
arrows. 

9  He  "  couched,  he  lay  down  as  a 
lion,  and  as  a  great  lion;  "  who  shall  stir 
him  up?  *  blessed  is  he  that  blesscth 
thee,  and  cursed  is  he  that  curseth  thee. 

10  And  Balak's  anger  was  kindled 
against  Balaam,  and  he  ^  smote  his  hands 
together:  and  Balak  said  unto  Balaam, 
^  1  called  thee  to  curse  mine  enemies, 
and,  behold,  thou  hast  altogether  blessed 
them  these  three  times. 


n  Ezra  4:20.      Ps.  2:6—10.  18: 

43.    John  1:49.    Phil.  2:10,11. 

Rev.  19:16. 
o  1  Sara.   16:8,32,33. 
p  2  Sam.  5:12.       1  Kings  4:21. 

1  Chr.  14:2.   Is.  2:2.  9:7.  Dan. 

2:44.  Rev.  11:16. 
q  21:5.— See  on  23:22. 
r   14:9.  23:24.   Deut.  7:1. 
s  Ps.  2:9.    Is.  38:13.    Jer.  50:17. 

Dan.  6:24. 


t  Deut.  32:23,42.   Ps.  21:12. 

u  Gen.  49:9.    Job  38:39,40. 

v. See  07123:24.  Job  41:10.    Ps. 

2:12. 
X  Gen.  12:3.  27:29.     Ps.  122:6. 

Matt.  26:40,45.  Acts  9:5. 
y  Job  27.23.     Ez.  21:14,17.  22: 

13. 
z  22:6,11,17.  23:11.    Deut.  23:4, 

6.  Josh.  24:9,10.  Neh.  13:2. 


Lign-aloes.    (6) 
'aromatic  tree,  ... 
'agreeable  smell.' 
dered  aloes,  Prov 


widely  extended;  as  luxuriant  gardens  on  the 
banks  of  a  fertilizing  river;  as  aromatic  trees 
diffusing  a  fragant  smell,  or  as  cedars  most  stately 
to  behold,  planted  as  it  were  by  God  himself  in  a 
well  watered,  fertile  soil,  and  wanting  no  human 
culture; — such  did  the  camps  of  Israel  appear, 
and  such  would  be  the  prosperity  of  that  favored 
people! 

Or,  the  wood  of  aloes;   'an 

which  widely  diffuses  a  very 

Robertson.     The  word  is  ren- 

7:17.  as  the  feminine  plural  is 

Ps.  45:8.  (Heb.  9.)  Cant.  4:14. 

V.  7 — 9.  Israel  would  be  abundantly  replen- 
ished with  heavenly  blessings;  and,  as  seed  sown 
in  a  well  watered  place,  so  his  multitudes  would 
increase  still  more  and  more.  At  length  his  king 
would  be  higher  than  Agag;  which  seems  to  have 
been  the  name  of  the  several  kings  of  Amalek  in 
succession:  though  some  think  that  Agag,  whom 
Saul  conquered  and  Samuel  slew,  was  foretold  by 
name  long  before  his  birth,  as  .Tosiah  and  Cyrus 
afterwards  were.  (JVo<e,  1  Sa»w.  15:32,33.)  The 
Amalekites  were  at  this  time  very  powerful, 
and  their  king  renowned  and  prosperous:  but  it 
was  here  predicted,  that  Israel  should  in  due 
time  be  governed  by  more  prosperous  princes, 
who  would  be  far  greater  and  more  celebrated 
than  those  of  the  Amalekites. — Saul,  the  first 
king  of  Israel,  who  seems  to  have  been  especially 
intended,  subjugated  the  Amalekites  and  their 
king:  but  afterwards  the  kings  of  Israel  were 
far  more  highly  exalted.  (JVo/e,  20.)  The  king- 
dom of  Christ,  however,  is  generally  allowed  to 
be  predicted;  as  exalted  far  above  the  highest  of 
all  earthly  kingdoms. — Perhapr  Balaam  hoped  at 
last  to  share  the  blessedness  of  Israel  b)'  tlius 
blessing  them;  but  he  did  it  reluctantly,  and  not 
from  love,  and  therefore  he  was  not  included. 
He  however  predicted  Israel's  successes  under 
their  most  prosperous  kings,  and  the  spiritual 
prosperity  and  felicity  of  the  church  of  Christ, 
and  of  all  its  cordial  friends;  and  warned  all  its 
enemies,  from  Balak  to  his  latest  successors,  to 
desist  from  the  ruinous  contest,  involving  him- 


B.  C.  1452. 


CHAPTER  XXIV. 


B.  C.  1452. 


11  Therefore  now  flee  thou  to  thy 
place:  ^  I  thought  to  promote  thee  unto 
great  honor;  but,  lo,  ^  the  Lord  hath 
kept  thee  back  from  honor. 

12  And  Balaam  said  unto  Balak, 
"  Spake  I  not  also  to  thy  messengers, 
which  thou  sentest  unto  me,  saying, 

13  If  Balak  would  give  me  his  house 
full  of  silver  and  gold,  I  cannot  go  be- 
yond the  commandment  of  the  Lord,  to 
do  eilher  good  or  bad  of  mine  own  mind; 
but  what  the  Lord  saith,  that  will  I  speak? 

[Practical  Observations,] 

14  And  now,  behold,  I  go  unto  my 
people:  come,  therefore,  and  '^  I  will  ad- 
vertise thee  what  this  people  shall  do  to 
thy  people  in  ®  the  latter  days. 


a  22:17,37. 

b  Malt.  19;28— 30.     Acts  8:20. 

Phil.  3:8.    Heb.  11:24—26.     1 

Pet.  5:2,3.  2  John  8. 
c  See  071  22:18,38. 
d  .See  on  17.— 31:7— 18.  Mic.  6: 


6.    Rev.  2:10,14. 
e  Gen.  49:1.  Is.  24:22.  Jer.  48: 
47.  49:39.      Dan.  2:28.   10:14. 
Hos.  3:5.    Acts  2:17.     2  Tim.  I 
S:l. 


self  also  in  the  g'eneral  sentence.  [Marg.  Ref. 
— urates,  23:23,24.  Gen.  12:1—3.  49:8,9.) 

V.  10,  11.  Balak  was  at  length  enraged  to  the 
greatest  degree,  and  expressed  his  indignation  in 
the  most  furious  manner:  and,  not  without  a  mix- 
ture of  scorn  and  disdain  of  Balaam,  for  having 
missed  so  fair  a  prospect  of  advancing  himself 
from  regard  to  the  God  of  Israel,  he  sternly  com- 
manded him  to  depart  immediatel)^ 

V.  12,  13.  Balaam  had  repeatedly  confessed 
his  inability  to  go  beyond  the  word  of  the  Lord: 
but  here  he  appears  disposed,  not  only  to  vindi- 
cate his  conduct  to  Balak,  but  also  to  intimate, 
that  from  the  first  he  had  only  waited  to  know 
the  will  of  the  Lord,  that  he  might  obey  it. 
[Marg.  Re/.— Mote,  22:18.) 

V.  14.  Balak,  probably  in  a  measure  calmed  by 
Balaam's  expostulation,  permitted  him  to  pro- 
ceed.— As  the  word  rendered  advertise,  generally 
signifies  counsel,  many  think  it  refers  to  the  dia- 
bolical advice  which  Balaam  gave  Balak,  either 
at  this  time  or  afterwards:  but  this  is  not  prob- 
able; because  what  follows  ^relates  to  those 
things  which  Israel  would  do  to  Moab,  not  what 
Moab  should  do  to  Israel;  and  the  expression  "the 
latter  days"  always  denotes  a  very  distant  period. 
[jyjarg.  Ref.  e.) 

V.  16.  [J^ote,  1,  2.)  Balaam  here  spake  with 
increasing  confidence  of  the  revelations  made  to 
him:  and  though  similar  words  were  used  by  true 
prophets,  yet  from  so  wicked  a  man  they  have 
an  air  of  ostentation.  He  indeed  sfeems  to  have 
courted  applause  and  admiration,  when  ready  to 
despair  or  accumulating  riches.  "The  secret  of 
the  Lord  is  with  them  that  fear  him;"  (JVoie,  Ps. 
25:14.)  but  Balaam  had  little  reason  to  boast  of 
his  knowledge  of  God  and  heavenly  things. 

V.  17.  Balaam's  introduction  to  the  subse- 
quent prediction  is  very  remarkable;  and  implies 
that  it  related  to  events,  which  could  onl}'  be 
known  by  the  Spirit  of  prophecy,  enabling  him 
to  penetrate  into  the  remotest  futurity. — Balaam 
would  see  Hiin,  the  grand  Object  to  be  made 
known,  but  not  at  present;  he  would  contemplate 
his  glory,  but  at  a  great  distance.  [JSTotes,  Job 
19:23—27.)  Some  think  that  he  also  foreboded 
his  own  doom,  as  sentenced  to  "depart  accurs- 
ed," by  the  Judge  at  his  second  coming.  [JVotes, 
Matt.  25:41—46.  Luke  16:22,23.)— The  Star 
coming  out  of  Jacob,  and  the  Sceptre,  or  regal 
authority,  rising  in  Israel,  may  refer  in  a  subor- 
dinate sense  to  David,  as  reigning  over  Israel 


15  IT  And  '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,  s  which  heard  the 
words  of  God,  and  knew  the  knowledge 
of  the  Most  High,  which  saw  the  vision 
of  the  Almighty,  falling  into  a  trance,  but 
having  his  eyes  open; 

1 7  •*  I  shall  see  him,  but  not  now;  I 
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  de- 
stroy "  all  the  children  of  Sheth. 


f  3,4.  23:7,18.    Job  27:1.  Matt. 

13:35. 
g  See  on  4.-2  Sam.  23:1,2.     1 

Cor.  8:1.  13:2. 
h  Job  19:25—27.    Zech.  12:10. 

Jude  11,14,15.   Rev.  1:7. 
i  Matt.  2:2—9.     Luke  1:78.    2 

Pet.  1:19.    Rev.  22:16. 
k  Gen.  49:10.  Ps.  45.6.  78:70— 


72.  110:2.   Is.  9:7.    Luke  1:32, 

33.   Heb.  1:8. 
*  Or,  smite  throiigk  the  princes 

of  Moab.  1  Sam.  14:38.  JUarg. 

Zech.  10:4. 
1  2  Sam.  8:2.  2  Kings  3:5,26,27. 

1  Chr.  18:2.  Jer.  48:45. 
m  Gen.  4:25,26.  5:3—29.    Setk. 

Ps.  72:8— 11.    Rev.  11:15. 


with  great  reputation,  and  gaining  considerable 
victories  over  the  Moabites  and  others;  and  to 
the  kings  of  his  race  as  ruling  over  Judah,  and 
still  further  subjugating  the  Moabites  and  the 
neighboring  nations.  But  the  prophecy  had  its 
full  accomplishment  in  the  exalted  Kingdom  and 
spiritual  victories  of  Jesus  Christ.  [JK'ote,  Gen. 
49:10.) — Some  suppose,  that  by  Sheth,  an  ances- 
tor or  head  of  some  Moabitish  tribe  is  meant; 
but  others  think  that  Seth  the  son  of  Adam  and 
the  progenitor  of  the  whole  post-diluvian  world,  is 
intended;  and  this  seems  the  best  grounded  in- 
terpretation.— The  Avord  rendered  "destroy,''  is 
only  used  in  this  place  and  one  more  in  Scrip- 
ture; (/*.  22:5.)  and  some  think  it  here  means 
build  up,  for  it  is  derived  from  a  word  which  sig- 
nifies a  wall:  yet,  as  it  seems  to  be  there  properly 
rendered  "breaking  down,"  its  use  in  that  pas- 
sage  does  not   favor   this   interpretation The 

LXX  have  Trpovoixevoei,  will  lead  captive,  or  spoil. 
If  then  it  means  destroy,  or  spoil,  it  may  refer  to 
Christ's  subverting  the  strong  foundations  of  the 
several  great  monarchies,  which  have  succes- 
sively prevailed  on  earth,  with  that  of  Satan,  the 
god  and  prince  of  this  world;  and  subverting  the 
corrupt  state  of  things  among  all  the  posterity  of 
Adam,  by  setting  up  his  heavenly  kingdom,  and 
filling  the  earth  with  his  glory.  [JVofes,  Dan.  2: 
44,45.  Rev..20-A — 6.)  The  Jewish  writers  in 
general  interpret  this  prophecy  principally  of 
the  Messiah. — Onkelos,  one  of  their  most  re- 
nowned paraphrasts,  has  these  words:  'When  a 
'prince  shall  arise  of  the  house  of  Jacob,  and 
'Christ  shall  be  anointed  of  the  house  of  Israel; 
'he  shall  slay  the  princes  of  Moab,  and  rule  over 
'all  the  sons  of  men.'  The  rest  agree  with  him. 
— Had  the  house  of  David  in  general  been  meant, 
a  single  star  would  hardly  have  been  mentioned. 
A  Star  was  the  known  emblem  of  the  Messiah; 
and  one  of  the  impostors,  who  pretended  to  be 
the  Messiah  in  the  primitive  times,  called  him- 
self Barchochehas,  or  the  son  of  a  star.  Our 
Lord  calls  himself,  "The  bright  and  morning 
Star:"  (JVofe,  Rev.  22:16,17.)  and  the  Christian 
fathers  were  generally  of  opinion,  that  this 
prophecy  being  known  in  the  East,  prepared 
the  way  for  the  wise  men  following  the  star 
which  appeared  at  the  birth  of  Christ.  (JVo<e, 
Matt.  2:1,2.)  In  this  grand  and  spiritual  sense 
of  the  prophecy,  Israel  represents  the  true 
church  of  God,  and  Moab  and  Edom  her  ene- 
mies.   [Marg.  Ref) 

[487 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


18  And  "Edom  shall  be  a  possession: 
Seir  also  shall  be  a  possession  for  his 
enemies;  and  Israel  shall  do  valiantly. 

19  Out  °of  Jacob  shall  come  he  that 
shall  have  dominion,  and  p  shall  destroy 
him  that  remaineth  of  the  city. 

20  And  when  he  looked  on  Amalek, 
he  took  up  his  parable,  and  said,  Ama- 
lek was  *  the  first  of  the  nations,  but  i  his 
latter  end  +  shall  be  that  he  perish  for 
ever. 

21  And  he  looked  on  "■  the  Kenites; 
and  took  up  his  parable,  and  said,  Strong 


n  Gen.  27:29,40.     2  Sam.  8:14. 

Ps.  60:  Title.  8—12.     Is.  34:5. 

63:1.  Amos  9:12. 
O  Gen.  49:10.     Ps.  2:1  —  12.  72: 

J0,11.     Is.  11:10.     Mic.  5:2,4. 

Matt.   28:13.        1    Cor.    15:25. 

r.ph.  1:20—22.    Phil.  2:10,11. 

Heb.  1:8.      1  Pet.  3:22.     Rev. 

]9:16. 
pPs.   21:7—10.      Matt.   2S:46. 


Luke  19:12,27. 

*  Or,  the  Jirst  of  the  nations 
that  xvarred  against  Israel. 
Ex.  17:8. 

q  Judg.  6:3.  1  Sam.  14:43.  15:3 
—8.27:8,9.30:1,17.  1  Chr.  4: 
43.  Esth.  3:1.  7:9,10.  9:14. 

f  Or,  shall  be  even  to  destruc- 
tion. 

r  Gen.  15:19. 


V.  18,  19.  The  marg-inal  references  shew  the 
fulfilment  of  this  prophecy  in  the  victories  of  Da- 
vid and  Israel  under  him  and  his  descendants, 
which  were  typical  of  the  triumphs  of  David's 
Son,  who  shall  destroy  all  "that  will  not  have 
him  to  reign  over  them,"  however  they  may  at- 
tempt to  secure  themselves.  David  and  Solo- 
mon had  indeed  extensive  dominions  in  those 
regions;  yet  not  answerable  to  the  words,  "He 
that  shall  have  dominion,"  which  emphatically 
describe  Christ,  "the  King  of  kings,  and  Lord  of 
lords."  {J^ote,  Rev.  19:11—16.) 

V.  20.  The  Amalekites  constituted  one  of  the 
most  ancient  and  prosperous  of  the  nations,  and 
they  were  the  first  who  attacked  the  Israelites; 
{inarg.)  but  Balaam  predicted  their  final  de- 
struction; and  thus,  without  knowing  it,  confirm- 
ed the  sentence  which  the  Lord  by  Moses  had 
denounced  against  them.  [J^otes,  Ex.  17:14 — 16.) 
This  prophecy  was  accomplished  bj'^  Saul  and 
David,  after  whose  days  but  few  vestiges  of  that 
once  flourishing  people  can  be  traced;  and  no 
historj'  now  remains  of  them. 

V.  21,  22.  Jethro,  a  Midianite,  is  called  a 
Kenite.,  [Judges  1:16.)  and  it  is  most  probable  the 
J\Iidmnites  in  general  are  here  meant;  who, 
dwelling  in  a  rocky  country,  deemed  themselves 
safe  from  the  assaults  of  their  enemies.  But,  not- 
withstanding this,  they  were  Avasted  by  the  Is- 
raelites; till  at  length  they  were  carried  captive 
by  the  Assyrians,  as  it  is  supposed,  about  the  time 
of  the  captivity  of  the  ten  tribes.  The  Kenites 
indeed  are  mentioned  among  the  nations,  whose 
land  the  Lord  engaged  to  give  to  the  posteritj'  of 
Abraham:  [Gen.  15:19.)  but  they  seem  to  have 
been  extinct  before  Israel  conquered  Canaan,  as 
they  are  not  once  mentioned  in  the  history;  and 
they  could  not  be  the  people  intended  by  Balaam, 
who  perhaps  saw  at  a  distance  the  rocks  and  fast- 
nesses of  the  Midianites. 

V.  23,  24.  Having  paused  awhile,  Balaam 
seems  to  have  sighed,  and  made  this  exclamation; 
either  meaning  that  the  predicted  desolations 
would  be  so  dreadful,  that  it  would  be  miserable 
to  live  during  such  calamities;  or  that  the  time 
was  so  distant,  that  all  who  then  heard  him  would 
have  been  dead  a  long  time  before  it  arrived. 
He  might  refer  to  the  desolations  by  the  Assyr- 
ians which  he  had  predicted;  or  rather  to  those 
by  the  Greeks  and  Romans,  as  the  next  clause 
may  properly  be  rendered  '■'■For  ships  shall  come," 
&• — The  coasts  or  isles  of  Chittim  always,  in 
Scripture,  mean  the  regions  of  Europe,  bordering 
on  the  Mediterranean;  especially,  the  Greeks  or 
488] 


is  thy  dwelling-place,  and   thou   puttest 
thy  nest  in  a  rock: 

22  Nevertheless,  I  the  Kenite  shall  be 
wasted,  k  until  ^  Asshur  shall  carry  thee 
away  captive. 

23  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,  J'  and  he  also 
shall  perish  for  ever. 

25  And  Balaam  rose  up,  and  went 
^  and  returned  to  his  place:  and  Balak 
also  went  his  way. 


±  Heb.  Kam. 

^  Or,  ho-ai  long  shall  it  be  ere 
Asshur  carry  thee  away  cap- 
tive? 

3  Gen.  10:11.  Ezra  4:2,  Ps.  83: 
8.   Hos.  14:3. 

t  23:23.  2  Kin^s  5:1. 

u  Gen.  10:4.    Is.  23:1.    Dan.  7: 


r9,20.  8:5—8,21.  10:20.   11:30. 
X  Gen.  10:21—25.  14:13.    Dan. 

9:26,27.     Matt.   24:15.     Luke 

20:24.23:29—31.    John  11:43. 
y  Dan.    2:35,45.    7:23—26.    11: 

45.  Rev.  18.2—24. 
z  11.31:8.  Josh.  13:22. 


Romans.  The  passage  is  therefore  an  evident 
prediction  of  the  victories  of  the  Greeks,  or  Mace- 
donians, under  Alexander  and  his  successors;  and 
of  those  of  the  Romans  aiter  them.  The  latter 
especially,  coming  from  far  in  ships,  overturned 
the  several  kingdoms  in  the  western  part  of  Asia, 
and  possessed  them;  causing  dreadful  afflictions 
to  the  people,  who  inhabited  the  ancient  Assyria; 
but  still  greater  to  the  Hebrews,  especially  in  the 
last  destruction  of  Jerusalem.  And  they  have 
ever  since  been  tyrannising,  in  one  form  or  other, 
over  the  world  and  the  church;  but  shall  at  length 
be  destroyed  as  entirely  as  the  Amalekites  were. 
This  part  of  the  prediction  is  not  yet  fulfilled. 
[J^otes.,  Rev.  18:) — It  is  well  worthy  our  notice, 
that  the  Jinal  destruction  of  Aimlek  and  Rome  is 
foretold;  but  only  the  affliction  of  Asshur  and 
Eber.  The  regions  intended  by  Asshur  remain- 
ed but  a  short  time  under  the  dominion  of  the 
Romans,  and  were  afterwards  again  governed  by 
their  own  princes;  and  the  Hebrews  continue  a 
distinct  and  numerous,  though  oppressed  and 
scattered  people  to  this  day,  evidently  in  order  to 
the  accomplishment  of  the  prophecies  respecting 
their  conversion  tft  Christ,  and  their  subsequent 
prosperity;  and  this  is  one  good  proof  that  the 
Hebrews  were  meant,  and  not  any  other  obscure 
tribe,  as  some  think. — What  a  surprising  series  of 
prophecy  have  we  here  in  few  words,  which  in 
former  accomplishments  hath  already  evidenced 
to  successive  generations  the  divine  authority  of 
the  Scriptures;  and  shall  to  future  ages  demon- 
strate the  same  truth  with  undeniable  evidence! 
'Thus,'  says  Dr.  Lightfoot,  'Balaam,  instead  of 
'cursing  the  church,  curseth  Amalek  the  first, 
'and  Rome  the  last,  enemy  of  the  church.' — 'His 
'bearing  witness  to  Moses  and  Israel,  is  somewhat 
'like  Judas's  attesting  the  innocence  of  Christ.' 
Bp.  Jfewton. 

V.  25.  Though  Balaam  for  the  present  desist- 
ed from  his  purpose  of  cursing  Israel;  yet  he  was 
not  rendered  more  friendly  to  tliem,  or  cured  of 
his  avarice,  which  at  length  suggested  to  him  a 
still  more  diabolical  plan. 

PRACTICAL  OBSERVATIONS. 
V.  1—13. 
The  enemies  of  the  church  may  renew  their  at- 
tacks, or  vary  them  as  they  please;  yet  they  can 
gain  no  real  advantage:  for  it  pleases  the  Lord  to 
bless  his  people,  and  he  wiU  make  all  tlieir  oppos- 
ers  see,  and  feel,  and  acknowledge  it;  which  will 
fill  them  with  rage  and  desperation.  Nay,  in 
some  cases,  they  are  constrained  to  allow  the  ex- 


B.  C.  1452. 


CHAi^lEK  XXV. 


B.  C.  1452. 


CHAP.  XXV. 

The  Israplites  commit  whoredom  and  idolatry,  being  tempted  by 
the  women  of  Moab  and  Midian,  1 — 3.  God  commands  the 
criminals  to  be  slain,  4,  5.  Phinehas  kills  Zimri  and  Cosbi, 
and  the  plague  which  wasted  Israel  is  stayed,  6 — 9.  God  ap- 
proves his  zeal,  and  gives  him  the  covenant  of  a  perpetual 
priesthood;  and  commands  Moses  to  make  wax  against  the 
Midianites,  10 — 181 

AND  Israel  abode  in  *  Shittim,  and 
.  ^  the  people  began  to  commit  whore- 
dom with  the  daughters  of  Moab. 


a  33:49. 
ti:6. 


Josh.  2:1.  3a.     Mic. 


b  31:16,16. 
10:3. 


Eg.  7:26.     1  Co 


cellence  of  the  rig'hteous,  as  well  as  to  forbode 
their  prosperity. — Under  the  protectionof  Judah's 
Lion,  believers  securely  rest;  and  whoever  dis- 
turbs t/icm,  will  stir  him  up  as  an  enemy:  for  he 
only  suffers  the  malice  of  the  wicked  to  proceed, 
till  it  hath  accomplished  his  purposes  for  the  good 
of  his  people,  and  he  then  arises  to  execute  ven- 
g-eance  on  their  oppressors.  [JVotes,  Ps.  76:10. 
Is.  10:5 — 7,12 — 19.)  But  while  lie  renders  those, 
who  would  curse  or  injure  his  servants,  most 
miserable  under  his  awful  displeasure;  he  abun- 
dantly blesses  all  who  heartily  pray  for  them  and 
seek  their  peace. — They,  who  are  kept  from 
worldly  honor  and  affluence  by  an  upright  heart 
and  a  good  conscience,  will  be  great  gainers:  and 
the  minister  of  Christ  especially,  who  faithful  to 
his  trust,  with  meekness  and  firmness,  reproves 
the  wickedness  of  those,  who  had  thought  to  pro- 
mote him  to  honor,  will  have  "a  hundred  fold 
more  in  this  present  time,  and  in  the  world  to 
come  everlasting  life."  But  such  persons,  as  have 
light  enough  in  their  minds,  and  restraint  enough 
upon  their  consciences,  to  induce  their  hesitation 
at  going  the  whole  length  which  a  wicked  patron 
may  require;  and  thus  lose  his  favor,  and  hinder 
their  own  preferment,  continuing  still  the  slaves 
of  sin,  and  the  enemies  of  God;  are  verj'  miserable 
in  this  world,  and  likely  to  be  so  in  the  world  to 
come.  Let  us  not  then  attempt  to  serve  God  and 
Mammon,  or  halt  between  Jehovah  and  Baal: 
but  let  us  follow  the  Lord  fully,  and  he  will  make 
up  every  loss  to  us;  while  the  consent  of  wicked 
men  in  sin,  will  at  length  issue  in  bitter  hatred 
and  severe  recriminations. 

V.  14—25. 
Many  foresee  the  miseries  coming  upon  others, 
who  do  nt)t  suspect  far  greater  and  nearer  mise- 
ries which  await  themselves.  (JVbfe,  31:8.)  But 
what  benefit  would  accrue  to  us,  what  cause 
should  we  have  to  glory  or  rejoice,  if  we  "under- 
stood all  mysteries  and  all  knowledge;"  if  we 
could  penetrate  tlie  secrets  of  the  most  remote 
futurity,  and  develope  the  book  of  the  divine  de- 
crees; "if  we  saw  the  visions  of  the  Almighty, 
and  knew  the  knowledge  of  the  Most  Higli,"  and 
had  our  eyes  open  to  see  things  hidden  from  all 
others,  "since  the  foundation  of  the  world;"  while 
distant  nations  and  successive  ages  were  destined 
to  celebrate  our  fame;  if  at  the  same  time  we  re- 
mained tlie  slaves  of  covetousness,  ambition,  lust, 
or  malice;  impenitent  and  unpardoned,  under  the 
wrath  of  God,  doomed  "to  the  fire  that  never 
shall  be  quenched,  and  the  worm  that  never 
dieth?" — All  these  endowments  would  but  aggra- 
vate our  guilt,  £Mid  enhance  our  condemnation. 
Nor  is  there  any  indissoluble  bond  between  ex- 
tensive and  exact  knowledge,  even  in  theological 
subjects,  and  "that  holiness  without  which  no 
man  shall  see  the  Lord."  Let  us  then  "take 
heed  lest  the  light  which  is  in  us  be  darkness;  for 
if  it  should  prove  so,  alas!  how  great  will  that 
darkness  be!"  (JVb<e,  Matt.  6:22,23.)  Let  us 
seriously  examine  whether,  or  in  what  respects, 
our  knowledge,  attainments,  experience,  or  pro- 
fession, excel  those  of  Balaam.  No  fluency  nor 
excellency  of  speech,  even  in  preaching  or  in 
Vol.  I.  62 


2  And  "^they  called  the  people  unto 
the  sacrifices  of  their  gods:  and  the  peo- 
ple 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. 


c  Ex.  34:15,16.  1  Kings  11:1— 
I  8.  1  Cor.  10:20,27,28.  2  Cor. 
.    6:16,17.   Rev.  2:14. 

d  Ex.  20:5.  23:24.  Josh.  23:7, 
16.  1  Kings  19:18. 


e  5.  Deut.  4:3,4.  Ps.  106:28,29. 

Hos.  9:10. 
f  Josh.  22:17.      Judg.  2:14,20. 

Ps.  90:11.  Jer.  17:4. 


prayer:  no  gifts  of  knowledge  or  prophecy;  no 
"visions  and  revelations  of  the  Lord;"  are  intrin- 
sically and  decidedly  superior  to  the  boasted  en- 
dowments of  this  wretched  man,  who  "loved  tie 
wages  of  unrighteousness,"  and  died  the  enemj 
of  God  and  his  people.     But  a  broken  and  con- 
trite heart;  a  simple  dependence  on  the  Redeem- 
er's atoning  blood  and  sanctifying  grace;  a  cheer- 
ful subjection  to  tlie  divine  command,  and  sub- 
mission to  his  will;  an  habitual  aim  to  glorify  God 
and  benefit  his  people;  are  less  splendid,  but  far 
more  excellent  attainments,  and  invariably  "ac- 
company salvation."     [JVote,  Heb.   6:9,10.J    No 
vain-glorious  hypocrite  ever  possessed  these;  yet 
the  feeblest  true  believer  is  in  some  meas-ue  con- 
scious of  them,  and  is  daily  longing  and  /raying 
for  more  of  them:  while  perhaps,  through  an  error 
I  in  judgment   and  through   Satan's  subflet)',  he 
I  overlooks  all  these  infallible  evidences  of  saving 
{grace;  and  indulges  desponding  fears,  because  he 
!  cannot  emulate  some  boasting  Balaam's  gifts. — 
I  But  let  such  persons  bless  the  Lord,  and  rejoice 
in  what  he  hath  done  for  them.     Here  by  faith 
{ they  behold  the  Savior  nigh  unto  them;  sliortly 
I  shall  they  see  him  nigh,  as  come  to  complete 
I  their  redemption,  and  consummate  their  felicity: 
I  whilst  the  wicked  shall  be  "punished  with  an 
I  everlasting  destruction  from  his  presence." — Yet 
]  the   Lord  will  glorify  himself   and   benefit  his 
i  church,  by  the  gifts,  and  in  the  doom,  even  of  hyp- 
{ ocrites;  and  in  these  prophecies  we  may  discern 
j  both  the  misery  of  the  ungodly;  the  vanity  of  all 
worldly  dependences  and  pre-eminence;  the  ap- 
I  preaching  destruction  of  every  enemy  who  hath 
jdone  evil  in  the  sanctuary;  the  consequent  tri- 
umphs of  the  church;  and  the  universal  spread  of 
the  gospel,  notwithstanding  afflictions,  persecu- 
1  tions,  and  damnable  heresies;  while  they  assure 
our  faith  in  all  the  promises,  which  respect  our 

'  own  salvation. 

i 

!  NOTES. 

Chap.  XXV.  V.  1—3.  It  is  expressly  said, 
in  several  places,  that  the  temptation,  by  which 
the  Israelites  were  seduced,  was  the  effect  of  Ba- 
laam's counsel  to  Balak;  (31:15,16.  Rev.  2:14.) 
yet  we  read  in  the  conclusion  of  the  preceding 
chapter,  that  "Balaam  rose  up,  and  went  and  re- 
turned to  his  place."  He  was,  however,  after- 
wards slain  among  the  princes  of  Midian:  {J^ofe, 
31:8.)  and  it  may  therefore  be  supposed  that  he 
directly  went  home  in  sullen  despondency,  where 
after  a  time  Satan  suggested  this  infernal  counsel 
to  him;  that  he  then  returned  to  propose  it  to  Ba- 
lak; and  that,  waiting  to  observe  its  success  and 
to  enjoy  his  reward,  he  was  slain  by  the  Israelites. 
Many  commentators  however  suppose,  that  he 
gave  Balak  this  counsel  before  he  went  home; 
and  consequently  they  must  conclude,  that  he  re- 
turned to  claim  his  recompense  when  his  project 
had  succeeded,  or  to  give  further  advice.  [Marg. 
Ref.) — This  wicked  man  could  not  obtain  leave 
to  curse  Israel:  but  he  instructed  Balak  how  to 
seduce  Israel  to  bring  a  curse  upon  themselves; 
or  at  least  to  deprive  themselves  of  the  Lord's  im- 
mediate protection,  and  to  provoke  such  judg- 

[489 


B.  C.  1452. 


WUMBEKS. 


B.  C.   1452. 


4  And  the  Lord  said  unto  Moses,  Take 
2  all  the  heads  of  the  people,  ^  and  hang 
them  up  before  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. 

[Practical  Ohsenialio7is.] 

6  IF  And,  behold,  one  of  the  children 
of  Israel  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  zvere  °  weeping  before  the  door  of  the 
tabernacle  of  the  congregation. 

g  14  16,18.      Kx.  18:25.     Josh. 

■2S:-i. 
h  Deit.  13:6—9,13,15.  21:23, 


2 
Sam  21:6,9.  Esth.  7:9,10. 

i  11.  Josh.  •7:25,26.  Ps.  86:3,4. 
Jon.  3:9. 

k  Ex.  13:21,25,26. 

1  Ex.  22:20.  32:27,28.  Deut. 
17:3—5.  1  Kinss  18:40. 


m  14,15.  22:4.  31:2,9—16. 

n  15:30,31.      Deut.    29:19—21. 

Jer.   3:3.   8:12.   36:2.3.  42:15— 

18.  43.4—7.  44:16,17.      2  Pet. 

2:13 — 15.    Jude  13. 
0  Judg.  2:4.     Ezra  9:1 — 4.  10:6 

—9.     Is.  22:12.     Ez.  9:4—6. 

Joel  2:17. 


ments  as  would  diminish  their  numbers  and  dis- 
courage their  hearts. — 'Not  daring,  as  a  prophet, 
'to  assist  the  king  of  Moab,  he  considers  whether 
'some  otlier  means  might  not  be  found.  ...  One 
'would  not  think  it  possible,  that  the  weakness 
'even  of  religious  self-deceit,  in  its  utmost  excess, 
'could  have  so  poor  a  distinction,  so  fond  an  eva- 
'sion,  to  serve  itself  of!  But  so  it  was;  and  he 
'could  think  of  no  other  method,  than  to  betray 
'the  children  of  Israel  to  provoke  his  wrath,  wl]o 
'was  their  only  Defence. — He  could  not  forego 
'the  rewards  of  unrighteousness;  he  therefore  first 
'seeks  for  indulgences;  r.nd  when  these  could  not 
'be  obtained,  he  sins  against  the  whole  meaning, 
'end,  and  design  of  the  prohibition!  And  surely 
'the  impious  counsel  he  gave  to  Balak...was  a 
'greater  piece  of  wickedness  than  if  he  had  cursed 
'Israel  in  words! ...  He  seeks  indulgences  for  plain 
'wickedness;  which  not  beinj  able  to  obtain,  he 
'glosses  over  that  same  wickedness,  dresses  it  up 
'in  a  new  form,  in  order  to  make  it  pass  off  more 
'easily  with  himself!  That  is,  he  deliberately  con- 
'trives  to  deceive  and  impose  upon  himself,  in  a 
'matter  which  he  knew  to  be  of  the  utmost  im- 
'portance!  ...Thiswastheman  who  desired  to  "die 
'the  death  of  the  righteous,  and  that  his  last  end 
'might  be  like  his."  '  Bp.  Butler. — Under  the 
mask  of  friendship,  an  intercourse  with  Israel 
was  opened,  and  some  of  the  women  of  Moab  and 
Midian  (who  were,  it  seems,  by  no  means  back- 
ward to  such  an  infamous  undertaking,)  were 
employed  to  allure  the  people  to  a  criminal  inter- 
course. This  made  way  for  an  invitation  to  those 
idolatrous  feasts,  where  every  species  of  licen- 
tiousness was  practised;  and  this  being  readily 
complied  with,  the  Israelites  flocked  in  great 
numbers,  and  gre^^dily  joined  in  this  abominable 
worship:  [JVote  anl  P.  O.  1  Kings  11:1—8.)  for 
'the  ordinary  charms  unto  idolatry,  were  good 
'victuals  and  bad  women.'  Bp.  Patrick.— These 
Israelites  had  hitherto  been  preserved  from  con- 
nexions with  heathen  women,  amidst  all  their  re- 
bellions; and  therefore  it  is  said,  "the  people  be- 
gan to  commit  whoredom  with  the  daughters  of 
Moab." — The  women  of  Moab  perhaps  were  the 
first  tempters;  but  those  of  Midian  at  length  be- 
came more  generally  and  deeply  criminal.  ( JVb/e, 
17,18.) — "Baal-peor,"  or  the  lord  of  Peor,  might 
be  the  same  as  Chemosh,  the  god  of  Moab.  (JVbfe, 
2i;:40,41.) 

V.  4,  5.     Many  principal  ye  sons,  in  the  sev- 
eral tribes  and  families,  seera  to  have  beeu  ring- 


7  And  when  p  Phinehas,  the  son  of 
Eleazar,  the  son  of  Aaron  the  priest, 
saw  it,  he  rose  up  from  among  the  con- 
gregation, 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  wo- 
man through  her  belly.  ^  So  the  plague 
was  stayed  from   the  children  of  Israel. 

9  And  those  that  died  in  the  plague 
were  *  twenty  and  four  thousand. 

10  And  the  Lord  spake  unto  Moses, 
saying, 

1 1  Phinehas,  the  son  of  Eleazar,  the 
son  of  Aaron  the  priest,  hath  "  turned  my 
wrath  away  from  the  children  of  Israel, 


p  Ex.    6:25.       Josh.   22:30,31. 

Judg.  20:28. 
q  1  Sam.  13:10,11.  19:9. 
r  6,11.   Ps.  106:29—31. 
s   16:46—48.     2  Sam.  24:25.     1 


Chr.  21 :22. 
t  4,5.  16:49,50. 

Cor.   10:8. 
u  Josh.  7:25,26. 


Deut.  4:3,4.    1 


2  Sam.  21:14. 


4  90  J 


leaders  in  this  complicated  provocation;  and  it  is 
probable,  that  the  Lord  had  already  sent  a  plague 
which  was  making  dreadful  ravages.  If,  there- 
fore, the  people  at  large  would  not  have  this  idol- 
atry interpreted  into  a  national  forfeiture  of  the 
covenant,  and  be  destroyed  by  the  pestilence,  as 
one  man;  immediate  vengeance  must  be  executed 
on  the  chief  transgressors,  by  putting  them  to 
death,  and  hanging  them  up  ignominiously,  as  a 
sacrifice  to  the  justice  of  God.  {JVute,  Ex.  32:27 
— 29.)  The  words  "jomerf  unto  Baal-peor,"  seein 
to  imply  an  exception  for  such  as  had  sinned,  but 
had  speedily  repented.— The  notorioxis  criminals 
of  every  rank  were  slain  by  tlie  magistrates  di- 
rectly; but  perhaps  none  except  the  more  emi- 
nent persons  were  ignominiously  hung  up,  for  a 
warning  to  all  the  survivo'-s. — From  comparing 
the  sum  total  of  those  who  died  by  the  plague,  (9) 
with  that  mentioned  by  Payl,  (1  Cur.  10;8.)  it  is 
thought  that  no  less  than  one  thousand  persons 
were  thus  executed  in  a  summary  manner. 

V.  6 — 8.  This  actionof  Zimri  and  Cosbi  was 
done  in  direct  defiance  of  God  himself;' as  well  as 
of  Moses,  and  of  the  congregation,  who  in  great 
multitudes  were  penitently  confessing  their  sins, 
and  deprecating  the  divine  displeasure.  That  a 
man  should  thus  triumph  in  his  wickedness,  and 
dare  the  sword  of  justice,  while  numbers  were 
dying  by  the  sword  of  the  magistrate,  and  much 
greater  multitudes  by  the  hand  of  God,  was  the 
greatest  insult  and  outrage  imaginable  upon  all 
authoritj',  divine  and  human; — upon  all  order, 
and  even  upon  common  decencj^  Phinehas  was 
the  second  priest,  and  successor  to  the  high  priest- 
hood, and  doubtless  as  high  in  authority  as  in  rank. 
As  a  magistrate,  he  was  commissioned  by  Moses 
and  by  God  to  slay  "those  who  were  joined  to 
Baal-peor:"  Zimri  was  notoriously  and  avowed- 
ly guilty;  but  while  others  trembled  to  come  near 
him,  Phinehas  boldly  executed  vengeance  upon 
him  and  his  infamous  paramour  at  once.  No  con- 
duct could  in  every  view  be  more  unexceptiona- 
ble; nor  can  it  ever  be  drawn  into  a  precedent  to 
countenance  acts  of  private  revenge,  of  religious 
persecution,  or  even  of  irregular  public  ven- 
geance. The  objections  therefore  of  some  infi- 
dels, to  this  part  of  holy  Scripture,  expose  their 
ignorance,  or  disingenuity,  as  much  as  their  ha- 
tred of  this  sacred  Ijook.  For  there  is  not  one  of 
them,  (religion  out  of  the  question,)  but  in  such  a 
crisis,  when  a  daring  rebel  set  the  regular  magis- 
tracy at  defiance,  and  evidently  meant  to  instigate 


B.  C.  1452. 


CHAPTER  XXV. 


B.   C.    1452. 


while  he  was  zealous  *  for  my  sake  among 
them,  ^'that  I  consumed  not' the  children 
of  Israel  in  my  jealousy. 

12  Wherefore  say,  Behold,  ^I  give 
unto  him  my  covenant  of  peace. 

13  And  he  shall  have  it,  and  ^  his  seed 
after  him,  even  the  covenant  of  *  an  ever- 
lasting priesthood;  because  he  was  ^  zeal- 
ous for  his  God,  and  made  an  "^  atonement 
for  the  children  of  Israel. 

14  Now  the  name  of  the  Israelite  that 
was  slain,  even  that  was  slain  with  the 
Midianitish  woman,  was  Zimri,  the  son  of 


zeal     2  Cor. 


*  Heb.  -with  my 

11:2. 
X  Ex.  20:5.  34:14. 

29:20.  32:16,21. 

J  Kings   14:22. 

Ez.  16:38.     Nail.  1:2.     Zeph. 

1:18.  3:3.    1  Cor.  10:22. 
y  Neh.  13:29.  Mai.  2:4,5. 
a  1  Sam.  2:30.      1    Kings  2;27. 


Deut.  4:24. 
Josh.  24:19. 
Psalm  78:53. 


1  Chr.  6:4—15,50—53. 
a  Kx.  40:15.    Is.  61:6.    Jer.  33: 

n,22.   Heb.  7:11,17,18.    1  Pet. 

2:5,9.   Rev.  1:6. 
b  I  Kind's  19:10,14.   Ps.  106:31. 

119:139.    John  2:17.    Acts  22: 

3—5.  Rom.  10:2 — 4. 
c  Ex.  32:30.  Josh.  7:12.  2  Sam. 

21:3.  Heb.  2:17.   1  John  2:2. 


the  people  to  revolt,  would  have  allowed,  that  the 
welfare  of  the  community  was  the  chief  law,  and 
that  so  extraordinar}'  a  case  required  an  extraor- 
dinary remedy;  and  would  have  applauded  a  de- 
cisive measure,  though  irregular:  j'et,  after  all, 
this  docs  not  appear  in  tlie  least  to  have  been  so. 

V.  11 — 13.  The  congregation  had  toepi  before 
the  Lord,  and  doubtless  many  had  joined  with 
Moses  in  prayer  and  supplication:  yet  this  act  of 
Phinehas,  by  which,  being  zealous  for  the  glory 
of  God,  he  had  inflicted  condign  punishment  on 
two  arrogant  offenders,  and  thus  offered  an  aton- 
ing sacrifice  to  the  divine  justice,  is  exclusively 
mentioned  as  having  "turned  away  the  wrath  of 
God  from  Israel,"  and  prevented  their  destruc- 
tion. It  was  therefore  "imputed  to  him  for  right- 
eousness." {JVote,  Ps.  106:28—31.)  Let  who 
would  censure  it  in  succeeding  ages,  the  heart- 
searching  God  declared  his  approbation  of  it  as  a 
righteous  action;  and  he  rewarded  it  by  giving  to 
Phinehas  "his  covenant  of  peace,"  ensuring  to 
him  personally,  no  doubt,  all  the  blessings  of  his 
favor  and  friendship,  in  this  world  and  in  the 
next;  but,  in  particular,  engaging  that  the  high 
priesthood,  the  office  of  a  typical  mediator  and 

[leace-maker,  should  be  continued  in  his  fanii- 
y  by  "an  everlasting,"  or  perpetual  covenant. 
Phinehas  was  the  eldest  son  of  Eleazar,  the  eldest 
son  of  Aaron:  but  there  was  no  express  law  limit- 
ing the  high  priesthood  to  the  eldest  son;  he  might 
die  before  his  father;  his  children  might  die,  or  be 
incapacitated:  so  that  there  was  no  certainty  of 
his  and  of  their  succession,  till  this  promise  was 
made. — The  high  priesthood  continued  in  tlie 
family  of  Phinehas  till  about  the  days  of  Eli,  who 
was  descended  from  Ithamar;  and  it  is  not  known 
on  what  account  that  branch  was  substituted. 
{M)tes,  1  Sam.  2:30,35,36.  1  Kings  2:26,21.)  It 
soon,  however,  returned  into  that  of  Phinehas,  in 
which  it  is  prolsably  supposed  to  have  continued, 
till  the  time  of  Herod  the  great,  if  not  till  that  dis- 
pensation came  to  an  end. 

V.  14,  15.  The  names  and  rank  of  these  of- 
fenders are  thus  declared,  in  order  to  illustrate  the 
heroical  impartiality  of  Pliinehas. — Zur  is  num- 
bered among  the  kings  of  Midian,  who  were  slain 
bylsraeL  (31:8J 

V.  17,  18.  Balaam's  counsel  seems  to  have 
been  first  given  to  Balak,  king  of  Moab;  yet  prob- 
ably the  Midianitish  women,  especially  of  the 
higher  ranks,  as  Cosbi  was,  were  the  principal 
tempters;  and  the  nation  of  Midian  seems,  more 
generally  and  heartily,  to  hate  come  into  the  ex- 
ecrable measure  than  that  of  Moab:  they  were 


Salu,  '^  a  prince  of  a  *  chief  house  among 
^  the  Simeonites. 

15  And  the  name  of  the  Midianitish 
[Woman  that  was  slain,  was  Cosbi,  the 
{daughter  of  "^Zur;  he    was   head  over  a 

people,  and  of  a  chief  house  in  Midian. 

1 6  IT  And  the  Lord  spake  unto  Moses, 
saying, 

17  s  Vex  the  Midianites,  and  smite 
them: 

1 8  For  they  ^  vex  you  with  their  wiles^ 
wherewith  they  have  'beguiled  you  in 
the  matter  of  Peor,  and  in  the  matter  of 
Cosbi,  the  daughter  of  a  prince  of  Midian, 
their  sister,  which  was  slain  in  the  day 
of  the  plague  for  Peor's  sake. 


d  4,5.  2  Chr.  19:7. 

*  Heb.  hmcse  of  a  fither. 

e  1:23.  26:14. 

f  31:8.  Josh.  13:21. 

ff3I:2.   Rev.  18:6. 


h  31:15,16.  Gen.  26:10.  Ex.32: 

21,35.  Kev.  2:14. 
i  Gen.  3:13.  2  Cor.  11:3.  2  Pet. 

2:14,16,18. 


I  therefore  first  selected  to  be  made  examples  of, 
i  for  a  warning  to  the  Moabites,  who  were  spared 
I  at  this  time.     [JVotes,  31.  Deut.  23:3— 5.    2  Sam. 
l8:2.) 
I 

PRACTICAL  OBSERVATIONS. 
V.  1—5. 

The  friendship  of  the  wicked  is  more  danger- 
ous than  their  enmity:  for  none  can  prevail  against 
the  servants  of  God,  except  by  tempting  them  to 
sin;  no  enchantment  can  injure  them,  except  tiie 
fascination  of  worldly  interests  and  pleasures; 
nor  would  the  enemy  of  souls  be  so  much  gratified 
by  casting  them  into  a  fiery  furnace,  as  by  allur- 
ing them  to  criminal  indulgences.  When  once 
the  fence  of  the  divine  command  is  broken,  the 
progress  from  one  kind  and  degree  of  sin  to  an- 
other is  almost  unavoidable?  and  when  the  barrier 
of  female  modesty  is  removed,  the  transition  to 
the  most  impudent  licentiousness  is  frequently 
very  sudden;  nor  are  any  persons  more  pestilen- 
tial to  the  human  species,  than  beautiful  abandon- 
ed women.  Numbers  in  every  age  are  brought 
to  an  ignominious  execution,  and  immensely 
!  greater  multitudes  are  hurried  to  t!ie  g-rave  by 
1  dreadful  diseases,  in  consequence  of  listening  to 
I  their  allurements:  in  short,  "tlieir  feet  lead  down 
i  to  death,  and  their  steps  take  hold  of  hell.''''  Yet 
multitudes,  increasing  multitudes,  throng  the  fatal 
'path,  regardless  of  the  law  of  God,  in  defiance  of 
I  his  vengeance,  and  in  neglect  of  the  dictates  of 
t  common  sense,  universal  observation,  and  their 
own  painful  experience  of  the  fatal  effects!  (P. 
O.  Prov.  2:\Q— 22.  J^ote,  5:14.  P.  O.  1—14.] 
But  let  him  who  would  have  health,  credit,  and 
comfort  in  this  world,  or  escape  the  wrath  to 
come,  "flee  youthful  hists,"  and  shun  such  fas- 
cinating tempters,  as  he  would  persons  infected 
with  a  baleful  pestilence. — In  collective  bodies 
there  is  generally  a  diversity  of  characters:  we 
should  not  therefore  indiscriminatelj"  condemn  all 
for  the  crimes  of  some,  which  perhaps  the  others 
detest  and  lament;  and  our  gracious  Lord  ahvays 
distinguishes  between  the  penitent  and  the  ob- 
stinate transgressor. 

V.  6—18. 

The  more  highly  advanced  in  rank  or  author- 
ity offenders  are,  the  deeper  aggravation  at- 
tends their  crimes,  and  the  more  extensive  is  the 
influence  of  their  pernicious  example:  it  is  there- 
fore of  vast  importance,  that  judg-ment  should 
be  administered  without  respect  of  persons.  Yet 
there  have  always  been  those,  who  would  attempt 
to  elude,  outbrave,  or  bribe  human  justice.  When 

[491 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


CHAP.  XXVI. 

The  foople  are  numbered  by  divine  coromand:  the  number  of 
each  tribe,  and  the  sum  total,  1 — 51.  The  law  for  the  division 
of  the  promised  land,  o2 — 56.  The  Levites  are  numbered,  57 
—62,  None  left  of  those  before  numbered,  but  Caleb  and 
Joshua,  63 — 65. 

AND  it  came  to  pass  *  after  the  plague, 
that  the  Lord  spake  unto  Moses,  and 
untD  Eleazar,  the  son  of  Aaron,  the  priest, 
sajing, 

2  ^  Take  the  sum  of  all  the  congrega- 
tion of  the  children  of  Israel,  from  twenty 
years  old  and  upward,  throughout  their 
fathers'  house,  all  that  are  able  to  go  to 
^var  in  Israel. 

3  And  Moses  and  Eleazar  the  priest 
spake  with  them  in  *=  the  plains  of  Moab, 
by  Jordan  near  Jericho,  saying, 

4  Take  the  sum  of  the  people,  from 
twenty  years  old  and  upward;  as  the 
LoKD  "^  commanded  Moses  and  the  chil- 
dren of  Israel,  which  went  forth  out  of 
the  land  of  Egypt. 

5  IF  Reuben,  ^  the  eldest  son  of  Israel 

^  the  children  of  Reuben;  Hanoch,  of 
whom  Cometh  the  family  of  the  Hanochites: 
of  Pallu,  the  family  of  the  Palluites: 

6  Of  Hesron,  the  family  of  the  Hes- 
ronites:  of  Carmi,  the  family  of  the  Car- 
mites. 

7  These  are  the  families  of  the  Reu- 
benites:  and  they  that  were  numbered  of 
them  were  ^  forty  and  three  thousand  and 
seven  hundred  and  thirty. 

8  And  the  sons  of  Pallu;  Eliab. 

9  And  the  sons  of  Eliab;  Nemuel,  and 


a  25:9. 

b  .See  on  1:2,3.— Ex.  30:12.  38: 

25,26. 
c63.    22:1.    31:12.  33:48.    35:1. 

Deut.  4:46—49.  34:1,6,8. 
d  1:1.   1  Chr.  21:1. 


e  Gen.   29:32.   49.2,3.     1   Chr. 

5:1. 
f  Gen.  46:9.    Ex.  6:14.    1  Chr. 

8:3. 
%  Decreased  2110.  1:21.2:11. 


this  is  the  case,  zeal  for  the  honor  of  God,  and 
the  welfare  of  society,  should  excite  all  invested 
with  authority,  to  disreg'ard  ever}'  personal  con- 
sideration, in  stepping  forward,  and  brin<!;-ing'  an 
overg'rown  offender  to  condig-n  punishment.  And 
they  who,  by  any  warrantable  means,  boldly  at- 
tempt to  check  the  prog'ress  of  daring  wicked- 
ness shall  be  honored  and  recompensed  by  God, 
though  they  be  censured  and  hated  by  men  for 
so  doing-.  None  will  be  more  surely  and  se- 
verely punished  than  they,  who,  after  Satan's  ex- 
ample, as  his  agents,  and  with  his  subtlety,  tempt 
others  to  wickedness. — The  Lord  will  chastise  his 
offending  people;  but  their  tempters  he  will  utter- 
ly destroy:  and  how  dreadful  the  change  to  those, 
who  sink  together  from  the  indulgence  of  sinful 
pleasure  into  the  torments  of  hell-fire!^How  in- 
fatuated are  men,  who  wantonly  provoke  the 
vengeance  of  that  God  who  can  so  easilj-  destroy 
them! — But  let  us  not  close  out  reflections  witli- 
out  looking  to  Jesus,  who,  in  zeal  for  the  Lord  of 
hosts  and  love  to  his  people,  made  an  atonement, 
not  with  the  blood  of  others,  but  with  his  own 
blood,  that  we  might  not  be  consumed;  and  who 
is  in  consequence  established  in  an  everlasting 
priesthood  after  the  order  of  Melchizedek,  a 
Jfli^h  Priest  upon  the  royal  throne  of  universal 
and  everlasting  dominion. 
492] 


Dathan,  and  Abiram.  This  w /Aa<  Da- 
than  and  Abiram  which  xvere  ''  famous  in 
the  congregation,  who  strove  against  Mo- 
ses and  against  Aaron  in  the  company 
of  Korah,  when  they  strove  against  the 
Lord: 

10  And  'the  earth  opened  her  mouth, 
and  swallowed  them  up,  together  with 
Korah,  when  that  company  died,  what 
time  the  fire  devoured  two  hundred  and 
fifty  men:  and  J  they  became  a  sign. 

1 1  Notwithstanding,  ^  the  children  of 
Korah  died  not. 

12  IT  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 
Jachinites: 

1 3  Of  °  Zerah,  the  family  of  the  Zar- 
hites:  of  Shaul,  the  family  of  the  Shaul- 
ites. 

14  These  are  the  families  of  the  Sim- 
eonites,  °  twenty  and  two  thousand  and 
two  hundred. 

1 5  IF  The  children  of  Gad,  after  their 
families:  of  p  Zephon,  the  family  of  the 
Zephonites;  of  Haggi,  the  family  of  the 
Haggites:  of  Shuni,  the  family  of  the 
Shunites. 

1 6  Of  Ozni,  the  family  of  the  Oznites: 
of  Eri,  the  family  of  the  Erites: 

17  Of  Arod,  the  family  of  the  Arod- 
ites:  of  Areli,  the  family  of  the  Arelites. 


h  16:1,2.   Ps.  106:17.  Jude  11. 
i   16:31-36.  27:3.     Ps.   106:17, 

18. 
j  16:33.    1  Sam.  2:34.    Jer.  29: 

22.  Ez.  14:8.     1  Cor.  10:6.     2 

Pet.  2:6.  Jude  7. 
k  Ex.  6:24.     1  Chr.   6:22—23. 

Ps.  42:  44:  45:  &c.  Titles. 
1  Gen.  46:10.     Ex.   6:15.     Jc- 


mvel. 
m  1  Chr.  4:24.  Jar-b. 
n  Gen.  46:10.  Zohar. 
0  Decreased  31,100.  1:22,23.  2: 

12,13. 
p  Gen.  46:16.     Ziphion,  Hag- 

gai,  Shuni,  Ezbon,  Eri,  Aro- 

di,  Jlreli. 


NOTES. 

Ch.^p.  XXVL  V.  1,  2.  [Kotes,  1:  2:)— The 
plague,  above  recorded,  had  swept  away  the  last 
of  that  devoted  generation,  which  provoked  the 
Lord  to  "swear  in  his  wrath  that  they  should  not 
enter"  Canaan:  and  he  commanded  that  the  peo- 
ple should  again  be  numbered,  (this  being  the 
third  time,)  both  to  illustrate  his  faithfulness  to 
his  promises,  and  to  prepare  for  the  division  of 
the  promised  land.  Not  only  the  tribes,  but  the 
families  of  Israel  are  here  registered;  that  is,  the 
names  of  those  sons,  or  grandsons,  of  the  patri- 
archs, who  were  the  progenitors  of  the  grand 
subdivisions  in  the  several  tribes. 

V.  10.  Together  with  Korah."]  This  verse 
seems  to  determine,  that  Korah  was  swallowed 
up  with  Dathan  and  Abiram.   (JVo<e,  16:28—34.) 

V.  11.  The  sons  of  Korah,  not  consenting  to 
their  father's  crime,  or  speedily  repenting,  were 
preserved  when  he  was  cut  off,  and  afterwards 
became  eminent  in  the  service  of  the  sanctuary. 
[Marg.  Ref.  k.) 

V.  14.  The  immense  decrease  of  this  tribe 
renders  it  probable,  that,  influenced  by  the  ex- 
ample of  Zimri,  the  Simeonites  had  been  pecu- 
liarly criminal  in  the  late  wickedness;  and  that 
multitudes  of  them  had  died  by  the  plague. 
[Marg.) 


B.  C.  1452. 


CHAPTER  XXVI. 


B.  C.  1452. 


18  These  art  the  families  of  the  chil-' 
dren  of  Gad,  according  to  those  that  were 
numbered  of  them,  "^  forty  thousand  and 
five  hundred. 

19  1i  The  sons  of  Judah  were  ""Er  and: 
Onan:  and  Er  and  Onan  died  in  the  land 
of  Canaan. 

20  And  the  sons  of  Judah,  after  their 
families,  were:  of  '  Shelah,  the  family  of 
the  Shelanites;  of  *  Pharez,  the  family  of 
the  Pharzites;  "  of  Zerah,  the  family  of, 
the  Zarhites.  | 

21  And  the  sons  of  Pharez  were:  of 
Hezron,  the  family  of  the  Hezronites:  of 
Hamul,  the  family  of  the  Hamulites. 

22  These  are  the  families  of  Judah,  ac 
were  numbered  of 


and  sixteen  thousand 


cording  to  those  that 
them,  "  threescore 
and  five  hundred. 

23  ^  Of  ^'  the  sons  of  Issachar,  after 
their  families:  of  Tola,  the  family  of  the 
Tolaites:  of  Pua,  the  family  of  the  Pu- 
lpites: 

24  Of  Jashub,  the  family'  of  the  Jash- 
ubites;  of  Shimi"on,  the  family  of  the 
Shimronites. 

25  These  are  the  families  of  Issachar, 
according  to  those  that  were  numbered 
of  them,  ^  threescore  and  four  thousand 
and  three  hundred. 

26  IF  Of  Mhe  sons  of  Zebulun,  after  | 
their  families:  of  Sered,  the  family  of  the 
Sardites:  of  Elon,  the  family  of  the  Elon-; 
ites:  of  Jahleel,  the  family  of  the  Jahleel-j 
ites.  I 

27^ These  are  the  families  of  the  Zeb-i 
iilunites,  according  to  those  that  were| 
numbered  of  them,  **  threescore  thousand' 
and  five  hundred.  j 

28  IT  The  "^sons  of  Joseph,  after  their  | 
families,  n-ere  Manasseh  and  Ephraim. 

29  Of  the  sons  of  Manasseh:  of  ^  Ma- 
chir,  the  family  of  the  Machirites:  and 
Machir  begat  Gilead;  of  Gilead  come  the 
family  of  the  Gileadites. 

30  These  are  the  sons  of  Gilead:  of 
•  Jeezer,  the  family  of  the  Jeezcrites:  of 
Helek,  the  family  of  the  Helekites: 

31  And  o/"  Asriel,  the  family  of  the  As- 
rielites:  and  of  Shechem,  the  family  of 
the  Shechemites: 

32  And  of  Shemida,  the  family  of  the 
Shemidc^ites:  and  of  Hepher,  the  family 
of  the  Hepherites. 


(iDtcTtated  5150.    1:24,25.   2: 

14,16. 
r  Gen.  38:1—10.  46:12.    1  Chr. 

2:3. 
1  Gen.  33:5,11,14,96.   1  Chr.  4: 

21. 
t  Gen.  38:27—29.  46:12.    Ruth 

4:18— K.  1  Chr.  2:3,&c.  Neh. 

11:4,6.  Perez.  JlaU.  1:3.  Luke 

3:33.  Phares. 
u  Gen.  38:30.  46:12.  Zarad.    1 

Chr.  2:4.     N'eh.  11:24. 
X  Increased  1900.  1:26,21.2.3,4. 


y  Gen.  46:13.     Tola.    Phuvah. 

Job. 
z  Increased  9900.  158,29.  2:5,6. 
a  Gen.  46:14. 

b  Increased  3100.  1 :30,31. 2?!f,8. 
c  Gen.  41:51,52.  46:20.  48:6,13 

—20. 
d  32:39,40.    36:1.      Deut.    3:15. 

Josh.  11:1.  Judg.  6:14.  1  Chr. 

1:14-19. 
*  Called  Miezer.     Josh.   IIS. 

Judg.  &:1],24,34.  8^2 


33  And  ^Zelophehad  the  son  of  He- 
pher had  no  sons,  but  daughters:  and  the 
names  of  the  daughters  of  Zelophehad 
icere  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  Shuthalhites:  of  ^  Becher,  the  fam- 
ily of  the  Bachrites:  of  Tahan,  the  fam- 
ily of  the  Tahanites. 

36  And  these  are  the  soes  of  Shuthe- 
lah: of  Eran,  the  family  of  :he  Eranites. 

37  These  are  the  families  of  the  sons 
of  Ephraim,  according  to  those  that  were 
numbered  of  them,  ^  thirty  and  two  thou- 
sand and  five  hundred.  These  are  the 
sons  of  Joseph  after  their  families. 

38  H  The  *  sons  of  Benjamin,  after 
theu*  families:  of  Bela,  the  family  of  the 
Belaites;  of  Ashbel,  the  family  of  the 
Ashbelites:  of  ^  Ahiram,  the  family  of 
the  Ahiramites. 

39  Of  'Shupham,  the  family  of  the 
Shuphamites:  of  Hupham,  the  family  of 
the  Huphamites. 

40  And  the  sons  of  Bela  were  ^  Ard 
and  Naaman:  of  Ard^  the  family  of  the 
Ardites:  and  of  Naaman,  the  family  of 
the  Naamites. 

41  These  are  the  sons  of  Benjamin, 
after  their  families:  and  they  that  were 
numbered  of  them  u-ere  "forty  and  five 
thousand  and  six  hundred. 

42  IT  These  are  the  sons  of  Dan.  after 
their  families:  of  °  Shuham,  the  family 
of  the  Shuhamitcs.  These  are  the  families 
of  Dan,  after  their  families. 

43  All  the  families  of  the  Shuhamites, 
according  to  those  that  were  numbered 
of  them,  ii-cre  p  threescore  and  four  thou- 
sand and  four  hundred. 

44  H  0/"  1  the  children  of  Asher,  after 
their  families:  of  Jimna,  the  family  of 
the  Jimnites:  of  Jesui,  the  family  of  the 
Jesuites:  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  a;a,s  *■  Sarah. 


e  27:1.  36:10—12. 

f  Increased  20,500.  1:34,35.  2: 

20,21. 
g  1  Chr.  1:20,21.     Bered.     Ta- 

hath.  Eladah.   Tahath. 
h  Decreased  8000.  1:32,33.2:18, 

19. 
i  1  Chr.  1:6-12. 
k  1  Chr.  8:21.  J}harah. 
1  Gen.  46:21.    Ehi.    Muppim 

and  ffuppim. 


m  1  Chr.  8:3.  .eddar. 

n  Increased  10,200.   1:86,37.  3s 

22,23. 
0  Gen.  46:23.  Ilushim. 
p  Increased  1100.  1:38,39.  2:25, 

26. 
q  Gen.  46:17.  Jimnah.   IsKwt. 

Isui.  1  Chr.  7:80.   Imnah.  1$ 

uah.  Ishuai. 
r  Geo.  46J7.  Serah. 


[493 


B.  C.   1452. 


NUMBERS. 


B.  C.   1452. 


47  These  are  the  families  of  the  sons 
of  Asher,  according  to  those  that  were 
numbered  of  them,  zoho  were  ^  fifty  and 
three  thousand  and  four  hundred. 

48  IT  0/  '  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  Jeze- 
rites:  of  "  Shillem,  the  family  of  the  Shil- 
lemites. 

50  These  are  the  families  of  Naphtali, 
according  to  their  families:  and  they 
that  were  numbered  of  them  were  *  forty 
and  five  thousand  and  four  hundred. 

51  These  were  the  numbered  of  the 
children  of  Israel,  ^six  hundred  thousand 
and  a  thousand  seven  hundred  and  thir- 
ty- 

52  IT  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  every  one 
shall  his  inheritance  be  given,  according 
to  those  that  were  numbered  of  him. 

55  Notwithstanding,  the  land  shall  be 
divided  ^  by  lot:  according  to  the  names 
of  the  tribes  of  their  fathers  they  shall 
inherit. 

56  According  to  the  lot  shall  the  pos- 
session thereof  be  divided  between  many 
and  few. 

57  IT  And  *=  these  are  they  that  were 
numbered  of  the  Levites,  after  their  fam- 
ilies: ^  of  Gershon,  the  family  of  the  Ger- 

t  Increased  J], 900.   1:40,41.   2 


t  Gen.  46;24. 

u  1  Chr.  7;I3.  ShaUum. 

%  Decreased  8000.  1:42,43.  2:29, 

30. 
y  Sum  total  decreased  1820,   1: 

4fi.  2:32.  Job  12:20—23. 
r  Josh.  11:23.  14:1.    Ps.  105:44. 
s>.  33:54. 
*  Heb.    multiply   his    inherit- 


ance, 

f  Heb.  diminish  his  inherit- 
ance. 

b  F>d.  33:54.  34:13.  Josh.  14:2. 
17:14.  18:6,10,11.19:1,10,17,24, 
32,40.  Prov.  16:33. 13:18.  Acts 
1:26. 

cGen.  46:11.  Ex.  6:16—19. 
1  Chr.  6:1, &c. 

d  See  on  3:4. 


V.  51.  The  increase  or  decrease  of  each  tribe, 
and  of  the  whole  multitude,  having  been  noticed 
in  the  margin,  further  annotation  is  rendered 
needless. 

V.  53 — 56.  The  division  of  Canaan  was  to  be 
made  according  to  the  register  now  formed;  and 
the  quantity  of  land  was  to  be  proportioned  to 
the  numbers  of  each  tribe:  but  the  situation  was 
to  be  determined  by  lot,  both  to  the  tribes  and 
to  individuals.  Thus  the  decreasing  of  any  tribe 
in  the  wilderness,  proved  the  decrease  of  their 
future  political  importance  and  atHuence,  in  all 
succeeding  ages.     [JVoles,  Josh.  14:3 — 5.  18:  19:) 

V.  57—61.  JIarg.  Ref.—J^otes,  Ex.  6:14—20. 
Lev.  10:1,2. 

V.  62 — 65.  As  the  Levites  were  not  numbjered 
from  twenty  years  of  age,  they  were  not  here 
included. — Upon  exact  inquiry,  it  was  found 
that  not  one  man  remained  of  those,  concerning 
whom  the  Lord  had  "sworn  in  hia  wrath  that 
494] 


shonites:  of  Kohath,  the  family  of  the 
Kohathites:  of  Merari,  the  family  of  the 
Merarites: 

58  These  are  the  families  of  the  Le- 
vites: the  family  of  the  Libnites,  the  fam- 
ily of  the  Hebronites,  the  family  of  the 
Mahlites,  the  family  of  the  Mushites,  the 
family  of  the  Korathites.  And  Kohath 
begat  Amram. 

59  And  the  name  of  Amram's  wife  was 
^  Jochebed,  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. 

61  And  s  Nadab  and  Abihu  died, 
when  they  ofiered  strange  fire  before  the 
Lord. 

62  And  ^  those  that  were  numbered 
af  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  chil- 
dren of  Israel. 

63  These  '  are  they  that  were  number- 
ed by  Moses  and  Eleazar  the  priest,  who 
numbered  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  numbered,  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. 


e  Ex.  2:1,2.  6:20. 

f  3:2. 

g3;4.     Lev.  10:1,2.     1  CHir.  24: 

1,2. 
h  Increased  1000.  3:39.  4:47,48. 
i  See  on  1 :49. 
k  18:20—24.  35:2—8.  Dent.  10: 

9.  14:27—29.  13:1,2.   Josh.  13: 


14,33.  14:3. 
1  See  on  3. 

m  1:  2:  Deut.  2!l4,16. 
n  14:28,29.   Deut.  32:49,50.    Ps. 

90:3 — 7.     1  Cor.  10:5,6.    Heb. 

3:17,18.  Jude  5. 
0  See  on  14:33. 


they  should  not  enter  into  his  rest."  Thus  his 
word  was  magnified,  and  an  intimation  was  giy*'n 
that  a  speedy  entrance  into  Canaan  might  »/€ 
expected.  We  may  entertain  a  pleasing  hope, 
that  the  temporal  punishment  was  sanctified  to 
multitudes,  to  bring  them  to  repentance  before 
they  died;  and  so  became  the  means  of  their 
eternal  salvation,  as  a  blessed  effect  of  the  res- 
pite granted  them.  Of  all  this  multitude  there 
was  not  one  man  aged  sixtj',  except  Moses,  Ca- 
leb, Joshua,  and  some  of  the  Levites. — It  is  not 
expressly  said  whether  the  women  were,  or  were 
not,  involved  in  the  sentence. 

PRACTICAL  OBSERVATIONS. 

Death  is  continually  making  awful  havoc  of 
the  human  species,  and  causing  surprising  revo- 
lutions in  families  and  nations;  yet  all  is  appoint- 
ed in  perfect  wisdom,  justice,  and  truth.  This 
should  excite  us  to  meditate  upon  the  odious  na 


B.  C.  1432. 


CHAPTER  XXVII. 


B.  C.  1452* 


CHAP.  XXVII. 


The  daughters  of  Zelophehad  ask  for  their  father's  inheritance, 
1—5.  The  law  of  inheritance,  6—11.  Moses  is  warned  of 
his  approaching  death;  and,  in  answer  to  his  prayer,  Joshua  is 
appointed  to  succeed  him,  12 — 23. 

THEN  came  the  daughters  of  *  Zelo- 
phehad,  the  son  of  Plepher,  the 
son  of  Gilead,  the  son  of  Machir,  the  son 
of  Manasseh,  of  the  families  of  Manasseh 
the  son  of  Joseph:  and  these  are  the 
names  of  his  daughters;  Mahlah,  Noah, 
and  Hoglah,  and  Milcah,  and  Tirzah. 

2  And  ^  they  stood  before  Moses,  and 
before  Eleazar  the  priest,  and  before  the 
princes  and  all  the  congregation,  by  the 
door  of  the  tabernacle  of  the  congrega- 
tion, saying, 

3  Our  father  *^  died  in  the  wilderness, 
and  he  was  not  ^  in  the  company  of 
them,  that  gathered  themselves  together 
against  the  Lord  in  the  company  of  Ko 
rah;  but  ®  died  in  his  own  sin,  and  had 
no  sons. 

4  Why  *"  should  the  name  of  our  fa- 
ther be  *  done  away  from  among  his  fam- 
ily, because  he  hath  no  son?  ^  Give  unto 
us  therefore  a  possession  among  the  breth- 
ren of  our  father. 

5  And  •*  Moses  brought  their  cause  be- 
fore the  Lord. 

6  And  the  Lord  spake  unto  Moses, 
saying. 


a  26:33.  36:1— 12.  Josh,  n.3— 

6.   1  Chr.  7:15. 
b  15:33,34.      Kx.   18:13,14,19  — 

26.  Deut.  17:8—10. 
c  14:35.  26:64,65. 
d  16:1—3,19,32—35,49.  26:9,10. 


e  Ez.  13:4.  Rom.  5:12,21.  6:23. 
f  Ps.  109:13.   Prov.  13:9. 
*  Hfh.  diminished. 
g  Josh.  17:4. 

h  Ex.  18:15—19".  25:22.     Lev. 
24:12,13.   Prov.  3:6,6. 


7  The  daughters  of  Zelophehad  speak 
right:  '  thou  shalt  surely  give  them  a  pos- 
session of  an  inheritance  among  their  fa- 
ther's brethren:  and  thou  shalt  cause  the 
inheritance  of  their  father  to  pass  unto 
them. 

8  And  thou  shalt  speak  unto  the  chil- 
dren of  Israel,  saying.  If  a  man  die,  and 
have  no  son,  then  ye  shall  cause  his  in- 
heritance to  pass  unto  his  daughter. 

9  And  if  he  have  no  daughter,  then 
ye  shall  give  his  inheritance  unto  his 
brethren. 

10  And  if  he  have  no  brethren,  then 
ye  shall  give  his  inheritance  unto  his  fa- 
ther's brethren. 

1 1  And  if  his  father  have  no  brethren, 
then  ye  shall  give  his  inheritance  unto 
his  ''  kinsman  that  is  next  to  him  of  his 
family,  and  he  shall  possess  it:  and  it  shall 
be  unto  the  children  of  Israel  '  a  statute 
of  judgment;  as  the  Lord  commanded 
Moses. 

12  IF  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  people, 
°  as  Aaron  thy  brother  was  gathered. 

14  For  Pye  rebelled  against  my  com- 
mandment in  the  desert  of  Zin,  in  the 


tiire  and  destructive  tendency  of  sin,  the  deserv- 
ing- cause  of  all  these  devastations;  and  to  take 
occasion  to  renew  repentance,  to  seek  forgive- 
ness, to  value  tlie  salvation  of  Christ;  to  remem- 
ber how  frail  we  are,  to  prepare  for  the  approach- 
ing- summons,  and  to  fill  up  our  remaining  days 
in  "serving  our  generation  according  to  the  will 
of  God."  Then  death  will  be  disarmed  of  his 
sting,  become  our  friend,  and  convey  us  to  heav- 
en, when  our  appointed  period  on  earth  is  finish- 
ed— But  unrepented  sin  arms  death  with  unut- 
terable horrors:  and  lasting  infamy  perhaps  in 
this  world,  and  everlasting  shame,  contempt,  and 
misery  in  another,  will  be  the  doom  of  those  who 
are  "driven  away  in  their  wickedness,"  however 
famous  and  renowned  they  were  among  their  ill- 
judging  fellow-sinners. — While  the  Lord  punish- 
es the  iniquity  of  the  fathers  upon  their  unbe- 
lieving posterity,  he  preserves  those,  who  do  not 
imitate  their  parents  in  sin,  from  sharing  their 
punishment:  and  the  infamy  of  the  father  only 
makes  the  piety  and  usefulness  of  the  son  more 
noticed.  {J\rotes,  Ez.  18:2—20.)  The  word  of 
God  will  be  surely  performed;  and  the  eye  of  the 
Lord  can  discern,  and  his  arm  can  reach,  every 
sinner  in  the  midst  of  surrounding  multitudes: 
yet  respites  give  space  and  opportunity  for  re- 
pentance. The  promises  likewise  are  irrevo- 
cable, and  they  who  follow  the  Lord  fully,  shall 
certainly  at  length  have  the  comfort  of  it.  In 
all  our  different  situations  in  life,  let  us  submit 
to  the  sovereignty  of  the  Lord,  admire  his  equity 


i  36:2.     Ps.   68:5.      Jer.  49:11. 

Gal.  3:28. 
k  Lev.  25:25,49.     Ruth  4:3—6. 

Jer.  .32:8. 
1  35:29.    1  Sam.  30:25. 
m  33:47,43.     Deut.  3:27.  32:49. 


34:1  —  4. 
n  31  -.2.— See  on  Gen.  25:8,17. 
0  20:24—23.  33:38.    Deut.  10:6, 

32:50. 
p  20:8— 13.     Deut.  1:37.  32:51, 

62.  Ps.  106:32,33. 


and  wisdom,  and  be  thankful  for  his  goodness; 
and  desire  above  all  things  an  inheritance  in  the 
heavenly  Canaan. 

NOTES. 

Chap.  XXVII.  V.  1—4.  In  the  orders  for 
the  division  of  the  land  just  given,  no  provision 
had  been  made  for  females,  in  case  of  the  fail- 
ure of  male  issue.  (26:52 — 56.)  The  five  daugh- 
ters of  Zelophehad,  therefore,  considered  them- 
selves as  left  destitute,  having  neither  father  nor 
brother,  and  being  themselves  entirely  overlook- 
ed: and  they  agreed  to  refer  the  case  to  Moses 
and  the  rulers,  whether  it  were  not  equitable 
that  they  should  inherit  their  father's  portion; 
especially  as  he  had  not  incurred  a  forfeiture, 
any  more  than  the  other  Israelites,  who  were  all 
involved  in  one  common  sentence.  Tliere  was 
therefore  no  sufficient  reason,  that  his  memory 
should  be  disgraced,  as  if  his  line  were  extinct, 
when  he  had  left  so  many  children.  [Marg.  Ref) 

V.  5 — 11.  As  no  law  had  been  given  concern- 
ing females  inheriting  in  defect  of  male  issue, 
j  Moses  consulted  the  Lord  about  it:  and  he  not 
i  only  allowed  the  justice  of  the  claim  made  by 
I  the  daughters  of  Zelophehad,  but  also  gave  "a 
i  statute  of  judgment,"  by  which  the  magistrates 
might  determine  such  causes,  both  in  the  division 
'  of  Canaan,  and  in  after  ages. — It  is  generally 
supposed,  that  brothers  and  relations  in  the  line 
■  of  i\\c  father  are  exclusively  meant;  as  one  great 
I  object  was  to  preserve  the  genealogies  distinct. 

[495 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


strife  of  the  congregation,  to  sanctify  me 
at  the  water  before  their  eyes:  that  is  the 
water  of  ^  Meribah  in  Kadesh,  in  the 
wilderness  of  Zin. 

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 
congregation, 

1 7  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  congrega- 
tion 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; 


q  20:1,13,24.    Ex.  17;7. 

r  16:22.  Heb.  12:9. 

s  Deut.  31:14.  1  Sam.  12:13. 
1  Kings  6:5.  Jer.  23:4,5.  Ez. 
34:11—16,23.  37:24.  Matt.  9: 
33.     John  10:11.     Acts  20:28. 

1  Pet.  5:2—4. 

t  Deut.  31:2.  1  Sam.  3:20.  18: 
13.    2  Sam.  5:2.     1  Kings  3:7. 

2  Chr.  1:10.   John  10:3,4. 

u  1  Kings  22:17.  2  Chr.  18:16. 
Ez.  .34:5.      Zech.    10:2.    13.7. 


Matt.  9:36.  10:6.  16:24.     Mark 

6:34. 
X  See   on    11:28.    13:8,16.— Ex. 

17:9.        Deut.    3:23.  31:7,3,23. 

34:9. 
y  11:17.    Gen.  41:38.    Judg.  3: 

10.  11:29.    1  Sam.  16:13,14,18. 

John  3:34.     Acts  6:3.      1  Cor. 

12:4—11. 
z  23.     Deut.  34:9.    Acts  6:6.  8: 

15—19.  13:3.  19:6.     J  Tim.  4: 

14.  5:22.  Heb.  6:2. 


V.  12 — 14.  Either  this  order  was  repeated,  or 
the  performance  of  it  was  postponed  till  some 
time  after,  as  a  variety  of  events  took  place  in 
the  interval.  (JVoie-s,  20:10— 13,22— 28.  Deut 
32:45—52.) 

V.  15 — 17.  We  find  from  another  place,  that 
Moses,  on  this  occasion,  earnestly  requested  to 
enter  Canaan;  but  this  prayer  was  not  granted. 
{J^ote,  Deut.  3:23 — 28.)  His  chief  concern  how- 
ever was  about  the  cong-reg-ation,  that  they 
rnig-ht  not  be  left  without  a  inag-istrate  to  rule 
and  judg-e  them,  or  a  commander  to  lead  them 
ag-ainst  their  enemies,  lest  thej'  should  be  "as 
sheep  without  a  shepherd."  [J\Iarg.  Ref.  t,  u. — 
Mote,  Mall.  9:36—38.)  And,  as  the  Lord  "knew 
what  was  in  man,"  [John  2:25.)  he  alone  could 
appoint  them  such  an  able,  faithful,  and  affection- 
ate ruler.  [Mole,  1G:22.) 

V.  18.  Joshua  had  long-  attended  on  Moses; 
and,  being  endowed  with  the  Spirit  of  wisdom 
and  courag-e,  was  eminent  for  faith  and  piety: 
but  he  had  not  liitherto  been  publicly  recognised 
as  his  successor.  [Motes,  11:16.  Ex.  17:8 — 13.  24: 
12 — 14.  32:17.)  At  this  time,  however,  he  was 
solemnly  set  apart  for  that  important  and  ardu- 
ous station,  by  imposition  of  Moses's  hands;  a 
ceremony  frequently  mentioned  in  Scripture,  in 
designating  men  to  a  peculiar  office,  or  giving 
authority  to  perform  it.  [Marg.  Rtf.) — It  is  very 
remarkable,  that  Moses  never  intimated  a  desire 
that  one  of  his  sons  should  succeed  him,  as  Elea- 
zar  had  succeeded  Aaron;  nor  do  we  find  that 
they  had  this  expectation:  on  the  contrary,  they 
seem  to  liave  acquiesced  in  the  Lord's  determi- 
nation, and  without  envy  or  murmuring,  to  have 
obeyed  and  honored  Joshua.  [Mole,  1  C/tr.  23:14.) 

V.  19.  Give  him  a  charge.']  That  is,  'Seriously 
'instruct  him  in  the  import^ant  duties  of  his  place, 
'warn  him  to  be  upon  his  guard  against  its  ternp- 
'tations,  and,  in  the  most  earnest  manner,  charge 
'it  upon  his  conscience  to  be  diligent  and  faithful 
'in  it.''  Such  should  episcopal  charges  be!  [Marg. 
Ref.') — This  was  done  before  the  high  priest  and 
all  the  congregation. 
496] 


19  And  set  him  before  Eleazar  the 
priest,  and  before  all  the  congregation: 
and  "give  him  a  charge  in  their  sight. 

20  And  thou  shalt  ^  put  some  of  thine 
honor  upon  him,  that  all  the  congregation 
of  the  children  of  Israel  "=  may  be  obe- 
dient. 

21  And  ^  he  shall  stand  before  Eleazar 
the  priest,  who  shall  ask  counsel  for  him, 
after  the  judgment  of  ®  Urim  before  the 
Lord:  ^  at  his  word  shall  they  go  out,  and 
at  his  word  they  shall  come  in,  both  he, 
and  all  the  children  of  Israel  with  him, 
even  all  the  congregation. 

22  And  Moses  did  as  the  Lord  com- 
manded him:  and  he  took  Joshua,  and 
set  him  before  Eleazar  the  priest,  and  be- 
fore all  the  congregation. 

23  And  he  laid  his  hands  upon  him, 
and  Sgave  him  a  charge;  as  the  Lord 
commanded  by  the  hand  of  Moses. 


a  Deut.  31:7.    Luke  9:1—5.  10: 

2—11.     Acts  20:28— 31.     Col. 

4:17.     1   Tim.  5:21.  6:13—17. 

2  Tim.  4:1—6. 
b  11:17,29.      1  Sam.  10:6,9.      2 

Kings  2:9,10,15.    1  Chr.  29:23, 

25. 

c  Josh.  1:16—18. 
d  Josh.  9:14.     Judg.  1:1.20:18, 


23,26—28.     1  Sam.  23:9.  28:6, 

30:7. 
e  Ex.  28:30.     Lev.  8:8.     Deut. 

33:8.   1  Sam.  28:6.  Ezra  2:63. 

Neh.  7:65. 
f  See  on  17.-1  Sam.  22:10—15. 
gSee  on  19.— Deut.   3:28.   31; 

7,8. 


V.  20.  Joshua  was  admitted  to  a  present  share 
in  the  authority,  that  the  people  might  be  ac- 
customed to  obey  and  honor  him.  [Mote,  Josh.  1: 
16 — 18.) — Moses  lived,  and  was  very  busily  em- 
plojed,  some  time  after  this  warning:  and  Joshua 
would  be  very  useful  to  him,  in  easing  him  of  the 
burden  of  the  civil  government,  whilst  he  gave 
himself  wholly  to  attend  on  the  interests  of  re- 
ligion. 

V.  21.  Moses  asked  counsel  of  the  Lord  him- 
self immediately;  but  all  the  future  rulers  of  Is- 
rael were  dirceted  to  consult  the  Lord  by  the 
high  priest.  [Mote,  Ex.  28:30.)  No  doubt  Joshua 
obeyed  this  direction,  though  it  is  not  particu- 
larly recorded.  One  instance  however,  in  which 
he  was  negligent,  is  mentioned  as  an  exception 
to  his  general  conduct.  [Mote,  Josh.  9:14,15.) — 
As  none  of  the  subsequent  rulers  of  Israel  de- 
scended from  Moses,  they  had  the  less  temptation 
unduly  to  mag-nify  him;  and  their  testimony  con- 
cerning him  Ijecomes,  on  that  account,  the  more 
unexceptionable. 

PRACTICAL  OBSERVATIONS. 

The  assured  faith  that  the  word  of  the  Lord 
would  be  performed  in  due  season,  and  the  de- 
sire of  an  interest  in  the  promised  inheritance, 
which  these  young  women  manifested;  together 
Avith  the  modest,  open  manner  in  which  they 
preferred  their  petition;  are  well  worthy  of  imi- 
tation. The  readiness  also  of  Moses  to  attend 
to  their  application,  and  to  seek  counsel  from 
the  Lord  about  it,  should  be  copied  by  magis- 
trates, ministers,  and  all  intrusted  with  author- 
itj'. — The  earnestness  likewise  with  which  Mo- 
ses, under  the  divine  rebuke  and  on  the  verge  of 
death,  pleaded  for  the  congregation;  his  anxiety 
for  their  welfare  after  his  decease;  and  his  disin- 
terestedness, with  the  peaceful  submission  of  his 
sons  to  the  undistinguished  lot  of  ordinary  Le- 
vites;  are  excellent  models  for  our  spirit  and 
conduct.— Even  when  we  do  not  by  impenitent 
wickedness  exclude  ourselves  from  the  inherit- 
ance of  heaven;  all  our  sufferings  in  this  world, 


B.  C.  1452. 


CHAPTER  XXVIII. 


B.  C.  1432. 


CHAP.  XXVIII. 


Laws  for  the  daily  burnt-offerings,  and  those  of  the  sabbath,  1 — 
10:  those  of  the  new  moons,  11 — 15:  those  of  the  Passover, 
and  the  feast  of  unleavened  bread,  16 — 25:  and  those  for  the 
feast  of  Pentecost,  26—31. 


A 


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  savor  unto  me,  shall  ye  ob- 
serve to  offer  unto  me  "^in  their  due  sea- 
son. 

3  And  thou  shalt  say  unto  them,  This 
is  the  offering  made  by  fire  which  ye 
shall  offer  unto  the  Lord:  ^  two  lambs  of 
the  first  year  without  spot,  1"  day  by  day, 
for  a  continual  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-offering,  mingled  with 
the  fourth  part  of  an  hin  of  beaten  oil. 


a  Lev.   3:11.  21:6,8.     Mai.  1:7, 

J  2. 
b  15:3,T24.   Ex.  29:18.  Lev.  1: 

9,13,17.    2  Cor.  2:15.    Eph.  5: 

2.   Phil.  4:13. 
*  Heb.  savor  of  my  rest.  Gen. 

S:2I.   Ez.  16:19.20:41.  marg. 
c  9:2,3,7,13.       Ex.    23:15.     Ps. 

8 1  "3 
d  Ex.  29:38,39.  Lev.  6:9.    Ez. 


1  Pet. 


8:13. 


46:13—15.    John  1:29. 
1:19,20.  Rev.  13:8. 

t  Heb.  171  a  day.     Dan. 
11:31.  12:11. 

e  1  Kings  18:29,36.  Ezra  9:4,5. 
Ps.  141:2.   Dan.  9:21. 

J  Heb.   between  the   two  even- 
ings. 9:3.   Ex.  12:6.  marg. 

I  16:4,5.    Ex.  29:38—42.    Lev. 
2:1. 


and  our  final  dissolution,  must  be  considered  as 
tlie  effect  of  our  sins.  (3) — The  word  of  God  is 
tlie  only  standard  of  faith  and  practice;  yet  so- 
bi'iety  and  impartiality  are  requisite,  to  enable 
US  to  apply  general  rules  to  particular  circum- 
stances: but  when  difliculties,  relative  to  pi-ac- 
tice,  are  fairly  proposed  and  solidly  resolved, 
they  become  adjudged  cases,  extensively  and  du- 
rably useful. — Jesus  alone  ever  liveth  to  rule  and 
protect  his  church;  and  all  others  have  their 
subordinate  and  temporary  services,  which  hav- 
ing finished,  they  must  be  "gathered  to  their 
fathers:"  and  though  their  dismission  may  be 
with  a  rebuke  for  some  miscarriages;  the  pros- 
pect of  heaven,  and  the  grace  of  the  Holy  Spirit, 
will  induce  a  peaceful  and  submissive  acquies- 
cence.— Progressive  sanctification  always  evi- 
dences itself  by  a  proportionate  regard  to  the  in- 
terests of  true  religion,  which  will  be  enhanced 
by  the  evident  approach  of  death:  and  the  more 
any  one  hath  experienced  the  burden  of  import- 
ant stations,  the  more  sensible  will  he  be,  that 
none  but  the  Lord  can  furnish  a  man  for  such 
services,  or  support  him  in  them.  We  should 
therefore  with  all  earnestness  apply  to  him  who 
hath  the  fulness  of  the  Spirit,  to  set  suitable  per- 
sons over  his  congregations:  even  suoh  men,  as 
by  their  example  and  instructions,  and  by  the 
proper  exercise  of  authority,  may  go  before  the 
people  ani  take  care  of  them,  that  they  be  not 
"as  sheep  which  have  no  shepherd."  But  no  one 
can  be  fully  qualified  for  any  service  in  the  church, 
who  is  destitute  of  the  grace  of  the  Holy  Spirit, 
however  learned,  eloquent,  ingenious,  or  saga- 
cious he  may  otherwise  be.  (18) — They  who  are 
appointed  to  public  stations,  as  magistrates  or  min- 
isters, should  be  solemnly  charged  to  attend  to 
their  duties;  and  the  people  should  hontir  and 
obey  them,  and  pray  for  them:  and,  thus  support- 
ed, they  need  not  fear  the  most  difficult  services; 
Vol.  I.  63 


6  It  is  e  a  continual  burnt-offering, 
which  ^  was  ordained  in  mount  Sinai  for 
a  sweet  savor,  a  sacrifice  made  by  fire 
unto  the  Lord. 

7  And  the  drink-offering  thereof  sJiall 
be  the  fourth  pai-t  of  an  hin  for  the  one 
lamb:  in  the  holy  place  shalt  thou  cause 
the  strong  wine  '  to  be  poured  unto  the 
Lord  for  a  drink-offering. 

8  And  the  other  lamb  shalt  thou  offer 
at  even:  as  the  meat-offering  of  the  morn- 
ing, and  as  the  drink-offering  thereof, 
thou  shalt  offer  it,  a  sacrifice  made  by 
fire,  of  a  sweet  savor  unto  the  Lord. 

9  And  on  the  ^  sabbath-day,  two  lambs 
of  the  first  year  without  spot,  and  two 
tenth-deals  of  flour  for  a  meat-offering, 
mingled  with  oil,  and  the  drink-ofiering 
thereof. 

10  This  is  •  the  burnt-offering  of  every 
sabbath,  beside  ™  the  continual  burnt- 
offering,  and  his  drink-offering. 

1 1  II  And  "  in  the  beginnings  of  your 


g  Ex.  29:42.    Lev.  6:9.    2Chr. 

2:4.31:3.    Ezra  3:4.    Ps.  50:8. 

Ez.  46:14.  Am.  5:25. 
h  Ex.  24:18.  29:38 — 42.  31:18. 
i   14,31.    See  on  15:5,7,10.     Ex. 

29:40.  30:9.     Lev.  23:13.      Is. 

57:8.    Joel  1:9,13.  2:14.     Phil. 

2:17.   Gr. 
k  Ex.   20:8—11.      Ps.   92:1—4. 

Is.  58:13.    Ez.  20:12.    Rev.  1: 

10. 


1   Ez.  46:4,5. 

m23.    29:6,11,16,19,22,25,31,34, 

38,39. 
n  10:10.     1  Sam.  20:5.    2  Kings 

4:23.     1  Chr.  23:31.    2  <  hr.  2; 

4.  Ezra  3:5.  Neh.  10:3,'!.    Fs. 

40:6—8.81:3.      Is.  1:13,14.  66: 

23.   Ez.  45:17,13.  46:1,6.  Hos. 

2:11.     Amos  8:5.      Gal.  4:10. 

Col.  2:6,1S. 


for  the  grace  of  the  Lord  shall  be  sufficient  for 
them. — In  Joshua's  succession  we  are  likewise 
reminded,  "that  the  law  was  given  by  Moses," 
which  by  reason  of  our  transgression  could  not 
bring  an}'  of  us  to  heaven;  "but  grace  and  truth 
came  by  Jesus  Christ,"  to  accomplish  the  salva- 
tion of  every  believer.     [JVote,  John  1:17.) 

NOTES. 

Chap.  XXVllI.  V.  1,  2.  The  ceremonial 
worship  had  been  greatly  interrupted,  during  the 
continuance  of  the  Israelites  in  the  wilderness: 
and  as  a  new  generation  had  arisen,  who  were 
children  or  minors  wlien  the  law  was  given;  and 
as  they  were  about  to  enter  on  the  wars  of  Ca- 
naan, and  to  take  possession  of  the  promised 
land;  it  was  proper  to  remind  them  not  to  neg- 
lect the  ordinances  of  God,  either  in  the  hurry 
and  peril  of  the  one,  or  in  the  satisfactions  of 
the  other.  Some  things  circumstantially  new 
are  contained  in  these  chapters,  intermingled 
with  the  repetition  of  former  appointments;  and 
they  are  regularly  arranged,  as  they  respected 
daily,  weekly,  monthly,  and  annual  institutions. 
J\Iy  bread.  (2)  Margi  Ref.  a — JVo^e,  Lev. 
3:11. 

V.  3 — 8.  The  daily  sacrifices  no  doubt  were 
constantly  oifered  in  the  wilderness,  in  the  same 
manner  as  they  were  ordained.,  or  offered,  at 
mount  Sinai:  but  it  was  proper  here  again  to  re- 
new the  appointment  of  them,  with  that  of  the 
other  sacrifices,  which  might  have  been  in  part 
intermitted.  {Xote,  Ex.  29:38—41.)  The  wine 
to  be  poured  on  the  sacrifice  must  be  the  best 
of  the  kind;  and  wine  is  still  the  memorial  of  the 
blood  of  Christ,  shed  for  the  ransom  of  many  for 
the  remission  of  sins. — In  the  holy  place.  (7)  .At 
the  altar,  in  the  inner  court  of  the  tabernacle. 

V.  9, 10.  This  was  a  new  injunction,  aptly  sig- 
nificant of  the   extraordinary  derotions  which 

[497 


B.  C.  1452. 


NUiMBERS. 


B.  C.  1452. 


months  ye  shall  offer  a  burnt-offering  i 
unto  the  Lord;  °  two  young  bullocks  and- 
one  ram,  seven  Iambs  of  the  first  yearj 
without  spot.  I 

12  And  P  three  tenth-deals  of  flour, /or  i 
a  meat-offering  mingled  with  oil,  for  one! 
bullock;  and  two  tenth-deals  of  flour /or  j 
a  meat-offering  mingled  with  oil,  for  one  | 
ram;  ] 

13  And  a  several  tenth-deal  of  flour, 
mingled  with  oil  for  a  meat-offering,  unto 
one  lamb;  ^^for  a'burnt-offering  of  a  sweet 
savor,  a  sacrifice  made  by  fire  unto  the 
Lord. 

14  And  their  drink-offerings  shall  be 
half  an  hin  of  wine  unto  a  bullock,  and 
the  third  jmrt  of  an  hin  unto  a  ram,  and  a 
fourth  part  of  an  hin  unto  a  lamb:  this 
is  the  burnt-offering  of  every  month, 
throughout  the  months  of  the  year. 

15  And  ""one  kid  of  the  goats  for  a 
sin-offering  unto  the  Lord  shall  be  offer- 
ed, *  besides  the  continual  burnt-offering, 
bnd  his  drink-offering. 

16  IT  And  in  ^  the  fourteenth  day  of 
the  first  month  is  the  passover  of  the 
Lord, 

17  And  in  "the  fifteenth  day  of  this 
month  is  the  feast:  seven  days  shall  un- ' 
leavened  bread  be  eaten. 

18  In  ^the  first  day  s/ifl//  be  an  holy 
convocation;  ye  shall  do  no  manner  of 
servile  work  therein. 

1 9  But  ye  shall  offer  a  sacrifice  made 
by  fire,  for  a  burnt-offering  unto  the 
Lord;  ^  two  young  bullocks,  and  one 
ram,  and  seven  Iambs  of  the  first  year: 
^  they  shall  be  unto  you  without  blemish. 

20  And  their  meat-offering  shall  be  of 

Luke  22:7,3.     Acts  12:3,4.     1 
Cor.  6:'(,8. 
uEx.    12:15—17. 


0  19.  Hos.  10:10—14. 
p  18:4—12.  29:10.  Ez.46:5— 7. 
q  See  on  2. 
r  22.  15.24.     Lev.  4:23.  16:15. 

Rom.  8:3.  2  Cor.  5:21. 
s  See  on  3,10. 

1  9:3—5.  Ex.  12:2—11,43—49. 
Lev.  23:5— 8.  Deut.  16:1— 8. 
Ez.  45:21—24.    Matt.  26:2,17. 


13:6.      Lev. 

23:0. 
X  Ex.  12:16.   Lev.  23:7,8. 
y  Ez.  45.21—26. 
z29:8.     Lev.  22:20.    Deut.  15: 

21.   1  Pel.  1:19. 


flour  mingled  with  oil:  three  tenth-deals 
shall  he  offer  for  a  bullock,  and  two  tenth- 
deals  for  a  ram; 

21  A  several  tenth-deal  shalt  thou  offer 
for  every  lamb,  throughout  the  seven 
lambs: 

22  And  *  one  goat /or  a  sin-offering,  to 
make  an  atonement  for  you. 

23  Ye  shall  offer  these,  ''  beside  the 
burnt-offering  in  the  morning,  which  is 
for  a  continual  burnt-offering. 

24  After  this  manner  ye  shall  offer  dai- 
ly, throughout  the  seven  days,  the  meat  of 
the  sacrifice  made  by  fire,  of  a  sweet  sa- 
vor unto  the  Lord:  it  shall  be  offered 
beside  the  continual  burnt-offering,  and 
his  drink-offering. 

25  And  '  on  the  seventh  day  ye  shall 
have  an  holy  convocation;  "^  ye  shall  do 
no  servile  work. 

26  IT  Also  ^  in  the  day  of  the  first- 
fruits,  when  ye  bring  a  new  meat-offering 
unto  the  Lord,  after  your  weeks  he  out^ 
ye  shall  have  an  holy  convocation;  ye 
shall  do  no  servile  work. 

27  But  ye  shall  offer  the  burnt-offering 
for  a  sweet  savor  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  the^n  beside  the  con- 
tinual burnt-offering,  and  his  meat-offer- 
ing, (they  shall  be  unto  j'ou  ''  without 
blemish,)  and  their  drink-offerings. 

Jam.  I: 


should  distinguish  the  sabbath.  Probabl}',  two 
lambs  were  on  that  day  offered  in  the  morning-, 
and  two  in  the  evening'. 

V.  11—15.  {.Marg.  Ref.  n.)    The  Lord  having- 
"appointed  the  moon   for  certain  seasons,"  re- 
quired his  worshippers  to  observe  the  new-moons, 
by  offering  several  burnt-offerings,  with  the  ac- 
customed meat-offerings,  and  drink-offerings,  and 
a  sin-offering,  in  addition  to  the  daily  sacrifice. 
Thus  they  were  taught  to  acknowledge  the  liv- 
ing and  trne  God,  at  a  season  when  idolaters  in 
general   were   worshipping  the  moon  itself,  or 
some  other  abominable  idol;  {Kotes,  Deut.  4:19. 
Job  31:24—28.    Fs.   104:19.  148:3.)  and   to  re- 
new their  dedication  of  themselves  to  his  service, 
at  the  beginning  of  each  month.     St.  Paul  men- 
tions  the  new  moons  among  those  institutions, 
that  were  a  shadow  of  which  Christ  was  the  sub- 
stance; yet  nothing  typical  appears  ig  them,  ex- 
cept the"  numerous  sacrifices  then  offered.  {Jfote, 
Col.  2:16,17.) 
498] 


a  See  07l  15. 

b  See  on  3,10. 

c  Ex.  12:16.  13:6.   Lev.  23:8. 

d  18,26.  20:1,12,35.     Lev.  23:3, 

8,21,26,35,36. 
e  Ex.  23:16.  34:22.  Lev.  23:10, 

15—21.  Deut.  16:9—11.  Acts 


2:l,fcc.   1  Cor.  16:20. 

18. 
{  11,19.    Lev.  23:18,19. 
g  15,22.    16.24.      2   Cor.   5:21. 

Gal.  3:13.    1  Pet.  2:24.  3:18. 
hMal.  1:13,14. 


V.  16—25.  {Jilarg.  Ref.— Notes,  Ex.  12:  Lev. 
23:4 — 8.) — The  several  offerings  for  the  passover, 
and  the  feast  of  unleavened  bread,  had  not  be- 
fore been  appointed;  among  which  the  "goat  for 
sin-offering  to  make  an  atonement  for  you," 
should  not  be  overlooked.  (22,30.  29:5,11,16,19, 
22,25,28,31,34,38.)  The  daily  burnt-offering  must 
not  be  omitted,  though  so  many  other  sacrifices 
were  required.  f24,31.j^ 

V.  26-31.  Marg.  Ue/.—JsToies.  Ex.  23:14— 
18.  Lev.  23:15— 21. 

PRACTICAL  OBSERVATIONS. 

We  are  again  reminded  of  the  perpetual  effi- 
cacy of  the  one  sacrifice  of  Christ,  and  of  our 
continual  nSted  of  it:  and  also  of  the  constancy 
with  which  the  Christian  should  wait  upon  God 
in  his  ordinances,  both  as  means  of  deriving 
grace  from  the  fulness  of  Christ,  and  of  render- 
ing to  the  Lord  the  glory  due  unto  him,  as  our 
'Creator,  our  providential  Benefactor,  and  the 


B.C.    1452. 


CHAPTER  XXIX. 


B.  C.  1452. 


CHAP.  XXIX. 

The  sacrifices  to  be  offered  at  the  feast  of  trumpets,  1 — 6:  on  t)ie 
day  of  atonement,  7 — 11:  at  the  feast  of  tabernacles,  12 — 10, 

ND  in  the  *  seventh  month,  on  the 
first  day  of  the  month,  ye  shall 
have  an  holy  convocation;  ye  shall  do 
no  servile  work:  it  is  a  day  of  ^  blowing 
the  trumpets  unto  you. 

2  And  je  shall  ofter  a  burnt-offering 
for  a  sweet  savor  unto  the  Lord:  *=  one 
3'oung  bullock,  one  ram,  and  seven  lambs 
of  the  first  year  without  blemish: 

3  And  their  meat-offering  shall  be  of 
flour  mingled  with  oil,  three  tenth-deals 
for  a  bullock,  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  atonement  for  you: 

6  Beside  ®  the  burnt-offering  of  the 
month,  and  his  meat-offering,  and  ^  the 
daily  burnt-offering,  and  his  meat-offering, 
and  their  drink-offerings,  s  according  unto 
their  manner,  for  a  sweet  savor,  a  sacrifice 
made  by  fire  unto  the  Lord. 

7  IT  And  ye  shall  have  ^  on  the  tenth 
day  of  this  seventh  month  an  holy  convo- 
cation; and  ye  shall  '  afflict  your  souls: 
ye  shall  not  do  any  work  therein. 

8  But  ye  shall  offer  a  burnt-offering  un- 
to the  Lord /or  a  sweet  savor;  one  young 
bullock,  one  ram,  and  seven  lambs  of  the 
first  year;  they  shall  be  unto  you  J  with- 
out blemish: 


a  Lev.    23:24,28.       Ezra    3:6. 

Xeh.  1:13. 
b  10:1  —  10.      1  Chr.  15:23.    Ps. 

81:3.89:15.     Is.  2'7:13.     Zech. 

9:14.  Mark  I6:l.i,l6.  Rora.  10: 

J4— 18.  16:16—19. 
c  3,36.  23:19,21.  Heb.  10:10-14. 
dSet  on  28:15,22,30. 
e  See  on  23:11—15. 
f  See  on  28:3—8 Ex.  29:38— 


42.  Lev.  6:9. 
?  18,21.  9:14.   15:24. 
h  Lev.  16.29—31.  23:2'J. 
i  Lev.  16:29.     Ezra  3:21.     Ps. 

35:13.  126:5,6.      Is.  22:12.  58:3 

—5.    Zech.  7:3.  12:10.    Matt. 

6:4.     Luke  13:3,6.     .4cts  27:9. 

Rom.  6:0.   1  Cor.  9:27.    2  Cor. 

7:9—11.  Jam.  4:S— 10. 
j  2,13.  28:19. 


God  of  our  salvation.  These  subjects  indeed  are 
not  new  to  us,  yet  they  may  stir  up  our  minds  b}'^ 
a  salutary  repetition. — No  hurrying'  employ- 
ments, or  perilous  situations,  or  prosperous  cir- 
cumstances, should  induce  slackness  in  religious 
exercises;  nay,  they  should  excite  greater  dili- 
g-ence  in  seeking  help  from  the  Ijord,  or  in  giv- 
ing thanks  to  liirn.  And  when  young  persons 
are  about  to  settle  in  life,  and  remove  to  habita- 
tions of  their  own,  it  is  peculiarly  the  duty  of 
ministers,  parents,  and  pious  friends,  to  admonish 
them  from  the  first  to  establish  the  worship  of 
God  in  their  families;  which  will  prevent  much 
stibsequent  trouble,  and  bring  a  blessing  on  them, 
and  on  all  that  they  uprightly  engage  in.  Every 
day  should  at  least  begin  and  end  with  prayer 
and  praise:  sabbaths  call  for  a  double  measure  of 
personal  and  family-religion;  and  seasons  of  pe- 
culiar humiliation  for  sin,  of  seeking  any  special 
blessing,  of  solemn  self-examination  previous  to 
approaching  the  Lord's  table,  or  of  remember- 
ing signal  mercies  received,  require  time  still 
more  entirely  set  apart  for  such  purposes.  But 
we  must  take  care  that  one  duty  does  not  pre- 
cllide  another;  and  that  all  be  accompanied  with 


9  And  their  ^  meat-offering  shall  he  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 /or  a  sin-offer- 
ing, 'beside  the  sin-offering  of  atonement, 
and  ™  the  continual  burnt-offering,  and  the 
meat-offering  of  it,  and  their  drink-offer- 


mg-s. 


12  IT  And  on  °  the  fifteenth  day  of  the 
seventh  month  ye  shall  have  an  holy  con- 
vocation: ye  shall  do  no  servile  work,  and 
ye  shall  keep  a  feast  unto  the  Lord  seven 
days. 

13  And  ye  shall  offer  a  burnt-offering, 
a  sacrifice  made  by  fire,  of  a  sweet  savor 
unto  the  Lord;  °  thirteen  young  bullocks, 
two  Tams,  and  fourteen  lambs  of  the  first 
year;  they  shall  be  without  blemish: 

1 4  And  their  meat-offering  shall  be  of 
flour  mingled  with  oil,  three  tenth-deals 
unto  every  bullock  of  the  thirteen  bul- 
locks, two  tenth-deals  to  each  ram  of  the 
two  rams, 

15  And  a  several  tenth-deal  to  each 
lamb  of  the  fourteen  lambs; 

16  And  P  one  kid  of  the  goats /or  a  sin- 
offering,  beside  the  continual  burnt-offer- 
ing, his  meat-offering,  and  his  drink-offer- 
ing. 

17  And  on  the  second  day  ye  shall  offer 
'^  twelve  young  bullocks,  two  rams,  four- 
teen lambs  of  the  first  year  without  spot: 

18  And  their  meat-offering,  and  their 
drink-offerings,  for  the  bullocks,  for  the 

—13. 
0  2,8.   28:11,19,27.      Ezra  3:4. 

Heb.  ]0:]2— 14. 
p  See  on  II. 
q  13,20,&c.      Ps.   40:6.    50:9.9. 

51:16,17.  69:31.     Is.  1:11.  Jer. 


k  See  on  15:3 — 12 

1  Lev.  16:3,5,9.  Is.  63:10.  Dan. 
9:24—26.  Heb.  7:27.  9:25—28. 

m  See  on  6.  28:3—8. 

n  Ex.  23:16.  34:23.  Lev.  23:34 
—43.  Deut.  16:13,14.  Neh.  8: 
14,18.  Ez.  45:25.  Zech.  14:16 
—19.     John  1:14.     Heb.  11:9 


7:22,23.  Kts.  6:6.    Rora. 
Heb.  8:13.  9:2—14. 


12:1. 


the  exercise  of  repentance,  faith,  and  love  to 
the  Lord  Jesus;  and  with  righteousness  and  true 
holiness  in  our  whole  conduct:  otherwise  God 
will  abhor  our  most  solemn  services  and  abun- 
dant devotions.   (JV"o<e,  23:4 — 6.) 

NOTES. 

Chap.  XXIX.  V.  1—6.  There  were  more 
solemnities  in  the  seventh  month  than  in  anj'  of 
the  other  months.  It  formed  a  kind  of  vacation 
between  the  harvest  and  the  ensuing  seed-time; 
and  these  solemnities  during  that  season  might 
intimate,  that  the  ordinances  of  God  are  the 
rational  refreshment  from  the  fatigue  of  busi- 
ness; and   that  religion  does  not  at  all  interfere 

with  our  true  interest  even  in  this  world They 

had  all  been  before  appointed,  but  the  sacrifices 
to  be  severally  oflered  on  them  were  at  this  time 
very  particularly  prescribed.  [JVote,  Lev.  23: 
24,25.) 

V.  7—11.  {J^oteft,  Lev.  16:  23:26—32.)  Even 
on  the  day  of  atonement,  "the  kid  of  the  goats 
for"  an  additional  "sin-offering,"  and  the  morn- 
ing and  evening  burnt-offering,  must  not  be 
omitted. 

[499 


B.   C.  1452. 


NUMBERS. 


B.  C.  1452. 


rams,  and  for  the  lambs,  shall  he  accord- 
ing to  their  number,  ''  after  the  manner; 

19  And  one  kid  of  the  goats /or  ^  a  sin- 
offering,  beside  the  continual  burnt-offer- 
ing, and  the  meat-offering  thereof,  and 
their  drink-offerings. 

20  And  on  the  ^hird  day  eleven  bul- 
locks, two  rams,  fourteen  lambs  of  the 
first  year  without  blemish: 

21  And  their  meat-offering,  and  their 
drink-offerings,  for  the  bullocks,  for  the 
rams,  and  for  the  lambs,  shall  be  accord- 
ing to  their  number,  after  the  manner; 

"22  And  one  goat /or  a  sin-offering,  be- 
side the  continual  burnt-offering,  and  his 
meat-offering,  and  his  *  drink-offering. 

23  And  on  the  fourth  day  ten  bullocks, 
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 /or  a  sin- 
offering,  beside  the  "  continual  burnt-offer- 
ing, his  meat-offering,  and  his  drink-offer- 
ing. 

26  And  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  accord- 
ing to  their  number,  after  the  manner; 

"28  And  one  goat /or  a  sin-offering,  be- 
side the  continual  burnt-offering,  and  his 
meat-offering,  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-offering,  and  their 


r  6.  15:4—12.  28;7,]4. 

s   11,22,25.  Am.  8:14. 

t  Ps.  16:4.  Joel  1:9,13.2:14. 

u  See  on  11. — John  8:31.     Acts 


13:43.  Rorn.  2:7.  Gal.  2:5.  6: 
9.  2Thes.  3:13.  Heb.  3:14.  10: 
39.  13:16. 


V.  12—37.  Lyotes,  Lev.  23:34—36,39—43.) 
The  decrease  of  the  number  of  bullocks,  which 
were  sacrificed  on  the  several  daj's  of  this  feast, 
until  on  the  last  and  g-reat  day  only  one  was  offer- 
ed, is  the  most  observable  circumstance  in  this  law. 
And  the  reason  of  this  reg'ulation  is  not  evident: 
unless  it  be  intimated  that  the  Mosaic  institution 
would  gradually  wax  old,  and  at  leng^th  vanish 
away,  wlien  the  promised  Messiah  came.  {Jfote, 
Heb.  8:7—13.) 

V.  38.  The  sin-offering  was  offered  along  with 
the  other  sacrifices,  at  all  these  solemn  feasts; 
'being  a  shadow  of  the  passion  of  Clirist,  for 
'whose  sake  all  our  sacrifices  are  acceptable  unto 
'God  the  Father.'     Bp.  Patrick. 

V.  39.  The  peace-offerings  were  always  the 
voluntary  oblations  of  individuals;  and  therefore 
none  were  required  as  public  sacrifices  of  the 
congregation,  on  any  of  the  festivals;  though 
pious  princes  and  others  frequently  brought 
them.  (1  Kings  8:63—65.  2  C/ir.  ■30:21—25. 
Ezra  3:5,6.) 
500] 


drink-ofi'erings,  for  the  bullocks,  for  the 
rams,  and  for  the  lambs,  shall  be  accord- 
ing to  their  number,  after  the  manner: 

31  And  one  goat  for  a  sin-offering, 
besides  the  continual  burnt-offering,  his 
meat-offering,  and  his  drink-ofiering. 

32  And  on  the  seventh  day  seven  bul- 
locks, two  rams,  and  fourteen  lambs  of 
the  first  year  without  blemish: 

33  And  their  meat-offering,  and  their 
drink-offerings,  for  the  bullocks,  for  the 
rams,  and  for  the  lambs,  shall  be  accord- 
ing to  their  number,  after  the  manner; 

34  And  one  goat  for  a  sin-ofiering,  be- 
side the  continual  burnt-offering,  his  meat- 
offering, and  his  drink-offering. 

35  On  the  ^  eighth  day  ye  shall  have 
a  solemn  assembly,  ye  shall  do  no  servile 
work  therein. 

36  But  ye  shall  offer  a  burnt-offering, 
a  sacrifice  made  by  fire,  of  a  sweet  savor 
unto  the  Lord;  one  bullock,  one  ram, 
seven  lambs  of  the  first  year  without 
blemish: 

37  Their  meat-offering,  and  their  drink- 
offerings,  for  the  bullock,  for  the  ram,  and 
for  the  lambs,  shall  be  according  to  their 
number,  after  the  manner; 

38  And  one  goat  for  a  sin-offering,  be- 
side the  continual  burnt-offering,  and  his 
meat-offering,  and  his  drink-offering. 

39  IT  These  things  ye  shall  *do  unto 
the  Lord  in  your  ^  set  feasts,  ^  besides 
your  vows,  and  your  free-will  offerings, 
for  your  burnt-offerings,  and  for  your 
meat-offerings,  and  for  your  drink-ofter- 
ings,  and  for  your  peace-offerings. 

40  And  "  Moses  told  the  children  of 
Israel,  according  to  all  that  the  Lord 
commanded  Moses. 


X  Lev.  23:36.     John  7:3'7— 39. 

Rev.  7:9—17. 
*  Or,  offer. 

V  Lev.  23:2.     1  Chr.  23:31.     2 
'Chr.  31:3.   Ezra  3:5.  Neh.  10: 

33.  Is.  1:14. 


z6:21.     Lev.  7: n,&c.  22:91— 

23.  23:38.    Deut.  12:6.    1  Cor. 

10.31. 
a  Ex.  40:16.    Deut.  4:5.     Matt. 

28:20.    Acts  20:27.     1  Cor.  16: 

3..  Heb.  3:2,5. 


PRACTICAL  OBSERVATIONS, 

If  we  would  well  understand  the  Scriptures,  we 
must  bestow  pains  in  comparing  one  part  with 
another;  for  the  Lord  seems  to  have  arranged 
them  purposel)-,  to  exercise  our  diligence,  and 
to  distinguish  those  who  value  the  knowledge 
of  the  truth  from  such  as  do  not.  [Prov.  2:1 — 9.) 
— We  are  here  again  reminded  that  the  trumpet 
of  the  gospel,  even  the  glad  tidings  of  salvation, 
calls  lis  to  mourn  for  sin,  and  to  receive  the 
atonement,  before  we  can  truly  rejoice  in  the 
Lord;  and  to  be  strangers  and  pilgrims  upon 
earth,  constantly  bringing  our  "spiritual  sacri- 
fices, which  are  through  Christ  Jesus  to  tlie 
praise  and  glory  of  God."  The  more  consola- 
tion we  receive,  the  more  abundant  and  un- 
wearied should  we  be  in  serving  him;  and  a  spir- 
itual mind  will  be  refreshed  and  recreated  by 
the  ordinances  of  God,  after  the  fatigue  of  world- 
ly care  and  labor,  more  than  any  carnal  person 
can  be  with  festivity  and  dissipation.  The  spir- 
itually minded  therefore  will  value  leisure  and 


B.  C.  1452. 


CHAPTER  XXX. 


B.  C.  1452. 


CHAP.  XXX. 

Vows  not  to  be  broken,  1,  2.     Those  of  a  minor  daughter  mif^ht 
be  disallowed  by  her  fofher,  3—5.     Those  of  a  wife  by  hi  r 

husband,    6 8.     The  vows   of   a  widow,  and    of  a   divorced 

woman,  9—16. 

AND  Moses  spake  unto  "  the  heads 
of  the  tribes,  concerning  the  chil- 
dren 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  word, 
"=  he  shall  do  according  to  all  that  pro- 
ceedeth  out  of  his  mouth. 

3  IT  If  a  woman  also  vow  a  vow  unto 
the  Lord,  and  bind  herself  by  a  bond, 
being  in  her  father's  house  in  her  youth; 

4  And  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  wherewith  she  hath  bound 
her  soul  shall  stand. 

5  But  if  s  her  father  disallow  her  in 
the  day  that  he  heareth;  not  any  of  her 
vows,  or  of  her  bonds,  wherewith  she 
hath  bound  her  soul,  shall  stand:  and  the 


a  1:4— 16.  7:2.  34:17— 28.     Ex. 

18:25.   Dent.  1:1.3—17. 
b21:2.    Gen.  28:20— 22.    Lev. 

27:2,&c.  Dent.  23:21,22.  Jud?;. 

11:11,30,31,35,39.       Ps.    56:12. 

76:11.  119:106.    Prov.  20:25. 
c  Ex.  20:7.  Lev.  6:4.    Matt.  5: 

33,34.  14:7.   Acts  23:12.  2Cor. 

1:23.  11:9—11. 
d  3,4,10.     Matt.  23:16,18.     Or. 


Acts  23:12,14,21. 
*  Heb.    prof<t7ie.       Ps.    55:20. 

■marg. 
e  Job  22:27.     Ps.  22:25.  .50:14. 

66:13,14.  116:14,18.   Ec.  5:4,6. 

Nah.  1:16. 
f  .See  on  2. 
g  Hos.    6:6.        M.itt.     16:4—6. 

Mark  7:10—13.   Eph.6:l. 


opportunity  of  attending-  at  the  courts  of  God,  as 
a  privilege,  while  the  worldly  seek  for  excuses; 
they  will  not  suppose  that  public  ordinances 
render  secret  devotion  unnecessary,  or  that  the 
prayers  of  the  minister  supersede  the  necessity 
of  their  own;  much  less  will  they  imag-ine  that 
the  merits  of  Christ,  and  his  sacrifice  for  them, 
render  their.personal  obedience  and  g-ood  works 
unnecessary. — Every  thing  reminds  us  of  our 
sinfulness:  our  very  repentance  and  faith  in 
Christ,  being  imperfect,  need  forgiveness  through 
him;  and  whether  we  mourn  for  sin,  or  rejoice 
in  the  Lord  and  praise  him  for  his  mercies,  "the 
life  that  we  live  in  the  flesh"  must  be  "by  the 
faith  of  the  Son  of  God"  and  attended  with  a 
constant  reliance  on  his  atoning  sacrifice;  until 
at  the  close  we  go  to  be  with  him,  behold  his 
g-lory,  and  extol  his  mercy,  "who  hath  loved  us, 
and  washed  us  from  our  sins  in  his  own  blood;" 
"to  whom  be  honor,  and  glory  for  ever.  Amen," 

NOTES. 

Chap.  XXX.  V.  I.  Heads.]  Mar^.  Ref.  a.— 
The  elders,  or  magistrates,  were  required  to  make 
these  laws  known  through  their  respective  tribes. 

V,  2.  (./Voto,  Z,er.  27:1— 29.)  If  a  man  vow 
to  do  any  thing  sinful  in  itself,  he  ought  deeply 
to  repent  of  the  sin  which  he  has  committed;  for 
no  vow  or  oath  can  bind  him  to  break  the  com- 
mand of  God.  [jYotes,  Judg.  \\:30,2\.  Ec.  5:4. 
—7.  ./3d*23:12— 22.)— Some  rows  relate  to  the 
performance  of  what  was  previously  our  indispen- 
sable duty:  and  such  a  vow  is  implied  in  our  at- 
tendance on  the  Lord's  table.  But  there  are 
things  of  a  discretionary  nature;  as  Jacob's  vow 
concerning  the  proportion  of  his  substance,  which 


Lord  shall  forgive  her,  because  her  fa- 
ther disallowed  her. 

6  And  if  i^he  had  at  all  an  husband 
when  +she  vowed,  or  uttered  ought  out 
of  her  lips,  wherewith  she  bound  her 
soul; 

7  And  her  husband  heard  ?7,  and  held 
his  peace  at  her  in  the  day  that  he 
heard  it:  then  her  vows  shall  stand,  and 
her  bonds  wherewith  she  bound  her  soul 
shall  stand. 

8  But  if  ''her  husband  disallowed  her 
on  the  day  that  he  heard  it;  then  he 
shall  make  her  vow  which  she  vowed, 
and  that  which  she  uttered  with  her  lips, 
wherewith  she  bound  her  soul,  of  none 
effect:  and  the  Lord  shall  forgive  her. 

9  TT  But  every  vow  of  '  a  widow,  and 
of  her  that  is  divorced,  wherewith  they 
have  bound  their  souls,  shall  stand 
against  her. 

10  And  if  she  vowed  in  her  husband's 
house,  or  bound  her  soul  by  a  bond  with 
an  oath; 

1 1  And  her  husband  heard  if,  and 
held  his  peace  at  her,  and  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 

t  Heb.  her  vovis  were  upon  her.  (    5:22 — 24. 

Ps  66:12.  i  Luke  2:37.  Rom.  72. 

h  Gen.  3:16.    1  Cor.  7:4.    Eph.  | 


he  would  set  apart  for  religious  purposes;  [JVotp, 
Gen.  28:20 — 22.)  Paul's  solemn  determination  to 
take  nothing  of  the  Corinthians;  the  Nazarites^' 
vow;  the  vows  concerning  undemanded  sacrifices; 
and  vows  of  abstinence  in  respect  of  things  law- 
ful, for  a  limited  .season.  Vows  in  such  tliing-s 
may  on  some  occasions  be  properly  made;  but 
they  are  a  kind  of  promissory  oaths,  and  should  be 
formed  witli  solemnity,  and  religiously  observed; 
seeing  the  life  or  soul  is  bound  as  a  surety  for  the 
performance  of  them. 


V.  3- 


An  unmarried  woman  in  her  father's 


house  was  required  to  notify  her  vows  to  her  fa- 
ttier: and  if  he  did  not  refuse  his  consent,  she  was 
bound  by  them;  but  if  he  did,  they  were  disan- 
nulled, and  the  obligation  ceased.  If  she  had 
vowed  discreetly  and  properly,  "she  had  done 
well  that  it  was  in  her  heart,"  and  her  willing- 
mind  would  be  accepted;  if  otherwise,  her  fault 
would  be  forgiven. — In  many  instances  such  vows 
might  not  only  be  disagreeable  to  a  parent,  but 
prejudicial  to  the  whole  family. — It  is  supposed 
by  many  expositors,  that,  by  parity  of  reason, 
minor  sons  were  under  the  same  restriction  in 
respect  of  their  vows:  but  if  they  were  intended 
also,  it  is  extraordinary  that  daughters  exclusive- 
ly should  be  mentioned.  The  males  were  cer- 
tainly allowed  more  liberty  in  various  cases  than 
the  females:  the  vows  of  the  latter  might  be  ad- 
judged more  prejudicial  to  families;  or  the  sons, 
being  more  immediately  under  the  father's  tui- 
tion, might  be  thought  less  liable  to  be  inveigled 
into  rash  engagements  of  this  kind. 

V.  6 — 8.  Married  women  were  under  the 
same  law,  as  unmarried  young  women,  for  rea- 
sons at  least  equally  cogent. 

[501 


B.  C.  1452, 


NUMBERS. 


B.  C.  1452. 


them;  then  whatsoever  proceeded  out  of 
her  lips  concerning  tier  vows,  or  concern- 
ing tlie  bond  of  her  soul,  shall  not  stand: 
her  husband  liath  made  them  void;  and 
the  Lord  shall  forgive  her. 

13  Every  vow,  J  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,  w  hich  are  upon  her;  he  confirmeth 
them,  because  he  held  his  peace  at  her, 
in  the  day  that  he  heard  them. 

15  But  if  he  shall  any  ways  make 
them  void,  after  that  he  hath  heard  them; 
then  '  he  shall  bear  her  iniquit}^ 


j   1  Cor.  11;3,9.   1  Pel.  3:1—6. 
k  See  on  29:7.— Lev.  16:29.  23: 
27,32.     Kzra  8:21.     Ps.  35:13. 


Is.  58:5.   1  Cor.  7:5. 
I  5,8,12.   Lev  5:1. 


V.  9 — 16.  The  vows  made  by  a  widow,  or  a 
divorced  woman,  even  if  she  had  returaed  to  live 
in  her  father's  house,  could  not  be  disannulled  bj- 
him. — The  vows  made  by  a  married  woman  were 
obligatory  on  her  when  she  became  a  widow,  or 
was  divorced,  if  her  husband  had  allowed  of  them; 
but  not  if  he  had  disannulled  them. — The  words 
to  afflict  her  soul,  [JIarg.  Ref.  k,)  imply  that 
such  vows  had  often  respect  to  seasons  of  fasting' 
and  abstinence. — If  a  husband  at  first  seemed  to 
allow  his  wife's  vow,  and  afterwards  hindered  her 
from  performing  it,  the  guilt  became  his,  and  he 
might  expect  to  be  punished  for  the  violation  of 
his  wife's  vow. —  With  this  chapter  before  our 
eyes,  we  may  form  a  judgment  ut  the  impiety,  in- 
justice, and  absurdity  of  the  vows  of  celibacy  and 
chastity,  which  children,  and  even  wives,  are  en- 
couraged to  take,  and  required  to  observe,  in  the 
Romish  church,  without,  and  even  against,  the 
•consent  of  parents  and  husbands! 

PRACTICAL  OBSERVATIONS. 

AVe  cannot  too  strictly  engage  ourselves  to  be 
the  Lord's,  and  in  all  tilings  to  hve  to  liis  glory: 
but  we  may  inconsiderately  vow  things  impracti- 
cable, inexpedient,  not  within  our  own  choice,  or 
not  consistent  with  relative  duties. — The  peace, 
comfort,  and  true  interest  of  families,  and  the  ex- 
ercise of  the  parental  and  conjugal  authority,  are 
of  such  consequence  to  communities  and  to  reli- 
gion, that  the  Lord  will  sooner  disannul  a  solemn 
vow,  than  authorize  any  thing  that  is  inconsistent 
with  them.  What  regard  therefore  should  all 
persons,  especially  those  in  inferior  relations,  pay 
to  these  important  obhgatious!  and  how  willing 
should  they  be  to  give  up  every  personal  inclina- 
tion in  observing  them!  Blind  guides  indeed,  in 
all  ages,  have  attempted  "to  make  the  command- 
ments of  God  of  none  effect  through  their  tradi- 
tions;" and,  that  they  might  finger  the  corhan, 
(the  money  given  to  God,  and  to  them  as  his  re- 
ceivers,) have  authorized  disobedience  to  parents, 
to  husbands,  and  to  magistrates.  [JVotes,  Matt. 
13:3—6.  J/arfc  7:11,12.)  But  the  whole  Scri;*- 
ture  teaches  us  and  divine  grace  induces  every 
individual,  from  the  highest  motives,  and  with  the 
greatest  encouragements,  to  act  properly  in  the 
several  relations  of  life  for  the  Lord's  sake.  We 
should  then  attend  carefully  to  those  duties,  to 
which  we  are  solemnly  engaged  by  our  very  pro- 
fession of  Christianity:  and  from  tlie  performance 
of  these  vows  no  authority  of  husbands,  parents, 
or  magistrates  can  release  anyone;  for  ''we  must 
502] 


16  These  ""are  the  statutes  which  the 
Lord  commanded  Moses,  between  a  man 
and  his  wife,  between  a  father  and  his 
daughter,  being  yet  in  her  youth  in  her 
father's  house. 

CHAP.  XXXI. 

The  Israelites,  by  divine  command,  war  against  the  MldianitesJ 
slay  the  men,  with  their  kinjjs,  and  Balaam;  and  take  thft 
women  and  children  with  much  spoil,  1 — 12.  Moses  is  wroth 
with  the  officers  for  sparing:  the  women;  and  orders  tliem  with 
the  male  children  to  be  slain,  13 — 18.  The  warriors,  captives, 
and  spoil  are  purified,  19 — 24.  The  partition  of  the  cattle  aiid 
;he  captives,  25 — 47.  The  oblation  of  the  officers  and  sol- 
diers, 48 — 54. 

AND  the  Lord   spake   unto    Moses, 
saying, 
2  *  Avenge    the  children  of  Israel  of 
^  the  Midianites;  afterward  shall  thou  be 
'^  gathered  unto  thy  people. 


m  5:29,30.  Lev.  11:46,47.  13: 
59.  14:54—57.  15:32,33. 

a  3.  25:17,18.  Deut.  32:35. 
Judg.  16:24,28—30.  Ps.  94:1 
—3.  Is.  1:24.  Nah.  1:2.  Luke 
21:22.      Rom.  12:19.    13:4.      J 


Thes.  4:6.    Heb.  10:30.    Rev. 

6:10.  18:20.  19:2. 
b  26:6,14—18.      Geo.  25:1 — 4. 

Ex.  2:16. 
c  27:13.       Gen.    15:15.  26:8,17. 

Judg.  2:10.  Acts  13:36. 


obey  God  rather  than  man."  And  in  respect  of 
the  rest,  we  should  be  cautious  and  circumspect, 
and  seek  counsel  of  the  Lord  in  prayer:  "for  it  is 
better  not  to  vow,  than  to  vow  and  not  pay." — 
But  if  we  have  engaged  ourselves,  let  us  never 
think  of  going  back,  because  we  have  altered  our 
mind,  or  become  averse  from  the  thing  engaged 
in;  for  our  souls  are  bound  for  the  performance, 
and  the  Lord  abhors  our  trifling  in  such  holy  and 
sacred  concerns.  [JS^otes,  Gen.  35:1.  Ps.  56:1  "2. 
66:13,14.) 

,  NOTES.  ^ 

Chap.  XXXI.  V.  2.  Vengeance  belongeth 
only  to  God,  and  to  those  whom  he  deputes  to  be 
his  ministers  of  vengeance,  as  mag-istrates  in  or- 
dinary cases;  and  they  who,  without  commission 
from  him,  execute  private  revenge,  or  out  of  am- 
bition, avarice,  or  resentment,  wage  war  and  des- 
olate kingdoms,  must  one  day  answer  for  it. 
[J^otes,  Deut.  32:34,3.->.  Rom.  12;17— 21.  13:3— 
5.)  If  however  the  Lord,  instead  of  punishing 
sinners  by  earthquakes,  pestilences,  or  famines, 
is  pleased  expressly  to  command  any  person  or 
people  to  avenge  his  cause,  (3)  this  commission 
justifies,  nay  sanctifies,  war,  massacre,  or  devas- 
tation. None  can  at  present  shew  such  commis- 
sion; but  the  Israelites  could:  for  the  public  mira- 
cles wrought  among  them,  and  for  their  benefit, 
were  as  the  broad  seal  of  heaven  ratifying  this 
commission,  and  vindicating  all  which  they  did 
by  virtue  of  it.  It  is  therefore  absurd  to  censure 
Moses,  Joshua,  and  Israel,  for  the  dreadful 
slaughter  made  by  them.  God  himself  passed 
sentence  of  condemnation,  and  employed  them 
merely  as  executioners:  and  unless  it  could  be 
proved  that  the  criminals  did  not  deserve  their 
doom,  or  that  the  Lord  had  no  right  to  punish  his 
rebellious  creatures,  and  dispose  of  them  and 
their  property  as  he  pleased;  such  objectors  only 
shew  their  enmity  to  God,  by  becoming  the  unso- 
licited advocates  of  his  enemies.  The  knowledge 
of  the  inexpressible  evil  of  sin,  of  which  men 
make  light,  but  which  God  infinitely  abhors,  pro- 
duces propoitionable  acquiescence  in  all  the  ter- 
rible judgments  executed  on  the  nations,  wl'.ich 
had  filled  up  the  measure  of  their  iniquities. — 
The  conduct  of  the  leaders  in  these  wars  was  reg- 
ulated by  the  express  command  of  God;  and  the 
executioners  were  more  than  once  reproved  for 
being  too  lenient,  but  never  for  being  too  severe: 
[Jfotes,  14—18.  i  Sam.  13:0-19,32,33.)  and  yet 
man's  natural  compassion  recoils  from  the  consid- 


B.  C.   1452. 


CHAPTER  XXXI. 


B.  C.  1452. 


3  And  Moses  spake  unto  the  people, 
saying,  ^  Arm  some  of  yourselves  unto 
the  war,  and  let  them  go  against  the  Mid- 
ianites,  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  every 
tribe,  twelve  thousand  armed  for  war. 

6  And  Moses  sent  them  to  the  war,  a 
thousand  of  every  tribe,  them  and  ^  Phin- 
ehas  the  son  of  Eleazar  the  priest,  to  the 
war,  with  ""theboly  instruments,  and  the 
trumpets  '  to  blow  in  his  hand. 

7  And  they  warred  against  the  Midi- 
anites,  as  the  Loud  commanded  Moses; 
and  they  J  slew  all  the  males. 

8  And  they  slew  ^  the  kings  of  Midian, 
beside  the  rest  of  them  that  were  slain; 


d  Ex.  17:9—13. 

e  25:11,13.   Ex.  17:16.  Lev.  26: 

26.  Jadg.  6:2,-23.  2  Kings  9:7. 

10:30.  Jer.  46:10.  50:28. 
*  Heb.  J?  thousand  of  a   tribe, 

a  thousand  of  a  tribe. 
i  Lev.  26:3.  Judg.  7:2.    1  Sam. 

14;6. 

S  26:7—13. 


h  14:44.  32:20—22.      Ei.  2S:9. 

Josh.  6:4 — 6,13—15.     1   Sam. 

4:4,5,17.  14:13.  23:9.      2  Sam. 

11:11. 
i  10:8,9.  2  Chr.  13:12—16. 
j  Deut.  20:13,14.     Judg.  21:11. 

1  Sam.  27:9.  1  Kings  11:15,16. 
k22:4.  Josh.  13:21. 


eration  of  the  slaughter  which  they  made:  as  in- 
deed the  execution  of  justice  is  never  intended  to 
gratify  the  finer  feehngs  of  benevolence,  but  to 
excite  dread  and  horror.  Hence  we  may  dravf 
a  very  forcible  argument,  that  the  consequence 
of  "the  day  of  wrath,  and  revelation  of  the  right- 
eous judgment  of  God,"  will  by  no  means  accord 
to  those  rules  which  men,  ignorant  of  the  evil  of 
sin  and  proud  of  their  own  benevolence,  have  de- 
vised for  him;  and  which  they  would  wrest  the 
Scriptures  to  countenance,  though  evidently  con- 
trary to  the  constant  tenor  of  them.  If  they  can- 
not reconcile  with  their  own  ideas  of  justice  and 
goodness,  the  severities  inflicted  upon  the  Midian- 
ites,  Canaanites,  and  Amalekites,  by  the  express 
command  of  a  just  and  good  God;  let  them  allow 
that  they  are  incompetent  to  determine  what  con- 
duct becomes  the  Judge  of  the  world;  and  that  it 
is  more  safe,  wise,  and  humble,  simply  to  believe 
his  testimony,  and  "to  flee  from  the  wrath  to 
come,"  leaving  the  government  of  tlie  universe 
to  him,  than  rashly  to  dispute  about  things  which 
are  evidently  ont  of  their  province,  and  of  which 
l)\ey  know  nothing  further  than  the  Lord  is  pleas- 
ed to  inform  them.  [jXote,  Deut.  29:29.J  Death 
in  every  case  is  the  wages  of  sin,  and  all  diseases 
fulfil  the  counsels  of  God:  why  then  may  he  not 
employ  the  sword  of  a  warrior,  as  well  as  a  fever, 
in  depriving  sinners  of  their  forfeited  life.''  Ch-  why 
should  it  be  unjust  or  cruel  in  Moses  or  Joshua 
to  obey  the  command  of  God  in  this  respect,  and 
vet  righteous  and  holy  in  an  angel  to  obey  a  simi- 
lar command:  as  when  the  angel  slew"  18.5,000 
men  of  Sennacherib's  vast  army.'  (JVbie,  2  Kings 
19:3.5.) — Moses  had  beheld  with  grief  and  indig- 
nation the  temptation,  the  sin,  and  the  punish- 
ment of  Israel:  and  in  witnessing  the  success  of 
this  war,  just  before  his  death,  he  saw  a  specimen 
of  the  Lord's  vengeance  on  the  enemies  of  Israel, 
and  of  his  kindness  to  his  people. — The  Midian- 
ites  had  been  most  criminal,  and  therefore  at  the 
present  the  vengeance  was  restricted  to  them. 
{JSTote,  25:17,18.) 

V.  3.  The  Israelites  were  reminded  by  this 
language  not  to  indulge  private  resentment,  but 
to  be  influenced  by  zeal  for  the  glory  of  God;  and 


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  woman  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  p  took  all  the  spoil,  and 
all  the  prey,  both  of  men  and   of  beasts. 

12  And  they  brought  the  captives,  and 
the  prey,  and  the  spoil,  unto  Moses  and 
Eleazar  the  priest,  and  unto  the  congre- 
gation of  the  children  of  Israel,  unto  the 
camp  at  <i  the  plains  of  Moab,  which  are 
by  Jordan,  near  Jericho. 

[Practical  Observations.'^ 


1  25:15,18. 

m  22:10.    24:25.      Josh.    13:22. 

Ps.  9:16.  10:2.     1  Tim.  6:9,10. 

2  Pet.  2:15.  Jude  11.    Rev.  2: 

14.  19:20. 
n  15,16.     Deut.  20:14.     2  Chr. 


28:5,8—10. 
o  Josh.  6:24.     1   Sam.  30:1.     I 

Kings  9:16.  Is.  1:7.  Rev.  18:8. 
p  Josh.  8:2. 
q  .See  on  22:1. 


to  act  as  his  sen'ants  in  inflicting  punishment  on 
his  enemies.     (JVbie,  Judg.  16:28.) 

V.  4 — 6.  Twelve  thousand  was  a  small  num- 
ber, in  proportion  either  to  all  Israel,  or  to  the 
forces  with  which  they  were  to  encounter;  for  the 
Lord  would  teach  them  not  to  trust  in  an  arm  of 
flesh,  but  in  his  almighty  power  and  faithful  prom- 
ise. As  tliey  were  under  the  conduct  of  the  cap- 
tains of  thousands,  and  of  hundreds,  they  proba- 
bly had  no  general,  and  therefore  Joshua  is  not 
mentioned.  Phinehas,  the  zealous  avenger  of  the 
insulted  honor  of  God,  [J^otes,  25:6 — 13.)  was  or- 
dered to  accompany  them  with  "the  holy  instru- 
ments," by  which  some  understand  the  silver 
trumpets;  but  others  suppose  that  the  second 
priest,  the  high  priest's  deputy  and  successor, 
consulted  the  Lord  on  such  occasions  with  the 
breast-plate  of  judgment;  or  that  the  ark  was  car- 
ried with  them.     [Marg.   Ref.) 

V.  7.  Thei/ .sleiv  all  the  males.]  The  victori- 
ous Israelites  did  not  extirpate  the  nation  of  Mid- 
ian, which  subsisted  and  was  powerful  long  after; 
but  they  slew  all  tiie  males,  without  giving  quar- 
ter, as  far  as  they  proceeded,  which  probably  was 
as  far  as  those  tribes  reached  from  which  the 
tempters  chieflv  came. 

V.  8.  [JSIarg.  Ref.  k,  1.)— Balaam,  blinded 
by  covetousness,  and  "hardened  by  the  deceitful- 
ness  of  sin,"  perished  among  the  enemies  of  Is- 
rael; which  some  think  he  foreboded,  when  he 
wished  "to  die  the  death  of  the  righteous."  Thus 
"he  went  to  his  own  place,"  as  Judas  afterwards 
did;  and  their  characters  have  a  great  resem- 
blance to  each  other.  {JVotes,  22:5.  25:1 — 3. 
Acts  1:16 — 18,25.) — Whatever  information  Moses 
might  receive  concerning  Balaam  and  Balak,  he 
doubtless  received  it  more  exactly  by  inspiration 
from  God:  and  it  was  very  proper  that  it  should  be 
thus  circumstantially  recorded,  for  the  informa- 
tion, encouragement,  and  caution  of  God's  peo- 
ple in  all  ages,  concerning  the  secret  machina- 
tions of  their  enemies;  and  for  the  warning  of 
those  who  unite  in  wicked  counsels  against  them. 

V.  10.  The  Israelites  were  not  allowed  at 
present  to  inherit  any  part  of  that  country;  and 
therefore  they  in  this  manner  disabled  the  Midi- 

[503 


B.  C.  1462. 


NUMBERS. 


B.  C.  1452. 


13  1  And  Moses,  and  Eleazar  the 
priest,  and  all  the  princes  of  the  congre- 
gation, "■  went  forth  to  meet  them  ^  without 
the  camp. 

1 4  And  Moses  was  *  wroth  with  the  offi- 
cers of  the  host,  with  the  captains  over 
thousands,  and  captains  over  hundreds, 
which  came  from  the  *  battle. 

15  And  Moses  said  unto  them,  "Have 
ye  saved  all  the  women  alive? 

16  Behold,  ^  these  caused  the  children 
of  Israel,  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. 

1 7  Now  therefore,  ^  kill  every  male 
among  the  little  ones,  and  kill  every  wo- 
man that  hath  known  man  by  lying  with 
+  him. 

18  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  killed 
any  person,  and  whosoever  hath  touched 
any  slain,  purify  bolh  yourselves  and  your 
captives  on  the  third  day,  and  on  the 
seventh  day. 


r  Gen.  14:17.   1  Sam.  15:12.  30: 

21. 
s   12,22—24.  5:2.  19:11. 
t  12:3.  Ex.  32:19,22.     Lev.  10: 

lt>.     1  Sam.  15:13,14.     1  Kings 

20:42.  2  Kings  13:19.    Eph.  4: 

26. 
*  Heb.  host  of  vinr. 
u  Deut.  2:34.  20:16—13.     Josh. 

6:21.    3:25.    10:40.    11:14.        1 

Sam.  15.3.     Ps.  137:8,9.     Jer. 

48:10.   Ez.  9:6. 


X  25:1—3.    Prov.  23:27.  Ec.  7: 

26.  2  Pet.  2:15.  Rev.  2:14. 
y  25:18.     Deut.  4:3.     Josh.  22: 

17. 
z  25:9. 

a  Judff.  21:11,12. 
+  Heb.  a  male. 
b  Lev.  25:44.      Deut.  20:14.  21: 

10—14.     2Chr.  28:8— 10.     Is. 

14:2. 
c  5:2.  19:1  l.&c.    1  Chr.  2-2:8. 


anites  from  rallying'  their  forces  and  renewing' 
the  war,  as  well  as  executed  the  vengeance  of  the 
Lord  upon  them. 

V.  14 — 18.  The  sword  of  war  should  spare 
women  and  children,  as  incapable  of  resisting; 
but  the  sword  of  justice  knows  no  distinction,  ex- 
cept that  of  guilty  or  not  guilty,  and  more  or  less 
guilty. — This  war  was  the  execution  of  a  right- 
eous sentence  upon  a  guilty  nation,  in  which  the 
women  were  the  principal  criminals;  and  perhaps 
particular  instructions  had  been  given  on  this 
head:  therefore  Moses  was  angrj^  when  he  found 
that  the  women  had  been  spared.  If  those  con- 
cerned in  the  detestable  project  of  Balaam,  had 
been  preserved  as  captives,  they  would  have  been 
a  constant  temptation  to  the  people;  and  they 
could  not  be  known  from  the  rest  except  by  mir- 
acle. Orders  were  therefore  given  to  put  all  the 
women  to  death,  and  the  male  children;  and  only 
to  spare  the  female  children,  who  could  not  be 
supposed  to  have  been  culpable;  and  who,  being 
brought  up  among  the  Israelites,  would  not  tempt 
them  to  idolatry. — It  has  been  groundlessly  as- 
serted that  Moses  authorized  the  Israelites  to 
make  concubines  of  the  whole  number  of  fem.ale 
children,  or  even  promiscuously  to  debauch  them; 
and  a  formidable  objection  against  his  writings 
has  been  grounded  on  this  strange  supposition. 
But  the  whole  tenor  of  the  law,  and  especially  a 
statute  hereafter  to  be  considered,  proves  the 
contrary.  ' JVof«,  Deut.  21:10—14..)  They  were 
504] 


20  And  purify  all  your  ^  raiment,  and 
all  i  that  is  made  of  skins,  and  all  work 
of  goats'  hair,  and  all  things  made  of 
wood. 

■  21  And  Eleazar  the  priest  said  unto 
the  men  of  war  which  went  to  the  battle, 
®  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  s  it  shall 
be  purified  with  the  water*  of  separation: 
and  all  that  abideth  not  the  fire  ''  ye  shall 
make  go  through  the  water. 

24  And  '  ye  shall  wash  your  clothes 
on  the  seventh  day,  and  ye  shall  be  clean, 
and  afterward  ye  shall  come  into  the 
camp. 

25  IT  And  the  Lord  spake  unto  Moses, 
saying, 

26  Take  the  sum  of  the  prey  { that 
was  taken,  both  of  man  and  of  beast,  thou, 
and  Eleazar  the  priest,  and  the  chief  fa- 
thers of  the  congregation: 

27  And  divide  the  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 


d  19:14—16,22.  Gen.  35:2.  Ex. 

19:10. 
i  Heb.  insirvment,  or,  vessel  oj" 

skins. 
e  .See  on  30:16. 
f  Is.  43:2.    Zech.  13:9.    Mai.  3: 

2,3.    Malt.  3:11.      I  Cor.  3:13. 

1  Pet.  1:7.  4:12.  Rev.  3:18. 
g8:7.  19:9,17. 
hLev.  11:32.  15:17.   Eph.  5:26. 


Tit.  3:6,6.   iPet.  3:21. 
i   19:19.   Lev.  11:25.  14:9.  15:13. 
^  Heb.  of  the  captivity. 
k  Josh.  22:8.     1  Sam.  30:24,25. 

Ps.  68:12. 
I  Gen.  14:20.  Josh.  6:19,24.    2 

Sam.   8:11,12.     1   Chr.    18:11. 

26:26,27.   Prov.  3:9,10.     Is.  18: 

7.23:18.  60:9.  Matt.  22:21. 


mevelj permitted  to  possess  them  as  female  slaves; 
while  all  the  laws  concerning  marriage  and  con- 
cubinage, and  against  fornication  and  whoredom, 
were  in  full  force,  in  this  as  well  as  in  other  cases. 
— But  what  shall  we  say  of  the  execution  of  all 
the  male  infants,  who  could  not  be  personally 
guilty  in  this  matter.''  The  Lord  commanded  it, 
in  this  and  many  other  instances:  and  "shall  not 
the  Judge  of  all  the  earth  do  right.'"  Had  they 
lived,  they  might  have  conspired  to  avenge  the 
death  of  tlieir  parents  on  Israel:  and  the  example 
was  thus  rendered  more  tremendous,  warning  pa- 
rents not  to  imitate  the  guilt  of  the  Midianites, 
lest  they  should  involve  their  beloved  offspring  in 
destruction.  {J^otes,  Ex.  20:5.  2  Kings  2:23,24.) 
The  Scripture  addresses  men's  natural  affection 
by  promises  and  threatenings,  in  which  their  chil- 
dren also  ai-e  included;  and  in  a  future  state  the 
Lord  may,  for  what  we  know,  turn  the  temporal 
sufferings  of  children  into  an  infinite  mercy  to 
them. — It  should  also  be  remembered  that  chil- 
dren are  constantly  involved  in  the  desolations 
occasioned  by  famines,  pestilences,  and  earth- 
quakes.    {J\r6tes,  16:27—34.  Jon.  4:9—11.) 

V.  19 — 24.  The  Israelites  had  acted  by  the 
L>ord's  commission;  yet  they  had  contracted  pol- 
lution by  touching  tlie  dead:  and  the  spoil,  hav- 
ing been  used  by  idolaters,  must  be  purified  also 
in  the  prescribed  manner;  which  would  form  a 
pattern  for  succeeding  wars.  Thus  the  law  was 
reduced  to  practice  under  the  inspection  of  the 


B.  C.  1452. 


CHAPTER  XXXI. 


B.  C.  1432. 


of  the  men  of  war  whicii  went  out  to  bat-! 
tie:  ■"  one  soul  of  live  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  °  an  heave- 
offering  of  the  Lord. 

30  And  the  children  of  Israel's  half, 
thou  shalt  take  one  portion  of  fifty,  of  the 
persons,  of  the  beeves,  of  the  asses,  and 
of  the  *  flocks,  of  all  manner  of  beasts, 
"  and  give  them  unto  the  Levites,  which 
P  keep  the  charge  of  the  tabernacle  cf 
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 
seventy  thousand  and  five  thousand 
sheep, 

33  And  threescore  and  twelve  thou- 
sand beeves, 

34  And  threescore  and  one  thousand 
asses, 

35  And  thirty  and  two  thousand  per- 
sons in  all,  of  women  that  had  not  known 
man  by  lying  with  him. 

36  And  the  half,  zohich  was  the  portion 
of  them  that  went  out  to  war,  was  in  num- 
ber three  hundred  thousand  and  seven 
and  thii"ty  thousand  and  five  hundred 
sheep: 

37  And  the  Lord's  tribute  of  the 
sheep  was  six  hundred  and  threescore 
and  fifteen. 

38  And  the  beeves  zcere  thirty  and  six 
thousand,  of  which  the  Lord's  tribute  was 
threescore  and  twelve. 

39  And  the  asses  zoere  thirty  thousand 
and  five  hundred,  of  which  the  Lord's 
tribute  was  threescore  and  one. 

40  And  the  persons  were  sixteen  thou- 
sand, of  which  the  Lord's  tribute  was 
thirty  and  two  persons. 

41  And  Moses  gave  the  tribute  zohich 
was  the  Lord's  heave-offering;  unto  i  Elea- 


ni  30,47. 

a  18.26.    Ex.  29:27.    Deut.  12: 

12,19. 
*  Or,  goats, 
o  28.  18:24—28. 
p  3:7,8,25,&c.    18:1—6,23.        1 


Chr.  9:27—29.  23:32.  26:20— 
27.  Acts  20:28.  1  Cor.  4:2. 
Col.  4:17.  Heb.  13:17. 
q29— 31.  18:3,19.  M:itt.  10:10. 
1  Cor.  9:10— 14.  Gal.  6:6.  1 
Tim.  5:17.  Heb.  7:4—6,9—12. 


lawgiver.  [Jlarg.  j«e/.— 19:11— 19.)— All  the 
inetais  known,  till  these  modern  times,  are  here 
mentioned  together. 

V.  25 — 31.  To  prevent  dispute,  and  for  a  rule 
to  after  times,  the  Lord  ordered  the  distribution 
of  the  cattle  and  the  female  captives,  between  the 
soldiers  and  the  congregation;  and  that  a  portion 
from  each  should  be  reserved  for  the  priests  and 
Levites.  The  Levites  received  ten  times  as  much 
as  the  priests,  being  vastly  more  numerous;  and 
the  twelve  thousand  soldiers  had  more  than  all 
the  rest  of  Israel.  The  arrangement  seems  to 
Vol.  I.  64 


zar  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 
congregation,  was  three  hundred  thou- 
sand and  thirty  thousand  and  seven  thou- 
sand and  five  hundred  sheep, 

44  And  thirty  and  six  thousand 
beeves, 

45  And  thirty  thousand  asses  and  five 
hundred, 

46  And  sixteen  thousand  persons,) 

47  Even  of  the  children  of  Israel's 
half,  Moses  took  one  portion  of  fift3',  both 
of  man  and  of  beast,  and  gave  them  unto 
"■  the  Levites  which  ^  kept  the  charge  of 
the  tabernacle  of  the  Lord;  as  the  Lord 
commanded  Moses. 

48  IF  And  the  officers  which  zvere  over 
thousands  of  the  host,  the  captains  of 
thousands,  and  captains  of  hundreds,  came 
near  unto  Moses: 

49  And  they  said  unto  Moses,  Thy 
servants  have  taken  the  sum  of  the  men 
of  war  which  are  under  our  +  charge,  and 
there  *  lacketh  not  one  man  of  us: 

50  We  have  therefore  brought  "  an  ob- 
lation for  the  Lord,  Avhat  every  man  hath 
}  gotten,  of  jewels  of  gold,  chains,  and 
bracelets,  rings,  ear-rings,  and  tablets,  to 
make  ^  an  atonement  for  our  souls  before 
the  Lord. 

51  And  y  Moses  and  Eleazar  the  priest 
took  the  gold  of  them,  even  all  wrought 
jewels. 

52  And  all  the  gold  of  the  5  offering 
that  they  offered  up  to  the  Lord,  of  the 
captains  of  thousands,  and  of  the  captains 
of  hundreds,  was  sixteen  thousand  seven 
hundred  and  fifty  shekels. 

53  (For  ^  the  men  of  war  had  taken 
spoil,  every  man  for  himself.) 

54  And  Moses  and  Eleazar  the  priest 
took  the  gold  of  the  captains  of  thousands 


r  18:21—24.     Deut.  12:17—19. 

Luke  10:1—8.     1  Thes.  S:12, 

13. 
s  See  0)1  30 Ps.  134:1.    Is.  56: 

10,11. 
t  Heb.  hand, 
t  1  Sam.  30:18,19.      Ps.  72:14. 


John  18:9. 
u  Ps.  107:16,21,22.  116:12,17. 
J  Heb.  found. 

X  Ex.  30:12,15,16.    Lev.  17:11. 
y  7:2—6. 

^  Heb.  heave-offering. 
Z  Deut.  20:14. 


have  given  universal  satisfaction. —  No  horses  or 
camels  are  mentioned.     {Marg.    Ref.) 

V.  35.  The  number  of  the  female  children, 
when  considered  as  bearing  proportion  to  the 
men,  women,  and  male  children,  who  were  slain, 
suggests  an  awful  idea  of  the  terrible  vengeance, 
which  God  took  upon  the  enemies  of  him,  and  oi 
his  people!  Amalek,  who  first  warred  with  Israel, 
was  long  spared;  but  Midian,  who  first  tempted 
them  to  idolatry,  was  speedily  and  most  tremen- 
dously punished. 

V.  47.     It  does  not  appear,  tliat  a  single  ox,  or 

[505 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


and  of  hundreds,  and  brought  it  into  the 
tabernacle  of  the  congregation,  for  ^  a 
memorial  for  the  children  of  Israel  before 
the  Lord. 

CHAP.  XXXII. 

The  tribes  of  Reuben  and  Gad  request  an  inheritance  eastward 
of  Jordan,  1 — 5.  Moses  sharply  remonstrates  with  them,  6 — 
lo.  They  explaip;  Moses  is  satisfied;  and  a  conditional  p;rant 
is  made  to  them  and  half  the  tribe  of  Manasseh,  16 — 33.  They 
rfhuild  the  cities,  &c.  31 — 42. 

NOW  *  the  children  of  Reuben  and 
the  children  of  Gad  had  a  very 
great  multitude  of  cattle:  and  when  they 
saw  the  land  of  "^  Jazer,  and  the  land  of 
Gilead,  that,  behold,  *=  the  place  was  a 
place  for  cattle; 


a  T6;40.  Ex.  30:16.  Josh.  4;7. 
Ps.  18:49.  103:1,2.  115:1.  145: 
7.  Zech.  6:14.  Luke  22:19. 
Acts  10:4. 

a  2:10 15.      26:5—7,15 18.  | 


Gen.  29:32.  30:10,11. 
b  3.  21:32.     Jaazer.     Josh.  13: 

25.  2  Sam.  24;5.  Is.  16:8,9. 
c  26.      Gen.  13:10,11.     Jer.  60: 

19.  Mic.  7:14.   1  John  2:16. 


sheep,  or  ass,  was  required  by  Moses,  as  his  por- 
tion; or  given  to  him  by  the  people:  yet  he  had  a 
family,  as  well  as  others,  for  which  no  provision 
Lad  been  made,  above  the  common  lot  of  Levitcs! 
(jVbfes,  16:15.) 

V.  48 — 54.  The  success  of  this  detachment 
had  been  extraordinary;  so  small  a  company  over- 
comins;'  and  cutting'  off  such  immense  multitudes, 
and  taJiing  so  large  a  spoil:  but  their  preservation 
was  still  more  remarkable;  not  one  individual 
having-  been  slain,  or  even  wounded  that  we  find! 
In  acknowledgment  of  this,  the  officers  presented 
the  wrought  gold,  (all  of  it  probably,)  which  they 
had  found  among  the  spoil,  as  an  oblation  to  the 
Lord,  "to  make  an  atonement  for  their  souls;"  or 
to  be  employed  in  that  service  of  God,  by  which 
atonement  was  typically  made.  [JVbte,  Ex.  30: 1 1 
— 16.)  Thus  they  confessed,  that,  instead  of 
claiming  a  reward,  they  needed  forgiveness  of 
what  had  been  sinful;  and  desired  thus  to  express 
their  gratitude  for  the  preservation  of  their  lives 
which  might  justly  have  been  taken  away. — Some 
think  the  private  soldiers  had  taken  a  booty  of 
this  kind,  which  they  reserved  to  themselves;  and 
others,  that  the  officers  presented  the  offering  in 
the  name  of  the  soldiers  also.  I 

PRACTICAL  OBSERVATIONS. 
V.  1—12. 
"The  triumphing  of  the  wicked  is  short."  The 
pleasures  and  advantages  of  sin  are  bought  at  an 
enormous  price;  and  the  vengeance  of  the  Lord 
is  always  sure,  and  sometimes  speedy  and  sudden. 
— "It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God;"  [JVote,  Heb.  10:28—31.)  and  if  his 
temporal  judgments  are  so  dreadful,  vi^hat  will  be 
the  case  of  sinners  "when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  flaming  fire,  taking 
vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ.''" 
(JVbie,  .2  Thes.  1:5—10.)  Let  us  then  take  warn- 
ing, and  "flee  from  the  wrath  to  come,"  to  that 
Savior,  v/ho  alone  is  able  to  deliver  us;  and,  de- 
pending on  his  assistance,  let  us  declare  war 
against  every  ^corrupt  passion,  by  which  we  have 
been  induced  to  dishonor  God,  and  bring  guilt 
and  misery  upon  ourselves. — This  is  indeed  a  holy 
war,  in  which  we  must  utterly  destroy  every  one 
of  the  enemies  of  our  souls,  or  they  will  certainly 
ruin  us:  to  this  the  trumpet  of  the  gospel  calls  and 
encourages  us;  and  in  it  we  may  depend  upon  the 
Lord  lor  counsel  and  assistance.  Here  we  ought 
to  indulge  the  deepest  resentment;  and,  without 
thinking  of  peace  or  truce,  should  prosecute  the 
quarrel  to  the  utterextermination  of  our  enemies, 
root  and  branch,  with  unrelenting  severity;  not 
506] 


2  The  children  of  Gad  and  the  chil- 
dren 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  Jazer, 
and  ^  Nimrah,  and  ^  Heshbon,  and  Ele- 
aleh,  and  ^  Shebam,  and  Nebo,  and 
''Beon; 

4  Even  '  the  country  which  the  Lord 
smote  before  the  congregation  of  Israel, 
is  a  land  for  cattle  and  thy  servants  have 
cattle. 


Wherefore,  said  they, 

-38.  Josli.  13:17.  Is.  15:  I  g  38.     Shi 


5 
d  1,34—38, 

2—4.  Jer.  43:22,-:!3, 
e  36.     Jieth-nimrah.     Is.  15:6. 

JYimrhn. 
f  21:25,26,28.  Judg.  11:26.  Neh. 

9:22.    Is.  15:4.  ib;8,9.  Jer.  48: 

2,34,45. 


if 


we  have 

'bmah.     Josh.    13:19. 

Is.  16:8.    Jer.  48:32.    Sibmah. 
h  38,  Baal-wton. 
I  Deut.  2:24—35. 
k  Gen.  19:19.       Ruth  2:10.       1 

Sam.    20:3.       2    Sam.     14-52. 

Esth.  6:2.  Jer.  31.2. 


sparing  our  strongest,  nor  overlooking  our  feeblest 
lusts,  v/hich,  if  not  crucified,  will  soon  become 
formidable  and  produce  fatal  effects. — In  all  our 
undertakings,  we  must  not  only  make  tlie  Lord 
our  Confidence,  but  adhere  to  his  orders  and  in- 
structions; and  thus  we  may  expect  all  desirable 
success,  notwithstanding  interposing  difficulties. 
—While  we  forgive  and  praj'  for  aU  our  enemies, 
we  should  entertain  the  deepest  abhorrence  of  the 
conduct,  and  most  carefully  shun  the  company,  of 
those  wlio  have  once  attempted  to  draw  us  into 
sin.  Nor  will  any  be  more  severely  punished  by 
the  Lord  than  tempters,  especially  of  his  people; 
except  it  be  those  who,  against  the  convictions  of 
their  own  conscience,  have  counselled  and  en- 
couraged them  so  to  do. 

V.  13—54. 
There  is  no  natural  disposition  of  the  heart 
which  does  not  require  to  be  moderated  and  regu- 
lated: for  even  our  humanity  and  compassion,  as 
well  as  our  resentment,  must  be  subjected  to  the 
command  of  God;  or  we  shall  spare  and  encourage 
those  whom  the  Lord  would  have  reproved,  cor- 
rected, or  treated  with  severity,  and  so  bring  an- 
ger from  him  upon  ourselves:  and  surelj',  it  must 
be  highly  criminal  in  the  sight  of  God,  for  us  to 
imagine  ourselves  more  merciful  and  compassion- 
ate than  he  is.  This  is  especially  the  case  with 
magistrates,  ministers,  heads  of  families,  and  all 
intrusted  with  authority. — They  who  have  been 
faithful  in  inferior  stations  may  expect  to  be  em- 
ployed in  more  important  services:  but  even  when 
we  have  attended  to  our  bounden  duty,  we  need 
purifying  in  the  blood  of  Christ,  and  by  his  grace, 
from  the  guilt  and  pollution  adhering  to  our  best 
performances.  G  od  so  abhors  murder,  and  would 
have  us  to  abhor  it,  that  he  hath  represented  even 
that  bloodshed  which  he  commanded,  as  in  some 
degree  contaminating  those  concerned  in  it.  He 
likewise  approves  and  requires  exact  equity  in  all 
our  transactions;  nor  should  we  dare  to  appro- 
priate any  gain,  of  which  we  cannot  conscien- 
tiously devote  a  portion  to  that  God,  who  "hates 
robbeiy  for  burnt-offering,"  and  for  which  we 
cannot  thank  him  as  the  Giver.  This  rale,  if 
well  observed,  would  render  us  incapable  of  fraud, 
extortion,  oppression,  or  any  kind  of  iniquity  or 
sinful  compliances.  But  besides  the  exact  rules 
of  honesty,  we  should  liberally  give  to  the  Lord, 
and  dispose  of  in  pious  and  charitable  uses,  a  pro- 
portion of  all  our  acquisitions;  particularly  when 
commemorating  special  deliverances:  and  though 
the  blood  of  Christ  lias  made  the  effectual  atone- 
ment for  our  souls,  such  oblations  are  proper  evi- 
dences of  our  faith,  and  of  the  sincerity  of  our 
love:  they  are  acknowledgments  that  we  are  un- 


B.  C.  1452. 


CHAPTER  XXXII. 


B.  C.  1452. 


found  grace  in  thy  sight,  let  this  land  be 
given  unto  thy  servants  for  a  possession, 
and  '  bring  us  not  over  Jordan. 

6  And  Moses  said  unto  tlie  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  the  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  into  p  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  1  the  Lord's  anger  was  kin- 
dled the  same  time,  and  he  sware,  say- 

1 1  Surely  none  of  the  men  that  came 
up  out  of  Egypt,  *■  from  twenty  years  old 
and  upward,  shall  see  the  land  which  1 
sware  unto  Abraham,  unto  Isaac,  and 
unto  Jacob;  because  they  have  not 
+  wholly  followed  me; 

12  Save  Caleb  the  sou  of  Jephunneh 
the  Kenezite,  and  Joshua  the  son  of  Nun: 
^  for  they  have  wholly  followed  the  Lord. 

13  And  the  Lord's  anger  was  kindled 
against  Israel,  and  he  made  them  *  wan- 
der in  the  wilderness  forty  years,  "  until 


all   the 


generation 


that  had  done  evil  in 


the  sight  of  the  Lord  was  consumed. 


I   Dent.  1:37.  3:25,26.  Josh.  7:1. 
in2Sam.  11:11.     1  Cor.   13:5. 

Phil.  2:4. 
n9.  21:4.  Deut.  1:28. 
*Heb.  break.  Acts  21:13. 
O  See  on  13:2— 20.— 14:2.  Deut. 

1:22,23.  Josh.  14:6,7. 
p  13:23—33.  14:1—10.  Deut.  1: 

24—28. 
q  14:11,23.  Deut.  1:34—40.  Ps. 


95:11.      Ez.    20:15.       Heb.   3: 

8—19. 
r  14:29.   26:2,64,65.       Deut.  2: 

14,15. 
■f  Heb.  fulfilled  after  me. 
s   14:24,30.  26:65.     Deut.    1:36. 

Josh.  14:8,9. 
t  14:33—35.     Deut.  2:14.     Ps. 

73:33. 
u  26:64.  Deut.  2:15. 


worthy  of  all  our  mercies;  and  expressions  of  our 
gratitude  to  God  and  zeal  for  his  glory,  and  of  our 
love  to  our  fellow-Christians. 
NOTES. 

Chap.  XXXII.  V.  1— .5.  {Marg.  Ref.)  This 
proposal  of  the  Reubenites  and  Gadites  seemed 
to  imply  a  disregard  to  the  land  of  Canaan,  a  dis- 
trust ot  the  Lord's  promise,  and  a  reluctance  to 
encounter  the  difficulties  and  dangers  of  con- 
quering and  expelling  the  inhabilf»iits.  And  in- 
deed when  we  compare  their  petition  "not  to  be 
brought  over  Jordan,"  with  the  earnestness  with 
which  Moses  entreated  to  pass  over;  we  cannot 
but  conclude,  that  they  did  not  beliold  in  the  rest 
of  Israel  in  Canaan,  tliat  type  of  heaven,  which 
he  and  other  believers  doubtless  did.  (JSTote 
Deut,  3:23—28.) 

V.  6—15.  (JVb<e,y,  13:  14:)  It  was  very  nat- 
ural for  Moses  to  suspect,  that  sloth  and  cowar- 
dice, the  effects  of  unbelief,  suggested  the  petition 
of  the  descendants  of  Gad  and  Reuben;  and  he 
therefore  remonstrated  witli  them  very  plainly  on 
their  conduct.  lie  feared  that  they  "were  risen 
up,  an  increase  of  sinful  men,"  like  those  who 
provoked  the  Lord  to  "swear  in  his  wrath  that 
they  should  not  enter  into  his  rest."    [Motes,  Ps. 


14  And,  behold,  ye  are  risen  up  in 
your  fathers'  stead,  ^  an  increase  of  sinful 
men,  ^  to  augment  yet  the  fierce  anger  of 
the  Lord  toward  Israel. 

1 5  For  ^  if  ye  turn  away  from  after 
him,  ^  he  will  yet  again  leave  them  in  the 
wilderness,  and  ^  ye  shall  destroy  all  this 
people. 

16  IF  And  they  came  near  unto  him, 
and  said,  *=  We  will  build  sheep-folds  here 
for  our  cattle,    and  cities   for  our  little 


ones; 


1 7  But  ^  we  ourselves  will  go  ready 
armed  before  the  children  of  Israel,  until 
we  have  brought  them  unto  their  place: 
and  our  little  ones  shall  dwell  in  the 
fenced  cities,  because  of  the  inhabitants 
of  the  land. 

1 8  We  ^  will  not  return  unto  our  houses, 
until  the  children  of  Israel  have  inherit- 
ed every  man  his  inheritance. 

1 9  For  ^  we  will  not  inherit  with  them 
on  yonder  side  Jordan,  or  forward;  e  be- 
cause our  inheritance  is  fallen  to  us  ''  on 
this  side  Jordan  eastward. 

20  And  •  Moses  said  unto  them,  If  ye 
will  do  this  thing,  if  ye  will  go  armed  be- 
fore the  Lord  to  war, 

21  And  will  go  all  of  you  armed  over 
Jordan  before  the  Lord,  until  he  hath 
driven  out  his  enemies  from  before  him, 

22  And  the  ^  land  be  subdued  before 
the  Lord;  then  afterward  ye  shall  return, 


X  Get).  5:3.  8:21.     Neh.  9:24— 

26.     Job    14:4.     Is.    1:4.  57:4. 

Ez.   20:21.     Matt.  23:31—33. 

Luke  11:48.  Acts  7:51,52. 
y  Deut.  1:34,35.    Ezra  9:13,14. 

10:10. 
z  Lev.  26:14— 18.  Deut.  2S:I5, 

&C.  30:17-19.    Josh.  22:16— 

18.  2  Chr.  7:19—22.  15:2. 
a  Num.  14:30—35. 
b  Jer.  38:23.  Matt.  18:7.  Rom. 

14:15,20,21.    1  Cor.  8:11,12. 
c  34—42.   Gen.  33:17. 


d  29—32.  Deut.  3:18—20.  Josh. 

4:12,13. 
e  Josh.  22:4,5. 
f  Gen.     13:10—12.    14:12.        2 

Kin?s  10:32,33.  15:29.     1  Chr. 

5:25,26.   Prov.  20:21. 
?  Josh.  12:1-6.  13:8. 
ii  32.  34:15.  Josh.  1:14,16. 
i  Deut.  S-.18— 20.  Josh.  1:13— 

15.  4:12,13.  22:2-4. 
kJosh.    10:30,42.    11.23.     18:1. 

Ps.  44:1—4.  73:55. 


95:9—11.  JTcft.  3:7— 19.  4:1,2.)  In('eed  he  was 
apprehensive  that  their  example  would  induce 
tlicir  brethren  to  renew  the  old  provocation,  and 
so  to  destroy  the  whole  nation.  But,  though  they 
were  in  some  degree  faulty,  they  were  not  so 
deeply  criminal  as  he  supposed. — It  is  not  known 
on  what  account  Caleb,  or  rather  Jephunneh,  is 
called  the  Kenezite:  probably  from  some  ancestor 
of  the  family,  of  whom  nothing  remains  on  record. 
{Jo.sh.  14:14.) 

V.  16 — 19.  This  proposal  was  very  equitable, 
and  it  was  honestly  made  and  faithfully  executed. 
It  did  not  imply  that  all  the  men  capable  of  bear- 
ing arms  should  go,  and  so  leave  their  families 
and  possessions  defenceless;  but  a  sufficient  de- 
tachment: accordingly  forty  thousand  went  out 
of  about  a  hundred  thousmid.  [JVbtes,  Josh.  1:J2 
—15.22:1—5.) 

V.  20.  From  the  expression,  "before  the 
Lord,"  it  has  been  concluded,  that  the  Israelites 
carried  the  ark  with  them  in  all  the  wars  of  Ca- 
naan.— It  was  very  encouraging  to  represent  the 
forces  which  they  were  about  to  attack,  as  the 
enemies  of  God,  and  God  himself  as  leading  Is- 
rael on  to  victoiy. — It  does  not  appear,  that  the 
tabernacle  and  ark  were  permanently  stationary, 

[607 


B.  C.  H52. 


NUMBERS. 


B.  C.  1432. 


and  'be  guiltless  before  the  Lord,  and 
before  Israel;  and  "  this  land  shall  be 
3^our  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  yc  cities  for  your  liLde  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,  ourM'ives,  our  flocks, 
and  all  our  cattle,  shall  be  there  in  the 
cities  of  Gilead. 

27  But  thy  servants  will  pass  over, 
every  man  p  armed  for  war,  before  the 
Lord  to  battle,  ^  as  my  lord  saith. 

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  Reu- 
ben 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  Reuben  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 


)  Josh.  2:19.  2  Sam.  3:28. 

m  Deut.  3:12—17.     Josh.   13:8, 

29—32.22:9. 
n  Lnv.  26:14,&c.     Dcut.  28:15, 

&c. 
o  Gen.  4:7.  44:16.     Ps.  140:11. 

Prov.  13:21.  Is.  3:11.  59:1,2,12. 


Rom.  2:9.   1  Cor.  4:5. 
p  17.    2  Cor.  10:4,5.     Kph. 

—18.  2  Tim.  4:7,3. 
q  11:28.  12:11.  .36:2. 
r  See  on  20—23. 
s  Josh.  22:19. 


6:10 


till  after  the  land  had  been  subdued.  [Jfote,  Josh. 
18:1.) 

V.  23.  If  the  persons  concerned  prevaricated, 
and  so  imposed  on  men;  or,  if  tliey  afterward  re- 
fused to  fulfil  their  engagement;  God  would  most 
certainly  detect  and  expose  their  wickedness, 
and  inflict  condign  punishment  on  them  for  it. — 
Sin  pursues  the  criminal,  as  the  hound  docs  the 
hunted  animal;  :ind  will  at  length  overtake  him, 
seize  on  him,  and  destroy  him.  [JVote,  Prov.  13: 
21.) 

V.  29.  It  was  proper  that  this  country,  (which 
seems  hitherto  to  have  been  possessed  in  common 
by  the  people,)  should  be  allotted  to  some  of  the 
tribes;  and  Reuben  and  Gad  having,  perhaps  too 
hastily,  petitioned  for  it,  it  was  granted  them:  but 
it  was  a  situation  very  distant  from  the  sanctuary; 
it  greatly  interrupted  their  intercourse  with  their 
brethren;  it  was  ver}'  much  exposed  to  their  ene- 
mies, and  uneasy  to  themselves;  and  they  seem  to 
have  been  dispossessed  sooner  than  the  other  Is- 
raelites. {J^oies,  2  Kings  15:29.  1  Chr.  5:25,26.) 
50  G] 


the  possession  of  our  inheritance  on  this 
side  Jordan  may  be  ours. 

33  And  '  Moses  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  Joseph,  "  the 
kingdom  of  Sihon  king  of  the  Amorites, 
and  the  kingdom  of  Og  king  of  Bashan, 
the  land,  with  the  cities  thereof,  in  the 
coasts,  even  the  cities  of  the  country 
round  about. 

34  And  the  children  of  Gad  built  *  Di- 
bon,  and  Ataroth,  and  ^  Aroer, 

35  And  Atroth,  Shophan,  and  ^  Jaazer, 
and  Jogbehah, 

36  And  ^  Beth-nimrah,  and  Beth-aran, 
''  fenced  cities;  and  folds  for  sheep. 

37  And  the  children  of  Reuben  built 
•=  Heshbon,  and  Elealeh,  and  Kirja- 
thaim. 

38  And  Nebo,  and  Baal-meon,  (their 
names  being  changed,)  and  Shibmah: 
and  *  gave  '^  other  names  to  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  was  in  it. 

40  And  Moses  ^  gave  Gilead  unto  Ma- 
chir the  son  of  Manasseh;  and  he  dwelt 
therein. 

41  And  s  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  the  villages  thereof,  and  called  it  No- 
bah, after  his  own  name. 


t  .See   on    1.— Deut.    3:12—17. 

29:8.  Josh.  12:H.  13:3,&c.  22:4. 
u  34:14.   1  Chr.  5:18.  12:31.  26: 

32. 
V  21:23— 35.       Deut.  2:30— 33. 

3:1—8.     Ps.  135:10,11.    136:18 

—21. 
X  .See  on  3.-21:30.  33:45,46. 
y  Dent.  2:36.   Is.  17:2. 
X  1,3.    .Inzer. 
a  .See  on  3.  JS'imrah. 


b  24. 

c  See  on  3.  21:27.    Is.  15:4. 

*  Heb.   they  called  hy  names 

the  na7nes  of  the  cities- 
d  Gen.  26:13.   Kx.  23:13.  Josh. 

23:7.   Ps.  16:4.    Is.  46:1. 
e  26:29.  Gen.  50:23.  Josh.  17:1. 
f  Deut.  3:13— 15.     Josh.   13  29 

—31. 
%  1  Chr.  2:21—23. 
h  Jud^.  10:4.   1  Kings  4:13. 


V.  33.  The  country  eastward  of  Jordan  was, 
it  seems,  too  large  for  the  two  tribes  of  Reuben 
and  Gad  alone;  and  therefore  in  consequence  of 
the  conquest  of  Gilead  by  the  descendants  of  Ma- 
chir, a  division  of  the  tribe  of  Manasseh  likewise 
had  their  inheritance  there,   probably  by  their 


own    consent 
33.) 


(39— 42.— JVofe«,    Josh.    13:7- 


V.  38.  Their  names  heinsc  changed.'}  When 
the  people  rebuilt  the  cities  lor  their  own  habita- 
tions, they  clianged  the  names  of  such  of  them,  as 
were  called  after  the  idols  of  the  former  inhabit- 
ants. Yet  several  of  them  seem  afterwards  to 
have  recovered  their  old  names,  and  indeed  to 
have  been  seized  on  by  the  Moabites  and 
others. 

V.  41.  Jair  was  the  descendant  of  Machir  and 
Manasseh  in  the  female  line;  but  from  Juduh  in 
the  male  line.  [JTotes,  1  Chr.  2:21—23.)  Yet 
joining  himself  to  the  Manassites  on  this  occasion, 
his  posterity  was  ever  after  reckoned  among 
them.     [J^ofe,  Detit.3A4.) 


B.  C.   1452. 


CHAPTER  XXXIII. 


B.  C.  1452. 


CHAP.  XXXIil. 

A  record  of  forty-two  journeys  of  Israel,  1 — 49.     A  charge  to 
destroy  the  Canaanites  and  their  idols,  50 — 56. 

THESE  are  the  journeys  of  the  chil- 
dren of  Israel,  which  went  forth 
out  of  the  land  of  Egypt,  *  with  their 
armies,  **  under  the  hand  of  Moses  and 
Aaron. 

2  And  Moses  wrote  their  goings  out 
according  to  their  *=  journeys,  by  the  com- 
mandment of  the  Lord:  and  these  are 
their  journeys  according  to  their  goings 
out. 
B  c.n     3  And  "^  they  departed  from  Ra- 


1491.  J  meses  ®  in  the  first  month,  on  the 
fifteenth  day  of  the  first  month:  on  the 
morrow  after  the  passover,  the  children 
of  Israel  went  out  ^  with  an  high  hand, 
in  the  sight  of  all  the  Egyptians. 

4  For  the  Egyptians  ^  buried  all  their 


a  Ex.  12:37,61.  13:18. 

b  Josh.  24:5.    1  Sam.  12:8.    Ps. 

77:20.  Mic.  6:4. 
c  9:17—23.  10:6,13.    Deut.  1:2. 

10:11. 


dGen.  47:11.    Ex.  1:11.  12:37. 

e  Ex.  12:2.  13:4. 

f  Ex.  14:3.    Ps.  105:33.    Is.  52: 

12.  Mic.  2:13. 
g  Ex.  12:29,30.  Ps.  105:36. 


PRACTICAL  OBSERVATIONS. 

Covetousness,  ambition,  impatience,  or  other 
carnal  inducements,  influence  most  men  in 
choosing'  their  worldly  settlements;  whereas  they 
oug-ht  to  consider  in  the  first  place,  whether  they 
are  likely  to  be  convenient  for  attending-  on  the 
ordinances  of  God,  and  favorable  to  communion 
with  his  people.  If,  however,  Christians  are  be- 
trayed into  such  an  improper  conduct,  their  ini- 
quity will  correct  them,  and  the)'  will  surely  suf- 
fer for  their  folly.  [J^otes  and  P.  O.  Gen.  13: 
14:)  But  men  in  general,  even  when  called 
Christians,  have  not  that  faith  which  explores 
the  unseen  world,  or  that  spiritual  mind  which 
supremely  values  heavenly  blessings.  Earthly 
things  suit  their  carnal  minds,  and  are  appre- 
hended by  their  senses;  these  they  prefer  as  their 
portion:  but  it  proves  unsatisfactory  and  vexa- 
tious, they  are  speedily  driven  out  of  it;  and  hav- 
ing no  inheritance  beyond  the  grave,  thej'  will 
eternally  bewail  their  wretched  choice,  while 
believers  eternally  rejoice  in  theirs. — We  are 
utterly  inexcusable,  if  we  do  not  profit  by  the 
examples  of  those,  whose  sins  and  punishments 
are  recorded  for  our  warning.  Yet  so  depraved 
is  human  nature,  that  one  generation  rises  up 
after  another,  "an  increase  of  sinful  men"  walk- 
ing in  the  steps  of  those  who  perished  before 
them,  and  thus  still  more  and  more  augmenting 
the  fierce  anger  of  the  Lord.  Nor  does  the 
wickedness  of  men  merely  destroy  their  own 
souls;  for  it  murders  tliose  of  others  also,  while 
their  examples,  influence,  and  persuasions,  en- 
courage numbers  in  sin,  or  discourage  them  from 
serving  the  Lord;  and  while  the  crimes  of  pro- 
fessed Christians  increase  the  prejudices  or  hard- 
en the  hearts  of  Jews,  Mohammedans,  and  Gen- 
tiles against  the  gospel.  [J^ote,  Matt.  18:7 — 9.) 
They,  however,  who  are  deeply  acquainted  with 
the  human  heart,  and  have  been  long  conversant 
with  perverse  and  rebellious  people,  are  some- 
times too  suspicious.  But  such  suspicions  fre- 
quently arise  from  zeal  for  the  honor  of  God,  and 
love  to  the  souls  of  men:  (2  Cor.  11:2.)  and  it  is 
generally  best  to  disclose  them,  and  to  remon- 
strate  with  the  suspected  persons;  for  this  may 
either  withdraw  them  from  their  purpose,  or 
give  them  an  opportunity  of  explaining-  them- 
selves.    And  even  when  they  are  faulty  in  some 


first-born,  which  the  Lord  had  smitten 
among  them:  ''  upon  their  gods  also  the 
Lord  executed  judgments. 

5  And  the  children  of  Israel  '  removed 
from  Rameses,  and  pitched  in  Succoth. 

6  And  J  they  departed  from  Succoth, 
and  pitched  in  Etham,  which  is  in  the 
edge  of  the  wilderness. 

7  And  ^  they  removed  from  Etham, 
and  turned  again  into  Pi-hahiroth,  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  wilderness,  and  went 
three  days'  journey  in  the  wilderness  of 
Etham,  and  pitched  in  Marah. 

9  And  "  they  removed  from  Marah 
and  came  unto  Elim:  and  in  Elim  were 
twelve  fountains  of  water,  and  threescore 


h  Ex.    12:12.   18:11.       Is.   19:1. 

Zeph.  2:11.  Rev.  12:7,8. 
i  Kx.  12:37. 
j   Ex.  13:20. 


k  8.  Ex.  14:2,9. 

1  Ex.  14:22,&c.  16:22—26. 

m  Ex.  16:27. 


degree,  we  should  be  ready  to  accept  of  reason- 
able excuses,  and  to  accede  to  equitable  propo- 
sals; yet  with  such  express  conditions  and  limita- 
tions as  may  supersede  occasions  of  future  con- 
tention.— All  men  ought  to  consider  the  interests 
of  others  as  well  as  their  own;  and  the  law  of  love 
requires  them  reciprocally  to  labor,  venture,  and 
suffer  for  each  other,  as  occasion  requires.  But 
especially  it  is  becoming  in  the  people  of  God  to 
be  disinterested  and  public  spirited:  and  they 
cannot  consistently  account  any  thing  too  great 
to  forego,  to  endure,  or  to  attempt,  in  opposing 
the  common  enemies  of  the  cause,  in  promoting- 
the  salvation  of  souls,  and  in  securing  the  heav- 
enly inheritance.  If  God  hath  formed  us  to  this 
disposition,  we  shall  avoid  all  appearance  of  evil, 
act  with  equity  and  love,  have  a  sanctified  and 
comfortable  use  of  our  worldly  possessions,  and 
so  pass  through  things  temporal,  as  not  finally  to 
lose  the  good  things  which  are  eternal. 

NOTES. 

Chap.  XXXIII.  V.  1,2.  In  this  chapter 
the  sacred  historian  has  brought  into  one  view 
the  journeys  and  encampments  of  Israel,  from 
Egj-pt  to  the  banks  of  Jordan. — The  clause,  "by 
the  commandment  of  the  Lord,"  may  refer  either 
to  \he  journeys  which  were  all  taken  at  his  word, 
or  to  the  register  of  them  which  was  written  by 
his  express  direction.  The  Jews  in  general  ex- 
plain it  of  the  latter,  and  suppose  that  it  was  in- 
tended to  encourage  them  in  their  present  dis- 
persions and  wanderings;  which  they  persuade 
themselves  will  likewise  terminate  in  their  settle- 
ment in  Canaan,  under  the  rule  of  their  expected 
Messiah:  and  this,  though  not  exactly  as  they 
suppose,  will  eventually  he  the  case.  But  one  of 
their  Rabbies  has  truly  said,  that  'their  Redeem- 
'er  was  born  before  him  who  reduced  them  to 
'this  last  captivity;'  an  opinion  which  is  well  wor- 
thy of  their  serious  consideration! 

V.  S— 7.    Marg.  Ref.—JSTotes,  Ex.  12:29—42 
—13:20.  14:2—9. 

Buried,  &c.  (4)  This  mournful  employment 
took  off  the  thoughts  of  the  Egyptians,  from  the 
pursuit  of  Israel,  for  a  time. 

V.  8.  The  wilderness  of  Etham  seems  to  have 
extended  considerably  on  each  side  of  the  Red 

[509 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


and  ten  palm-trees;  and  they  pitched 
there. 

10  And  they  removed  from  °  Elhn, 
and  encamped  by  the  Red  Sea. 

1 1  And  they  removed  from  the  Red 
Sea,  and  encamped  in  the  wilderness  of 
Sin. 

12  And  they  took  their  journey  out 
of  the  wilderness  of  Sin,  and  encamped 
in  Dophkah". 

1 3  And  they  departed  from  Dophkah, 
and  encamped  in  Alush. 

14  And  they  removed  from  Alush, 
and  encamped  at  °  Rephidim,  where  was 
no  water  for  the  people  to  drink. 

B.  c.-i .  15  And  P  they  departed  from  Re- 
1490.  J  phidim,  and  pitched  in  the  wilder- 
ness of  Sinai. 

16  And  ^  they  removed  from  the  des- 
ert of  Sinai,  and  pitched  at  *  Kibroth- 
hattaavah. 

1 7  And  '  they  departed  from  Kibroth- 
hattaavah,  and  encamped  at  Hazeroth. 

1 8  And  ^  they  departed  from  Haze- 
roth, and  pitched  in  Rithmah. 

19  And  they  departed  from  Rithmah, 
and  pitched  at  Rimmon-parez. 

20  And  they  departed  from  Rimmon- 
parez,  and  pitchpd  in  Libnah. 

21  And  they  removed  from  *  Libnah, 
and  pitched  at  Rissah. 

22  And  they  journeyed  from  Rissah, 
and  pitched  in  Kehelathah. 

23  And  they  went  from  Kehelathah, 
and  pitched  in  mount  Shapher. 

24  And  they  removed  from  mount 
Shapher,  and  encamped  in  Haradah. 

25  And  they  removed  from  Haradah, 
and  pitched  in  Mackheloth. 

26  And  they  removed  from  Mack- 
heloth, and  encampcrd  at  Tahath. 

27  And  they  departed  from  Tahath, 
and  pitched  at  Tarah. 

28  And  they  removed  from  Tarah, 
and  pitched  in  Mithcah. 


nKx.  16-.1.  17:1. 

e  Kx.  17:1—8. 

p  Kx.  19:1,2. 

q  10:11—13,33    Deut.  1:6. 

*  That   is,  the  graves  of  lust. 


11:4,34. 
t  11:35. 
s  12:16. 
t  Deut.  1:1. 


Lahan. 


Sea,  and  round  the  bay,  in  which  that  sea  ter- 
minates.    {JVote,  Ex.  14:24,25.) 

V.  9—14.  [J^otes,  Ex.  15:22—24,27.  16:1.  17: 
1,2.)  Dophkah  and  Ahish  are  not  mentioned 
elsewhere;  probably  nothing  remarkable  occur- 
red at  these  places. 

V.  15.  (JVbfe,  Ex.  19:1,2.)  The  subsequent 
continuance  of  Israel,  in  the  wilderness  of  Sinai, 
comprises  all  the  remaining  part  of  Exodus,  all 
the  Leviticus,  and  to  the  tenth  chapter  of  this 
book.     (JVbie,  10:11—13.) 

V.  16—18.  (11:33— 35.  12:16.)— i^/<Ama/^  seems 
to  have  been  in  the  wilderness  of  Paran,  near 
Kadesh-barnea. 

V.  19 — 29.  We  read  nothing  elsewhere  of  the 
encampments  mentioned  in  these  verses. 

bxor 


29  And  they  went  from  Mithcah,  and 
pitched  in  Hashmonah. 

30  And  they  departed  from  Hashmo- 
nah, and  encamped  at "  Moseroth. 

31  And  they  departed  from  Moseroth, 
and  pitched  in  ^  Bene-jaaken. 

32  And  they  removed  from  Bene-jaa- 
ken, and  encamped  at  ^  Hor-hagidgad. 

33  And  they  went  from  Hor-hagidgad, 
and  pitched  in  ^  Jotbathah. 

34  And  they  removed  from  Jotbathah, 
and  encamped  at  Ebronah. 

35  And  they  departed  from  Ebronah, 
and  encamped  at  *  Ezion-gaber. 

36  And  they  removed  from  Ezi-  |-b.  c. 
on-gaber,  and  pitched  in  *^  the  wil-  L  wss. 
derness  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  ps.  c. 
up  into  mount  Hor,  at  the  command-  L  i'*^-- 
ment  of  the  Lord,  and  died  there  in  the 
fortieth  year  after  the  children  of  Israel 
were  come  out  of  the  land  of  Egypt,  in 
the  first  day  of  the  fifth  month. 

39  And  Aaron  teas  an  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  chil- 
dren of  Israel. 

41  And  ^  they  departed  from  mount 
Hor,  and  pitched  in  Zalmonah. 

42  And  they  departed  from  Zalmo- 
nah, and  pitched  in  Punon. 

43  And  they  departed  from  Punon, 
and  s  pitched  in  Oboth. 

44  And  they  departed  from  Oboth, 
and  pitched  in  +  Ije-abarim,  in  the  border 
of  Moab. 

45  And  they  departed  from  lim,  and 
pitched  in  Dibon-gad. 


u  Deut.  10:6.  Mosera. 

X  1  Chr.  1:42. 

y  Deut.  10:7.  Chidgodak. 

z  Deut.  10:7.  Jotbath. 

a  14:25.    Deut.  2:8.    1  Kings  9 

26.22M.  Ezion-geher.  2  Chr, 

20:36. 
b  13:21.20:1.  27:14.    Deut.  32 


51. 

c  20:22,23.21:4. 
d  20:24—23.  Deut.  10:6.  32:60. 
e  .See  on  21:1—3. 
f  21:4. 
g21:10. 
f  Or,  heaps  of  Marim.  21:11. 


V.  30,  31.  It  is  said  elsewhere,  {Mote,  Deut. 
10:6,7.)  "They  took  their  journey  from  Beeroth 
of  the  children  of  Jaakan  to  Mosera:"  yet  here 
this  seems  reversed,  "they  departed  from  Mose- 
roth, and  pitched  in  Bene-jaakan,"  or,  the  sons  of 
Jaakan. — Either  different  places  are  meant,  or 
the  people  journeyed  back  again  nearly  to  the 
same  place. — Probably  no  mention  is  made  of  any 
but  their  principal  stations. 

V.  32—34.     JIarg.Rpf. 

V.    35,    36.     Marg.   Ref.—J^otes,   13:21,22. 
20:1. 

V.  37—39.     21:4.     Ex.    7:7 J^oles,  20:22— 

28. 

V.  40.     J^ote,  21:1—3. 

V.  43,  44.     JVofe,  21:10. 


B.  C..1432. 


CHAPTER  XXXIII. 


B.  C.  1452. 


46  And  they  removed  from  ^  Dibon- 
gad,  and  encamped  in  '  Almon-dibla- 
thaim. 

47  And  they  removed  from  Almon- 
diblathaim,  and  pitched  in  ""the  moun- 
tains of  Abarim,  before  Nebo. 

48  And  they  departed  from  the  moun- 
tains of  Abarim,  and  pitched  ^  in  the  plains 
of  Moab,  by  Jordan  near  Jericho. 

49  And  they  pitched  by  Jordan,  from 
•"  Beth-jesimoth  even  unto  *  Abel-shittim, 
in  the  plains  of  Moab. 

50  II  And  the  Lord  spake  unto  Moses 
"  in  the  plains  of  Moab,  by  Jordan  7iear 
Jericho,  saying, 

51  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  °  When  ye  are  passed 
over  Jordan  into  the  land  of  Canaan; 

52  Then  p  ye  shall  drive  out  all  the 
inhabitants  of  the  land  from  before  you, 
and  destroy  all  their  pictures,  and  de- 
stroy all  their  molten  images,  and  quite 
pluck  down  all  their  high  places. 


h  32:34.  Is.  15.2.  Jer.  43:18. 
i  Jer.  48:22.    Beth-dihlathaivi. 

Ez.  6:14.  Diblath. 
k  21:20.    Deut.  32:49.  34:1. 
J  See  on  22:1. 
m  Josh.  13:20.   Er.  25:9. 
*  Or,  the  plains  of  Shittim.  25: 


1--9.  Ex.  25:5,10,23.  Josh.  2:1. 
n  48,49. 

0  Deut.  7:1.  9:1.  Josh.  3:17. 
p  Ex.  23:24,31—33.  34:12—17. 

Deut.  7.2—6,25,26.    12.2,3,30, 

31.    20:16—18.       Josh.    11:12. 

23:7.  Judg.  2;2. 


V.  45— 49.  {Marg.  Ref.)  The  word  "Abel" 
signifies  also  mourning;  and  perhaps  it  was  added 
to  the  name  Skittim,  where  Israel  grievously  sin- 
ned and  suffered  in  the  matter  of  Baal-peor,  to 
express  the  lamentation  made  on  that  account. 
— Probably  the  Israelites  first  gave  names  to 
many  of  the  places  in  the  desert,  by  which  tliey 
were  afterwards  known. 

V.  51—53.  [Marg.  Ref.  p,  q.  Mote,  Ex.  34: 
11 — (7.)  This  repeated  command  rendered  it 
the  indispensable  duty  of  the  Israelites,  to  extir- 
pate tlie  Canaanites  by  every  means  in  their  pow- 
er, and  as  fast  as  tliey  could  subdue  them;  neither 
yielding  to  cowardice,  sloth,  or  self-indulgence; 
nor  setting  up  their  own  notions  of  clemency  in 
opposition  to  the  sentence  of  the  righteous  Judge, 
which  they  were  commissioned  to  execute. — But 
they  must  also  destroy  all  monuments  of  their 
abominable  idolatries,  however  precious  the  ma- 
terials, or  curious  the  workmanship. — Groves, 
altars,  and  images,  on  hills  and  mountains,  were 
called  "high  places." 

V.  55,  56.  The  general  duly  of  Israel  became 
the  particular  duty  of  each  tribe,  after  the  divis- 
ion of  the  land,  in  that  portion  allotted  to  them; 
and  the  subsequent  history  proves  that  these  de- 
nunciations were  real  prophecies,  which  have 
been  wonderfully  accomplished  even  to  this  day. 
— During  many  ages,  the  remnant  of  the  devoted 
nations  were  exceedingly  troublesome  to  the  Is- 
raelites, even  "as  pricks  in  the  eyes  and  thorns 
in  the  side,"  which  would  be  a  constant  and  al- 
most intolerable  torture:  [Marg.  Ref.  t.  Mote, 
Josh.  23:13.)  and  at  length,  as  they  persisted  in 
imitating  their  idolatries  and  atrocious  crimes, 
they  were  punished  as  the  Lord  proposed  to  pun- 
ish the  Canaanites;  being  expelled  from  their 
country  with  tremendous  slaughter,  first  ty  the 
Assyrians  and  Chaldeans,  and  at  length  more 
completely  by  the  Romans. 

PRACTICAL  OBSERVATIONS. 
It  is  very  useful  to  record  the  principal  events 
of  our  own  lives,  and  of  the  Lord's  dealings  with 


53  And  ye  shall  dispossess  the  inhab- 
itants of  the  land,  and  dwell  therein: 
^  for  I  have  given  you  the  land  to  possess 
it. 

54  And  ""ye  shall  divide  the  land  by 
lot  for  an  inheritance  among  your  fam- 
ilies, and  to  the  more  ye  shall  +give  the 
more  inheritance,  and  to  the  fewer  ye 
shall  Jgive  the  less  inheritance:  every 
man's  inheritance  shall  be  ^  in  the  place 
where  his  lot  falleth:  according  to  the 
tribes  of  your  fathers  ye  shall  inheiit. 

55  But  if  ye  will  not  drive  out  the 
inhabitants  of  the  land  from  before  j'^ou; 
then  it  shall  come  to  pass,  that  those 
which  ye  let  remain  of  them  *  shall  be 
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  I  shall  do  unto  you,  as  I  thought  to 
do  unto  them. 


q  Deut.  32:8.  Ps.  24:1,2.  115: 
16.  Jer.  27:6,6.  Dan.  4:17,25, 
32.    Matt.  20:15. 

r  See  on  26:63—56. 

f  Heb.  multiply  his  inherit- 
ance. 26:54. 

I  Heb.  diminish  his  inherit- 
ance, 

s  Josh.  15:1—12.  16:1,&C.  17:1, 


&c.  ]8;11,&C.  19:1—48. 
t  Deut.   7:4,16.       Josh.   23:13 

Judg.  1:21— 33.  2:3.     Ps.   106 

34—36.  Ez.  28:24. 
u  Lev.  18.28.  20:23.     Deut.  28: 

63.  29:23.     Josh.  23:15,16.      2 

Chr.  36:17-20.     Ez.  33:24— 

29.  Luke  21 :23,24. 


his  church:  and  frequent  meditation  on  these 
subjects  tends  to  awaken  gratitude,  to  excite  re- 
pentance and  humiliation,  and  to  encourage  our 
faith  and  hope  in  God. — Few  of  the  periods  of 
our  lives  can  be  reflected  on,  without  reminding- 
us  of  the  Lord's  goodness,  and  of  our  own  ingrati- 
tude and  disobedience:  these,  like  a  two-fold 
thread,  run  entwined  together  through  the  whole 
of  our  experience,  and  our  unworthiness  renders 
the  kindness  of  God  more  admirable,  while  his 
kindness  shews  our  sins  more  inexcusable. — We 
could  not  reasonably  wish  to  pass  over  again  any 
stages  of  our  pilgrimage,  except  we  could  hope, 
by  the  grace  of  God,  to  shun  the  sins  which  we 
committed,  or  to  embrace  those  opportunities  of 
glorifying  God  which  before  we  slipped.  But  if 
we  are  upright  in  these  desires,  they  shall  be 
graciously  accepted:  and  we  may  be  thankful 
that  we  have  travelled  thus  far  towards  a  better 
country;  we  may  set  up  our  Ebenezer,  and  praise 
him  who  hath  helped  us  hitherto;  and  we  may 
trust  in  him  to  bring  us  safe  to  our  journey's  end. 
— But,  whatever  be  our  character  and  state, 
every  day,  week,  month,  and  year,  whether  pros- 
perous or  adverse,  carries  us  forward  to  our  "long 
liome,"  and  conveys  the  unbeliever  nearer  to 
the  gates  of  hell,  the  believer  nearer  to  the  joys 
of  heaven;  and  not  only  those  days  which  are 
marked  for  some  important  transaction  or  event, 
but  those  which  glide  away  unnoticed  and  are 

speedily  forgotten Soon  will  our  wanderings 

end,  and  our  eternal  state  be  irrevocably  fixed: 
how  important  then  is  the  present  moment! — Hap- 
py are  they,  whom  the  Lord  now  "guides  with  his 
counsel,  and  will"  at  length  "receive  to  his  glo- 
ry!" To  this  felicity  the  gospel  calls  us:  "Behold, 
now  is  the  accepted  time!  behold,  now  is  the  day 
of  salvation!" — Let  sinners  seize  the  precious 
opportunity,  and  flee  for  refuge  to  the  hope  set 
before  them.  Let  us  all  behold  with  trembling, 
and  keep  at  a  distance  from  "the  graves  of  the 
lusters;"  let  us  fear  the  doom  of  the  unbelievers, 
concerning  whom  the  "Lord  sware  in  his  wrath 

[511 


B.  C.   1452. 


NUMBERS. 


B.  C.  1432. 


CHAP.  XXXIV. 


The  boundaries  of  Canaan,  1 — 15.     The  names  of  the  men  who 

were  chosen  to  divide  the  land,  16 — 29. 


A 


ND   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 
shall  fall  unto  you  for  ^  an  inheritance, 
even  the  land  of  Canaan  with  the  coasts 
thereof:) 

3  Then  your  '^  south  quarter  shall  be 
from  the  wilderness  of  Zin,  along  by  the 
coast  of  Edom,  and  your  south  border 
shall  be  the  outmost  coast  of  the  **  salt  sea 
eastward. 

4  And  your  border  shall  turn  from  the 
south  to  the  ascent  of  ^Akrabbim,  and 
pass  on  to  *'Zin:  and  the  going  forth 
thereof  shall  be  from  the  south  to  s  Ka- 
desh-barnea,  and  shall  go  on  to  ^  Hazar- 
addar,  and  pass  on  to  Azmon. 

5  And  the  border  shall  fetch  a  compass 
from  Azmon  unto  '  the  river  of  Egypt, 
and  the  goings  out  of  it  shall  be  at  ^  the 
sea. 

6  And  as  for  the  western  border,  ye 
shall  even  have  ^  the  great  sea  for  a  bor- 
der: this  shall  be  your  west  border. 


a  33:51,53.     Gen.   12:6,1.  13:15 

—  n.  16:16—21.   17:8.     Deut. 

1:7,3.    Ps.  78:55.  105:11.     Ez. 

47:14.   Acts  17:26. 
b  Ps.  16:5,6.     Jer.  3:19.     Acts 

26:18.  Eph.  1:14,18.   1  Pet.  1: 

3,4. 
c  Ex.   23:31.       Josh.    16:1—12. 

Ez.  47:19. 
d  Gen.  14:3.     Josh.  3:16.  1S.2. 


Ez.  47:8,18. 
e  Josh.  15:3.  Judg.  1:36. 
f  3.  13.21.  20:1.  33:36,37. 
g  13:26.  32:8. 
h  Josh.  15:3,4. 
i  Gen.  15:18.    Josh.  15:4,47.     1 

Kings  8:66.   Is.  27:12. 
k  6,7. 
1  Josh.  1:4.  9:1.   15:12,47.  23:4. 

Ez.  47:10,16.20. 


that  they  should  not  enter  into  his  rest;"  let  us 
shun  the  Merihahs  and  Massahs,  at  which  so 
many  have  perished  in  their  murmurings  and  re- 
bellions. Let  us  rather  prefer  the  bitter  waters 
of  Jilarah,  sweetened  with  the  consolations  of 
the  j^ospel. — Let  us  not  loiter  in  our  journey,  nor 
think  of  returning  to  Egypt,  nor  fear  interposing 
enemies,  difficulties,  or  death  itself.  Let  us  but 
redeem  our  time  to  glorify  God,  and  serve  our 
generation,  and  he  will  carry  us  safe  through  all 
to  his  eternal  kingdom. — But  except  we  separate 
from  sinners,  avoid  occasions  of  evil,  and  crucify 
our  lusts,  we  must  perish:  and  if  we  shew  any 
quarter  to  our  sinful  propensities,  they  will  gath- 
er sti'cngth  by  indulgence,  mar  the  comfort  of  our 
lives,  and  perhaps  "be  pricks  in  our  eyes  and 
thorns  in  our  sides"  when  we  lie  upon  a  death- 
bed. 

NOTES. 
Chap.  XXXIV.  V.  3—5.  It  was  absolutely 
necessary  that  the  boundaries  of  the  land,  of  which 
the  Israelites  were  commissioned  to  dispossess  and 
extirpate  the  inhabitants,  should  be  exactly  as- 
certained: because  they  were  not  commissioned 
to  push  their  conquests  any  further,  at  that  time, 
or  at  any  time  in  the  same  manner;  though  it  was 
the  divine  purpose  at  length  to  put  them  in  pos- 
session of  much  more  extensive  territories. 
U^otes,  Gen.  15:18—21.  Ex.  23:31.)— The  boun- 
aary  of  the  land  towards  the  south  was  here  fixed, 
as  beginning  from  the  southern  extremity  of  the 
Dead  Sea,  extending  to  the  west  in  a  winding  di- 
rection, past  the  desert  of  Zin  and  the  borders  of 
512] 


7  And  this  shall  be  your  "  north  bor- 
der: from  the  great  sea  ye  shall  point  out 
for  you  mount  Hor. 

8  From  mount  Hor  ye  shall  point  out 
your  border  unto  "  the  entrance  of  Ha- 
math:  and  the  goings  forth  of  the  border 
shall  be  to  Zedad. 

9  And  the  border  shall  go  on  to  Ziph- 
ron,  and  the  goings  out  of  it  shall  be  at 
Hazar-enan:  this  shall  be  your  north 
border. 

10  And  ye  shall  point  out  your  east 
border  from  °  Hazar-enan  to  Shepham. 

1 1  And  the  coast  shall  go  down  from 
Shepham  to  p  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 
Jordan,  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  Moses  commanded  the  chil- 
dren of  Israel,  saying,  ^  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. 

14  For  Hhe  tribe  of  the  children  of 
Reuben,  according  to  the  house  of  their 


m  3,6,9,10. 

D  13:21.     Josh.  13:5,6.     2  Sam. 

8:9.    2  Kings  14:25.  Jer.  39:5. 

Ez.  47:15—20. 
0  Ez.  47:17. 
p  2  Kings  23:33.  26:6.    Jer.  39: 

5,6.  52:10,26,27. 
*  Heb.  shoulder. 
q  Ueut.  3:17.  Josh.  11:2.  Chin- 


neroth.  19:36.  Luke  5:1.  Gtn~ 
nesaret,  John  6:1.  Sea  of  Ti- 
ber ias. 

r  3.  Gen.  13:10.  14:3.  19:24— 
26. 

s  Josh.  14:1,2. 

t  32:33.  Deut.  3:12—17.  Josh. 
13:8—12.   14:2,3. 


Idumea  to  Kadesh-barnea,  and  thence  to  the  place 
where  tlie  river  of  Egypt  ran  into  the  Mediter- 
ranean sea. 

V.  6.  The  Mediterranean  sea  was  the  western 
boundary. 

V.  7—9.  Mount  Hor,  here  mentioned,  was  at 
the  opposite  extremity  of  the  land,  from  that 
mount  Hor  on  which  Aaron  died.  It  seems  to 
have  been  a  ridge  of  mount  Libanus,  which  was 
the  northern  boundary,  extending  from  the  Med- 
iterranean sea,  southward  of  Zidon  to  the  spring.s 
of Jordan. 

V.  10 — 12.  Jordan  was  only  a  small  stream,  till 
it  united  with  other  rivulets,  and  formed  the  sea, 
or  lake,  of  Chinnereth,  or  Gennesaret,  or  Tibe- 
rias; but  afterwards,  emerging  on  the  opposite 
end  of  the  lake,  it  became  a  considerable  river, 
then  more  generally  known  by  the  name  Jordan. 
It  seems,  however,  in  its  wliole  course,  including 
the  sea  of  Chinnereth  and  the  Dead  Sea,  to  have 
been  the  eastern  boundary  of  Canaan,  properly 
so  called,  which  formed  a  country  not  more  than 
one  hundred  and  sixty  miles  long,  and  about  sixty 
broad. — Moses  was  born  in  Egypt,  and  never  had 
an  opportunity  of  making  a  survey  of  the  coun- 
tries beyond  Jordan.  [Deut.  3:25.)  Yet  he  has 
given  an  exact  geographical  description  of  them, 
which  accords  with  the  whole  subsequent  history, 
and  with  ancient  history  in  general.  Whatever 
opportunity  he  might  have  had,  in  those  early 
times,  of  gaining  information;  it  cannot  reason- 
ably be  doubted,  but  that  he  was  guided  by  the 
Holy  Spirit,  in  thus  specifying  the  grant  which 
God  made  to  Israel.— The  Dead  Sea,  once  a  still 


B.  C.  1452. 


CHAPTER  XXXV. 


B.  C.  1452. 


fathers,  and  the  tribe  of  the  children  of 
Gad,  according  to  the  house  of  their  fa- 
thers, have  received  their  inheritance,  and 
half  the  tribe  of  Manasseh  have  received 
their  inherilance. 

15  The  two  tribes  and  the  half  tribe 
have  received  their  inheritance  "  on  this 
side  Jordan  7icar  Jericho,  eastward,  to- 
ward the  sun-rising. 

1 6  IT  And  the  Lord  spake  unto  Moses, 
saying, 

17  These  are  the  names  of  the  men 
which  shall  divide  the  land  unto  you: 
^  Elcazar  the  priest,  and  ^  Joshua  the  son 
of  Nun. 

18  And  ye  shall  take  one  '^  prince  of 
every  tribe,  to  divide  the  land  by  inher- 
itance. 

19  And  the  names  of  the  men  are 
these:  Of  the  tribe  of  Judah,  "  Caleb  the 
son  of  Jephunneh. 

20  And  of  the  tribe  of  the  children  of 
Simeon,  Shemuel  the  son  of  Ammihud. 

21  Of  the  tribe  of  Benjamin,  Elided 
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  Jo- 
seph, for  the  tribe  of  the  children  of  Ma- 
nasseh, Hanniel  the  son  of  Ephod. 

24  And  the  prince  of  the  tribe  of  the 
children  of  Ephraim,  Kemuel  the  son  of 
Shiphtan. 

25  And  the  prince  of  the  tribe  of  the 
children  of  Zebulun,  Elizaphan  the  &on 
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 


u  32:32. 

X  Josh.  14:1.  19:61. 

V  See  on  13:8,  IS. 


z  See  on  1:4 — 6, 

a  13:30.  14.6,24,30,38.  26:65. 


more  fertile  country  than  Canaan,  mig-ht  be  a 
useful  lesson  to  Israel,  to  shun  those  sins  which 
brought  destruction  upon  Sodom  and  Gomorrah; 
and  the  wilderness  might  call  to  remembrance 
their  wanderings,  rebellions,  and  mercies  there; 
and  the  border  of  Egypt  might  remind  them, 
"that  they  had  been  bondmen,  but  that  the  Lord 
their  God  had  redeemed  them." 

V.  13 — 15.  The  countries  already  conquered, 
and  conditionally  assigned  to  the  two  tribes  and  a 
half,  lay  without  these  boundaries:  but  the  Israel- 
ites might  make  alliances  with  otlier  nations,  not 
included  in  this  grant;  and  they  were  not  allowed 
to  dispossess  or  extirpate  them,  as  they  did  the 
devoted  Canaanites. — During  the  reigns  of  David 
and  Solomon  tliey  possessed  a  much  larger  coun- 
try: yet,  through  their  own  sloth  and  wickedness, 
they  seldom  actually  enjoyed  tlie  whole  even  of 
the  land  here  granted  to  them. 

V.  16 — 29.  This  appointment  of  the  persons 
who  should  divide  the  land,  gave  assurance  of 
conquest  to  Israel;  and  to  the  persons  themselves 
of  preservation  from  the  sword,  and  from  natural 
death,  during  the  wars  with  the  Canaanites. 
Vol.  I.  65 


children  of    Asher,  Ahihud  the  son  of 
Shelomi. 

28  And  the  prince  of  the  tribe  of  the 
children  of  Naphtali,  Pedahel  the  son  of 
Ammihud. 

29  ^  These  are  they  whom  the  Lord 
commanded  to  divide  the  inheritance 
unto  the  children  of  Israel  in  the  land  of 
Canaan. 

CHAP.  XXXV. 

Forty-eight  cities  with  their  suburbs  to  be  g;iven  to  the  Levites, 
1 — 8.  Six  to  be  cities  of  refuse,  9 — 15.  Laws  respecting 
murder  and  manslaughter,  16 — 3}. 

AND  the  Lord  spake  unto  Moses  ^  in 
the  plains  of  Moab,  by  Jordan  near 
Jericho,  saying, 

2  Command  ^  the  children  of  Israel, 
that  they  give  unto  the  Levites,  of  the  in- 
heritance of  their  possession,  cities  to 
dwell  in:  and  ye  shall  give  also  unto  the 
Levites  suburbs  for  the  cities  round  about 
them. 

3  And  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  Vhich 
ye  shall  give  unto  the  Levites,  shMll  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  thou- 
sand cubits,  and  on  the  west  side  two 
thousand  cubits,  and  on  the  north  side 
two  thousand  cubits,  and  the  city  shall  be 
in  the  midst:  this  shall  be  to  them  the 
suburbs  of  the  cities. 

6  And  among  the  cities  which  ye  shall 


b  Josh.  19:51. 

a  22:1.  26:63.  31:12.  33:50.   36: 

13.  Deut.  34:1,8. 
b  Lev.  25:32,33.     Josh.   14:3,4. 


I    21:2.      Ez.    45:1—8.    48:8,22. 

1   Cor.  9:10—14. 
I  c  Josh.   21:11.      2  Chr.   11:14. 

Ez.  46:2. 


PRACTICAL  OBSERV  \TIONS. 

The  people  of  God,  though  generally  poor,  are 
said  "to  inherit  the  earth;"  because  "a  little  that 
the  righteous  hath,  is  better  than  the  riches  of 
many  wicked." — For  the  bounds  of  their  habita- 
tion, and  the  measure  of  their  provision,  arc  as- 
signed them  by  the  only  wise  God,  their  heavenly 
Father,  in  subserviency  to  their  salvation,  and  the 
increase  of  grace  and  peace  in  their  souls.  Their 
numbers  have  likewise  hitherto  been  few:  and 
they  have  commonly  been  despised  and  neglected, 
by  the  multitude  of  the  turbulent  and  wicked  of 
the  world.  But  "the  eye  of  the  Lord  is  upon 
them;"  "his  Name  is  their  strong  Tower;"  he 
"knoweth  what  things  they  have  need  of,"  and 
hath  reserved  for  them  a  more  enduring  inherit- 
ance in  heaven;  and  "they  are  kept  by  his  power 
through  faith  unto  salvtition."  May  we  cast  our 
lot  among  them,  and  not  covet  riches,  nor  seek, 
in  any  improper  way,  to  increase  our  temporal 
provision;  may  we  be  careful  not  to  live  beneath 
our  privileges,  through  sloth  or  indulgence;  may 
we  enjoy  the  earnest  of  the  Spirit  in  our  hearts, 
as  an  assurance  of  victory  and  eternal  life;   and 

[513 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


give  unto  the  Levites,  there  shall  be  ^  six 
cities  for  refuge,  which  ye  shall  appoint 
for  the  manslayer,  that  he  may  flee  thith- 
er: and  *  to  them  ye  shall  add  forty  and 
two  cities. 

7  So  all  the  cities  which  ye  shall  give 
to  the  Levites  shall  be  ^  forty  and  eight 
cities:  them  shall  ye  give  with  their  sub- 
urbs. 

8  And  the  cities  which  ye  shall  give 
shall  be  ^  of  the  possession  of  the  children 
of  Israel:  s  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  accord- 
ing to  his  inheritance  which  +  he  inherit- 

etn.  [Practical  Observations.'^ 

9  IT  And  the  Lord  spake  unto  Moses, 
saying, 

10  Speak  unto  the  children  of  Israel, 
and  say  unto  them,  ^  When  ye  be  come 
over  Jordan  into  the  land  of  Canaan, 


d  13,14.  Deut.  4;41— 43.   Josh. 

20:2,7,8.      21:3,13,21,2'7,32,38. 

Ps.  9;9.  62:7,8.  142:4,5.      Is.  4: 

t).  Matt.  11:23.   Heb.  6:13. 
*  Heb.    above    tke-m    ye  shall 

give. 
e  .Fosh.  21:3—42.  1  Chr.  6:54— 

81. 


f  Gen.    49:7.       Ex.    32:28,29. 

Deut.  33:8— 11.    Josh.  21:3. 
g  26:54.  33:54.     Ex.   16:18.     2 

Cor.  8:13,14. 
t  Heb.  they  inherit. 
h34:2.  Lev.  14:34.  25:2.  Deut. 

12:9.   19:1,2. 


when  our  warfare  is  ended,  may  we  be  welcomed 
to  the  heavenly  Canaan  by  Jesus,  the  Prince  of 
all  the  tribes  of  the  redeemed,  to  our  everlasting 
and  complete  satisfaction. 

NOTES. 

Chap.  XXXV.  V.  2—8.  These  cities,  re- 
served for  the  priests  and  Levites,  were  designed, 
not  only  for  their  accommodation,  but  likewise 
that  they  might  reside  as  religious  instructors  in 
the  several  parts  of  the  land,  and  conveniently  go 
to  the  adjacent  towns  and  villages,  or  receive 
those  who  thence  resorted  to  them.  They  might 
also  dwell  elsewhere  on  some  occasions,  and  those 
of  other  tribes  might  live  in  these  cities  as  their 
tenants. — Though  tlie  typical  temple-service  was 
limited  to  one  place;  yet  reading,  expounding, 
and  enforcing  tlie  law  of  God,  with  prayer  and 
praise,  were  not  thus  confined,  but  might  be  at- 
tended to  any  where,  with  refei'ence  to  the  ap- 
pointed sacrifices  and  priesthood,  and  to  the  ark 
of  the  covenant. — Thus  the  curse  pronounced  on 
Levi  (Gen.  49:7.)  was  turned  into  a  blessing, 
both  to  them,  and  to  Israel  in  general. — Many  of 
the  cities  spoken  of  seem  to  have  been  like  our 
market-towns;  and  they  were  very  numerous  in 
that  populous  and  fruitful  country.  The  suburbs 
of  a  thousand  cubits  nearest  the  city  would  serve 
for  gardens  and  out-houses;  and  the  larger  sub- 
urb of  another  thousand,  at  a  greater  distance, 
would  yield  pasture  for  the  flocks.  The  whole 
seems  to  have  extended  nearly  three  qiiarters  of 
a  mile  on  every  side  of  each  city;  and,  though 
forty-eight  such  cities  with  the  suburbs,  in  ad- 
dition to  the  tithes  and  otlier  perquisites,  would  be 
a  very  plentiful  provision  for  this  small  tribe,  it 
does  not  appear  that  the  people  complained  of  it 
as  exorbitant. 

Cities  for  refuge.  (6)  Marg.  Ref.  d.  Mote,  11 
—15. 

V.  11 — 15.  In  order  to  express  the  greater  ab- 
horrence of  murder  and  to  provide  the  more  ef- 
fectually for  the  punishment  of  the  marderer,  the 
prosecution  and  execution,  by  ancient  custom, 
514] 


1 1  Then  '  ye  shall  appoint  you  cities 
to  be  cities  of  refuge  for  you;  that  the 
slayer  may  flee  thither,  which  killeth  any 
person  \  at  unawares. 

12  And  they  shall  be  unto  you  cities 
for  refuge  ^  from  the  avenger;  that  the 
manslayer  die  not,  ^  until  he  stand  before 
the  congregation  in  judgment. 

13  And  of  these  cities  which  ye  shall 
give,  six  cities  shall  ye  have  for  refuge. 

1 4  Ye  shall  give  ™  three  cities  on  this 
side  Jordan,  and  three  cities  shall  ye 
give  in  the  land  of  Canaan,  which  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  sojourner  among 
them;  that  every  one  that  killeth  any 
person  unawares  may  flee  thither. 

16  And  °if  he  smite  him  with  an  in- 
strument of  iron,  so  that  he  die,  he  is  a 
murderer:  p  the  murderer  shall  surely  be 
put  to  death. 


i  See  on  6.— Josh.  20:2. 

i  Heb.  by  error.  22,23.  Ex.  21 : 

13.  Deut.  4:42.  19:4,5. 
k  19,25—27.  Deut.  19:6.    Josh. 

20:3—6,9.  2  Sam.  14:7. 
1  24.  Deut.  19:11,12.  Josh.  20: 

4—6. 


m  Deut.    4:41—43.     19:8—10. 

Josh.  20:7—9. 
n  15:16.  Ex.  12:49.  Kom.  3:29. 

Gal.  3:23. 
0  22—24.  Deut.  19:11—13. 
p30— 33.    Gen.  9:5,6.    Ex.21: 

12—14.   Ler.  24:17. 


devolved  upon  the  nearest  relation,  or  next  heir, 
or  "the  redeenier;"  (so  the  word  rendered  avenger 
signifies;)  the  very  person  to  %vhom  the  right  of 
redemption  belonged;  who  in  notorious  cases 
might  pursue  the  criminal  any  whither,  and  exe- 
cute vengeance  without  the  formalities  of  a  trial. 
This  custom,  under  certain  restrictions,  was  sanc- 
tioned by  the  divine  law:  for  it  must  be  supposed, 
that  the  avenger  was  not  authorized  to  put  any 
one  to  death  on  mere  suspicion;  as  the  magistrates 
and  congregation  might  not  inflict  this  punish- 
ment, except  the  fact  was  proved  by  the  testi- 
mony of  two  witnesses.  (JVbie,  24 — 30.)  But, 
even  if  the  person  was  certainly  known,  an  equi- 
table and  merciful  provision  was  also  made,  for 
the  security  of  those  who  had  unintentionally  shed 
blood.  Six  cities  were  appointed  in  different 
parts  of  the  land,  to  which  they  might  flee  for 
refuge  and  be  safe,  until  they  had  a  fair  trial  be- 
fore the  proper  magistrates.  One  or  other  of 
these  cities  would  lie  within  half  a  day's  journey 
of  every  part  of  the  land.  It  would  rarely  occur 
that  the  avenger  of  blood  would  be  on  the  spot, 
and  none  else  had  a  right  to  assault  or  detain  the 
manslayer;  at  least  if  no  malicious  intention  was 
manifest.  These  unhappy  men  would  therefore 
generally  get  the  start  of  their  adversaries,  and 
very  few  of  them  be  overtaken  before  they  gain- 
ed the  place  of  refuge.  But  then  they  must  leave 
their  families,  empjiyments,  and  most  important 
interests,  and  dearest  comforts:  and  they  must 
neither  loiter,  nor  yield  to  weariness,  nor  regard 
difficulties,  nor  slacken  their  pace,  till  they  bad 
got  safe  within  the  walls  of  the  city;  which  se- 
cured them,  in  virtue  of  the  divine  institution,  and 
not  by  its  own  natural  strengtli. — The  Jewish 
writers  inform  us,  that,  to  afford  every  facility  to 
those  who  thus  fled  for  their  life,  the  road  to  these 
cities  was  always  preserved  in  good  repair;  and 
way-posts,  inscribed  Refuge,  were  placed  wher- 
ever needful,  that  they  might  not  so  much  as  hes- 
itate for  a  moment.  All  strangers  and  sojourners, 
whether  proselytes  or  not,  were  allowed  the  ben- 
efit of  this  provision:  for  the  tradition  of  the  Jews, 


B.  C.  1452. 


CHAPTER  XXXV. 


B.  C.  1452. 


17  And  if  he  smite  him  '^  with  *  throw- 
ing a  stone,  wherewith  he  may  die,  and 
he  die,  he  is  a  murderer:  the  murderer 
shall  surely  be  put  to  death. 

18  Or  if  he  smite  him  with  an  hand- 
weapon  of  wood,  wherewith  he  may  die, 
and  he  die,  he  is  a  murderer:  the  mur- 
derer shall  surely  be  put  to  death. 

1 9  The  "■  revenger  of  blood  himself 
shall  slay  the  murderer:  when  he  meet- 
eth  him  he  shall  slay  him. 

20  But  ^  if  he  thrust  him  of  hatred,  or 
hurl  at  him  *  by  laying  of  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  mur- 
derer: the  revenger  of  blood  shall  slay 
the  murderer  when  he  meeteth  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,  and  was  not  his  enemy, 
neither  sought  his  harm: 

24  Then  ^  the  congregation  shall  judge 
between  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  re- 
store him  to  the  city  of  his  refuge,  whith- 
er he  was  fled:  and  he  shall  >'  abide  in  it 
unto  the  death  of  the  high  priest,  which 
was  ^  anointed  with  the  holy  oil. 


q  Ex.  21:18. 

*  Heb.  a  stone  of  the  hand. 

r  12,21,24,27.  Deut.  19:6,12. 
Josh.  20:3,5. 

s  Gen.  4:5,8.  2  Sam.  3:21.  13: 
22,28,29.  20:10.  I  Kings  2:5, 
6,32,33.  Prov.  26:24.  28:11. 
Lukt-  4:29. 

t  1  Sam.  18:10,11,25.  19:9—12. 
20:1.  23:1—9.  24:11.  Ps.  10:1 
—  10.     11:2.    35:1,3.    51:4—6. 


Prov.  1:18,19.  Mark  6:19,24— 

26.   Acts  20:3.  23:21.    ' 
u  11.     Ex.  21:13.     Deut.  19:5. 

Josh.  20:3,5. 
X  See  on  12. 
y  28.  Josh.  20:6.    Rom.  3:24 — 

26.   Eph.2:I6— 18.   Heb.  4:14 

—  16.  1:25—28.   9:12—15.   10: 

19—22. 
z  Ex.  29:1.   Lev.  8:12.21:10. 


that  none  but  proselytes  were  intended,  most  evi- 
dently contradicts  the  text.  The  region  east- 
ward of  Jordan  was  nearly  as  long  as  that  to  the 
west  of  the  river,  and  therefore  three  cities  were 
appointed  in  each  division. 

V.  16 — 23.  The  several  instances  here  adduc- 
ed on  each  side,  in  order  to  illustrate  the  grand 
principle  of  the  law  and  the  difference  between 
the  unfortunate  manslayer  and  the  murderer,  are 
not  intended  to  mark  the  distinction  between  sud- 
den anger  and  malice  prepense;  (wliich  latter  is 
indeed  an  aggravation,  but  not  essential  to  mur- 
der:) but  between  intentionally  striking  a  man 
with  any  weapon  likely  to  cause  death,  or  in  wrath 
from  hatred,  or  with  a  design  of  doing  him  injur)'; 
and  an  unintentional  blow,  at  unawares,  and  with- 
out seeking  his  harm,  which  alone  is  here  consid- 
ered as  manslaughter.    [JVote.,  Deut.  19:2 — 10.) 

V.  24 — 30.  After  the  manslayer  had  been  re- 
ceived into  the  city  of  refuge,  the  avenger  of  blood 
could  only  act  as  prosecutor;  and  the  magistrates, 
in  the  presence  of  the  people,  were  appointed  to 
decide  the  cause  according  to  the  rules  here  laid 


26  But  if  the  slayer  shall  at  any  time 
come  without  the  borders  of  the  city  of 
his  refuge,  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  stat- 
ute of  judgment  unto  you,  throughout 
your  generations,  in  all  your  dwellings. 

30  Whoso  killeth  any  person,  the  mur- 
derer 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  satis- 
faction for  the  life  of  a  murderer,  which 
is  i  guilty  of  death:  but  he  shall  be  sure- 
ly put  to  death. 

32  And  ye  shall  take  ""no  satisfaction 
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  are;  for  blood,  ^  it  defileth 
the  land:  5  the  land  cannot  be  cleansed  of 
the  blood  that  is  shed  therein,  but  by  the 
blood  of  him  that  shed  it. 


I  Heb.   no    hlood   shall   be    to 

him.  Ex.  22:2.  Deut.  19:6,10. 
aJohn  15:4—6.  Acts  1 1:23.  27: 

31.     Heb.  3:14.   6:4—8.  10:26 

—30,39. 
b  Heb.  9:11,12,15— 11. 
c  See  on^l:\. 
d  Deut.  11:6,7.  19:15.  Matt.  18: 

16.  John  8:11,18.   2  Cor.  13:1. 

1  Tim.  5:19.  Heb.  10:28.  Rev. 

1 1 :3. 
e  Gen.  9:6,6.  Ex.  21:14.  Deut. 


19:11—13.  2  Sam.  12:13.  t 
Kings  2:28— 34.    Ps.  51:14,16. 

X  Heb.  faulty  to  die. 

f  Acts  4:12.  Gal.  2:21.  3:10— 
13,22.  Rev.  5:9. 

g  Lev.  18:25.  Deut.  21:1—8, 
23.  2  Kings  23.26.  24:4.  Ps. 
106:33.  Is.  26:21.  Ez.  22:24 
—27.  Hos.  4:2,3.  Mic.4:ll. 
Matt.  23:35.   Luke  11:50,51. 

^  Heb.  there  can  be  no  expia- 
tion for  the  land. 


down.  Probabl)'  the  accused  person  was  tried  at 
or  near  the  place,  where  the  deceased  had  been 
slain,  and  where  evidence  could  most  easily  be 
brought:  and  in  case  he  was  acquitted  by  the  de- 
cision of  the  judges,  and  with  the  approbation  of 
the  people,  he  was  conveyed  back  to  the  city  of 
refuge,  where  he  was  protected,  as  a  kind  of  pris- 
oner at  large,  till  the  death  of  the  high  priest; 
when  the  public  loss,  and  the  grief  occasioned  by 
it,  might  be  supposed  to  swallow  up  all  personal 
regrets  and  resentments:  and  then  he  was  permit- 
ted to  return  to  his  house  and  estate.  But  if,  in 
the  mean  while,  he  ventured  to  leave  the  city,  and 
the  avenger  met  him  and  slew  him,  he  was  sup- 
posed to  merit  his  doom  by  thus  neglecting  the  ap- 
pointment of  God  for  his  preservation,  and  tho 
avenger  must  not  be  punished.  This  shews  that 
in  other  cases,  if  the  avenger  slew  an  innocent 
man  on  surmise,  he  was  liable  to  the  punishment 
of  a  murderer.— But  if,  by  the  testimony  of  two 
credible  witnesses,  the  man  who  had  fled  to  the 
city  of  refuge  (or  any  other  person  tried  for  mur- 
der,) was  adjudged  guilty,  he  must,  without  faiU 

[515 


B.  C.  1452. 


NUMBERS. 


B.  C.  1452. 


34    ^  Defile    not    therefore   the   land 
which  ye  shall  inhabit,  wherein  '  I  dwell: 

h  5:3.  Lev.  20:24— 26.  |    9:3.  2  Cor.  6:16,17.  Rev.  21:3, 

i  Ps.  135:21 


-26. 
Is.    67:16. 


Hos. 


be  put  to  death:  yet  if  only  one  witness  supported 
the  charge,  though  he  appeared  guilt}-^,  he  must 
not  be  thus  punished. 

V.  31 — 34.  In  case  murder  was  proved  against 
a  man,  no  atonement  or  ransom  might  be  accepted 
for  his  life;  but,  however  otherwise  distinguished, 
he  must  be  put  to  death:  nay,  further,  no  atone- 
ment or  compensation  might  purchase  the  man- 
slayer  the  liberty  of  leaving  the  city  of  refuge, 
before  the  death  of  the  high  priest!  Because  mur- 
der was  to  be  considered,  not  so  much  as  the  pri- 
vate injury  of  an  individual,  as  the  crime  of  the 
nation,  which  could  only  be  expiated  by  the  death 
of  the  offender;  and  as  defiling  the  land,  till  thus 
expiated.  {JVote,  Deut.  21:1— 9.)  Does  not  this 
fully  prove,  that  the  connivance  of  our  govern- 
ment, in  the  burning  of  widows,  and  in  human 
sacrifices,  and  in  otlier  species  of  murder,  com- 
mitted in  our  East  Indian  dominions,  under  the 
pretext  of  an  idolatrous  religion,  is  wholly  unjusti- 
fiable, and  burdens  our  land  and  all  connected 
with  those  distant  regions,  with  the  guilt  of  blood, 
not  expiated  by  that  of  those  who  shed  it.' — The 
vengeance  of  God  might  be  expected  on  the  na- 
tion of  Israel,  if  the  magistrates  ?.nd  people  neg- 
lected their  duty  in  this  respect;  and  especially, 
as  to  the  land,  in  which  the  Lord  himself  conde- 
scended to  dwell  by  his  temple  and  ordinances. 

This  remarkable  law,  expressive  of  the  deepest 
detestation  of  murder,  yet  providing  most  effectu- 
ally against  the  innocent  being  punished  with  the 
guilty,  is  likewise  an  instructive  typical  repre- 
sentation of  the  salvation  of  the  gospel.  "The 
wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men."  "It  is 
appointed  unto  men  once  to  die,  and  after  death  is 
the  judgment,"  with  its  eternal  consequeiices.  In 
the  mean  while,  a  Refuge  is  provided  and  re- 
vealed in  Christ  Jesus.  His  ministers  warn  sin- 
ners to  "flee  from  the  wrath  to  come,"  and  in- 
struct and  exhort  them  to  "flee  for  refuge,  to  lay 
hold  on  the  hope  set  before  them."  All  things  are 
prepared  for  the  reception  of  those  who  obey  this 
call.  By  faith  they  discern  both  their  danger  and 
Refuge.  Then  fear  urges,  and  hope  animates. 
Should  death,  like  the  avenger  of  blood,  find  them 
without,  destruction  is  inevitable.  All  is  at  stake: 
this  is  their  "one  thing  needful."  Now  no  longer 
will  they  be  amused,  or  bribed,  or  persuaded  to 
loiter.  Even  their  choicest  earthly  comforts,  and 
most  important  temporal  interests,  appear  com- 
paraHvely  worthless.  They  "count  all  but  loss... 
that  they  may  win  Christ,  and  be  found  in  him." 
They  apply  earnestly  to  him,  and  follow  his  in- 
structions. They  are  welcomed  into' the  Refuge 
which  he  hath  provided.  "There  is  no  condemna- 
tion to  them  who  are  in  Christ  Jesus:"  but  a  trial 
must  take  place  before  the  assembled  world,  by 
which  those  who  have  a  right,  as  true  believers,  to 
this  Refuge,  will  be  distinguished  from  all  who 
have  only  a  dead  faith.  At  present  true  believers 
abide  in  him,  and  cleave  to  him  in  the  obedience 
of  faith  and  love;  and  at  length  in  virtue  of  the 
death  of  their  great  and  gracious  High  Priest, 
they  will  be  restored  to  their  forfeited  inheritance. 

PRACTICAL  OBSERVATIONS. 
V.  1—8. 
The  provision,  which  God  hath  appointed  for 
his  ministers,  was  not  intended  to  pamper  them 
in  pride,  sloth,  or  self-indulgence;  and  thus  to 
disqualify  them  for  their  work,  and  teach  them  to 
dislike  and  despise  it:  but  to  free  them  from  dis- 
tracting care,  and  to  leave  them  at  leisure  wholly 
to  employ  themselves  in  their  important  duties; 
516] 


for  I  the  Lord  ^  dv.'cll  among  the  chil- 
dren of  Israel. 

kS.3.  Ex.  25:8.  29:45,46.  I  Kings  6:13.  Fs.  132:14.  Is.  8:18. 


and  to  seize  every  opportunity  of  conciliating- 
the  people,  and  gaining  attention  to  their  in- 
structions. So  that  the  grant,  and  the  effect  of 
it  when  properly  used,  were  intended  ultimately 
and  mainly  for  the  advantage  of  those  who  gave, 
not  of  those  who  received  it.  But  the  sinfulness 
of  man's  heart  perverts  the  wisest  constitutions, 
human  and  divine:  and  the  abuse  made,  alas!  bj" 
too  many,  affords  others  a  plausible  pretext  for 
neglecting  their  duty.  Thus  both  are  criminal; 
but  they  who  furnish  the  excuse  have  tlie  deeper 
guilt — It  is  very  profitable  for  the  ministers  of 
the  gospel  frequently  to  confer  together.  This 
tends  to  increase  mutual  love,  and  gives  younger 
ministers  especially  the  opportunity  of  profiting- 
by  the  knowledge,  experience,  and  observations 
of  their  seniors:  but  above  all  they  should  pray 
much  together,  for  each  other  personally,  for  a 
blessing  on  each  other's  labors,  for  a  blessing  on 
the  word,  and  for  the  success  of  the  gospel  and 
the  enlargement  of  the  church,  in  every  place. 
And  when,  with  this  advantage,  access  to  a  num- 
ber of  willing  hearers  can  be  obtained,  a  minis- 
ter of  Clirist  has  abundant  reason  for  content  and 
thankfulness. — In  the  maintenance  of  the  minis- 
try, in  the  support  of  divine  worship,  in  the  pro- 
vision for  the  poor,  or  in  any  other  good  work, 
equality  and  proportion  should  be  considered, 
both  by  those  who  contribute,  and  those  who  re- 
ceive; for  that  donation  is  liberality  from  the 
poorer,  which  is  shamefully  scanty  in  those  of  su- 
perior aiHuence. 

V.  9—34. 
It  is  very  important  in  the  administration  of 
justice,  that  the  guilty  should  not  escape,  and 
that  the  innocent  should  not  suffer:  and  though 
the  prosecution  and  execution  of  criminals  be  a 
painful,  and  in  many  cases  an  odious  employment; 
yet  it  is  necessary,  and  therefore  it  is  a  duty 
which  should  be  performeid  by  those  concerned, 
from  regard  to  public  justice  and  the  welfare  of 
societ}'.  This  is  especially  the  case  with  murder 
in  all  its  forms,  and  under  all  disguises,  which  so 
pollutes  the  land,  that  nothing  but  the  blood  of 
the  murderer,  whatever  be  his  rank  or  quality, 
can  cleanse  it.  Alas!  that  unscriptural  and  ab- 
surd distinctions,  and  concessions  to  the  maxims 
of  proud  ungodly  men,  should  cause  so  manj'  atro- 
cious murders  to  pass  unpunished,  the  guilt  of 
which,  with  accumulating  weight  will,  it  is  se- 
riously to  be  apprehended,  help  to  sink  this  na- 
tion into  destruction! — this  nation  which  hath  so 
long  been  favored  in  a  peculiar  manner  in  God's 
providence,  and  where  he  hath  so  long  dwelt  by 
his  word  and  ordinances;  but  which,  infidelity, 
profaneness,  and  licentiousness,  threatening  to 
deluge  all  before  them,  mark  to  be  ripening 
apace  for  ruin;  except,  in  answer  to  the  prayers 
of  the  remnant  of  his  people,  "the  Spirit  of  the 
Lord  lift  up  a  standard  against  them!"  Let  us 
all  then  with  one  consent  present  our  supplica- 
tions in  behalf  of  our  beloved  country,  that  ref- 
ormation and  a  general  revival  of  pure  religion 
may  avert  the  judgments  of  God. — The  restric- 
tions, dangers,  and  inconveniences,  which  unin- 
tentional bloodshed  occasioned,  should  impress  us 
with  horror  at  the  thought  of  even  heedlessly  oc- 
casioning death;  and  should  increase  our  caution 
and  circumspection,  as  well  as  watchfulness  over 
our  passions,  and  also  our  earnestness  in  pray- 
ing to  be  preserved  from  such  a  calamity. — But 
above  all,  let  sinners  take  warning  without  de- 
lay to  flee  for  refuge  to  Jesus  Christ,  whatever 
they  renounce,  venture,  and  suffer:  let  them  not 


B.  C.  1452. 


CHAPTER  XXXVI. 


B.  C.  1452. 


CHAP.  XXXVI. 

A  difficulty  shewn  bj-  the  ManassUes  respecting  daughters  inher- 
iliii?,  1 — 5.  Such  must  marry  in  their  own  tribe,  6—9.  Zelo- 
phehad's  daughters  are  married  to  the  sons  of  their  father's 
brother,  10—13. 

AND  the  chief  fathers  of  the  fam- 
ilies of  the  children  of "  Gilead,  the 
son  of  Machir,  the  son  of  Manasseh,  of 
the  families  of  the  sons  of  Joseph,  came 
near,  and  spake  before  Moses,  and  before 
the  princes,  the  chief  fathers  of  the  chil- 
dren of  Israel; 

2  And  ^hej  said,  ^The  Lord  com- 
manded my  l6rd  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  our  brother  unto  his  daugh- 
ters, 

3  And  if  they  be  married  to  any  of 
the  sons  of  the  other  tribes  of  the  chil- 
dren of  Israel;  then  shall  their  inheritance 
be  taken  from  the  inheritance  of  our 
fathers,  and  shall  be  put  to  the  inherit- 
ance of  the  tribe  *  whereunto  they  are 
received:  so  shall  it  be  taken  from  the 
lot  of  our  inheritance. 

4  And  when  '^  the  jubilee  of  the  chil- 
dren 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. 

5  And  Moses  commanded  the  children 
of  Israel,  according  to  the  word  of  the 
Lord,  saying,  The  tribe  of  the  sons  of 
Joseph  ^  hath  said  well. 

6  This  is  the  thing   which  the  Lord 


a  26:29— 33.  27-.1.  Josh.  17:2,3. 

1  Chr.  1:14—16. 
b  26:55,56.  27:1—7.  33:64.  Josb. 

13:6.  14:1,2. 
C  27:7.     Josh.  17:3—6.    Job  42: 

15. 


*  Heb.  unto  whom  they  shall 

be. 
d  Lev.  25:10— 18,23.     Is.  61:2. 

Luke  4:18,19. 
e  27:7.  Deut.  5:28. 


doth  command  concerning  the  daughters 
of  Zelophehad,  saying.  Let  them  +  marry 
to  whom  they  think  best;  ^  only  to  the 
family  of  the  tribe  of  their  father  shall 
they  marry. 

7  So  shall  not  the  inheritance  of  the 
children  of  Israel  remove  from  tribe  to 
tribe;  for  every  one  of  the  children  of 
Israel  shall  t  keep  himself  to  the  inherit- 
ance of  the  tribe  of  his  fathers. 

8  And  s  every  daughter,  that  possess- 
eth  an  inheritance  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  Israel  may  enjoy 
every  man  the  inheritance  of  his  fathers. 

9  Neither  shall  the  inheritance  remove 
from  one  tribe  to  another  tribe;  but  every 
one  of  the  tribes  of  the  children  of  Israel 
shall  keep  himself  to  his  own  inheritance. 

10  IF  Even  ''as  the  Lord  commanded 
Moses,  so  did  the  daughters  of  Zelophe- 
had: 

11  For  1  Mahlah,  Tirzah,  and  Hoglah, 
and  Milcah,  and  Noah,  the  daughters  of 
Zelophehad,  were  married  unto  their  fa- 
ther's brother's  sons. 

12  And  they  were  married  5  into  the 
families  of  the  sons  of  Manasseh,  the 
son  of  Joseph;  and  their  inheritance  re- 
mained in  the  tribe  of  the  family  of  their 
father. 

13  These  are  ^  the  commandments  and 
the  judgments,  which  the  Lord  command- 
ed by  the  hand  of  Moses  unto  the  chil- 
dren of  Israel,  '  in  the  plains  of  Moab 
by  Jordan  near  Jericho. 


stop  sliort,  turn  back,  or  loiter:  let  them  not  fear 
a  repulse;  for  the  Refugee  is  appointed  for  the  pur- 
pose of  receiving  all  such,  as  are  sensible  of  their 
dang'er,  and  flee  to  lay  hold  on  the  hope  set  be- 
fore them,  how  vile  soever  they  have  been.  Let 
them  abide  in  Christ,  and  shew  their  faith  by  a 
thankful  obedience  to  him,  who  died  for  sinners 
and  rose  ag-ain:  let  them  be  careful  not  to  pervert 
this  refuge  by  encouraging  themselves  in  unre- 
pented  sin:  and  let  them  wait  the  appointed  time, 
and  they  shall  certainly  at  length  be  restored  to 
liberty,  and  reinstated  in  their  forfeited  inherit- 
ance. The  Lord  grant  that  neither  the  writer, 
nor  any  of  the  readers,  may  be  "of  those  who  draw 
back  unto  perdition:"  but  that  we  all  may  be  "of 
those  who  believe  to  the  saving  of  the  soul!" 

NOTES. 
Chap.  XXXVL  V.  1—12.  It  does  not  appear 
that  Manasseh  left  any  son  but  Machir,  or  Machir 
any  son  but  Gilead;  from  whose  posterity,  in  dif- 
ferent families,  this  whole  numerous  tribe  had 
sprung.  To  one  division  of  it  a  portion  had  been 
assigned  eastward  of  Jordan:  but  Zelophehad  was 
of  tiiat  division,  to  which  an  inheritance  was  af- 


t  Heb.  be  wives. 

f  12.  Gen.  24:57,58. 

J  Heb.  cleave  to.  9.     1  Kings 

21:3. 
g  1  Chr.  23:22. 
b  Ex.   39:42,43.       Lev.   24:23. 

2  Chr.  30:12.  Matt.  23:20. 


i  27:1. 

§  Heb.    to   some  that  were   q/" 

the  families. 
k  Lev.    7:37,38.    11:46.     13:59. 

14:54—67.  15:32,33.27:34. 
1  26:3.33:60.  35:1. 


terwards  allotted  west  of  Jordan;  yet,  expecting 
the  promised  land,  the  elders  of  the  Manassites 
proposed  a  difficulty,  upon  the  adjudged  case  of 
Zelophehad's  daughters.  (JVo^e*,  27:1— 11.)— If 
the  females  should  inherit,  in  defect  of  male  issue, 
and  should  intermarry  with  other  tribes,  they 
would  diminish  the  interest  and  weaken  the  in- 
fluence of  their  own  tribes,  and  give  occasion  to 
future  confusion,  and  perhaps  contention.  The 
Manassites  therefore  referred  the  case  to  Moses; 
and  he,  by  the  authorityof  God,  annexed  a  clause, 
which  would  effectually  keep  the  tribes  and  in- 
heritances distinct,  as  long  as  it  was  observed. 
Heiresses  were  not  allowed  to  marry  out  of  their 
own  tribe,  though  within  those  bounds  they  might 
consult  their  own  inclinations.  Probably  there 
had  been  some  prospect  of  Zelophehad's  daugh- 
ters marrying  into  another  tribe;  as  both  their 
character  and  expected  inheritance  would  induce 
overtures  from  different  quarters:  but  when  the 
will  of  God  was  declared,  all  parties  acquiesced, 
and  they  were  married  to  their  ovin  cousins;  not 
out  of  necessity,  for  there  were  many  thousands 
within  the  assigned  limits;  but  by  choice,  and  per- 
haps because  tbeee  were  the  next  heirs  of  the 

[517 


B.  C.   1452. 


NUMBERS. 


B.  C.  1452. 


family:  and  we  may  hence  learn  that  there  is  noth- 
ing improper  in  euch  marriages,  as  it  has  often 
been  groundlessly  supposed. 

PRACTICAL  OBSERVATIONS. 

No  laws,  however  excellent,  express,  or  multi- 
plied, can  reach  every  particular  case  which  may 
arise;  and  still  room  will  be  left  for  the  exercise 
of  sou'nd  judgment  and  common  sense.  But  when 
these  are  regulated  according  to  the  true  mean- 
ing of  the  word  of  God,  and  in  dependence  on 
divine  teaching,  they  will  guide  us  through  all 
perplexities,  as  far  as  our  immediate  duty  is  con- 
cerned. Yet  the  Lord  frequently  leaves  us  to 
feel  our  difficulties,  that  we  may  be  habituated  to 
reflect,  to  search  the  Scriptures,  and  to  trust  him 
more  simply. — All  our  inclinations  ought  to  be 
subjected  to  the  will  of  God:  and  in  contracting 
marriage,  future  consequences  to  posterity,  as 
well  as  to  ourselves  and  our  connexions,  should 


be  taken  into  consideration. — The  Scriptures  in- 
deed suppose  that  esteem,  affection,  and  prefer- 
ence, are  requisite  in  this  important  relation:  but 
they  know  nothing  of  that  irrational,  ungovern- 
able, and  idolatrous  passion,  which,  regardless  of 
all  consequences,  and  in  defiance  of  all  authority, 
rushes  headlong  upon  gratification;  which  is  nei- 
ther moderated  by  discretion,  nor  subordinated  to 
the  will  of  God;  which  is  not  rational  esteem,  nor 
tender  friendship,  nor  congenial  affection,  but 
something  vastly  more  rapturous,  unintelligible, 
and  undefinable;  and  which,  with  all  its  refine- 
ments, is  inconsistent  with  common  sense,  the 
interests  of  society,  the  happiness  of  domestic  life, 
and  the  Christian  religion. — Finally,  though  it  is 
prudent  to  foresee  and  prevent  disputes  about 
temporal  property,  it  would  be  better  if  we  were 
equally  quicksighted  and  attentive  in  respect  of 
our  spiritual  and  eternal  interests.  But  "the 
children  of  this  world  are  wiser  in  their  genera- 
tion than  the  children  of  light." 


THE  FIFTH  BOOK  OF  MOSES, 


CALLED 


DEUTERONOMY. 


This  book  is  named  by  the  Jews,  as  in  some  former  instances,  from  one  of  the  first  words  (onai-) 
Some  however  call  it,  The  Book  of  Reprehensions,  from  the  reproofs  contained  in  it:  others  style 
it  Torah  (miPi,)  or  the  Law;  and  Jlisna  (njtyo?  17:18.  Heb.)  which  is  nearly  the  same  as  Deuter- 
onomy, the  name  taken  from  the  Septuagint  in  our  version;  which  signifies  a  second  law,  or  a 
repetition  of  the  law.     Indeed  several  of  the  laws  before  given  are  repeated:  sometimes  with  fur- 
ther explanations,  and  enforced  by  the  most  animated  and  pathetic  exhortations  and  expostula- 
tions; and  therefore  Moses  generally  speaks  in  the  first  person,  and  directly  addresses  the  people. 
In  the  former  books  he  spake  as  a  lawgiver,  merely  declaring  the  statutes,  which  God  had  de- 
livered to  him.     But  here  he  is  more  generally  a  preacher,  enforcing  on  a  new  generation,  the 
laws  before  given,  with  illustrations,  warnings,  exhortations  and  persuasions,  frequently  in  the 
highest  style  of  simple  pathetic  eloquence.     The  most  remarkable  events  of  the  preceding  history 
are  likewise  recapitulated,  and  applied  to  practical  purposes.     These  repetitions  were  peculiarly 
proper,  in  his  circumstances;  and  the  way  in  which  Moses  applied  them,  was  exceedingly  adapted 
to  leave  a  deep  and  durable  impression  on  the  hearts  and  consciences  of  the  people. — But  several 
new  laws  are  likewise  added,  and  various  other  things  not  before  mentioned. — The  last  two  months 
of  Moses's  life,  which  he  knew  to  be  his  concluding  scene,  were  employed  in  delivering  and  com- 
mitting to  writing  the  several  parts  of  this  book;  so  that  it  contains  his  dying  exhortations  to  Is- 
rael: and  his  active  zeal  for  the  glory  of  God,  and  fervent  love  to  his  people,  with  the  various 
methods  which  he  employed  for  their  benefit  in  his  concluding  days,  are  very  remarkable. — Hav- 
ing reminded  them  of  the  Lord's  dealings  with  their  fathers  and  with  them,  and  of  their  past  re- 
bellions, he  enforced  obedience  to  all  his  commandments  with  unequalled  pathos  and  energy,  and 
almost  from  every  imaginable  motive.     He  set  before  them,  in  prophetical  blessings  and  curses, 
the  consequences  of  their  conduct;  and  gave  directions  for  writing  the  law  on  pillars  of  stone, 
and  ratifying  its  principal  parts  in  a  most  extraordinary  manner,  from  mount  Ebal  and  mount 
Geiizim.  (27:) — He  then  formed  the  substance  of  his  instructions,  exhortations,  and  warnings, 
into  a  prophetical  song:  (31:  32:)  and  finally  pronounced  blessings,  evidently  prophetical,  on  their 
several  tribes.  (33:) — Thus  far  the  book  was  no  doubt  written  by  him,  and  has  every  mark  of 
being  genuine;  but  at  the  close  some  other  person  informs  us,  that  Moses  having  ascended  mount 
Nebo,  viewed  the  promised  land,  and  died;  and  was  buried  by  the  Lord  himself,  and  lamented 
by  Israel  thirty  days.  (34:) — It  is  an  honorable  circumstance  to  "this  portion  of  Scripture,  that  our 
Lord  took  all  the  texts  from  it,  with  which  he  baffled  Satan's  temptations:  and  it  is  in  both  testa- 
ments quoted  as  the  work  of  Moses,  and  the  word  of  God.    (1  Kings  2:3.  2  Chr.  25:4.  Ban.  9:13. 
Matt.  4:4,7,10.  John  1:45.  Acts  3:22.  7:37.  Rom.  10:6,8.  1  Cor.  9:9.  Gal.  3:10— 13.)— The  proph- 
ecies also  contained  in  it  are  most  explicit  and  numerous,  and  unanswerably  demonstrate  its  di- 
vine original.     They  have  been  evidently  fulfilling  during  a  course  of  above  three  thousand  years; 
and  yet  some  of  them  remain  unaccomplished.     Of  this  the  reader  will  judge  for  himself  on  care- 
fully considering  (he  Notes  on  the  chapters  here  referred  to.  (4:  18:  28'.  29:  31:  32:  33:) 
518] 


B.  C.  1451. 


CHAPTER  I. 


B.C.  1451. 


CHAP.  I. 

Moses,  toward  the  end  of  the  fortieth  year  of  Israel's  continu- 
ance in  the  wilderness,  addresses  the  people,  1—5.  He  relates 
how  the  Lord  directed  them  to  leave  Horeb,  6—8;  and  ap- 
pointed him  assistants  in  the  government,  9—18;  how  they 
passed  the  desert  to  Kadesh-barnea,  and  sent  spies  to  search 
the  land;  and  through  their  report,  brought  on  themselves  the 
sentence  of  exclusion  from  the  promised  land,  by  their  unbe- 
lief, 19—46. 

THESE  be  the  words  which  Moses 
spake  unto  all  Israel,  *  on  this  side 
Jordan,  in  the  wilderness,  in  the  plain 
over  against  *  the  Red  sea,  between  ^  Pa- 
ran,  and  Tophel,  and  Laban,  and  "^  Haze- 
roth,  and  Dizahab. 

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  com- 
mandment 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. 


a  Nnm,  32:5,19,32.  34:15.  35:14. 

Josh.  9:1,10.22:4,7. 
*  Or,  Zvph. 
b33:2.     Gen.  21:21.    Num.10: 

12.  12:16.  13:3,26.     1  Sam.  25: 

1.   Hab.  3:3. 
c  Num.  11:35.  33:n,18. 
d  44.  2:4,8.    Num.  20:17— 21. 


e  2:14.  9:23.  Num.  13:26.  32:8. 

Josh.  14:6. 
f  Num.  20:1.  33:38. 
g2:i.'6— 37.  3:1— 11.    Num.21: 

21—35.     Josh.   12:2—6.   13:10 

—12.     Neh.  9:22.    Ps.  135:11. 

136:19,20. 
h  4:8.  17:18,19.  31:9.  32:46. 


NOTES. 

Chap.  I.  V.  1.  "The  words,"  as  here  mention- 
ed, seem  to  mean  the  subsequent  exhortations 
which  Moses  delivered  to  the  principal  persons  in 
Israel,  that  they  might  make  them  known  in  their 
several  tribes  and  families.  Perhaps  he  spake 
some  of  the  principal  passages  many  times  over  to 
the  people  in  general,  assembled  in  large  com- 
panies for  that  purpose:  but  there  is  no  ground  to 
suppose  that  his  voice  was  miraculously  rendered 
audible  to  the  whole  nation  at  once,  as  some  have 
asserted. — The  names  of  places,  here  mentioned, 
seem  intended  to  mark  out  the  spot,  where  Israel 
was  encamped,  as  contiguous  to  aU  of  them:  but 
it  is  not  easy  to  make  this  out.  The  marginal 
reading,  Zuph,  instead  of  "the  Red  Sea,"  seems 
preferable,  as  there  is  nothing  in  the  original  for 
nea.  Probably  Zuph  was  a  place  in  the  country  of 
Moab.  (JVb<e,  JVmwi.  21:11— 15.)  There  might 
also  be  other  places  called  Paran  and  Hazeroth, 
besides  those  before  read  of,  which  were  remote 
from  the  present  encampment  of  Israel. — The 
word  rendered  "on  this  side,"  may  mean  at  the 
jyassni^e  of  Jordan.  No  doubt  the  eastern  side 
was  intended. 

Red  sea.]     e^^o. — niJiDS,   J^um,    21:14- — Zuph 

T  J 

[marg."^  would  more  properly  be  Suph;  as  it  is 
spelt  with  Samech,  not  Zain.  This  confirms  the 
opinion  above  stated,  that  the  clause,  rendered 
"the  red  sea,"  means  the  same  place  in  Moab 
which  is  mentioned  in  Jfum.  21:14. 

V.  2.  This  seems  to  have  been  introduced  to 
remind  the  Israelites,  that  tlieir  own  misconduct 
alone  had  occasioned  their  tedious  wanderings: 
otherwise  they  might  long  before  have  been  set- 


6  The  Lord  our  God  spake  unto  pB.  c. 
us  Mn  Horeb,  saying,  ''Ye  have  Li'so- 
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 
unto  Lebanon,  unto  °  the  great  river,  the 
river  Euphrates. 

8  Behold,  I  have  I  set  the  land  before 
you:  go  in  and  possess  the  land  "which 
the  Lord  sware  unto  your  fathers,  Abra- 
ham, Isaac,  and  Jacob,  to  give  unto  them, 
and  to  their  seed  after  them. 

[Practical  Observations. '\ 

9  IF  And  I  spake  unto  you  at  that  time, 
saying,  p  I  am  not  able  to  bear  you  my- 
self alone: 

10  The  Lord  lyour  God  hath  multi- 
plied you,  and,  behold,  ye  ore  this  day  as 
the  stars  of  heaven  for  multitude. 

11  (The  Lord  God  of  your  fathers 
"■  make  you  a  thousand  times  so  many 
more  as  ye  ore,  ^and  bless  you,  as  he 
hath  promised  you!) 


i  5:2.  Ex.  3:1.  17:6. 

k  Ex.  19:1,2.    Num.  10:11—13. 

1  Gen.  16:16—21.      Ex.  23.31. 

Num.  34:3—12.     Josh.  24:15. 

Am.  2:9. 
■f  Heb.  all  his  neighbors. 
m  11:11.    Josh.  10;40.  11:16,17. 
n  11:24.  Josh.  1:4.    2  Sam.  8:3. 

1  Chr.  5:9.  18:3. 
\  Heb.  given. 
o  Gen.    12.7.    13:14,15.    15:16. 


17:7,8.  26:3,4.  28:13. 
p  Ex.  18:13.      Num.  11:11-14, 

17. 
q  10:22.  28:62.     Gen.   15:5.  22: 

17.  28:14.       Ex.   12:37.  32:13. 

Num.  1:46.  1  Chr.  27:23.  Neh. 

9'23. 
r  2  Sam.  24:3.  1  Chr.  21:3.    Fs. 

115:14. 
s  Gen.  49:25.      Num.  6:27.  22: 

12. 


tied  in  peaceable  possession  of  Canaan;  as  in 
eleven  daj's  they  might  have  marched  from  Horeb 
to  the  borders  of  the  land. — It  does  not  appear, 
that  the  march  of  Israel  from  Horeb  to  Kadesh- 
barnea,  at  the  first,  took  up  much  time.  (6 — 8,19, 
20.  JYum.  10:12,13.   13:3,26.   14:2.5.  32:8.) 

V.  5.  This  law.']  The  word /aw  is  at  some  times 
used  with  considerable  latitude,  and  at  others  with 
more  exact  precision,  which  is  generally  perceiv- 
able from  the  context.  This  book  does  not  con- 
tain another  law.,  distinct  from  that  of  the  fore- 
going books;  and  it  is  evident  it  comprises  much 
more  than  a  repetition  of  the  law  before  given. 
"This  law"  must  therefore  mean  the  commands  of 
God,  enforced  by  arguments  deduced  from  their 
reasonableness  and  authority,  from  the  conse- 
quences of  obedience,  and  from  the  experience  of 
former  years. 

V.  6 — 8.  Moses,  being  about  to  recapitulate 
some  remarkable  particulars  of  the  preceding 
narrative,  as  introductory  to  his  exhortations,  be- 
gan with  Israel's  departure  from  Horeb.  They 
had  continued  there  almost  a  year:  and  as  the  law 
had  then  been  given,  and  the  worship  at  the  taber- 
nacle fully  instituted;  they  needed  to  stay  there 
no  longer,  but  go  directly,  (as  on  a  journey  rather 
than  a  warfare,)  and  possess  the  promised  land; 
both  that  which  was  more  properly  called  Canaan, 
and  also  the  other  countries  even  to  the  Euphrates. 
(JVbic*,  JVuOT.  10:11—13.  34:) 

V.  11.  In  rather  more  than  two  hundred  years, 
the  people  had  multiplied  to  much  more  than  ten 
thousand  times  the  number  of  which  they  had  con- 
sisted! The  promises  of  God  did  not  limit  their  fu- 
ture increase,  nor  did  the  faith  juid  prayer  of 

[519 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


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  ^  1  took  the  chief  of  your  tribes, 
wise  men,  and  known,  and  +  made  them 
heads  over  you,  ^  captains  over  thou- 
sands, and  captains  over  hundreds,  and 
captains  over  fifties,  and  captains  over 
tens,  and  officers  among  your  tribes. 

1 6  And  1  ^  charged  your  judges  at  that 
time,  saying,  *  Hear  the  causes  between 
your  brethren,  and  judge  righteously  be- 
tween every  man  and  his  brother,  and  ^  the 
stranger  that  is  with  him. 

1 7  Ye  "^  shall  not  }  respect  persons  in 
judgment;  but  ^  ye  shall  hear  the  small  as 
well  as  the  great;  ®  ye  shall  not  be  afraid 
of  the  face  of  man,  for  ^  the  judgment  is 
God's:  and  ^  the  cause  that  is  too  hard 
for  you,  bring  it  unto  me,  and  I  will 
hear  it. 

18  And  I  ^  commanded  you  at  that 
time  all  the  things  which  ye  should  do. 

19  IT  And  when  we  departed  from  Ho- 
reb,  we  went  'through  all  that  great  and 
terrible  wilderness,  which  ye  saw  by  the 
way  of  the  mountain  of  the  Amorites,  as 
the  Lord  our  God  commanded  us;  and 
^  we  came  to  Kadesh-barnea. 

20  And  I  said  unto  you.  Ye  are  come 


,t  9.    Kx.  18:13—16.     Num.  11: 

J  1  —  15.   1  Kings  3:8,9.  Ps.  89: 

19.  2  Cor.  2:lt).  3:5. 
*  Heb.  give. 
■u  Kx.    18:21.       Num.    11:16,17. 

Acts  1:21—23.  6:2—6. 
X  16:18.   Kx.  18:25,26. 
t  Ileb.  gave.   Eph.  4:11. 
y  Num-  31:14.   1  Sam.  8:12.  17: 

18.  22-7. 
Z  27:11.  31:14.       Num.    27:19. 

iThes.  2:11.      I  Tim.  5:21.  6: 

17. 
a  16:19.    Ex.  23:2,3,7,8.     Lev. 

19:15.     2   Sam.   23:3.     2  Chr. 

19:6-10.     Ps.  58:1.      John  7: 

24. 
b  10:18,19.  24:14.      Ex.   22:21. 

23:9.   Ler.  24:22. 
■c  10:17.      1  Sam.  16:7.     2  Sam. 

14:14.    Prov,  24:23.     Luke  20: 


21.  Acts  10:34,35.  Rom.  2:11. 

Eph.  0:9.    Col.  3:25.    Jam.  2: 

3,9.   iPet.  1:17. 
J  Fleb.  acknoTKledge  faces. 
d  Ex.  23:3,6,7.     1   Sam.  12:3,4. 

Job  22:6— 9.   29:11-17.  31:13 

—  16.   P.s.  82:3,4.    Prov.  22:22, 

23.     Jer.  5:28,29.     Am.   5:11, 

12.  Mic.  2:1—3.  3:1—4.  7:3,4. 

Jam.  2:2—4,6. 
e  1  Kinss  21:3—14.    Job  31 :34. 

Prov.  "29:26.        Alatt.    22:16. 

Mark  12:14.   1  Thes.  2:4. 
f  2  Chr.  19:6. 
g  17:8—10.   Ex.  18:18,26. 
h  4:5,40.  12:28,32.    Matt.  28:20. 

Acts  20:20,27. 
i  8:16.32:10.  Num.  10:12.  Jer. 

2:6. 
k  See  on  2.— Num.  13:26. 


Moses;  for  a  lar^e  definite  is  taken  for  an  indefi- 
iiita  number. — Under  Pliaraoh  the  increase  of 
Israel  excited  jealousy  and  cruelty:  (JVb^e,  Ex. 
1:9,10.)  but  Moses  delig'hted  in  it,  and  prayed  that 
it  mi<^ht  be  still  far  greater.  This  was  a  tacit  re- 
proof of  their  murmurings,  and  wishes  to  return 
into  Egypt:  and  he  evidently  meant  to  remind 
them,  that  he  sought  not  his  own  grandeur  or  ad- 
vantage, but  their  good;  and  that  in  the  most 
laborious,  patient,  and  disinterested  manner. 
[Marg.  Re/.) 

V.  12 — 18.  The  counsel;  here  referred  to,  seems 
to  have  been  suggested  by  Jethro  before  the  giv- 
ing of  the  law.  [JSTotes,  Ex.  18:13—26.)  Moses  in 
consequence  proposed  it  to  the  Lord,  who  approv- 
ed it;  and  then,  with  the  concurrence  of  the  peo- 
520] 


uhto  '  the  mountainof  the  Amorites,  which 
the  Lord  our  God  doth  give  unto  us. 

21  Behold,  the  Lord  thy  God  hath  set 
the  land  before  thee:  go  up  and  possess 
x7,  as  the  Lord  God  of  thy  fathers  hath 
said  unto  thee:  •"  fear  not,  neither  be  dis- 
couraged. 

22  And  ye  came  near  unto  me  every 
one  of  you,  and  said,  °  We  will  send  men 
before  us,  and  they  shall  search  us  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  p  ye  would  not  go 
up,  but  rebelled  against  the  command- 
ment 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  breth- 
ren have  5  discouraged  our  heart,  saying, 
■^The  people  is  greater  and  taller  than 
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  The  Lord  your  God  which  goeth 


I  .See  on  7,8. 

m20:!.  Num  13:30.  14:8,9. 
Josh.  1:9.  Ps.  27:1— 3.  46:1,7, 
11.  Is.  41:10.43:1,2.  Luke  12: 
32.  Heb.  13:6. 

II  See  on  Num.  13:1—20. 

o  See    on    Num.    13:21—37 — 

Josh.  2:1,2. 
p  Num.  14:1—4.  Ps.  106:24,25. 

Is.  63:10.  Acts  7:61. 


q  9:23.    Ex.  16:3,8.  Num.  14:3. 

21:5.   Matt.  25:24.  Luke  19:21. 
^  Heb.     melted.     20:8.     marg. 

Ex.    16:15.       Josh.    2:9,11,24. 

marg.  14:8.   Is.  13:7.  Ez.  21:7. 
r  9:1.  Num.  13:28—33. 
s  9:2.   Josh.  11:22.  15:14.  Judg. 

1:10,20.  2  Sam.  21:16—22. 
t  See  on  21. 


pie,  it  at  length  took  place  about  the  time  when 
they  departed  from  Horeb,  and  at  no  great  dis- 
tance from  that  of  the  appointment  of  the  seventy 
elders.  (JVbto,  JVwm.  11:16— 30.)  The  captains, 
however,  must  have  been  distinct  from  the  elders, 
and  much  more  numerous:  being  according  to  the 
number  of  the  thousands  and  hundreds,  over  whom 
they  probably  presided  in  a  civil  and  military  ca- 
pacity, yet  with  subordination;  and  therefore  the 
superiors  of  them  might  be  called  judges.  Or 
these  judges  might  be  the  seventy  elders  appoint- 
ed soon  afterwards. 

V.  22—28.  {J^Totes  and  P.  O.  J^um.  13:  14:] 
The  people  proposed  this  measure  from  unbelief; 
Moses,  mistaking  their  intention,  approved  of  it; 
and  the  Lord,  being  justly  displeased,  permitted 


B.  C.  145U 


CHAPTER  I. 


B.  C.  1451- 


before  you,  "  he  shall  fight  for  you,  "  ac- 
cording to  all  that  he  did  for  you  in 
Egypt  before  your  eyes: 

31  And  y  in  the  wilderness,  where 
thou  hast  seen  how  that  the  Lord  thy 
God  ^  bare  thee  as  a  man  doth  bear  his 
son,  in  all  the  way  that  ye  went,  until  ye 
came  into  this  place. 

32  Yet  in  this  thing  ^  ye  did  not  be- 
lieve 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  shew  you 
by  what  way  ye  should  go,  and  in  a 
cloud  by  day. 

34  And  the  Lord  heard  the  voice  of 
your  words  and  was  wroth,  "^  and  sware, 
saying, 

35  Surely  there  shall  not  one  of  these 
men  of  this  evil  generation  see  that  good 
land,  which  I  sware  to  give  unto  your  fa- 
thers; 

36  Save  ®  Caleb  the  son  of  Jephun- 
nch,  he  shall  see  it;  and  to  him  will  I 
give  the  land  that  he  hath  trodden  upon, 
and  to  his  children,  because  he  hath 
*  wholly  followed  the  Lord. 

37  Also  *"  the  Lord  was  angry  with  me 
for  your  sakes,  saying.  Thou  also  shalt 
not  go  in  thither. 

38  But  s  Joshua  the  son  of  Nun, 
'■  which  standeth  before  thee,  he  shall  go 


u  20;1— 4.  Ex.  14:14,26.    Josh. 

)0:42.   1  Sam.  n:45,46.  2  Chr. 

14:11,12.  32;8.  Neh.  4:20.   Ps. 

4fi:ll.   Is.  8:9,10.   Rom.  8:31. 
X  F.x.  ■7;— 16:    Ps.  78:11— 13,43 

—51.  105:27—36. 
yKx.  Iti:    17:     Neh.  9:12—23. 

Ps.  78:14—28.  106:39—41. 
Z  32:11,12.   F.x.  19:4.  Num.  11: 

11,12,14.   Is.  46:3,4.  63.9.  Hos. 

11:3,4.  Acts  13:18.  maro'. 
a  2  Chr.  20:20.     Ps.   78:22.  106: 

24.     Is.  7:9.      Heb.  3:12,18,19. 

Jude  6. 
bKx.  13:21.   Num.  10:33.    Ps. 

77:20.  Kz.  20:6. 
c  Kx.  13:21,22.  14:19,20,24.  40: 

34—38.     Num.   9:15—22.    10: 


11,12.  14:14.    Neh.  9:12.     Ps. 

73:14.105:39.  Is.  4:5,6.  Zech. 

2:5. 
d  2:14,15.    Num.  14:22— 30.  32: 

8—13.    Ps.  95:11.     Ez.  20:15. 

Heb.  3:8—11. 
e  Num.    13:6,30.    26:65.    32:12. 

34:19.     Josh.  14:6—14.    Judg. 

1:12—16. 
*  Heb.  fulfilled   to  go    after. 

Num.  14:24. 
f  3:26.  4:21.  34:4.    Num.  20:12. 

27:14,  Ps.  106:32,33. 
g  .See  on  Num.  13:8,16.-14:30, 

38.  26:65. 
h  Ex.    17:9—14.    24:13.    33:11. 

1  Sam.  16:22.  Prov,  22:29. 


them  to  follow  their  own  counsel,  which  proved 
injurious  to  them  only  through  their  sin  and  folly. 
[Marg.  Rcf.) 

V.  29 — 31.  Moses,  in  bitterness  of  spirit,  when 
greatly  tried,  had  hastily  spoken,  as  if  he  had 
been  required  to  hear  Israel  as  a  man  does  his 
son;  [Kote.,  JVwn.  11:11 — 15.)  but  he  here  tacitly 
retracted  it,  and  allowed  that  the  Lord  himself 
had  thus  borne  or  carried  them. — The  arguments, 
which  he  at  that  time  used  with  them,  taken  from 
( heir  past  experience  of  God's  powerful  protec- 
tion and  tender  care,  are  here  adduced,  though 
not  related  in  the  account  of  these  transactions. 

V.  32 — 36.  Moses  here  addressed  another 
generation,  and  not  that  which  had  been  sen- 
tenced, for  unbelief  and  disobedience,  to  fall  in 
the  wilderness:  but  many  of  them  might  be  con- 
cerned, though  not  at  that  time  of  age;  the  rest 
in  general  shewed  a  disposition  to  imitate  the 
sin  of  their  fathers;  and  they  formed  the  same 
nation,  the  same  body  corporate,  though  not  the 
same  individuals.  [J^ole^,  Ex.  13:21,22.  40:36— 
38.  J^um.  14:22—24.) 

Vol.  L  -  GG 


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  chil- 
dren, *  which  in  that  day  had  no  knowl- 
edge 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  wilderness,  by  the 
way  of  the  Red  Sea. 

41  Then  ye  answered  and  said  unto 
me,  °  We  have  sinned  against  the  Lord; 
we  will  go  up  and  fight,  according  to  all 
that  the  Lord  our  God  comma'^ded  us. 
And  when  ye  had  girded  on  every  man 
his  weapons  of  war,  ye  were  ready  to  go 
up  into  the  hill. 

42  And  the  Lord  said  unto  me.  Say 
unto  them,  °  Go  not  up,  neither  fight:  p  for 
I  am  not  among  you;  lest  ye  be  smitten 
before  your  enemies. 

43  So  I  spake  unto  you,  and  ye  would 
not  hear,  i  but  rebelled  against  the  com- 
mandment of  the  Lord,  and  +  went  pre- 
sumptuously 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  heark- 
en to  your  voice,  nor  give  car  unto  you. 

46  So  ye  abode  "  in  Kadesh  many 
days,  according  unto  the  days  that  ye 
abode  there. 


i  3:28.  31:7,8,14,23.     Num.  27: 

18—23.  Josh.  1:1,6—9. 
k  Num.  14:3,31. 
1   Is.  7:15,16.    Jon.  4:11.     Rom. 

9:11.   Eph.2:3. 
m  .See  on  Num.  14:25. 
n  .See  on  Num.  14:39,40.  22:34. 

Prov.  19:3. 
0  Num.  14:41,42. 
p  Lev.  26:17.      Josh.  7:8—13. 

1  Sam.  4:2,10.    Is.  30:17.  59:1, 


2.  Hos.  9:12. 
q  Is.  63:10.   AcU  7:61.    Rom^8: 

7,8. 
t  Heb.    ye   were  presv7nptuous 

and  went  vp.  Num.  14:44. 
r  28:25.  32:30.  Fs.  118:12.  Is.  7r 

18. 
s  Num.  14:45.  21:3. 
t  Ps.  78:34.    Heb.  12:17. 
u  Num.  14:26,34.20:1,22.  Judg. 

11:16,17. 


V.  37.  It  was  natural  for  Moses  here  to  intro- 
duce this  subject,  though  the  event  took  place 
many  years  after  that,  of  which  he  was  discours- 
ing: for  it  would  occur  to  his  mind  that  he  also 
was  excluded,  and  thus  involved  in  the  general 
sentence,  in  consequence  of  a  temptation  which 
the  unbelief  of  the  people  had  laid  in  his  way. 
This  he  mentioned,  not  to  excuse  himself,  but  to 
humble  them;  and  remind  them,  that  they  heard 
the  words  of  a  dying  man,  and  of  one  to  whose 
death  they  had  been  accessary.  {JVote,  JVum. 
20:10—13.) 

V.  39—44.  {JVotes,  JSTum.  14:31—45.)  Bees 
with  their  fierce  stings  attack  such  as  offend 
them,  and  are  not  easily  induced  to  desist;  so 
that  they  assault,  and  have  been  known  to  kill, 
both  men  and  cattle  that  approached  their  hives. 

V.  45.  JsTote,  Heb.  12:15—17. 

V.  46.  It  is  no  where  said  how  long  Israel  con- 
tinued at  Kadcsh-barnea:  but  they  had  encamp- 
ed there  during  many  days,  before  they  were 
sentenced  to  return  by  the  way  of  the  Red  Sea; 
and  they  remained  there  many  days  afterwards. 

[521 


B.  C.  1451. 


DEUTERONOMY- 


B.  C.  1451 


CHAP.  II. 


Moses  reminds  the  people  of  the  command  given  them  not  to 
meddle  with  Edom,  Moab,  or  Amnion:  he  introduces  some 
frao-ments  of  very  ancient  history:  and  touches  on  the  continu- 
ance of  Israel  during  forty  years  in  the  wilderness,  till  the 
rebellious  generation  was  dead,  1 — 23.  The  grant  and  con- 
quest of  the  kingdom  of  Sihon,  24 — 37. 

THEN  *  we  turned  and  took  our  jour- 
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,  say- 
ing, 

3  Ye  have  compassed  this   mountain 
*^  long  enough:  turn  you  northward. 

4  And  command  thou  the  people,  say- 
ing, "^Ye  are  to  pass  through  the  coast 

--        -      Ob. 


a  1:40.  Num.  14:25 

b  1:2.  Num.  21:4.    Judg.  11:18 

c  7,14.  1:6. 


d  23:7.     Num.  20:14—21. 
10—13. 


of  your  brethren  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  them;  for  I  will  not 
give  you  of  their  land,  *  no  not  so  much 
as  a  foot-breadth;  ^  because  I  have  given 
mount  Seir  unto  Esauybr  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 


e  Ex.  15:16.     Num.  22:3,4.  24: 

14—18. 
f  Matt.  5:16.  Luke  12:15.  Eph. 

6:15.  Phil.  2:15.   Col.  4:5. 
*  Heb.  even  to  the  treading  of 

the  sole  of  the  foot.    Acts  7:5. 
g  32:8.    Gen.  3B:8.    Josh.  24:4. 

2Chr.   20:10—12.     Jer.  27:5. 


Dan.  4:25,32,  Acts  17:26. 
h  28,29.    Num.  20:19.     Matt.  7: 

12.   Rom.  12:17.  2  Thes.  3:7,8. 
i  Gen.    12:2.   24:35.   2b:12.  30: 

27.  39:6. 
k  Job  23:10.  Ps.  1:6.  31:7.  Joho 

10:27. 


PRACTICAL  OBSERVATIONS. 

V.  1—8. 

The  faithful  servants  of  the  Lord,  with  advan- 
cing years  and  experience,  frequently  acquire 
increasing  reputation  for  wisdom,  integrity,  and 
disinterested  philanthropy,  as  well  as  pious  zeal 
for  the  glory  of  God.  This  adds  to  their  influ- 
ence, and  gives  weight  to  their  instructions;  and 
when  favored  with  health,  they  may,  with  vast 
advantage,  redouble  their  diligence  in  enforcing 
the  truths,  which  they  before  had  taught,  upon 
the  consciences  of  the  people,  that  they  may 
have  them  in  remembrance  after  their  decease. 
(.yVoZe,  2  Pet.  1:12 — 15.)  While  they  draw  nearer 
to  the  heavenly  world,  they  often  seem  to  breathe 
a  purer  air,  and  all  their  words  have  a  heavenly 
savor;  their  motion  accelerates,  as  they  ap- 
proach their  rest;  their  earnestness  increases, 
when  they  can  be  influenced  by  no  earthly  mo- 
tive; and  their  confidence  and  comfort  acquire 
strength,  in  defiance  of  the  approaching  king  of 
terrors.  Under  such  circumstances  their  in- 
structions are  doubly  impressive,  and  frequently 
have  a  durable  effect  upon  the  survivors.  They 
should  then  seize  every  occasion  of  reminding 
the  people  of  the  wisdom,  power,  truth,  and  love 
of  God,  as  manifested  in  his  dealings  with  them: 
and  there  are  times  when  they  may  also,  con- 
sistently with  deep  humility,  speak  of  their  own 
conduct,  their  love  to  souls,  their  faithful  labors, 
their  self-denial,  and  patient  sufferings  in  the 
arduous  work  about  which  they  are  engaged;  in 
order  to  obviate  prejudice,  and  to  obtain  a  more 
favorable  attention  to  further  exhortations.  But 
it  is  likewise  necessary  to  shew  the  people  their 
transgressions,  that  they  may  be  duly  humbled; 
to  warn  them  against  the  fatal  effects  of  unbe- 
lief and  sin;  to  point  out  the  advantages  of  con- 
fidence in  God  and  obedience  to  him;  and  to 
unite  confessions  of  their  own  imperfection  and 
sinfulness,  (37)  both  to  avoid  giving  needless 
offence,  to  suggest  encouragement,  and  to  ex- 
cite personal  humiliation. 

V.  9—46. 
It  is  exceedingly  profitable  for  us  frequently  to 
meditate  on  the  history  of  our  past  lives,  and  to 
set  apart  time  for  that  purpose;  to  divide  our 
years  into  distinct  periods;  to  review  them  sep- 
arately; to  give  thanks  for  the  mercies  of  each 
successive  period;  and  to  confess  and  seek  for- 
giveness of  all  our  sins,  as  far  as  we  remember 
them:  and  thus  endeavoring  to  revive  suitable 
affections,  with  earnest  prayers  and  simple  de- 
522] 


I  pendence  on  the  Lord,  to  renew  our  acceptance 
j  of  his  salvation,  and  the  surrender  of  ourselves 
i  to  his  service. — Without  repeating  the  observa- 
i  tions  before  made  on  the  history  here  recapitu- 
lated, we  may  take  notice  in  genera]  that  noth- 
ing but  total  unbelief,  and  the  disobedience  con- 
!  nected  with  it,  can  exclude  any  sinner  from  the 
j  promised  rest;  that  unbelief,  ■partially  operating 
!  in  disobedience,  occasions  manifold  abatements 
'  and  delays  in  our  comforts;  that  our  own  expe- 
I  dients  seldom  avail  to  much  good  purpose;  that 
i  courage,  in  the  exercise  of  faith  and  the  path  of 
duty,  enables  the  possessor  to  "follow  tlie  liORD 
wholly,"  to  disregard  all  obstructions,  to  triumph 
over  all  opposition,  and  to  seize   the  promised 
blessings;  that  all  the  mercies  which  we  receive 
render  our  distrust  more  inexcusable;  that  the 
sins  of  some   are  the  temptations  of  others,  and 
tend  to  involve  them  in  guilt  and  punishment: 
that  worldly  sorrow  is  seldom  better  than   im- 
patience   and  rebellion  and  unbelief,  and  thus 
worketh  death;  and  that  they  v(i\o  do  not  exer- 
cise godly  sorrow  in  due  time,  and  obey  the  caH 
of  mercy,  must  weep  with  bitter  unavailing  sor- 
row, when  the  sentence  of  condemnation  is  ir- 
revocably past Finally,  we  may  observe,  that 

every  public  and  honorable  trust  implies  a  very 
heavy  and  laborious  duty,  and  that  frequently 
the  duty  is  particularly  described  in  Scripture. 
— Happy  is  it  for  thtn^selves,  and  for  those 
around  them,  when  men  diligently  search  out 
such  passages  as  describe  their  duties,  and  shew 
what  manner  of  persons  they  ought  to  be,  in 
that  station  of  life  in  which  the  providence  of  God 
has  placed  them:  while  they  seriously  meditate 
on  them,  and  pray  over  them;  and  tlien  in  the 
fear  of  God,  as  under  his  eye,  and  with  refer- 
ence to  the  day  of  judgment,  endeavor  to  regu- 
late their  public  and  private  conduct  accord- 
ing to  them. 

NOTES. 
Chap.  II.  V.  3.  Here  again  an  almost  total 
silence  is  observed,  concerning  more  than  thirtj'- 
seven  years  of  the  time,  which  the  Israelites 
passed  in  the  wilderness.  (JVo^e,  JVwm.  20:1.) 
We  may  however  suppose,  that  Moses,  Aaron, 
and  the  priests  and  Levites,  were  diligently  em- 
ployed in  instructing  the  people;  and  that  manj', 
even  "of  them  whose  carcasses  fell  in  the  wilder- 
ness," were  thus  prepared  for  heaven;  while  the 
survivors  w«re  humbled  and  proved,  in  order  to 
their  entrance  into  the  promised  land.  In  the 
;|mean  time  the   Canaanites,    elated  with  their 


B.  C.  1451. 


CHAPTER  II. 


B.C.  145T. 


knoweth  thy  walking  'through  this  great 
wilderness:  ^  these  forty  years  the  Lord 
thy  God  hath  been  with  thee;  thou  hast 
lacked  nothing. 

8  And  ■"  when  we  passed  by  from  our 
brethren  the  children  of  Esau,  which 
dwelt  in  Seir,  through  the  way  of  the 
plain  from  °  Elath,  and  from  Ezion-gaber, 
we  turned,  and  passed  by  the  way  of  the 
%vilderness  of  Moab. 

9  And  the  Lord  said  unto  me,  *  Dis- 
tress not  the  Moabites,  neither  contend 
with  them  in  battle;  for  I  will  not  give 
thee  of  their  land  for  a  possession,  be- 
cause I  have  given  °  Ar  unto  p  the  chil- 
dren of  Lot /or  a  possession. 

10  The  <i  Emims  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  Emims. 

12  The  ^  Horims  also  dwelt  in  Seir 
before-time:  but  the  children  of  Esau 
+  succeeded  them,  when  they  had  de- 
stroyed them  from  before  them,  and 
dwelt  in  their  t  stead,  *  as  Israel  did  unto 
the  land  of  his  possession  which  the  Lord 
gave  unto  them. 

1 3  Now  rise  up,  said  /,  and  get  you 
over  the  5  brook  "Zered:  and  we  went 
over  the  brook  Zered. 

14  And  the  space  in  which  we  came 
from  ^  Kadesh-barnea,  until  we  were  come 
over  the  brook   Zered,    zcas  thirty   and 


1  8:2—4.29.6.  Neh.  9:21.  Luke 

22:35. 
m  Num.  20:20,21.   Judg.  11:18. 
D  1  Kin^s  9:26.  Eloth.  2  Kiugs 

14.22.  16:6. 
*  Or,  Use  no  hostility  against 

Moab.    Num.  22:4.    Judg.  11: 

17.  2Chr.  20:10. 
o  See  on  5.  —Num.  21:1 5,28. 
p  19.    Gen.  19:36,37.    Ps.  83:8. 
q  11.  Gen.  14:5. 
r  See  on  1:28.-9:2.     Num.  13: 


22,28. 
s  22.        Gen.    14:6.    36:20—30. 

1  Chr.  1:38—42. 
t  Heb.  inherited  them.     Gen. 

36<31— 43.   1  Chr.  1:43—54. 
J  Heb.  room. 
t  32— 37.  3:1— n.  Num.  21:21, 

&:c. 
^  Or,    valley.       Num.    13:23. 

marg. 
u  Num.  21:12.   Zared. 
X  1:2,19,46.   Num.  13:26. 


first  success,  and  perceiving  their  dreaded  inva- 
ders entang-led  in  tlie  wilderness,  grew  more  in- 
solent and  daring  in  wickedness,  and  ripened 
apace  for  destruction. 

V.  4 — 7.  On  comparing  this  passage  with 
the  texts  referred  to  in  the  margin,  it  appears 
that  the  Edomites  refused  the  Israelites  a  pas- 
sage into  the  heart  of  their  country,  but  allowed 
them  to  march  through  some  parts  of  the  con- 
fines; and  that  they  generally  sold  them  pro- 
visions, though  periiaps  in  some  instances  they 
refused  to  do  it.  {J^ote,  JSTum.  20:14— 21.)— The 
manna  was  still  continued;  yet  the  people  would 
naturally  desire  change  of  diet  when  they  came 
near  cultivated  regions.  This  they  might  pur- 
chase of  the  Edomites,  but  they  were  not  permit- 
ted to  plunder;  because  God  himself  had  given 
mount  Seir  to  the  descendants  of  Esau  for  their 
inheritance.  Nor  had  Israel  any  need  to  covet 
the  possessions  of  Edom,  seeing  the  Lord  had 
noticed,  guided,  and  guarded  them,  during  all 
their  wanderings  in  the  wilderness;  and  for  forty 
years  had  blessed  them  with  an  abundant  supply  of 


eight  years;  ^  until  all  the  generation  of 
the  men  of  war  were  wasted  out  from 
among  the  host,  as  the  Lord  sware  unto 
them. 

15  For  indeed  ^the  hand  of  the  Lord 
was  against  them,  to  destroy  them  from 
among  the  host,  until  they  were  consumed. 

16  II  So  it  came  to  pass  when  all  the 
men  of  war  were  consumed  and  dead 
from  among  the  people, 

1 7  That  the  Lord  spake  unto  me,  say- 


ing, 


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  I 
will  not  give  thee  of  the  land  of  the  chil- 
dren of  Ammon  any  possession,  because 
1  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  call  them  •=  Zamzuramims; 

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  children  of  *^Esau 
which  dwelt  in  Seir,  when  he  destroyed 
s  the  Horims  from  before  them;  and  they 
succeeded  them,  and  dwelt  in  their  stead, 
even  unto  this  day: 

23  And  ^  the  Avims,  which  dwelt  in 
Hazerim,  even  unto  '  Azzah,  ^  the  Caph- 


y  1:34,35.  Num.  14:23—35.  26: 

64,65.  32:11.  Ps.  78:33.  90:3,9. 

106:26.  Ez.  20:15.    1  Cor.  10: 

5.    Heb.  3:8—19.  Jude  6. 
z  Judg.  2:16.     1  Sam.  6:6,9,11. 

7:13.  Ps.  32:4.  90:7— 9.  Is.  66: 

14. 
a  See  on  Num.  21:15,23.  Is.  15: 

1. 
b  See    on     5,9. — Gen.     19:38. 

Judg.  11:13—27.  2Cbr.20:10. 
c  Gen.  14:5.    Zuziins. 


d  See  on  10,11.  1:23.-3:11. 
e22.    Judg.  11:24.    Jer.  27:7,8. 

Hab.  1:10,11. 
f  Gen.  36:8. 
g  12.    Gen.  14:6.  36:20—30.     1 

Chr.  l:33,&c. 
h  Josh.  13:3.  Svites. 
i  1    Kings   4:24.       Jer.   25:20. 

Zeph.  2:4.    Zerh.  9:5.    Gaza. 
k  Gen.  10:14.  Jer.  47:4.    Amos 

9:7.  Acts  17:26. 


every  needful  good. — Moses  called  the  Edomites 
brethren.,  though  they  would  not  acknowledge  or 
act  according  to  that  relation.  Thus  the  Israel- 
ites were  taught  to  forgive  their  enemies,  before 
they  were  employed  to  execute  vengeance  on 
the  enemies  of  the  Lord;  and  to  obey  his  com- 
mand in  leaving  nations  unmolested,  before  they 
fulfilled  his  word  in  dispossessing  and  destroying 
the  Amorites  and  Canaanites.  UVote,  Mvm.  21:21 
— 25.)  It  is  also  observable  that  the  opposition 
of  Edom  is  not  here  mentioned;  for  the  Spirit, 
which  spake  by  Moses,  would  not  needlessly  re- 
peat grievances,  but  bury  them  in  oblivion. 

V.  10,  11.  All  the  nations  here  mentioned  ap- 
pear to  have  been  the  posterity  of  Ham,  who  lay 
under  the  prophetical  curse  of  Noah,  which 
was  thus  executed  upon  this  part  of  them  by  the 
Moabites  and  Edomites. 

V.  12.  Israel  had,  at  the  time  when  Moses 
spake  this,  conquered  Sihon  and  Og,  and  taken 
possession  of  their  countries,  as  Edom  had  done 
to  the  Horims.  (22,  J^ote,  Gen.  36:20.) 

V.  15.   mtm.  16:45,49.  2I46.  25:9. 

[523 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451 


torims,  which  came  forth  out  of  Caphtor, 
destroyed  them,  and  dwelt  in  their  stead.) 

24  ^  Rise  ye  up,  take  your  journey, 
and  pass  over  '  the  river  Arnon:  ""  behold, 
I  have  given  into  thy  hand  Sihon  the  Am- 
orite,  king  of  Heshbon,  and  his  land; 
*  begin  to  possess  it,  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  that  are  under  the  whole 
heaven,  who  shall  hear  report  of  thee, 
and  shall  tremble  and  be  in  anguish  be- 
cause of  thee. 

26  And  I  sent  messengers  out  of  the 
wilderness  of  °  Kedemoth  unto  Sihon  king 
of  Heshbon,  ^  with  words  of  peace,  say- 
ing. 

27  Let  ^  me  pass  through  thy  land:  I 

will  go  along  by  the  high-way,  1  will  nei- 
ther turn  unto  the  right  hand  nor  to  the 
left. 

28  Thou  shalt  sell  me  meat  for  money, 
that  I  may  eat;  and  give  me  water  for 
money,  that  1  may  drink:  '  only  I  will 
pass  through  on  my  feet, 

29  (As  ^  the  children  of  Esau  which 
dwelt  in  Seir,  and  the  Moabites  which 
dwelt  in  Ar,  did  unto  me;)  until  I  shall 
pass  over  Jordan,  ^  into  the  land  which 


the  Lord  our  God  giveth  us. 

J  36-     Num.  21:13—15.     Judg. 

1118— 21. 
BiJosh.   6:16.      2   Chr.   36:23. 

Ezra  1:2.    Jer.  27:S.    Ez.  29: 

20.  Dan.  2:38.  4:17. 
*  Heb.  begin,  possess. 
n  11:26.28:10.  Ex.  23:27.  Josh. 

2.9—12.  9:24.     2  Kings  7:6,7. 

Ps.  105:33.  Jer.  33:9.  Rev.  3:9. 
o  Josh.  13:18.  21:37. 


p  20:10,11.     Esth.  9:30.     Matt. 

10:12—15.     Luke   10:5,6,10— 

12. 
q6.    Num.  21:22,23.    Judg.  11 : 

19. 
r  Num.  20:19. 
s  23:3,4.  Num.  20:18.  Judg.  11: 

17,18. 
t  4:1,21,40.  5:16.  9:6.  25:15.  Ex. 

20:12.  Josh.  1:11—15. 


V.  20 — 23.  These  fragments  of  ancient  his- 
tory were  introduced  to  encourag-e  the  Israel- 
ites. If  the  Lord  destroyed  these  gigantic  peo- 
ple before  the  posterity  of  Lot,  and  of  Esau; 
what  cause  had  the  posterity  of  Abraham,  Isaac, 
and  Jacob,  his  chosen  servants  and  friends,  to 
fear  the  Anakims,  or  the  Canaanites?  especially 
as  Israel  acted  by  commission  from  God,  and  had 
his  promise  as  their  security  of  success,  and  the 
pledge  of  it  in  his  presence,  and  the  wonders 
which  he  had  already  wrought  for  them;  and  as 
they  were  the  only  nation  of  worshippers  of  the 
Lord,  in  the  ordinances  of  his  institution,  which 
could  be  found  on  earth.  'This  is  so  often  re- 
'peated  to  possess  the  minds  of  the  Israelites 
*with  a  sense  of  God's  providence,  which  rules 
*every  where;  displacing  one  people,  and  set- 
'tling  another  in  their  stead;  and  fixing  their 
'bounds  also,  which  they  shall  not  pass  without 
♦his  leave.'     Bp.  Patrick. 

V.  24,  25.  The  Israelites  had  hitherto  possessed 
neither  lands  nor  cities,  but  had  been  supported 
by  miracles  as  wanderers  in  the  waste  desert; 
(JVo<e,  JVuwi.  14:27—30.)  but  now  they  were  to 
begin  to  possess  houses  and  estates,  and  to  subsist 

as  other  people  did The  dread  of  Israel,  which 

had  been  excited  among  the  nations,  when  the 
Egyptians  were  destroyed  in  the  Red  Sea,  had 
subsided;  but  now  the  Lord  would  begin  to  im- 
press it  far  more  deeply  and  extensively,  and  to 
render  it  eflectually  subservient  to  the  success  of 
524] 


30  But  Sihon  king  of  Heshbon  would 
not  let  us  pass  by  him:  for  "  the  Lord 
thy  God  hardened  his  spirit,  and  made 
his  heart  ''obstinate,  that  he  might  de- 
liver him  into  thy  hand,  as  appcareth  this 
day. 

31  And  the  Lord  said  unto  me.  Be- 
hold, I  have  begun  to  ^  give  Sihon  and  his 
land  before  thee:  begin  to  possess,  that 
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  From  ^  Aroer,  which  is  by  the 
brink  of  the  river  of  Arnon,  and  from  the 
city  that  is  by  the  river,  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  camest  not,  nor  unto  any 


u  See  on  Ex.  4:21 — Num.  21: 

23.    Josh.  11:19,20.    Judg.  11: 

20.   Rom.  9:17—23. 
X  Is.  48:4. 
y  See  on  24.  1:8. 
z  Num.  21:23-30.      Judg.    11: 

20—23.  Neh.  9:22.   Ps.  120:7. 

136:11.  136:19. 
a  3:2,3.    Gen.  14:20.    Josh.  21: 

44.  Judg.  1:4.  7:2. 
b  29:7,8.  Josh.  10:30—42. 
c  7:2,26.  20:16—18.  Lev.  27:28, 


29.    Num.  21:2,3.    Josh.  7:11. 

8:25,26.   9:24.   11:14.      1   Sam. 

15:3,8,9. 
f  Heb.  every  cHy  of  men,  and 

ivomen,  and  little  ones. 
d  20:14.  Num.  31:9— 11.  Josh. 

8:27. 
e3:12.  4:48.  Josh.  13:9.  Is.  17: 

2.  Jer.  48:19. 
f  Josh.  1:5.    Ps.  44:3.  19.41:15, 

16.   Rom.  8:31. 
g  5,9,19.  3:16.  Judg.  11:15. 


his  people.  (JVoies,  Ex.  15:14 — 16.  Josh.  2:8 — 
11.  9:24.) 

V.  26.  The  Lord's  secret  purposes  cannot  pos- 
sibly be  either  the  rule  or  motive  of  man's  con- 
duct; and  therefore  they  can  in  no  degi-ee  affect 
the  innocence  or  criminality  of  his  actions. — 
Whatever  the  Lord's  intentions  or  intimations 
to  Israel  were,  Sihon,  not  knowing  them,  could 
not  be  induced  hy  them.,  but  by  arrogance  and 
presumption,  to  refuse  the  proposal  of  peace 
made  to  him.  {J^otes,  Matt.  26:21—24.  Acts  2: 
22 — 24.)  Had  he  acceded  to  it,  he  would  doubt- 
less have  been  spared:  but  the  Lord,  for  wise 
and  righteous  reasons,  was  pleased  to  leave  him 
to  himself,  well  knowing  what  the  consequence 
would  be.  Thus  this  message  served  to  discover 
his  wickedness,  and  to  illustrate  the  justice  of 
God  in  his  destruction. 

V.  28,  29.  It  is  probable,  that  the  Edomites  and 
Moabites  sold  provisions  to  the  Israelites,  though 
they  would  not  grant  them  a  passage  through 
their  borders.     (JVo/e,  4 — 7.) 

V.  30.  Hardened.}  J^Totes,  Ex.  4:21.  7:13, 
22,23.  8:15.  9:12—16.  14:3— 9.— God  'gave  him 
'over  to  his  own  inflexible  humor,  which  was  set 
'upon  violent  courses;  from  which  God  did  not 
'divert  him,  because  he  intended  to  destroy  him. 
'...  As  it  is  a  sin.,  this  cannot  be  ascribed  unto 
'God;  but  as  it  is  a  punishment,  might  justly  be 
'inflicted  by  him  upon  Sihon  for  his  former  sins.' 
Bp.  Patrick. 


B.  C.   1451. 


CHAPTER  III. 


B.  C.  1451. 


place  of  the  river  ^  Jabbok,  nor  unto  the 
cities  in  the  mountains,  nor  unto  whatso- 
ever the  Lord  our  God  forbad  us. 

CHAP.  III. 

Israel's  victory  over  Og  king  of  Bashan,  1-11.  His  kingdom 
and  that  of  Sihon  are  given  to  the  two  tribes  and  a  halt,  12— 
17.  The  command  given  to  them  and  to  Joshua,  18 — 22.  Mo- 
ses prays  to  enter  the  promised  land,  but  is  refused;  yet  is  per- 
mitted to  see  it,  23—29. 

TPIEN  we  turned,  and  went  up  the 
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  Lord  said  unto  me,  ^  Fear 
him  not:  for  I  will  deliver  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  Amorites,  which 
dwelt  at  Heshbon. 

3  So  "^  the  Lord  our  God  delivered  into 
our  hands  Og  also  the  king  of  Bashan, 
and  all  his  people:  and  we  smote  him  un- 
til none  was  left  to  him  remaining. 


hGen.    32:22.      Num.    21:24. 

Josh.  12:2. 
a  1:4.4:41.  29:7.  31:4.      Num. 

21:33—35.     Josh.    9:10.    12:4. 

13:30.     1  Kings  4:19.    Neh.  9: 

22.   Ps.  135:10,11.  136:20. 


b  11.  20.3.  Num.  14:9.  2  Chr. 
20:17.  Is.  41:10.  43:6.  Acts 
18:9.  27:24.  Rev.  2:10. 

c  2:24— 37.  Num.  21 :23— 25. 

d  See  on  2:33,34.— Num.  21:35. 
Josh.  13:12,30. 


4  And  we  took  ^  all  his  cities  at  that 
time;  there  was  not  a  city  which  we 
took  not  from  them,  threescore  cities,  ^  all 
the  region  of  Argob,  the  kingdom  of  Og 
in  Bashan. 

5  All  these  cities  were  s  fenced  with 
high  walls,  gates,  and  bars,  besides  un- 
walled  towns  a  great  many. 

6  And  ^  we  utterly  destroyed  them, 
'  as  we  did  unto  Sihon  king  of  Heshbon, 
utterly  destroying  the  men,  women,  and 
children  of  every  city. 

7  But  J  all  the  cattle  and  the  spoil 
of  the  cities,  we  took  for  a  prey  to  our- 
selves. 

8  And  we  took  at  that  time  out  of  the 
hand  of  the  two  kings  of  the  Amorites, 
^  the  land  that  tvas  on  this  side  Jordan, 
from  the  river  of  Arnon  unto  mount  Her- 
mon; 

9  {Which  '  Hermon  the  Sidonians  call 
Sirion,  and  the  Amorites  call  it  "  Shenir;) 


e  Num.  32:33—42.    Josh.  12:4. 

13:30,31. 
f  1  Kings  4:13. 
g  1:28.    Num.  13:28.     Heb.  11: 

30. 
h  See 

Lev. 

Josh. 


on     2:34. 20:16 18. 

27:28,29.       Num.   21:2. 
11:14. 


i  See  on  2.  2:34. 

j  2.35.  Josh.  8:27.  11:11—14. 

k  Num.  32:33— 42.     Josh.  12:2 

g^  13:9 12. 

1  4:48.     Ps.  29:6.  89:12.   133:3. 

Cant.  4:8. 
ra  1  Chr.  6:23.  Ez.27:5.  Senir. 


V.  31—37.   Marg.  Ref.—Kotes,  J^um.  21:21— 
25.  31:2. 

PRACTICAL  OBSERVATIONS. 

The  servants  of  God,  while  they  despise  world- 
ly riches  in  comparison  of  a  treasure  in  heaven, 
and  often  live  and  die  poor,  bequeath  to  their 
posterity  the  most  durable  possessions,  in  the 
blessings  which  God  had  promised  to  bestow 
upon  them,  for  the  sake  of  their  parents.^"The 
earth  is  the  Lord's,  and  the  fulness  thereof;"  and 
with  perfect  justice,  absolute  sovereignty,  and 
irresistible  power,  he  assigns  to  every  people  the 
countries  which  they  inhabit,  and  dispossesses 
them  to  make  way  for  others,  as  he  sees  good: 
[jSTote,  32:8.)  but  none  can  plead  his  grant  to  ex- 
cuse the  violences,  which  ambition,  rapacity,  or  re- 
venge induce  them  to  commit;  though  undesigned- 
ly they  fulfil  his  secret  purposes. — When  nations 
or  individuals  are  ripe  for  destruction,  the  Lord  in 
awful  judgment  gives  them  up  to  final  and  total 
obduracy;  and  their  desperate  wickedness  both 
occasions  their  ruin,  and  manifests  his  righteous- 
ness. Then  the  wisest  are  infatuated,  and  the 
boldest  are  intimidated;  they  tremble,  and  are  in 
anguish,  and  perish,  as  instructive  examples  to 

the   survivors But,  calling    off  our  attention 

from  the  enemies  of  God,  to  reflect  upon  his 
dealings  with  Israel,  we  are  led  to  meditate  upon 
years  spent  in  vanity  through  our  transgressions 
and  his  indignation.  A  succession  of  uninterest- 
ing events  and  changes,  of  trifling  employments 
and  pursuits,  of  disappointed  expectations  and 
unsatisfying  enjoyments,  wear  out  the  life  of  man, 
and  bring  one  generation  after  another  to  the 
grave.  Indeed  ever  since  the  sentence  was 
passed  upon  offending  man,  "Dust  thou  art,  and 
unto  dust  shalt  thou  return,"  "the  hand  of  the 
Lord  hath  been  against  us  to  destroy  us  until 
we  are  consumed:"  nor  can  wisdom,  learning, 
authority,  wealth,  courage,  vigor  of  constitution, 
or  eminence  of  reputation,  procure  any  exemp- 
tion or  respite,  in  this  universal  execution:  nay, 
even  faith  and  piety  plead  in  vain  for  another 


passage  to  the  heavenly  felicity.   [JVote,  2  Cor. 
5:1 — 4.) — What   the  mouth   of    the    Lord   hath 
spoken,  his  hand  is  engaged  to  perform.  Wretch- 
ed then  are  they  who  abide,  and  die,  under  the 
incumbent  weight  of  that  "wrath  of  God  which 
is  revealed  from  heaven  against  all  ungodliness 
and  unrighteousness  of  men."  [J^otes,  Rom.  1:17 
— 20.)     But  happy  those,  whom  "Jesus  hath  de- 
livered from  the  wrath  to  come,"  and  to  whom 
he  hath  "given  the  earnest  of  his  Spirit  in  their 
hearts."     "All  things  are  theirs:"  all  the  prom- 
ises of  God  belong  to  them,  and  are  ratified  by 
covenant  and  by  oath.     His  arm  is  engaged  on 
their  behalf  to  perform  all  his  word:  "He  knows," 
guides,   guards,  and  approves  their  path,  while 
"walking  through  this  great  wilderness:"  for  the 
twenty,  thirty,  fifty,  sixty,  or  even  eighty  years 
of  their  past  lives,  they  have  lacked  nothing,  but 
have  had  all  with  a  peculiar  blessing.     [J^Tolcs, 
Gen.  48:15,16.  49:18.)      The  Lord  is  their  Por- 
tion, nor  need  they  envy  the  prosperity,  or  covet 
the  possession,  of  any  worldling.     He  who  hath 
prepared  for  them  an  incorruptible  inheritance, 
and  taught  them  in  the  first  place  to  seek  it,  will 
provide  for  them  all  that  is  needful  and  profitable 
by  the  way.     They  have  only  to  submit   to  his 
disposal;  to  depend  on  him;  to  abstain  from  what 
he  forbids,  and  deny  themselves  when  he  requires 
it,  in  his  providence  or  by  his  precept;  to  receive 
what  he  gives  with  thankfulness,  and  to  use  it 
with  moderation,  and   to  glorify  him  and  adorn 
their  profession,  by  an  upright,  generous,  disin- 
terested, forgiving,   and  blameless  deportment, 
not  injurious  to  their  enemies,  nor  needlessly 
burdensome  to  their  friends;  and  "by  doing  to 
all  men,  as  they  would  they  should  do  unto  them." 
In  this  case,  the  vanity  of  the  world  cannot  pre- 
vent their  comfort,  nor  can  its  opposition  inter- 
rupt the  serenity  of  their  minds:  their  inherit- 
ance cannot  be  affected  by  the   revolutions  of 
kingdoms,  or   the  mutability  of  earthly  posses- 
sions; death   cannot  hurt  and  need  not  alarm 
them;  all  will  combine  in   preparing  them   for 
heaven,  and  giving  them  the  anticipation,  and  in- 

[525 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


10  All  "  the  cities  of  the  plain,  and  all 
Gilead,  and  all  Bashan,  unto  Salchah 
and  °  Edrei,  cities  of  the  kingdom  of  Og 
in  Bashan. 

11  For  only  Og  king  of  Bashan  re- 
mained of  the  remnant  of  giants:  behold, 
his  bedstead  was  a  bedstead  of  iron;  is  it 
not  in  P  Rabbath  of  the  children  of  Am- 
mon?  1  nine  cubits  loas  the  length  there- 
of, and  four  cubits  the  breadth  of  it,  af- 
ter the  cubit  of  a  man. 

1 2  IT  And  this  land  which  we  possess- 
ed at  that  time,  ^  from  Aroer,  which  is  by 
the  river  Arnon,  and  half  mount  Gilead, 
and  the  cities  thereof,  gave  I  unto  the 
Reubenites  and  to  the  Gadites. 

13  And  '  the  rest  of  Gilead,  and  all 
Bashan,  being  the  kingdom  of  Og,  gave  I 
unto  the  half-tribe  of  Manasseh:  all  the 
region  of  Argob,  with  all  Bashan,  which 
was  called  the  land  of  giants. 

14  *  Jair  the  son  of  Manasseh  took  all 
the  country  of  "  Argob,  unto  the  coasts 
of  ^  Geshuri,  and  Maachathi,  and  call- 
ed them  after  his  own  name,  ^  Bashan- 
havoth-jair,  unto  this  day. 

1 5  And  I  gave  Gilead  unto  *  Machir. 

16  And  unto  *  the  Reubenites,  and 
unto  the  Gadites,  I  gave  from  Gilead 
even  unto  the  river  Arnon,  half  the  val- 
ley, and  the  border,  even  unto  the  ^  river 
Jabbok,  which  is  the  border  of  the  chil- 
dren of  Ammon; 

17  The  plain  also,  and  Jordan  and  the 
coast  thereof,  from  *^  Chinnereth  even  unto 
^  the  sea  of  the  plain  even  the  salt  sea,  un- 
der *  Ashdoth-pisgah  eastward. 

18  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 


n  4;49. 

o  Num.  21:33.    Josh.  12;4.  13: 

12,31. 
p  2  Sam.  12:26.  Jer.  49:2.  Ez. 

21:20.   Amos  1:14.  Rabbah. 
q  1  Sam.   17:4.  Am.  2:9. 
r  2:36.  4:48.     Num.  32:33—38. 

Josh.    12:2—6.    13:9—12,14— 

23.    2  Kings  10:33. 
6  Num.  32:39-42.   Josh.  13:29 

—32.    1  Chr.  6:23—26. 
t  1  Chr.  2:21—23. 
u  .See  on  4. 
X  Josh.  13:13.     2  Sam.  3:3.  10: 

6.  13:31. 


y  Num.  32:41. 

7.  Gen.  50:23.    Num.  26.29.  32: 

40.  Josh.  17:1,3.  22:7. 
a  Num.  32:33—38.  2  Sam.  24:5. 
b2:37.     Gen.  32:22.     Num.21: 

24.  Josh.  12:2. 
c  See   on    Num.    34:11. — Josh. 

12:3. 
d4:49.  Gen.  13:10.  14:3.  19:28, 

29.     Num.  34:12.     Josh.  3:16. 

12:3.  15:2,5.  18:19. 
*  Oi',  Me  springs  of  Pisgah,  or, 

the  hill.    Num.  23:14. 
e  Num.  32:20—24.     Josh.   1:12 

—  15.4:12,13.  22:1—9. 


troducing'  them  to  the  enjoyment,  of  those  pleas- 
ures which  never  satiate  and  will  never  end. 


NOTES 
V.  1—10.     . 


Marg. 


Ref. — JVoie, 


Chap.  Ill 

J^um.  21:34. 

V.  11.  It  is  probable  that  Og^  was  descended 
from  a  race  of  giants,  of  larger  stature  than  even 
the  Anakims. — If  his  bedstead  of  iron  was  in- 
tended for  use,  and  not  for  ostentation,  his  bulk 
must  have  been  enormous;  as  it  was  at  least  five 
yards  long,  and  above  two  broad.  Either  the 
526] 


the  children  of  Israel,  all  that  are  ^  meet 
for  the  war. 

19  But  your  wives,  and  your  litde 
ones,  and  your  cattle,  {for  1  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  brethren,  as  well  as  unto  you,  and 
until  they  also  possess  the  land  which  the 
Lord  your  God  hath  given  them  beyond 
Jordan:  and  then  shall  ye  ^  return  every 
man  unto  his  possession  which  I  have 
given  you. 

21  And  s  I  commanded  Joshua  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  pass- 
est. 

22  Ye  shall  not  fear  them;  '  for  the 
Lord  your  God  he  shall  fight  for  you. 

23  And  ^  I  besought  the  Lord  at  that 
time,  saying, 

24  O  Lord  God,  thou  hast  begun  to 
shew  thy  servant  ^  thy  greatness,  and 
thy  mighty  hand:  for  ™  what  god  is  there 
in  heaven  or  in  earth,  that  can  do  accord- 
ing to  thy  works,  and  according  to  thy 
might? 

25  I  pray  thee  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,  p  Let  it  suffice 
thee;  speak  no  more  unto  me  of  this  mat- 
ter. 

27  Get  thee  "^  up  into  the  top  of  }  Pis- 
gah,  and  '^  lift  up  thine  eyes  westward, 
and  northward,  and  southward,  and  east- 
ward, and  behold  it  with  thine  eyes:  for 
thou  shalt  not  go  over  this  Jordan. 


t  Heb.  sons  ofpomer. 

f  Josh.  22:4,8. 

g  Num.  27:18—23. 

h  Josh.  10:25.   1  Sam.  17:36,37. 

Ps.  9:10.     2  Cor.   1:10.  12:10. 

Eph.  3:20.  2  Tim.  4:17,18. 
i    1:30.  20:4.     Ex.  14:14.    Num. 

21:34.  Josh,  10:42.    2  Chr.  13: 

12.  20:17,29.  Ps.  44:3. 
k2Cor.  12:3. 
1  11:2.     Neh.  9:32.     Ps.  106:2. 

145:3,6.  Jer.  32:13—21. 
m  Ex.  15:11.  2  Sam.  7:22.    Ps. 

35:10.  71:19.  86:8.   89:6,8.      Is. 


40:13,26.     Jer.  10:6.     Dan.  2: 

29. 
n  4:21,22.   11:11,12.      Ex.   3:8. 

Num.  32:5.  Ez.  20:6. 
o  1:37.     31:2.     32:61,62.     34:4. 

Num.2U;7— 12.27:12— 14.  Ps. 

106:32,33.  Is.  53:6,6.  Matt.  26: 

39. 
p  1    Chr.    17:4,12,13.    22:7—9. 

23.2—4.    Matt.  20:22.    2  Cor. 

12:8,9. 
q  34:1—4.   Num.  27:12. 
%  Or,  Me  A)-H,17. 
r  Gen.  13:14,15. 


Ammonites  seized  on  it,  or  they  bought  it  of  the 
Israelites;  and  carrying  it  to  Rabbath,  it  was 
there  preserved  as  a  monument  of  his  stature,  or 
of  Israel's  victory:  for  neither  his  vast  strength, 
nor  his  numerous  fortified  cities,  could  secure 
him  against  God,  who  fought  for  his  people. — This 
race  of  giants  was  soon  extinct;  but  others  re- 
mained within  the  land  of  Canaan,  of  whom  we 
read  in  the  history  of  David.  (JVoies,  1  Sam.  17: 
4—7,45—49.  2  Sam.  21:15—22.) 

V.  12—22.  "Bashan-havoth-jair"  (14)  signi- 
fies Bashan,  the  villages  of  Jair — The  words, 
"unto  this  day,"  were  perhaps  added  by  Ezra,  to 


B.  C.   1451. 


CHAPTER  IV. 


B.  C.  1451. 


28  But  ^  charge  Joshua,  and  encourage 
him,  and  strengthen  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. 

CHAP.  IV. 

Earnest  exhortations  to  obedience,  and  dissuasives  from  idolatry, 
1 — 24.  Prophetical  warnings  of  the  consequences  of  disobe- 
dience, and  promises  of  mercy  to  the  penitent,  25 — 3].  The 
Lord's  special  care  of   Israel,   and   his  wonderful  works  for 


8  1:38.31:3,7,23.  Num.  27:18— 
23.  1  Chr.  22:6,11—16.  28:9, 
10,20.  1  Tim.  6:13,14.  2  Tim. 
2:1—3.  4:1—6. 

t  Josh.    1:2.  3:7—17.     John  1: 


17— Acts    7:46.       Heb.    4:8. 
Jems, 
a  4:3,46.  34:6.     Num.  25:3.  33: 
48,49. 


shew  how  long'  these  places  retained  their  names. 
{Marg.  Ref.—Jfutes,  JSTum.  32:    Josh.  13:  22:) 

V.  23 — 28.  This  prayer  of  Moses  arose  from 
a  high  valuation  of  the  promised  land,  and  an 
earnest  desire  of  witnessing-  the  power  and  faith- 
fulness of  the  Lord,  in  putting  the  Israelites  in 
possession  of  it,  by  destroying  their  enemies. 
He  had  prevailed  in  behalf  of  Israel  more  than 
once,  in  apparently  similar  circumstances:  and 
his  request  did  not  displease  the  Lord;  though 
for  an  example  to  Israel,  he  did  not  see  good  to 
grant  it. — Tlius  Moses  prevailed  for  others,  but 
for  himself  he  could  not  prevail;  which  made 
him  the  more  exact  type  of  Christ,  who  "saved 
others,  himself  he  could  not  save,"  that  is,  con- 
sistently with  the  purpose  of  saving  others. — 
{Mark  15:31.  J^otes,  J^um.  20:10—13.  27:15— 
—20.) 

PRACTICAL  OBSERVATIONS. 

Nothing  more  hastens  the  destruction  of  sin- 
ners, than  overlooking  the  examples  of  divine 
justice  set  before  them  for  their  warning,  and 
rushing  forward  in  the  same  steps,  which  have 
brought  others  to  a  miserable  end. — All  those  ad- 
vantages, with  which  men  are  naturally  pleased, 
eventually  conduce  to  their  more  speedy  ruin 
and  deeper  condemnation,  whenever  they  in- 
crease tlieir  pride,  security,  and  boldness  in 
transgression:  so  far  are  riches,  power,  worldly 
wisdom,  and  courage,  from  profiting  their  un- 
godly possessors! — No  arm  can  be  strong  when 
the  contest  is  against  the  Almighty;  and  he  that 
assaults  the  cliurch  wages  war  against  God.  In 
this  case  especially  "the  battle  is  not  to  the 
strong,  nor  the  race  to  the  swift:"  his  most  inso- 
lent and  presumptuous  enemies  will  soon  lie  down 
in  despair;  and  his  feeblest  and  most  timid  friends 
have  no  cause  to  fear.  His  promise  secures  suc- 
cess in  every  undertaking,  in  which  they  are  re- 
<]uired  to  engage;  and  not  only  victory,  but  abun- 
dant advantage  from  every  foe  that  assaults 
tliem,  "for  the  wealth  of  the  sinner  is  laid  up  for 
the  just."  Every  experience  of  .the  Lord's  faith- 
fulness is  a  sure  pledge  of  furtuar  mercies,  and 
ere  long  all  his  people  shall  be  made  more  than 
conquerors,  and  enter  upon  the  full  possession  of 
tlicir  everlasting  rest. — "This  is  the  heritage  of 
the  servants  of  the  Lord,  and  their  righteous- 
ness is  of  me,  saith  the  Lord."  {Motes,  Is.  54:15 
—17.  Ro7n.  8:35—39.)  Are  we  then  of  that 
number?  Do  we  seek  reconciliation  unto  God 
through  Jesus  Christ,  as  "the  one  thing  needful?" 
Do  we  trust  his  grace,  plead  his  promises,  listen 
to  his  voice,  and  keep  his  commandments?  Then 
assuredly  "all  things  will  work  together  for  our 
good." — But  unbelief  excludes  men  from  heaven: 
a  dead  inactive  faith  deceives  and  ruins  thou- 
sands; and  even  the  sins  of  believers  are  chast- 
ened with  sharp  trials,  the  withholding  of  wonted 


them,  32 — 40.  Three  cities  of  refuge  appointed  eastward  of 
Jordan,  41 — 43.  An  introduction  to  the  following  exhortations, 
44—49. 

NOW  therefore  hearken,  O  Israel, 
*unto  the  statutes,  and  unto  the 
judgments,  which  I  teach  you,  for  to  do 
them,  ^  that  ye  may  live,  and  go  in  and 
possess  the  land  which  the  Lord  God  of 
your  fathers  giveth  you. 

2  Ye  shall  not   "^add   unto   the   word 
which  I  command  you,  neither  shall 

a  8,45.  6:1.   6:1,2.   8:1.   11:1,32. 

Lev.   19:37.  20:8.  22:31.     Ps. 

105:45.     Ez.  11:20.  36.27.  37: 

24.     Matt.    28:20.     Luke    1:6. 

John  15:14. 
b  Lev.    18:5.        Ez.    20:11,21. 


ye 


Rom.  10:5. 
c  12:32.  Josh.  1:7.    Prov.  30:6. 
Matt.  5:18,43.  15.2—9.    Mark 
7:1  —  13.    Gal.  3:15.    Rev.  22: 
18,19. 


comforts,  and  the  refusal  of  their  prayers  for 
such  mercies,  as  are  not  immediately  connected 
with  salvation.  If  this  should  be  the  case  with 
us,  let  us  kiss  the  rod,  and  seek  to  profit  by  our 
chastening.  And  if  we  have  the  earnests  and 
prospects  of  heaven;  let  this  suffice  us,  let  us  ac- 
quiesce in  the  Lord's  will,  and  speak  no  more  to 
him  of  those  things  which  he  sees  good  to  refuse 

us When  we  are  about  to  leave  the  world,  the 

same  principle  which  before  induced  us  to  con- 
tribute, as  we  were  able,  to  promote  the  cause  of 
God  and  the  good  of  his  church,  will  dispose  us 
to  rejoice  in  the  prospect  of  the  good  work  being 
carried  on  by  other,  and  more  honored  instru- 
ments; and  will  make  us  wish  to  close  our  eyes, 
encouraging  our  survivors  to  be  valiant  for  the 
truth,  assured  that  the  Lord  will  fight  for  them 
and  make  them  successful. 

NOTES. 

Chap.  IV.  V.  1.  The  power  of  God  and  his 
love  to  Israel,  as  delineated  in  the  foregoing  re- 
capitulation of  their  history,  are  in  this  chapter 
improved  by  a  varietj'  of  practical  admonitions 
and  exhortations.  The  abstract  of  the  argument 
may  be  thus  stated:  'As  the  Lord  hath  manifest- 
'ed  himself  so  able  and  willing  to  deliver,  pro- 
'tect,  and  bless  you,  take  heed  that  you  do  not 
'forfeit  his  favor  by  disobedience;  but  from  grat- 
'itude  for  past  mercies,  and  in  order  to  secure  the 
'continuance  of  his  favor,  make  it  your  constant 
'study  to  worship  him  alone,  to  depend  on  his  prom- 
'ises,  perfections,  and  providence,  and  to  submit 
'to  his  authority;  as  a  nation  governed  by  his 
'judgments,  and  as  individuals  "walking  in  all  his 
'ordinances  and  commandments."  This  is  your 
'true  wisdom;  this  will  certainly  advance  you  to 
'greatness,  prosperity,  and  reputation,  and  secure 
'your  felicity:  whereas  the  contrary  conduct  will 
'surely  involve  you  in  misery  and  ruin.'  The 
subsequent  practical  instructions  seem  to  be 
thus  inferred  from  the  preceding  history;  and 
they  are  enforced  by  every  argument  and  every 
motive  imaginable.  The  national  covenant  made 
with  Israel  is  indeed  constantly  referred  to:  yet 
the  whole  may  be  accommodated  to  the  case  of 
true  Christians;  whilst  it  more  directly  suits  the 
case  of  nations  favored  with  the  light  of  revela- 
tion.— The  Israelites  had  witnessed  many  in- 
stances, in  which  disobedience  was  punished 
with  immediate  death.  Their  fathers  had  been 
doomed  to  die  in  the  wilderness:  nor  could  they 
expect  to  possess  Canaan  if  not  obedient.  Obe- 
dience cannot  merit  salvation:  but  it  is  the  only 
evidence  that  we  partake  of  "the  gift  of  God, 
which  is  eternal  life  through  Jesus  Christ:"  and 
disobedience  both  deserves  eternal  destruction, 
and  when  persisted  in,  renders  it  inevitable. 
(JVofe,  Ez.  18:30—32.) 

-       [527 


B.  C.   145n 


DEUTERONOMY. 


B.  C.  1451. 


diminish  ought  from  it,  that  ye  may  keep 
the  commandments  of  the  Lord  your 
God,  which  I  command  you. 

3  Your  eyes  have  seen  ^  what  the 
Lord  did  because  of  Baal-peor:  for  all 
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  ^  I  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 
s  this  is  your  wisdom  and  your  under- 
standing in  the  sight  of  the  nations,  which 
shall  hear  all  these  statutes,  and  say, 
^  Surely  this  great  nation  is  a  wise  and 
understanding  people. 

7  For  '  what  nation  is  there  so  great, 
J  who  hath  God  so  nigh  unto  them,  as  the 
Lord  our  God  is  in  all  things  that  we  call 
upon  h'lm  for? 

8  And  what  nation  is  there  so  great, 
that    hath   "^  statutes    and    judgments    so 


dNiim.   25:1—9.  31:16.     Josh. 

2-7:17.    I's.  106:28,29.     Hos.  9: 

10. 
e  10:20.  13:4.    Josh.  22:5.  23:8. 

Ruth  1:14— 17.     Ps.  63:8.  143: 

6—11.      Is.   26:20.      Ez.  9:4. 

John   6:67—69.      Acts    11:23. 

Rom.  12:9.  Rev.  14:4.  20:4. 
fl.    Matt.  23:20.      Acts  20:27. 

1  Cor.  11.23.  16:3.      1  Thes.  4: 

1,2.   Heb.  3:5. 
g- Job  28:28.     Ps.   19:7.  111:10. 

119:98—100.     ProT.  1:7.  14:8. 


Jer.  8:9.     2  Tim.  3:15.     Jam. 

3:13. 
h  1  Kinjs  4:34.  10:6—69.    Dan. 

1:20.  4:9.  5:11—16.     Zech.  8: 

20—23.    Mai.  3:12. 
i  Num.  23:9,21.     2  Sam.  7:23. 

Is.  43:4. 
j  5:26.     Ps.  46:T.  73:28.  145:18. 

143:14.   Is.  56:6.    Eph.2:12— 

22.  Jam.  4:8. 
k  10:12,13.     Ps.  19:7-11.  119: 

80,96,127,128.147:19,20.  Rom. 

7:12—14.    2  Tim.  3:16,17. 


V.  2.  To  add  any  thing-  to  the  commands  of 
God,  as  oblig-atory  upon  the  conscience,  or  an 
essential  part  of  religion,  seems  to  charge  him 
with  an  oversight;  and  is  as  affronting  to  his 
wisdom,  as  to  diminish  any  thing  from  it  is  to  his 
authority  and  goodness.  "And  human  traditions 
or  appointments,  when  not  explicitly  distinguish- 
ed from  the  law  of  God,  as  comparatively  of  no 
authority,  and  kept  entirely  subordinate,  have 
always  been  the  competitors  of  the  sacred  word, 
and  tended  to  render  it  of  none  effect.  [J\Iarg. 
Ref. — JSTote,  Matt.  15:3 — 6.) — Some  explain  the 
word  add  to  be  merely  a  caution  against  sin^  of 
commission;  and  diminish^  against  sins  of  omis- 
sion: but  this  comes  far  short  of  the  true  mean- 
ing.— This  prohibition  is  supposed  to  have  been 
extremely  useful,  in  preserving  entire  the  text 
of  these  ancient  books;  by  deterring  even  those 
who  most  openly  broke  the  law,  or  explained 
away  its  meaning,  or  contended  virulently  with 
each  other  about  religious  opinions  and  practices, 
from  adding  to,  or  taking  from,  the  words  of  the 
Scriptures  themselves.  (12:32.  Motes,  Prov.  30: 
5,6.     Rev.  22:18—21.] 

V.  3,  4.  [Motes,  Mum.  25:)  It  appears  from 
this  appeal,  that  the  pestilence,  as  well  as  the 
sword  of  the  magistrates,  singled  out  the  guilty 
persons  and  spared  the  rest.  (Pa-.  91:6 — 8.)  'The 
'legislator,  in  order  to  deter  the  Jews  from  idol- 
'atry,  alludes  to  this  fact,  but  he  notices  no  cir- 
'cumstance  but  one,  which,  though  in  the  origi- 
'nal  narrative  not  stated,  was  infinitely  the  most 
'important  to  advert  to  on  tLis  occasion;  but 
528] 


righteous,  as  all  this  law  which  I  set  be- 
fore you  this  day? 

9  Only  take  heed  to  thyself,  and  '  keep 
thy  soul  diligently,  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  Specially  °  the  day  that  thou  stoodest 
before  the  Lord  thy  God  in  Horeb,  when 
the  Lord  said  unto  me,  Gather  me  the 
people  together,  and  I  will  make  them 
hear  my  words,  that  they  may  learn  to 
P  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  un- 
der the  mountain,  and  the  mountain  burn- 
ed Avith  fire  unto  the  *  midst  of  heaven, 
with  darkness,  clouds,  and  thick  dark- 
ness. 

12  And  '  the  Lord  spake  unto  3'ou  out 
of  the  midst  of  the  fire:  ye  heard  the 
voice  of  the  words,  but  saw  ^no  simil- 
itude; +  only  ^ye  heard  a  voice. 

13  And  "  he  declared  unto  you  his  cov- 
enant, which  he  commanded  you  to  per- 


115,23.     Prov.  3:1,3.  4:20— 23. 

Luke  8:18.   Heb.  2:3.  Jam.  1: 

22. 
ra  Josh.  1:18.  Ps.  119:11.  Prov. 

3:1—3,21.4:4.7:1.     Heb.  2:1. 

Rev.  3:3. 
n  6:7.  11:19.  29:29.  31:19.  Gen. 

18:19.  Ex.  13:8,9,14— 16.  Josh. 

4:6,7,21.    Ps.  34:11— 16.  71:18. 

78:.'J— 8.     Prov.    1:8.   4:1—13. 

23:26.     Is.  38:19.     Eph.  6:4. 
0  5:2.   Ex.  19:9,16.  20:18.  Heb. 

12:18,25. 
p  6:29.     Ex.  20:20.    1  Sam.  12: 


24.    Luke  1:50.  Rev.  19:5. 
q  5:23.     Ex.   19:16—18.   20:18, 

19. 
*  Heb.  heart. 
r  5:4,22. 
s  15.     Num.    12.3.      Is.  40:18. 

Col.  1:15. 
t  Heb.  save  a  voice. 
t  33,36.   Ex.  20:22.   1  Kinjs  19; 

12,13.   Is.  40:3,6.  Matt.  3:3,17. 

17:5.    John  12:28—30.    2  l*et. 

1:17,18. 
u  5:1—21.       Ex.    19:5.    24:7,8. 

Heb.  9:19,20. 


'which  no  persons,  but  spectators  of  the  fact,  and 
'perfectly  acquainted  with  every  individual  con- 
'cerned  in  it,  could  possibly  feel  the  truth  of.' 
Graves  on  the  Pentateuch,  Vol.  I.  pp.  137, 
138. 

V.  5.  The  people  had  been  often  ready  to  con- 
clude, that  Moses  taught  them  by  his  own  autlior- 
ity;  but  at  the  close  of  his  life  he  solemnly  assur- 
ed them,  that  he  had  instructed  them  exactly  as 
the  Lord  had  commanded  him,  neither  more,  nor 
less,  nor  otherwise. — This  is  a  most  express  dec- 
laration, that  he  was  divinely  inspired;  and  ut- 
terly incompatible  with  integrity  of  character,  if 
he  was  not. 

V.  6 — 8.  Israel  was  a  "great  nation,"  highly 
honored  by  having  the  tabernacle,  ark,  and  or- 
dinances of  God  in  the  midst  of  them,  and  by  his 
powei-ful  interposition  in  their  behalf,  whenever 
they  earnestly  called  upon  him  for  help.  Even 
the  surrounding  nations  could  not  help  observing 
this,  while  Israel  adhered  to  the  worship  of  God, 
which  was  their  true  wisdom:  and  indeed,  taking 
in  the  whole  time  from  Moses  to  this  day,  what 
nation  has  been  so  greatly  distinguished  as  they 
have  been? — Their  laws  also,  whether  moral  or 
judicial,  in  proportion  as  they  are  examined,  and 
compared  with  the  laws  of  other  nations,  will  ap- 
pear to  every  impartial  judge  most  equitable  and 
excellent. 

V.  9.   Keep  thy  soul—]    Mote,  Prov.  4:23. 

V.  11.  The  midst  of  heaven.]  The  fire  and 
smoke  filled  the  atmosphere  to  a  great  height; 
as  the  fowls  are,  in  the  original,  said  '-to-  fly  in 


B.  C.  1451. 


CHAPTER  IV. 


B.  C.  1451. 


form,  even  *  ten  commandments;  and  ^  he 
wrote  them  upon  two  tables  of  stone. 

14  And  the  Lord  commanded  me  ^at 
that  time  to  teach  you  statutes  and  judg- 
ments, that  ye  might  do  them  in  the  land 
whither  3''e  go  over  to  possess  it. 

1 5  *  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  flieth  in  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,  shouldest  be  driven  to 
Tvorship  them,  and  serve  them,  °  which 
the  Lord  thy  God  hath  *  divided  unto  all 
nations  under  the  whole  heaven. 

20  But  the  Lord  hath  taken  you,  and 


X  10:4.   Ex.  34:28. 

y  9:9— 11.  10:1— 5.    Ex.  24:12. 

3i:I8.  34:28.  2  Cor.  3:1.  Heb. 

9:4. 
z  Kx.  21:  22:  23:  Ps.  105:44,46. 
a  .See  on  9,23.     Josh.  23:11.     1 

Chr.  28:9,10.       Prov.    4:23,27. 

Jer.  nm.  Mai.  2:15. 
b  See   on    12.      2   Cor.  4:4—6. 

Heb.  1.3. 
c  5-9.     Ex.  20:4,5.     Ps.  106:19, 

20.  Rom.  1:22—24. 
d23.  Is. 40:18.  John  4:24.  Acts 


17:29.   1  Tim.  M7. 
e  17:3.    2  Kings  23:4,5,11.    Job 

31:26,27.    Jer.  3:2.      Ez.  8:16. 

Am.  5:25,26. 
f  Ge,n.  2:1.    2  Kings  17:16.  21: 

3.  Jer.  19:13.   Zeph.  1:5.  Acts 

7:42.   Rom.  1:25. 
g  Gen.  1:16—18.     Josh.   10:12, 

13.      Neh.    9:6.     Ps.  74:16,17. 

136:7—9.    143:3—5.     Jer.  31: 

35.  33:25.  Matt.  6:45. 
*  Or,  imparted. 


the  open  firmament  of  heaven."  (17. — J^Totes, 
Gm.  1:6—8,  Ex.  19:16—20.) 

V.  13.  {J\rotes,Ex.  20:  24:)  The  ten  command- 
ments were  the  foundation  of  the  national  cove- 
nant Qiade  with  Israel,  as  well  as  of  the  cove- 
nant of  works,  though  not  exactly  in  the  same 
manner:  and,  when  written  in  the  heart,  they 
form  the  evidence,  that  the  covenant  of  grace 
by  faith  in  Jesus  Christ  is  ratified  with  us. 
{Jfotes,  Jer.  31:33,34.  Heb.  8:7—13.) 

V.  15 — 18.  Let  any  one  carefully  examine  the 
multiplied  and  varied  expressions  of  these  verses; 
and  then  let  him  form  his  judgment,  and  bring  in 
his  verdict,  respecting  the  use  of  images,  in  re- 
ligious worship,  in  the  church  of  Rome,  and 
elsewhere.     [J^ote,  Ex.  20:4.) 

V.  19.  The  propensity  of  mankind  to  idolatry, 
and  the  artifice  of  Satan,  would  concur  to  drive 
the  people  into  this  species  of  it.  It  is  indeed  ex- 
tremely irrational  to  make  the  creatures  of  God 
his  rivals;  and  to  allow  the  instruments  of  his 
bounty  to  rob  him  of  his  glory:  but  the  worship 
of  the  splendid  and  useful  luminaries  of  heaven  is 
far  more  plausible  than  any  other  idolatry,  and 
therefore  more  carefully  to  be  guarded  against. 
The  declaration  that  the  God  of  Israel  had  form- 
ed the  sun,  moon,  and  stars,  and  given  all  na- 
tions the  benefit  of  them,  was  v/ell  suited  to  tliis 
purpose,  and  to  mark  to  every  reader  the  infi- 
nite distance  between  the  glorious  Creator  and 
Vol.  L  67 


brought  you  forth  out  of  ''  the  iron  fur- 
nace, even  out  of  Egypt,  to  be  unto  him 
'  a  people  of  inheritance,  as  ye  are  this 

'^y*  [Practical  Obserx'ations.] 

21  IT  Furthermore,  ^  the  Lord  was  aur 
gry  with  me  for  your  sakes,  and  sware 
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  mu.st  die  in  this  land,  I  must 
not  go  over  Jordan:  but  ye  shall  go  over, 
and  possess  that  good  land. 

23  Take  ""  heed  unto  yourselves,  "  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  p  God  is  a  con- 
suming fire,  even  ^  a  jealous  God. 

25  When  thou  shalt  ■■  beget  children, 
and  children's  children,  and  ye  shall 
have  remained  long  in  the  land,  and  shall 
^  corrupt  yourselves,  and  make  a  graven 
image,  or  the  likeness  of  any  thiiig,  and 
shall  ^  do  evil  in  the  sight  of  the  Lord  thy 
God,  to  provoke  him  to  anger; 


h  1  Kings  8:51.  Jer.  11:4. 

i  9:26,29.  32:9.   Ex.  19:6,6.   Ps. 

23:9.33:12.  135:4.   Is.  63:17,18. 

F.ph.  1:18.     Tit.  2:14.     1  Pet. 

2:9. 
kSee     on     1:37.     3:26 31:2. 

Num.  20:12.   Ps.  106:32,33. 
I    I    Kings    13.21,22.     Am.  3:2. 

Heb.  12:6—10.     2  Pet.  1:13— 

15. 
m  .See  ore  9.— 27:9.  Josh.  23:11. 

Matt.  24:4.    Luke  12:15.  21:8. 

Heb.  3:12. 
D  6:12.  29:26.  31 .20.     Josh.  23: 

16.   1  Chr.  16:15.  Is.  24:5.  Jer. 


31:32.   Ez.  16:59. 
o  .See  un  16. — Ex.  20:4,5. 
p  9:3.  32:22.   Ex.  24:17.   Ps.21: 

9.   Is.  30:33.  33:14.    Jer.  21:12 

—14.     Nah.  1:6.    Zeph.  1:18. 

Heb.   12:29. 
q  6:15.  29:20.  32:16,21.   Ex.  20: 

5.34:14.     Ps.  78:58.     Is.  42:8. 

Nah.  1:2.    1  Cor.  10:22. 
r  31:16—18.  Judg.  2:8—16. 
3  See  on  16.— 31.29.     Ex.  32:7. 

Hos.  9:9. 
t  2  Kings   17:17-19.  21:2,14— 

16.  2  Chr.  36:12—16. 


the   noblest  of  his   creatures.    IMar^.  Ref,  g. 
JVo<e,Jo6  31:24—28.) 

V.  20.  The  iron  furnace.']  This  strong  ex- 
pression forcibly  marks  the  misery  which  the  Is- 
raelites endured,  and  the  danger  to  which  they 
were  exposed,  in  the  Egyptian  bondage. — Thence 
they  were  brought  forth  to  be  "unto  the  Lord  a 
people  of  inheritance."  All  tlie  revenue  of  wor- 
ship, obedience,  and  praise,  which  the  Lord  re- 
ceives from  this  lower  world,  is  paid  him  by  his 
redeemed  people,  by  whom  alone  he  is  loved,  in 
whom  he  delights,  and  for  whose  sake  the  frame 
of  nature  is  preserved.  As  the  apostle  says:  "All 
tilings  are  yours;  whether  Paul,  or  ApoUos,  or 
Cephas,  or  the  world,  or  life,  or  death,  or  things 
present,  or  things  to  come;  all  are  ycKT;  and  ye 
are  Christ's,  and  Christ  is  God's."  (JVb^e,  1  Cor. 
3:18—23.) 

V.  21 — 24.  The  consideration,  that  Moses  was 
excluded  from  Canaan  for  one  offence,  was  both 
suited  to  impress  the  people  with  the  sense  of  the 
Lord's  mercy  in  sparing  thein,  ncitwithstanding 
their  many  and  heinous  transgressions;  and  to 
warn  them  of  the  consequence  of -cnewing  tlieir 
rebellions,  and  of  running  into  idolatry:  for  their 
merciful  God  was  also  "a  jealous  God,  and  a  con- 
suming fire." — It  seems  tliat,  when  Moses  pleaded 
earnestly  for  a  reversal  of  the  sentence,  the 
Lord,  to  silence  him,  confirmed  it  with  an  oath. 
(JVo<p,  3:23—28.) 

[529 


B.  C.  1431. 


DEUTERONOMY. 


B.  C.  H51. 


26  I  "  call  heaven  and  earth  to  witness 
against  jou  this  day,  that  ^ye  shall  soon 
utterly  perish  from  off  the  land  whereunto 
ye  go  over  Jordan  to  possess  it,  ye  shall 
not  prolong  your  days  upon  it,  but  shall 
utterly  be  destroyed. 

27  And  the  Lord  shall  ^  scatter  you 
among  the  nations,  and  ye  shall  be  left 
few  in  number  among  the  heathen, 
whither  the  Lord  shall  lead  you. 

28  And  there  ^  ye  shall  serve  gods,  the 
work  of  men's  hands,  wood  and  stone, 
Avhich  ^  neither  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  heart,  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  £  obedi- 
ent unto  his  voice; 

31  (For  ^  the  Lord  thy  God  is  a  mer- 
ciful God;)  he  will  not  forsake  thee,  nei- 
ther destroy  thee,  nor  '  forget  the  cov- 
enant of  thy  fathers,  which  he  sware  unto 
them. 


u  30;I8,19.  31;28.  32;1.    Is.  1:2. 

Jer.  Q-.YZ.  6;19.  22:29.  Ez.  36: 

4.    Mic.  1:2.  6:2. 
X  29:28.   Lev.  18:28.26:31—35. 

.losh.  23:16.     Is.  6:11.  24:1— 3. 

Jer.  44:22.    Ez.  33:28.    Luke 

21:24. 
y  28:62-64.  Neh.  1:3.  Ez.  12: 

16.  32:26. 
z  23:36,64.    1  Sam.  26:19.  Jer. 

16:13.    Ez.  20:32,39.     Acts  7: 

42. 
a  Ps.  115:4—1.  135:15.  Is.  44:9. 

45:20.  46:7.  .ler.  10:3,9. 
b  30:10.  Lev.  26:39— 42.  2  Chr. 

15:4,15.     Neh.  1:9.     la.  55:6,7. 

Jer.  29:12—14. 
c  30:2.    1  King-s  8:47,48.  2  Kings 

10:31.  23:3.     2  Chr.  15:12.  31: 

21.    Ps.  119:2,10,58,145.     Jer. 


3:10. 
d  1  Kinjs  8:46—63.    2  Chr.  6: 

36—39.  Dan.  9:11—19. 
*  Heb.  have  found  thee.  31:17. 

Ex.  18:8.  Marg. 
e  31:29.     Gen.  49:1.    Num.24: 

20.     Jer.  23:20.     Dau.    10:14. 

Hos.  3:5.  Heb.  1:2. 
f  30:10.   Lam.  3:40.    Hos.  14:2, 

3.  Joel  2:12,13.  Acts  3:19.  26: 

20. 
g  Is.  1:19.    Jer.  7:23.    Zech.  6: 

15.   Heb.  5:9. 
h  Ex.  34:6,7.     Num.  14:18.     2 

Chr.  30:9.   Neh.  1:6.  9:31.  Ps. 

86:6,15.  116:6.  145:8,9.  Jon.  4; 

2.  Mic.  7:18. 
i  Lev.  26:42,46.  Ps.  105:8.  Ill: 

6,9.  Jer.  14:21.  Luke  1:72. 


V.  25 — 28.  Many  expressions  in  tbis  prophecy 
evidently  refer  to  times  much  later,  than  even 
the  Babylonish  captivity.  The  Jews  could  not 
then,  with  any  propriety,  be  said  to  have  "utterly 
perished"  out  of  the  promised  land,  as  they  re- 
turned to  it  at  the  end  of  seventy  years:  but 
their  present  state,  in  which  they  have  been 
"scattered  among  the  nations"  for  almost  eigh- 
teen hundred  years,  without  any  access  to  their 
own  land;  and  their  condition,  as  dispersed  indi- 
viduals, not  as  a  nation  under  a  regular  govern- 
ment; answer  the  language  of  the  prediction  with 
great  exactness.  They  do  not  indeed  at  present 
worship  images;  except  as  in  popish  countries 
they  sometimes  conceal  their  religion,  and  con- 
form to  the  idolatrous  worship  there  performed, 
in  order  to  escape  persecution;  but  they  are 
grossly  ignorant  of  the  true  God:  "for  he  that 
honoreth  not  the  Son,  honoreth  not  the  Father 
that  sent  him."  U^otes,  John  5:20—23.  8:54— 
59.)  Numbers  oi  Israelites  also  have  doubtless 
been  incorporated  with  idolaters. 

V,  29—31.  ''A  jealous  God"  hath  fulfilled  the 
tlireateniugs  before  denounced  on  the  rebellious 
Israelites:  but  he  is  also  a  merciful  God,  and 
waits  to  receive  them,  either  as  a  nation  or  indi- 
vidually, whenever  they  repent,  and  turn  to  him 
530] 


32  IF  For  ^  ask  now  of  the  days  that 
are  past,  which  were  before  thee,  since 
the  day  that  God  created  man  upon  the 
earth,  and  ask  '  from  the  one  side  of 
heaven  unto  the  other,  whether  there 
hath  been  any  such  thing  as  this  great 
thing  is,  or  hath  been  heard  like  it? 

33  Did  ever  people  "^  hear  the  voice  of 
God  speaking  out  of  the  midst  of  the 
fire,  as  thou  hast  heard,  and  live? 

34  Or  hath  God  assayed  to  go  and 
°  take  him  a  nation  from  the  midst  of 
another  nation,  by  °  temptations,  p  by 
signs,  and  by  wonders,  and  by  war,  and 
1  by  a  mighty  hand,  and  by  a  stretched- 
out  arm,  "■  and  by  great  terrors,  according 
to  all  that  the  Lord  your  God  did  for 
you  in  Egypt  before  your  eyes? 

35  Unto  thee  it  was  shewed,  that  thou 
mightest  ^  know  that  the  Lord  he  is  God; 
there  *  is  none  else  beside  him. 

36  Out  "  of  heaven  he  made  thee  to 
hear  his  voice,  that  he  might  instruct 
thee;  and  upon  earth  he  shewed  thee  his 
great  fire,  and  thou  heardest  his  v.^crds 
out  of  the  midst  of  the  fire. 

37  And  ^  because  he  loved  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 


k  Job  8:8.  Ps.  44:1.  Joel  1:2. 
1  30:4.    Matt.  24:31.    Mark  13: 

27. 
m  6:24— 26.  9:10.   Ex.  20:18,19. 

24:11.  33:20.  Judg.  6:22. 
n  Ex.  1:9.  3:10,17—20. 
0  7:19.29:3.     Ex.  9:20,21.  10:7. 
p  Ex.  7:3.  Ps.  78:12,48—63. 
q  5:15.  6:21.  7:8,9.    Ex.  6:6.  13: 

3.    1  Pet.  5:6. 
r  26:8.  34:12.    Ex.  12:30—33. 
s  1    Sam.   17:45—47.     1  Kings 

18:36,37.    2  Kings  19:19.     Ps. 

58:11.  83:18. 
t  32:39.  Ex.  15:11.   1  Sam.  2:2. 


Is.  44:6,8.  45:5,18,22.      Mark 

12:29,32.    1  John  6:20,21. 
u  33.       Ex.   19:9,19.  20:18— 22. 

24:16.  Neh.  9:13.  Heb.  12;I8, 

25. 
x7:7— 9.  9:5.    10:15.     Ps.   105:6 

—  10.      Is.   41:8,9.     Jer.  31:1. 

Mai.  1:2.  Luke  1:72,73.  Rom. 

9:5. 
y  2  Chr.  16:9.   Ps.  32:8.  34:16. 
z  See  on  34 — Ps.  1J4:  136:10— 

15.      Is.  51:9— J 1.  63:11,12. 
a  7:1.  9:1—6.  11:23.   Ex.  23:27, 

28.  Josh.  3:10.   Ps.  44:2,3. 


with  all  their  hearts,  in  the  obedience  of  faith 

After  all  that  hath  come  on  the  nation,  especially 
in  their  present  long  continued  dispersion!,  they 
are  still  preserved  a  distinct  people,  by  a  most 
astonishing  interposition  of  Providence;  evidently 
in  remembrance  of  the  covenant  confirmed  with 
their  fathers;  and  in  order  to  the  fulfilment,  as 
prophecies,  of  these  conditional  promises,  when 
the  "Spirit  of  grace  and  supplications"  shall  be 
poured  out  on  them,  and  they  shall  look  in  peni- 
tent faith  to  their  crucified  Messiah.  [J^otcs, 
Lev.  26:40—42.  JVwto.  23:9.  1  Kings  8:40—53, 
Jer.  30:10,11.  Hos.  3:4,5.  Zech.  12:9—14.) 

V.  32,  33.  During  above  two  thousand  five 
hundred  years,  from  the  creation,  no  record,  nor 
even  report,  existed  of  such  events  as  the  Israel- 
ites had  witnessed,  nor  of  any  at  all  similar  to 
them. 

Fire.  (33)  Impostors  have  sometimes  deceived 
men  by  voices,  supposed  to  be  uttered  by  some 
deity,  but  never  as  spoken  out  of  the  midst  of 
a  most  tremendous  fire,  in  the  sight  and  hear- 
ing of  numbers,  to  whose  senses  the  appeal  was 
made. 

V.  34.  Temptations.]  The  commands,  judg- 
ments, and  respites,  by  which  Pharaoh  was  re- 
quired to  let  Israel  go,  made  trial  of  his  temper, 


B.   C.    1451. 


CHAPTER  IV. 


B.  C.  1451. 


thee,  greater  and  mightier  than  thou  art^ 
to  bring  thee  in.  to  eive  thee  their  land 
for  an  inheritance,  °  as  il  is  this  day. 

39  Know  therefore  this  day,  "=  and  con- 
sider it  in  thine  heart,  that  ^  the  Lord  he 
is  God  in  heaven  above,  and  upon  the 
earth  beneath;  there  is  none  else. 

40  Thou  shall  ®  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. 

41  II  Then  Moses  ^  severed  three  cities 
on  this  side  Jordan  toward  the  sun-rising; 

42  That  ''  the  slayer  might  flee  thith- 
er, which  should  kill  his  neighbor  una- 
wares, and  hated  him  not  in  times  past; 
and  that,  fleeing  unto  one  of  these  cities, 
he  might  live: 

43  Namely^  '  Bezer  in  the  wilderness, 
in  the  plain  country  of-  the  Reubenites; 
and  ^  Ramoth  in  Gilead  of  the  Gadites; 


b  2:31— 37.  3:1—16.  8:13. 

f  .5:16.    6:3,18.     12:26,23.   22:7. 

c  32:29.   1  Chr.  28:9.  Is.  1:3.  5: 

Erh.  6:3.   1  Tim.  4:8. 

12.  Hos.  7:2. 

S  Num.  35:14,15.    Josh.  20:2— 

d  See   on  35 Josh.  2:11.        1 

9. 

Clir.  29:11.     2  Chr.  20:6.      Ps. 

h  19:1—10.   Num.  25:6,11,12,15 

115:3.  135:6.    Dan.  4:35. 

—23.   Oeb.  6:13. 

e  See  on  1,6.-23:1—14.     Lev. 

i  Josh.  20:3. 

22:31.   26:1—13.       Jer.    11:4. 

k  Josh.  21:33.   I  Kings  4:13.  22: 

John  14:16,21—24. 

3,4.   1  Chr.  6:80. 

and  discovered  his  unwillingness  to  obey,  and  his 
inability  to  resist.     [Marg.   Rrf-) 

V.  35 — 40.  Nothing  had  occurred  in  the  his- 
tory of  the  world  at  that  time,  and  nothing  has  ta- 
ken place  during  much  more  than  three  thousand 
years  since,  that  at  all  resembled  the  interposition 
of  God,  to  deliver  one  nation  out  of  the  midst  of 
another  more  powerful  nation,  which  had  long  en- 
slaved it,  by  two  unarmed  men,  entirely  through 
miracles,  and  contrary  to  all  human  probability; 
■or  that  was  any  thing  like  his  dealings  with  them 
at  Sinai  and  in  the  wilderness.  The  very  singu- 
larity of  the  transactions,  though  attested  beyond 
all  reasonable  doubt,  gives  a  plausible  pretence 
for  skepticism.  But  miracles  must  be  extraordi- 
nary events,  or  they  would  cease  to  deserve  the 
name;  and  an  adequate  reason  is  assigned  for  this 
extraordinary  interposition  of  Jehovah,  at  a  time 
when  all  nations  were  ready  to  sink  into  idolatry: 
for  he  intended  thus  effectually  to  shew  men  in 
general,  and  his  chosen  people  in  particular,  that 
he  alone  was  the  true  God  in  heaven  and  earth; 
and  that  all  the  deities  of  the  nations  were  mere 
names,  or  lying  vanities,  who  could  not  at  all  pro- 
tect or  help  their  worshippers,  or  resist  his  power. 
{JIarg.  Ref.—J\rote,  Ex.  9:13—16.) 

V.  41 — 43.  The  first  exhortation,  or  sermon, 
(so  to  speak)  of  this  book  ends  with  the  preceding 
verse:  and  tlie  appointment  of  the  cities  of  refuge 
has  no  visible  connexion  with  what  goes  before, 
or  with  what  follows:  but  probably  Moses  perform- 
ed that  service,  before  he  delivered  his  next  dis- 
course, that  he  might  shew  how  this  important 
concern  was  to  be  regulated.  (JVb<e,  Josh.  20:7 
— 9.)  Thus  he  lost  no  part  of  his  short  remaining 
time,  but  filled  up  the  whole  with  speaking  or  act- 
ing for  the  good  of  the  people. 

V.  44.  {J^ote,  1:5.)  This  is  evidently  an  in- 
troduction to  the  discourse  of  the  subsequent 
chapters.  Moses  having  practically  improved 
some  particulars  in  the  history  of  Israel,  proceed- 


and   '  Golan    in   Bashan  of  the   Manas- 
sites. 

44  IT  And  this  ■"  is  the  law  which  Mo- 
ses set  before  the  children  of  Israel: 

45  These  "  are  the  testimonies,  and 
°  the  statutes,  and  the  judgments,  which 
Moses  spake  unto  the  children  of  Israel, 
after  they  came  forth  out  of  Egypt; 

46  On  P  this  side  Jordan,  in  the  valley 
1  over  against  Beth-peor,  in  the  land  of 
Sihon  king  of  the  Amorites,  who  dwelt  at 
Heshbon,  whom  '  Moses  and  the  children 
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,  which  is  by  the  bank 
of  the  river  Arnon,  even  unto  mount 
"  Sion,  Avhich  is  Hermon. 

49  And  all  the  plain  on  this  side  Jor- 
dan eastward,  even  unto  the  sea  of  the 
plain,  ^  under  the  springs  of  Pisgah, 


1  Josh.  21:27.  1  Chr.  6:71. 

m  1.5.  17:18,19.  27:3,8,26.  33:4. 

Lev.  27:34.  Num.  36:13.  Mai. 

4:4.  John  1:17. 
n  6:17,20.   1  Kings  2:3.  Ps.  119: 

2,14,22,24,111. 
o  -See  on   1. 
p47.  See  ore  1:5.  Num.  32:19. 


q  3:29. 

r  1:4.  2:30—36.  3:8.     Num.  21: 

21—32. 
s  See     on      3:1 14. 29:7,8. 

Num.  21:33—35. 
t  2:36.  3:12.  Josh.  13:24,&c. 
u3:9.   Ps.  133:3. 
x3:17.  34:1.  Josh.  13:20. 


ed  to  repeat  and  enforce  the  laws  which  he  had 
before  delivered,  with  additions  and  explanations, 
beginning  with  the  ten  commandments. 

V.  46.  Beth-peor.}  Or,  "The  house  of  Peor." 
Probably  a  temple  of  Baal-peor  was  full  in  the 
view  of  the  people,  while  Moses  was  pressing  upon 
them  the  worship  of  Jehovah  alone;  and  perhaps 
that  very  temple,  where  so  many  had  sinned  to 
their  own  destruction. 

V.  48.  Mount  Sion,  Szc.)  [Marg.  Ref.)  Not 
mount  Zion,  but  Sion,  which  was  on  the  east  of 
Jordan,  and  northwards  towards  Lebanon. 

PRACTICAL  OBSERVATIONS. 
V.  1—20. 
Every  instance  of  the  Lord's  kindness  to  us  is  a 
conclusive  argument  to  enforce  our  obedience  to 
his  commandments;  and  will  either  influence  us 
to  obey  him,  or  testify  against  us,  and  enhance  our 
condemnation.  Indeed,  all  his  commandments 
are  so  reasonable,  equitable,  and  salutary,  that  if 
we  were  not  blinded  and  infatuated  by  Satan,  a 
wise  regard  to  our  own  interest  would  induce  us 
to  observe  them:  for  they  are  only  righteous  and 
kind  rules,  which  the  all- wise  Creator  has  affec- 
tionately prescribed  to  his  rational  creatures;  by 
attending  to  which  they  may  secure  their  own  fe- 
licity, and  conduce  to  that  of  each  other,  while 
they  render  him  the  glory  due  unto  his  name. 
None  of  them  can  be  broken  without  injuring 
ourselves  and  others,  as  well  as  dishonoring  God: 
and  a  peaceful  conscience,  well  regulated  pas- 
sions and  appetites,  a  sweet  sense  of  his  favor,  an 
unspeakable  pleasure  in  his  ways,  and  complete 
harmony  and  love  with  each  other,  together  with 
health  of  body  and  vigor  of  mind,  must  be  the  con- 
sequences of  perfect  obedience  to  them.  Even 
now,  in  proportion  as  we  are  enabled  to  obey 
them,  these  blessed  effects  follow:  and  the  case  is 
the  same  with  nations  as  with  individuals.  They 
therefore  will  one  day  appear  to  be  the  only  "wise 

[531 


B.  C.  HS^I. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  V. 

Moses  shews  that  God  made  a  covenant  with  Israel  at  Horeb, 
1 — 5.  He  sets  the  ten  commandments  before  them,  6 — 21. 
He  relates  how,  at  the  people's  request,  he  had  received  the 
law  from  God  for  them,  22 — 31.  He  exhorts  them  to  obe- 
dience. 32,  33. 

AND  Moses  called  *  all  Israel,  and 
said  unto  them,  ^  Hear,  O  Israel,  the 
statutes  and  judgments  which  I  speak  in 
your  ears  this  day,  that  ye  may  learn 
them,  and  *  keep,  and  do  them. 


a  1:1.  29:2,10. 
b  See  on  4:1. 


*  Heb.  keep  to  do  them.   Matt. 
23:3. 


and  understanding  people,"  (however  now  derided 
as  fools,)  who  make  the  law  of  God  the  rule  of 
their  whole  conduct,  without  "adding-  to  it  or  di- 
minishing from  it:"  and  that  very  light  which 
discovers  their  wisdom,  will  detect  the  foUy  and 
madness  of  those  pretenders  to  superior  under- 
standing, who  reject  the  divine  testimony,  and 
disregard  the  divine  authority:  so  that  at  length  it 
will  be  undeniably  evident,  that  true  religion  is 
but  another  name  for  wisdom,  honor,  and  felicity. 
Even  in  this  world  experience  decides,  that  they 
who  forsake  the  Lord  plunge  themselves  into 
many  miseries,  and  often  into  sudden  destruction: 
and,  notwithstanding  self-denial  and  persecutions, 
the  temporal  advantages  of  piety  are  vastly  more 
satisfactory,  than  the  most  splendid  acquisitions 
of  prosperous  wickedness;  even  apart  from  the 
comforts  of  the  Holy  Spirit  and  the  hope  of  glory 
on  the  one  hand,  or  the  remorse  and  terrors,  which 
are  more  sensibly  felt  than  honestly  acknowledg- 
ed, on  the  other:  for  "godliness  hath  both  the 
promise  of  this  life  and  of  that  which  is  to  come." 
[Jfotes,  1  Tim.  4:6—10.  6:6— 10.)— But  if  we 
would  secure  these  advantages,  with  hearts  like 
ours,  in  such  a  world  as  this,  in  the  midst  of  temp- 
tations and  enemies,  we  must  apply  our  minds  se- 
riously both  "to  know  and  to  consider"  the  works 
and  the  word  of  God:  we  must  "take  great  heed 
unto  ourselves,  and  keep  our  souls  diligently,"  lest 
the  good  impressions  which  are  excited  depart 
out  of  our  hearts,  without  producing  any  abiding 
efl'ects:  for  while  our  duty  and  happiness,  as  well 
as  God  himself  and  his  service,  are  alwa3's  the 
same;  our  sense  of  them  is  alas!  exceedingly  va- 
riable, and  even  apt  to  wear  out  of  our  minds. 
{J^ote,  Heb.  2: 1 — 4.)  We  should  therefore  "watch 
and  pray  always,"  taat  we  may  not  be  entangled 
by  those  snares  which  are  laid  in  every  place:  we 
should  keep  a  strict  and  constant  guard  upon  our 
imaginations,  affections,  senses,  and  appetites: 
our  minds  must  be  armed  with  every  imaginable 
motive  which  can  encourage  hope,  excite  fear, 
and  influence  our  love  or  hatred;  that  in  patience, 
courage,  and  self-denial,  we  may  be  prepared  for 
labor,  trials,  and  for  the  cross  in  whatever  form  it 
is  laid  in  our  way.  All  this,  and  much  more  must 
be  attended  to,  if  we  would  walk  safely  and  com- 
fortably with  God,  through  this  world  to  glory. — 
But  trusting  in  Christ  by  faith  in  his  blood;  and 
drawing  from  his  fulness  wisdom,  strength,  and 
grace,  it  will  become  practicable  and  pleasant. — 
Nothing  is  more  essential  in  this  important  con- 
cern, than  just  apprehensions  of  the  perfections  of 
Godj  since  universal  history  reminds  us  of  man's 
astonishing  propensity  to  idolatry. — We  must  not 
therefore  trust  to  our  vain  reasonings,  or  indulge 
our  gross  imaginations;  but,  by  faith,  derive  our 
knowledge  of  God  from  revelation  alone;  particu- 
larly attending  to  the  displays  which  he  hath  made 
of  his  power,  justice,  goodness,  mercy,  and  truth, 
in  the  various  dispensations  there  recorded. 
V.  21—49. 
We  ought  carefully  to  study  our  obligations  to 
God,  and  his  character,  with  the  relations  in 
which  we  stand  to  him;  his  law  and  worship;  our 
532] 


2  The  Lord  *=  our  God  made  a  pg.  c. 
covenant  with  us  in  Horeb.  L'^^i- 

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, 


c  4:23.  Ex.  19:5,6.  24:8.    Heb. 

8:6—13.  9:19—23. 
d  29:10— 15.  Gen.  11:7,21.  Ps. 

105:8—10.        Jer.    32:38—40. 


Gal.  S-.n— 21.  Heb.  3:8. 
e  24—26.   4:33,36.  34:10.     Ex. 
19:9,19.  20:22.  33:11.      Num. 
12:8. 


own  situation  as  sinners  under  a  dispensation  of 
mercy;  and  the  nature  of  that  gracious  covenant 
to  which  we  are  invited  to  accede:  since  far  more 
interesting  discoveries  are  made  to  us,  than  ever 
Israel  saw  from  mount  Sinai;  and  far  greater  mer- 
cies are  conferred  on  us,  than  they  experienced 
in  Egypt,  in  the  wilderness,  or  in  Canaan.     One 
speaks  to   us   of   infinitely   superior    dignity   to 
Moses,  who,  on  our  account,  was  not,  like  him, 
deprived  merely  of  a  greatly  desired  and  much 
regretted  temporal  satisfaction,  but  who  even  bare 
upon  the  cross  the  wrath  and  curse  of  God  for  our 
sins,  and  felt  the  unspeakable  agony  in  all  its  bit- 
terness.    And  now,  instead  of  the  language  and 
displays  of  fiery  indignation,  he  pleads  witli  us  by 
his  dying  love,  and  in  mild  accents  of  mercy,  not 
to  neglect  so  great  salvation. — Nay,   our  God, 
while  awfully  jealous  for  the  glory  of  his  name, 
and  "a  consuming  Fire"  to  all  impenitent  sinners, 
j  is  yet  most  merciful,  ready  to  forgive,  and  willing 
j  to  be  gracious  to  all  who  turn  to  him  in  true  re- 
i  pentance.     If  then,  after  all  our  rebellions,  we  at 
last  seek  him  with  all  our  heart  and  with  all  our 
Isoul,  and  become  obedient  to  his  voice,  (fleeing 
'for  refuge  to  lay  hold  upon  the  hope  set  before  us,) 
jhe  will  yet  pardon  us,  and  ratify  to  us  all  the  bless- 
jings  of  the  everlasting  covenant. — But  apostles, 
prophets,  and  ministers,  yea,  heaven  and  earth 
'also,  will  testify  against  us,  if  we  "refuse  him  that 
ispeaketh."    [J^Tote,  Heb.  12:22—23.)    Even  our 
1  natural  affection  to  our  children  may  suggest  ad- 
iditional  motives  to  obedience;  for  when  the  Lord 
loves  the  parents,  he  often  chooses  and  blesses  the 
I  children  after  them,  especially  when  they  diligent- 
ly instruct  them  in  the  same  good  way.     [J^ote, 
iGen.  18:18,19.)    Thus  may  we  seek  an  entail  of 
•heavenly  blessings  upon  our  latest  posterity:  and 
'both  parents  and  ministers  may  learn  profitably 
from  Moses,  to  instruct  their  children  and  people, 
with  fervor  and  faithfulness,  even  to  the  close  of 
their  lives,  in  all  that  the  Lord  had  taught  them, 
with  a  mixture  of  firmness,  affection,  and  gravity, 
suited  to  such  important  occasions.  [J^otes,  2  Tm. 
4:.l— 5.  2  Pet.  1:12— 15.)— Finally,  as  the  present 
dispersion  of  the  Jews  shews  this  chapter  to  have 
been  a  prophecy,  as  well  as  a  sermon;  let  us  not 
forget  to  pray  for  them,  that  in  their  tribulation, 
even  now  in  these  latter  days,  they  may  seek  the 
Lord,  and  be  reinstated  in  tlie  privileges  of  the 
covenant  made  with  their  fathers. 

NOTES. 
Chap.  V.    V.  3.     The  Sinai-covenant  was  dif- 
ferent from  that  made  with  Abraham,  Isaac,  and 
Jacob;  for  that  was  personal,  and  related  mainly 
to  spiritual  blessings;  this  was  national,  and  espe- 
cially stated  the  terms,  on  which  the  possession  of 
j  the  promised  land,  and  other  privileges,  would  be 
;  continued  to  Israel.     Uyoles,  Gen.  17:1 — 8.    Ex. 
19:5.  Ga/.  3:15 — 18.)   But  this  language  may  also 
mean,  that  the  covenant  made  at  Horeb,  was  as 
obligatory  on  the  generation  whom  Moses  then  ad- 
dressed, as  on  those  who  were  immediately  pres- 
ent, when  the  law  was  delivered,  and  the  cove- 
nant ratified.      For  they  were  a  collective  body, 


B.  C.  1451. 


CHAPTER  V. 


IJ.  C.  1451. 


5  (I  ^  stood  between  the  Lord  and  you 
at  that  time,  to  shew  you  the  word  of  the 
Lord:  for  ye  were  afraid  by  reason  of  the 
fire,  and  went  not  up  into  the  mount,)  say- 
ing, 

6  ^  I  am  the  Lord  thy  God,  which 
*■  brought  thee  out  of  the  land  of  Egypt, 
from  the  house  of  *  bondage. 

7  Thou  '  shall  have  none  other  gods 
before  me. 

8  Thou  shalt  not  make  thee  any  J  gra- 
ven image,  or  any  likeness  of  any  thing 
that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  waters  be- 
neath the  earth. 

9  Thou  ^  shalt  not  bow  down  thyself 
unto  them,  nor  serve  them:  for  1  the 
Lord  thy  God  am  '  a  jealous  God,  visit- 
ing the  iniquity  of  the  fathers  upon  the 
children,  unto  the  third  and  fourth  gene- 
ration of  them  that  hate  me, 

10  And  "shewing  mercy  unto  thou- 
sands of  them  that  "  love  me,  and  keep 
my  commandments. 

1 1  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  P  Keep  the  sabbath-day  to  sanctify 
it,  as  the  Lord  thy  God  hath  commanded 
thee. 

13  *i  Six  days  thou  shalt  labor,  and  do 
all  thy  work: 

f  27.     Gen.  18:22.     Ex.  19:16.     mis.    1:16—19.       Jer.    32:18. 


20:18—21.     Num.  16:48.     Ps. 

106:23.   Jer.  30:21.     Zech.  3:1 

—5.  Gal.  3:19.  Heb.  9:24.  12: 

18—24. 
g  6:4.— See  on  Ex.  20:2.— Lev. 

26d,2. 
h  Ps?' 81:5— 10. 
*  Heb.  servants. 
i  See  on  Ex.  20:3.— Matt.  4:10. 

John  5:23.   1  John  5:21. 
j  See  on  4:16. 
k  .See  on  Ex.  20.4—6. 
1  See  on  Ex.  34:7,14. 


Dan.    9:4.       Matt.     7:21-27. 

Gal.  5:6.   1  John  1:7. 
n  6:5,6.  10:12,13.  John  14:15,21 

—23.  15:14.    Rom.  8:23.  Jam. 

1:25.    1  John  6:2,3. 
o  6:13.— See  on  Ex.  20:7 Lev. 

19:12.  Jer.  4:2.  Matt.  6:33,34. 

Jam.  5:12. 
p  See  on  Ex.  20:8-11.-13.  56: 

6.  53:13. 
q  Ex.  23:12.  35:2,3.   Ez.  20:12. 

Luke  13:14—16.  23:56. 


incorporated  by  charter,  the  obligations  and  ad 
vantages  of  which  descended  to  the  successors  of 
those  to  whom  it  was  first  conceded.  Some  in- 
deed whom  Moses  addressed  had  been  present  at 
the  giving  of  the  law,  though  under  age;  but  most 
of  them  were  then  unborn,  or  children:  yet  the 
covenant  made  with  their  fathers  included  them 
likewise — Thus  all,  favored  with  revelation,  are 
bound  to  submit  to  it,  equally  with  those  to  whom 
it  was  first  given;  though  they  do  not  behold  the 
miracles  by  which  it  was  authenticated:  for  there 
are  other  evidences  of  its  divine  authority,  which 
gather  force  by  revolving  ages;  and  they  who  sub- 
mit to  it  have  equal  benefits,  with  those  to  whom 
it  was  first  communicated. 

V.  4—11.  Marg.  Ref.—J^otes,  2Q,29.  Ex.19: 
16—20.  20:1—7.18—25. 

V.  12—15.  fJVb<e*,£a:.  20:8— 11.)— The  words 
"As  the  Lord  thy  God  hath  commanded,"  here  in- 
troduced in  recording  the  giving  of  the  law  from 
mount  Sinai,  seem  to  imply  an  appointment  of  the 
sabbath,  previous  to  that  transaction. — The  origi- 
nal reason  for  hallowing  the  sabbath,  taken  from 
the  creation,  is  not  here  mentioned.  This  indeed 
must  ever  remain  valid,  and  it  was  well  known  to 
the  people.     But  they  were  also  required  to  re- 


14  But  the  seventh  day  ?s  ""the  sab- 
bath of  the  Lord  thy  God:  in  it  thou 
shalt  not  do  any  work,  thou,  nor  thy  son, 
nor  thy  daughter,  nor  thy  man-servant, 
nor  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-ser- 
vant may  rest  as  well  as  thou. 

15  And  "remember  that  thou  wast  a 
servant  in  the  land  of  Egypt,  and  that 
^  the  Lord  thy  God  brought  thee  out 
thence,  ^  through  a  mighty  hand,  and  by 
a  stretched-out  arm:  therefore  the  Lord 
thy  God  commanded  thee  to  keep  the 
sabbath-day. 

1 6  y  Honor  thy  father  and  thy  moth- 
er, as  the  Lord  thy  God  hath  com- 
manded 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  adul- 
tery. 

1 9  Neither  •=  shalt  thou  steal. 

20  Neither  "^  shalt  thou  bear  false  wit- 
ness against  thy  neighbor. 

21  Neither  ®  shalt  thou  desire  thy 
neighbor's  wife,  neither  shalt  thou  covet 
thy  neighbor's  house,  his  field,  or  his 
man-servant,  or  his  maid-servant,  or  his 


r  Gen.  2:2.   Ex.  16:29,30.  Heb. 

4:4. 
s  Xeh.  13:15—21. 
t   Lev.  25:44—46.   Neh.  5:5. 
u  15:15.    16:12.  24:18-22.     Is. 

61:1,2.   Eph.  2:11,12. 
V  .See  0rt6.— Ps.  116:16.  Is.  63: 

9.     Luke  1:74,75.  Tit.  2:14. 
xSee  071  4:34-37. 
y  See  on  Ex.  20:12.— Lev.  19: 

3.  Matt.  15:4—6.    Col.  3:20. 
z  4:40.  27:16.   Eph.  6:2,3. 
a  See  on  Ex.  20:13.  Matt.  5:21, 


22. 
b  See  on  Ex.  20:14.— Luke  18: 

20.  Jam.  2:10,11. 
c  See  071  Ex.  20:15.— Bom.  13: 

9.    Eph.  4:28. 
d  19:16— 21.— See    on    Ex.  20: 

16.-23:1.         1     Kings    21:13. 

Prov.  6:19.  19:6,9. 
e  See  on   Ex.    20:17.  —  1   Kin;* 

21:1  —  4.    Mic.2;2.    Hab.  2:9. 

Luke    12:16.      Rom.  7:7,8.      1 

Tim.  6.9,10.   Heb.  13:5. 


member  their  oppressed  state  in  Egypt,  and  their 
wonderful  deliverance:  and  while  they  worshipped 
and  gave  thanks  to  their  great  and  gracious  De- 
liverer, humanely  to  allow  respite  from  labor  to 
their  servants,  and  even  heathen  slaves,  and  pious- 
ly to  afford  them  an  opportunity  of  becoming  ac- 
quainted with  Jehovah,  and  worshipping  him; 
from  which  advantages,  they  themselves  had  been 
cruelly  and  impiously  restricted  by  their  Egyp- 
tian oppres.sors.  Thus,  while  the  judicial  law 
supposed  the  existence  of  slavery  among  the  Jews; 
this,  and  similar  regulations,  when  duly  complied 
with,  were  calculated  to  convert  the  slaverj'  of  the 
heathen  in  Israel  into  a  blessing  to  their  souls,  by 
bringing  them  under  the  means  of  grace,  and  put- 
ting them  in  the  way  of  obtaining  the  privileges 
of  God's  peculiar  people.  (JVo/e,  Ex.  21:2.)  And, 
amidst  the  enormities  of  modern  slavery,  if  it  could 
truly  be  said,  that  all  the  slaves  rested  from  all 
labor  on  the  Lord's  day,  being  allowed  and  re- 
quired to  keep  it  holy;  and  were  so  instructed  on 
it  in  the  nature  of  genuine  Christianity,  as  to  af- 
ford them  an  adequate  opportunity  of  being  made 
partakers  of  its  blessings;  it  would  plead  more 
powerfully  for  its  being  suffered  to  exist,  than  all 
other  reasons  which  have  been  urged  in  its  favor. 

[533 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


ox,  or  his  ass,  or  any  thing  that  is  thy 
neighbor's. 

22  H  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  deliver- 
ed them  unto  me. 

23  And  it  came  to  pass,  ^  when  ye 
heard  the  voice  out  of  the  midst  of  the 
darkness,  (for  the  mountain  did  burn  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  shewed  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  J  he  liveth. 

25  Now  therefore  why  should  we  die? 
for  ^  this  great  fire  will  consume  us.  If 
we  *  hear  the  voice  of  the  Lord  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 


f  Sec  on '$.4:12—16,36.  Ex.19: 

18,19. 
g  Set  on  4:13.— Ex.  24:12.  31: 

18. 
h  Ex.  20:18,19.     Heb.   12:18— 

21. 
i  Set  on  4,5. 
j  4.33.   Gen.  32:30.    Ex.  33:20. 

JiiHg.  13:22. 
k  18:16.  33:2.     2   Cor.  3:7—9. 

Gal.  3:10,21,22.     Heb.  12:29. 


*  Heb.  add  to  hear. 

1  See  on  4:33. 

m  Gen.  6:12.  Is.  40.6.  Rom.  3: 

20. 
nJosh.    3:10.      Ps.    42:2.   84:2. 

Jer.  10:10.     Dan.  6:26.    Matt. 

26:63.      Acts   14:15.     2  Cor.  6: 

16.   1  Thes.  1:9. 
oSee  on  Ex.  20:19 Heb.  12: 

19. 


V.  16 — 21.  There  are  several  unimportant  va- 
riation.s  from  the  law  as  delirered  from  Sinai;  but 
the  substance  is  entirelv  the  same.  [Marg.  Ref. 
—J\rotes,  Ex.  20:12—171) 

V.  22 — 27.  Several  particulars  are  here  added 
which  were  not  mentioned  in  the  narrative;  and 
all  well  calculated  to  illustrate  the  greatness  of 
llie  consternation  excited  among  the  people,  by 
the  giving  of  the  law  from  mouat  Sinai. — [Marg. 
Ref.—J/ote,  Ex.  20:18—20.) 

V.  28,  29.  When  the  people  were  impressed 
with  the  terror  of  immediate  destruction  from  the 
voice  of  God  speaking  from  mount  Sinai,  and  were 
conscious  that  they  could  not  thus  approach  him, 
but  desired  a  mediator  by  whom  lie  might  speak  to 
them;  and  when  they  promised  to  hear  and  obey 
that  mediator;  they  spake  well:  and  had  they 
properly  understood  their  own  reque.5t,  and  been 

f)ermanently  disposed  according  to  it,  all  would 
lave  proceeded  and  terminated  Yiappily.  But  the 
Lord,  in  very  affecting  and  emphatical  language, 
suggests  that  it  was  not  so:  for  he  saw  that,  though 
they  were  alarmed,  they  were  neither  duly  hum- 
bled, nor  prepared  to  receive  in  faith  the  promised 
Mediator  whom  Moses  typified,  nor  disposed  to 
walk  in  the  wa3's  of  holy  obedience.  This  lan- 
guage shews  us  what  God  approves,  delights  in, 
ami  accepts,  as  honorable  to  his  name,  light  in  it- 
self, and  profitable  to  his  rational  creatures:  and 

534] 


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  unto  me,  and 
the  Lord  said  unto  me,  I  have  heard  the 
voice  of  the  words  of  this  people,  which 
they  have  spoken  unto  thee:  p  they  have 
well  said  all  that  they  have  spoken. 

29  1  Oh,  that  there  were  such  an  heart 
in  them,  that  they  would  fear  me,  and 
""keep  all  my  commandments  always, 
^  that  it  might  be  well  with  them,  and  with 
their  children  for  ever! 

30  Go  say  to  them.  Get  you  into  your 
tents  again. 

3 1  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  shall  teach  them, 
that  they  may  do  them  in  the  land  which 
I  give  them  to  possess  it. 

32  Ye  shall  "observe  to  do  therefore 
as  the  Lord  your  God  hath  commanded 
you:  ^ye  shall  not  turn  aside  to  the  right 
hand  or  to  the  left. 

33  Ye  shall  ^  walk  in  all  the  ways 
which  the  Lord  your  God  hath  command- 
ed you:  that  ye  may  live,  and  that  it  may 
be  ^well  with  you,  and  that  ye  may  pro- 
long your  days  in  the  land  which  ye  shall 
possess. 


p  18:11.    Xum.  27:7.  36:5. 

q  32:29,30.     Ps.  81:13— 15.    Is. 

48:18.  Jer.  44:4.    Matt.  23:37. 

Luke  19:42.     2  Cor.  5:20.  6:1. 

Heb.  12:25. 
r  11:1.       Ps 

Luke  11:23. 

22:14. 
s   16.4:40.6:3,18.12:25,28.   19: 

13.  22:7.    Ruth  3:1.  Ps.  19:11. 

Is.  3:10.    Jer.  22:14,15.     Eph. 

6:3.  Jam.  1:25. 


,    106:3.    119:1—5. 
John  13:14.  Rev. 


t  Set  on  1.  4:1,5,45.  6:1.   11:1. 

12:1.    Ez.    20:11.      Mai.    4.4. 

Gal.  3:19. 
u  6:3,25.    8:1.    11:32.    24:8.       2 

Kings  21:8.    Ez.  37:24. 
X  4:1, 2.  12:32.  28:14.     Josh.  1.7. 

23:6.      Ps.  125:5.      Prov.  4:27. 

2  Pet.  2:21. 
y  Ps.  119:6.  Jer.  7:23.    Luke  1: 

6.   Rom.  2:7. 
z  See  on  29.-1  Tim.  4:8. 


is  highly  encouraging  to  those  who  are  humbly 
desirous  of  salvation,  and  consciously  willing  to 
obey  the  commands  of  God;  and  who  earnestly 
pray  for  grace  to  enable  them  so  to  do.  For  it 
evinces  the  Lord's  readiness  to  assist  and  accept 
them;  and  shews  that  he  does  not  delight  in  punish- 
ment for  its  own  sake,  but  only  when  the  righteous 
purposes  of  his  government  render  it  necessary; 
as  the  merciful  prince  does  not  delight  in,  yea  in- 
deed weeps  over,  the  death-warrant,  which  a  va- 
rietj-  of  "important  considerations  render  it  indis- 
pensably necessary  he  should  sign.  But  we  should 
not  attempt  to  infer  any  thing  from  such  passages, 
respecting  the  conduct  of  God  towards  impenitent 
sinners,  or  the  method  of  his  dispensing  his  un- 
merited favors;  for  it  is  the  evident  intention  of 
them  to  give  us  a  practical,  useful  view  of  the  sub- 
ject, unencumbered  with  the  niceties  of  specula- 
tion; and  we  should  be  very  careful  to  admit 
nothing  which  tends  to  counteract  that  important 
design.  (JVb/e*,  32:29.  Ps.  81:13—13.  Is.  48:17— 
19.  Ez.  18:23.  Luke  19:41—44.) 

PRACTICAL  OBSERVATIONS. 

The  word  of  God  is  spoken  to  us,  that  we  may 
learn,  retain,  and  practise  it;  for  in  this  all  re- 
ligion is  ultimately  centered,  and  without  it  the 
whole  is  but  a deadcarcass, not  only  worthless  but 
abominable.     Of  this  practice  the  divine  law  is 


B.  C.  1451. 


CHAPTER  VI. 


13.  C.  1451. 


CHAP.  VI. 

Karnest  exhortations  to  obedience,  united  with  various  instruc- 
tions and  cautions,  1 — 19.  In  what  manner  the  children  were 
to  be  instructed,  :20 — 25. 

"OW  these  are  ^  the  commandments, 
_  the  statutes,  and  the  judgments, 
which  the  Lord  your  God  commanded  to 
teach  you,  that  ye  might  do  them  in  the 
land  whither  ye  *  go  to  possess  it: 

2  That  thou  mightest  ^  fear  the  Lord 
thy  God,  to  keep  all  his  statutes,  and  his 
commandments,  which  I  command  thee; 
thou,  •=  and  thy  son,  and  thy  son's  son,  all 
the  days  of  thy  life,  and  that  ^  thy  days 
may  be  prolonged. 


a  See  on  4:1,5,14,45.  5:31.— 
12:1.  Lev.  27:34.  Num.  36:13. 

*  Heb.  pass  over. 

b  See  on  4:10 10:12,20.   13:4. 

Gen.  22:12.  Ex.  20:20.  Job 
23:28.  Ps.  111:10.  128:1.  Prov. 


16:6.     Ec.  12:13.     Luke  12:5. 

1  Pet.  1:17. 
c1.  Gen.  13:19.  Ps.  78.4— 8. 
d  4:40.  5:16,33.  22:7.  Prov.  3:1, 

2,16.   1  Pet.  3:10,11. 


the  universal,  immutable,  and  everlasting'  rule: 
but  we  transgressors  have  no  disposition,  ability, 
or  encouragement  to  obey  that  law,  but  what  is 
derived  from  the  new  covenant  of  mercy  and 
grace,  made  with  us  through  the  mediation  of 
Christ.  He  continually  stands  between  the  holy 
God  and  the  sinner  who  comes  by  faith  in  his 
name,  both  to  ensure  his  acceptance,  and  assist 
his  obedience.  The  words  he  once  spake  on  earth 
arc  written  in  the  Scriptures;  and  from  age  to  age 
sinners  are  invited  to  accede  to  his  covenant,  and 
sliare  the  promised  blessings:  which  invitation 
cannot  be  finally  refused,  without  ensuring  eter- 
nal destruction;  and  nothing  except  such  refusal 
can  ruin  us.  But  we  must  remember  that  good 
Avords  may  be  spoken,  good  resolutions  formed, 
and  transient  convictions  experienced,  nay,  ex- 
cellent words  used  in  prayer,  even  by  those  who 
persist  in  unbelief  through  prevailing  pride  and 
love  of  sin.  Of  such  we  may  say,  "Oh,  that  there 
were  such  a  heart  in  them!"  But  we  should  also 
add  a  prayer  for  ourselves,  and  for  each  other;  and 
beg  of  the  Lord  that  he  would  give  us  such  a  heart, 
"that  we  may  fear  him,  and  keep  all  his  com- 
mandments always:"  and  we  may  present  such  a 
petition  in  faith,  for  the  Lord  delights  in  bestow- 
ing his  blessings  on  those  who  have  been  taught 
to  value  them,  and  to  seek  them  in  the  name  of 
Jesus  Christ. — Let  sinners  then  tremble  at  this 
fiery  law,  and  flee  for  refuge  to  the  Savior;  let 
professed  Christians  examine  carefully,  whether 
their  faith  be  accompanied  with  a  desire  of  having 
that  law  written  in  their  hearts,  and  reduced  to 
practice  in  their  whole  conduct:  and  let  believers 
make  it  more  and  more  their  study  and  delight, 
that  they  may  do  as  the  Lord  God  hath  command- 
ed them,  without  "turning  aside  to  the  right  hand 
or  to  the  left."  Thus,  by  universal  godliness, 
righteousness,  temperance,  patience,  purity,  and 
love,  and  an  exact  regard  to  every  relative  duty, 
they  will  best  evince  their  faith,  adorn  the  gospel, 
glorify  the  Lord,  be  useful  to  their  fellow-crea- 
tures, entail  a  blessing  on  their  children,  and  ri- 
pen for  glory.  In  attending  to  these  important 
concerns,  we  need  repeated  instructions  and  ad- 
monitions: let  us  then  not  deem  it  tedious  fre- 
quently to  hear,  read,  and  meditate  on  the  same 
truths  and  precepts.  Let  us  learn  to  hallow  the 
Lord's  sabbaths,  and  set  an  example  of  attending 
on  his  ordinances:  and,  remembering  that  our  ser- 
vants are  of  the  same  nature  with  ourselves,  and 
equally  in  need  and  capable  of  the  same  inesti- 
mable salvation,  let  us  allow  them  also  suitable 
relaxation  from  labor,  and  opportunity  for  hallow- 
ing the  sabbatli,  and  learning  the  way  of  peace 
and  holiness. 


3  Hear,  therefore,  O  Israel,  ^  and  ob- 
serve to  do  it;  that  it  may  be  well  with 
thee,  and  *"  that  ye  may  increase  mightily, 
as  the  Lord  God  of  thy  fathers  hath 
promised  thee,  e  in  the  land  that  floweth 
with  milk  and  honey. 

4  Hear,  O  Israel;  ^  The  Lord  our  God 
is  one  Lord. 

5  And  ■  thou  shalt  love  the  Lord  thy 
God  ^  with  all  thine  heart,  and  with  all 
thy  soul,  and  with  all  thy  might. 

6  And    these    words,    which   I    com- 


e  See  on  4:6.  5:32. 

f  Gen.  12:2.  13:16.  16:5.  22:17. 

26:4.  28:14.    Ex.  1:7.    Acts  7: 

17. 
Z  Ex.  3:8. 
h  4:35,36.  5:6.     1  Kings   13:21. 

1  Chr.  29:10.     Is.  42:8.  44:6,8. 

45:5,6.  Jer.  10:10,11.  Mark  12: 


29,32.  John  17«.  1  Cor.  8:4— 

6.  1  Tim.  2:5. 
i   10:12.  11:13.  30:6.     Matt.  22: 

37.    Mark  12:30,33.    Luke  lOt 

27.  1  John  5:3. 
k  4:29.     2  Kings  23;25.     Matt. 

10:37.    John  14:20,21.     2  Cor. 

6:14,15. 


NOTES. 

Chap.  VL  V.  1.  Here  and  in  similar  passages, 
"the  commandments"  seem  to  denote  the  moral 
law;  "the  statutes,"  the  ceremonial  law;  and  "the 
judgments,"  the  judicial  law. 

V.  4.  The  threefold  mention  of  the  divine 
names,  and  the  plural  number  of  the  original  word 
translated  God,  are  supposed  by  many  commen- 
tators, ancient  and  modern,  to  be  a  plain  intima- 
tion of  a  Trinity  of  Persons,  even  in  this  express 
declaration  of  the  unity  of  the  Godhead,  to  the 
exclusion  of  the  many  lords  and  gods  of  the  hea- 
thens, and  in  opposition  to  them.  [Jfote,  Gen.  1: 
1.)  'Some  of  the  Jews  themselves  have  thought 
'there  was  something  extraordinary  in  it,  that  the 
'name  of  God  should  be  thrice  mentioned:  ...which 
'signifies  three  Midoth,  or  properties,  they  con- 
'fess,  which  they  sometimes  call  three  Faces,  or 
'■Emanations,  or  Sanctijications,  or  JVumerations; 
'though  they  will  not  call  them  three  Persons.^ 
Bp.  Patrick. 

V.  5.  The  foregoing  verse  contains  the  first  ar- 
ticle of  our  creed;  and  this  is  "the  first  and  great 
commandment,"  which  briefly  comprehends  the 
whole  of  the  first  table  of  the  law.  The  love  of 
God  perfectly  consists  with  the  fear  of  him  before- 
mentioned:  [2)  yea,  the  more  we  love  him,  the 
more  we  shall  regard  his  authority,  reverence  his 
majesty,  fear  to  offend  or  dishonor  him,  and  be 
careful  to  render  unto  him  that  worship  which  he 
requires. — Human  laws  can  only  take  cognizance 
of  the  outward  conduct;  but  the  law  of  the  heart- 
searching  God  requires  Love,  the  seat  of  which 
is  in  the  inmost  soul.  That  love  comprises  a  su- 
preme valuation  of  his  infinite  excellence  and 
amiableness;  an  entire  desire  of  the  knowledge 
and  enjoyment  of  him  as  our  felicity;  cordial  de- 
light in  contemplating  his  manifested  glories,  and 
in  worshipping  and  obeying  him;  lively  gratitude 
for  all  his  innumerable  and  invaluable  mercies; 
zeal  for  his  glory;  and  an  ardent  desire  that  all 
our  fellow-creatures,  in  conjunction  with  us,  may 
thus  know,  love,  worship,  obey,  and  serve  him. 
These  dispositions  and  affections  are  required  to 
be  as  large  as  the  powers  of  the  soul  itself,  and  to 
engross  and  fill  the  whole,  to  the  entire  exclusion 
of  all  contrary  affections,  and  the  regulation  and 
moderation  of  all  other  affections,  in  entire  subor- 
dination and  subserviency  to  this  governing  prin- 
ciple: so  that  nothing  should,  in  any  sense,  or  in 
any  degree,  be  loved  by  us,  but  for  the  Lord's 
sake,  and  according  to  his  commandment.  Thus 
are  we  reasonably  required  to  "love  the  Lord  our 
God,"  both  for  what  he  is  in  himself,  what  he  hath 
done  for  us,  and  what  he  is  and  will  be  to  us;  and 
that  uniformly,  constantly,  perfectly,  and  pro- 

[535 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


mand  thee  this  day,  'shall  be  in  thine 
heart. 

7  And  thou  ""  shalt  *  teach  them  dili- 
gently unto  thy  children,  and  °  shalt  talk 
of  them  when  thou  sittest  in  thine  house, 
and  when  thou  walkest  by  the  way,  and 
when  thou  Hest  down,  and  when  thou  ri- 
sest  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  p  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  i  the 
land  which  he  sware  unto  thy  fathers,  to 
Abraham,  to  Isaac,  and  to  Jacob,  to  give 
thee  ■■  great  and  goodly  cities  which  thou 
buildedst  not, 

1 1  And  houses  full  of  all  good  things 
which  thou  filledst  not,  and  wells  digged 


1   11:18.  32:46.     Ps.  37:31.  40:8. 

119:11,93.    Pror.  2:10.  3:1— 3. 

7:3.   Is.  51:7.  Jer.  31:33.  Luke 

2:51.  8:15.    2  Cor.  3:3.  Col.  3: 

16.  2  John  2. 
m2 See    on    4:9,10.-11:19. 

Gen.  18:19.    Ex.  12:26,27.  13: 

14,15.    Ps.  78:4—6.     F.ph.  6:4. 
*  Heb.  whet,  or  sharpen. 
n  Ruth  2:4,12.  4:11.     Ps.  37:30. 

40:9,10.    119:46.   129:8.     Prov. 

6:22.  10:21.  15:2,7.    Mai.  3:16. 


Matt.  12:35.  Luke  6:45 

4:29.    Col.  4:6.     1  Pet.  3:16. 
0  11:18.   El.  13:9,16.  Num.  15: 

38,39.    Pror.  6:21.7:3.    Matt. 

23:5.  Heb.  2:1. 
p  11:20.   Ex.  12:7.    Job  19:23— 

25.   Is.  30:8.  67:8.  Hab.  2:2. 
q  Gen.   13:15—17.    15:18.  26:3. 

23:13. 
r  Josh.  24:13.    Neh.  9:25.    Ps. 

73:65.  105:44. 


gressively. — Whatever  our  natural  capacities  may 
be,  or  to  whatever  improvements  we  may,  in  this 
or  in  a  future  world,  attain,  the  Lord  commands 
us  to  g-ive  him  the  whole:  and  were  our  love  thus 
perfect,  our  worship,  obedience,  and  submission 
also  would  be  perfect;  nor  could  it  ever  possibly 
vary,  or  fall  short  of  our  whole  strength  and  power, 
without  a  variation  or  diminution  of  this  inward 
principle.  Yet  even  this  would  admit  of  degrees 
and  increase,  from  the  first  dawning  of  reason  in 
the  infant,  (such  as  was  the  holy  child  Jesus,j  in 
progressive  enlargement  to  the  highest  possible 
exaltation  of  the  angelic  nature.  For  no  crea- 
ture, to  all  eternity,  can  ever  love  God  in  measure 
equal  to  his  excellence,  which  is  infinite  as  his  in- 
comprehensible being;  but  each  might  and  ought 
to  love  the  Lord,  to  the  utmost  extent  of  all  the 
powers  which  the  Creator  has  bestowed  on  him. 
This  would  at  once  secure  to  God  the  glory  due 
to  his  name;  and  to  his  creatures,  that  felicity  of 
which  he  hath  formed  them  capable.  Thus  it  is 
with  angels  in  heaven;  thus  it  was  with  man  be- 
fore his  apostacy.  But  alas!  the  "carnal  mind" 
of  fallen  man,  "is  enmity  against  God:"  and  as  we 
all  are  by  nature  destitute  of  this  love  of  God;  we 
all  love  ourselves,  the  world,  and  our  favorite  sin- 
ful indulgences  and  pursuits,  with  all  our  heart, 
our  mind,  our  soul,  and  strength,  and  therefore 
sacrifice  every  thing  to  these  idols.  But  in  re- 
generation an  internal  revolution  takes  place;  the 
usurpers  are  dethroned,  the  Lord  himself  takes 
possession  of  the  heart,  and  becomes  the  supreme 
object  of  our  love:  yet  so  long  as  sin  dwelleth  in 
us,  we  never  love  God  according  to  the  full  per- 
fection of  this  precept;  but  our  love  in  all  the  ex- 
ercises and  effects  of  it,  is  often  interrupted,  and 
at  best  comparatively  languid.  All,  however,  that 
comes  short  of  this  perfect  love,  is  sin,  and  needs 
forgiveness;  and  therefore  our  best  obedience  can 
do  nothing  towards  our  justification.  Yet  this  law 
is  our  standard:  by  progressive  sanctification  we 
are  renewed  in  conformity  to  it;  and  "the  spirits 
of  just  men  made  perfect"  are,  in  this  respect,  al- 
536] 


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, 
y  of  the  gods  of  the  people  which  are 
round  about  you; 

1 5  (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  Mas- 
sah. 

y  13:7. 

z  See   on  4:24 — Ex.   20:5.      I 

Cor.  10:22. 
a  7:4.  11:17.     Num.  32:10— 15. 

Ps.  90:7,11. 
b  Gen.  7:4.  Ex.  32:12.  1  Kii^s 

13:34.  Am.  9:8. 
c  Matt.  4:7.   Luke  4:12. 
d  Ex.  17:2,7.     Num.  20:3,4,13. 

21:4,5.  Ps.  96:3,9.   1  Cor.  10:9. 

Heb.  3:8,9. 


s  7:12—18.   32:15.      Judg.  3:7. 

Prov.   30:8,9.       Jer.    2:31,32. 

Ez.   16:10—20.     Matt.   19:23, 

24. 

t  Heb.  hondTTien,  or  servants. 
t  See  on  2.-5:29.   10:12,20.  13: 

4.  Matt.  4:10.   Luke  4:8. 
u  Lev.  19:12.    Josh.  2:12.     Ps. 

15:4.    Is.  45:23.  65:16.    Jer.  4: 

2.  6:7.  12:16. 
X  8:19.  11:28.     Ex.   34:14—16. 

Jer.  25:6.   1  John  5:21. 


ready  made  equal  to  the  angels  in  heaven.  [J^otes, 
Ex.  20:3.  Matt.  22:37.  Mark  12:28—34.) 

V.  6.  Li  thine  heart. '\  That  is, 'Let  these  words 
'be  treasured  up  in  thy  memor}',  rooted  in  thy 
'judgment,  and  reigning  in  thy  affections;  thatthey 
'may  become  habitually  the  subjects  of  converse 
'and  meditation,  to  the  exclusion  of  all  such  as  are 
'of  a  contrary  or  inferior  nature.' 

V.  7 — 9.  The  Israelites  were  commanded  to 
take  everj'  method  of  making  the  knowledge  of 
the  divine  law  familiar  to  them  and  to  their  fami- 
lies; that  every  object  which  they  beheld  might 
serve  as  a  memorial  of  it.  Some  think,  that  the 
subsequent  directions  should  be  considered  only 
as  figurative  language,  strongly  enforcing  the 
grand  principle:  but  several  of  them  at  least  seem 
to  have  been  intended  literally,  according  to  the 
circumstances  of  those  times;  though  the  Jews  in 
latter  ages  have  run  into  a  most  frivolous  super- 
stition, by  resting  in  the  outward  observance. 
Such  external  methods,  however,  may  be  less 
necessary  at  present,  where  copies  of  the  Bible 
are  cheap  and  numerous:  but  the  duty  of  diligently 
teacliing  children  from  the  word  of  God,  and  fre- 
quently and  openly  conversing  together  concern- 
ing it,  remains  the  same.  (11:18 — 21,  Jfote,  Matt. 
23:5—7.) 

V.  12.  Thenbeware,  &c.]  M)tes,Ps.  62:8—10. 
Prov.  30:7—9.  Jer.  9:23,24.  Dan.  4:28—33.  Matt. 
19:23—26.  1  Tim.  6:17— 19.  Jam.  1:9— 11.— 'In 
'all  time  ...  of  our  wealth;  ...  Good  Lord  deliver 
'us.'  Litany. 

V.  13.  As  an  act  of  religious  worship,  on  im- 
portant occasions,  the  Israelites  were  commanded 
to  appeal  to  Jehovah  by  a  solemn  oath;  and  not 
to  any  of  the  imaginary  deities  of  the  nations 
around  them.  This  command  fully  proves  the 
lawfulness  of  oaths:  for  the  unchangeable  God 
could  not  expressly  enjoin  any  thing,  in  itself  con- 
trary to  his  own  moral  law.  {J^ote,  Matt.  5:33 — 
37.) 

V.  14,  13.  Marg.  Ref.—Mtes,  Ex.  20:4,5.  34: 
11—17. 


B.  C.  1451. 


CHAPTER  VII. 


B.  C.  1451. 


17  Ye  shall  ®  diligently  keep  the  com- 
mandments of  the  Lord  your  God,  and 
his  testimonies,  and  his  statutes,  which  he 
hath  commanded  thee. 

1 8  And  thou  •"  shalt  do  that  which  is 
right  and  good  in  the  sight  of  the  Lord; 
8  that  it  may  be  well  with  thee,  and  that 
thou  mayest  go  in  and  possess  the  good 
land  which  the  Lord  sware  unto  thy  fa- 
thers; 

19  To  ''cast  out  all  thine  enemies 
from  before  thee,  as  the  Lord  hath  spo- 
ken. 

20  IT  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  us  out  of  Egypt 
with  a  mighty  hand. 


e  1,2.  11:13,22.    Ex.  15:26.    Ps. 

119:4.     1  Cor.  15:68.    Tit.  3:8. 

Heb.  6:11.     2  I'et.  1:5— 10.  3: 

14. 
f  8:11.  12.25,28.  13:18.     Ps.  19: 

II.   Is.  3:10.  Ez.  18:6,19,21,27. 

33:14,16,19.    Hos.  14:9.     John 

8:29.  Rom.  12:2. 
g  See  on  4:40.  5:29,33. 
h  Ex.  23:28— 30.  "Num.  33:52, 


53.  Judg.  2:1— 3.  3:1— 4. 
i  See  on  1 — Ex.    12:26.    13:14. 

Josh.  4:6,7,21—24.  Prov.  22:6. 
*  Heb.  to-mnrroTo. 
k  5:6,15.     15:15.    26:5—9 See 

071    Ex.    20:2 — Neh.    9:9,10. 

Ps.  136:10—12.    Is.  51:1.    Jer. 

32:20,21.  Rom.  6:17,18.   Eph. 

2:11,12. 


V.  16—19.  Mars:-  Ref.—J^otes,  Ex.  17:1—7. 

V.  20—24.  Marg.  Ref.—J^otes,  Ex.  13:8—10. 
Josh.  4:20—24.  Ps.  78:3—8. 

V.  25.  If  the  Israelites  attended  on  the  typical 
ceremonies  and  sacrifices  in  a  penitent  and  be- 
lieving manner,  and  shewed  that  tliey  were  "with- 
out guile"  in  this  respect,  by  a  conscientious  re- 
gard to  all  the  other  parts  of  the  divine  law;  they 
would  be  accepted  through  the  promised  Redeem- 
er, as  if  their  obedience  had  been  complete, 
though  in  itself  it  would  be  imperfect.  On  the 
other  hand,  by  habitually  neglecting  any  part  of 
the  law,  their  obedience  in  other  respects  would 
be  rendered  useless,  and  their  partiality  would 
evince  their  hypocrisy.    [Jfotes,  Mail.  7:21 — 27.) 

PRACTICAL  OBSERVATIONS. 

The  knowledge  of  the  spirituality  and  excel- 
lence of  the  holy  law  is  suited  to  shew  sinful  man 
his  need  of  a  Savior,  and  to  prepare  his  heart  to 
welcome  a  gratuitous  salvation:  and  tVe  gospel  is 
calculated  to  magnify  and  honor  the  law,  not  only 
in  the  perfect  obedience  of  the  Son  of  God  to  its 
holy  precept,  and  in  liis  willing  subjection  to  its 
awful  curse;  but  in  bringing  back  apostate  rebels 
and  enemies,  by  repentance,  faith,  forgiveness, 
and  renewing  grace,  to  love  God  supremely  in 
this  world,  and  perfectly^  even  as  angels  love  him, 
in  the  world  above.  In  proportion  as  we  possess 
that  "faith  which  thus  workcth  by  love,"  [JVote, 
Gal.  5:1—6.)  we  shall  delight  in  his  command- 
ments, ordinances,  and  people;  we  shall  savor 
heavenly  converse  and  heavenly  exercises;  and 
"our  meditation  of  him  will  be  sweet." — But  alas! 
that  very  conduct,  which  this  chapter  prescribes 
to  Israel,  could  scarcely  be  reduced  to  practice 
among  men  called  Christians,  without  exciting 
almost  universal  contempt  and  disgust!  To  be 
continually  speaking  of  the  truths  and  commands 
of  God,  upon  our  journeys,  in  our  families,  and 
in  company;  to  make  religion  our  first  subject  in 
the  morning,  and  our  last  at  nigiit;  and  to  quote 
Vol.  I.  68 


22  And  the  Lord  '  shewed  signs  and 
wonders,  great  and  +sore,  upon  Egypt, 
upon  Pharaoh,  and  upon  all  his  house- 
hold, "  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  fa- 
thers. 

24  And  the  Lord  commanded  us  to  do 
all  these  statutes,  to  fear  the  Lord  our 
God,  °  for  our  good  always,  that  p  he 
might  preserve  us  alive,  as  it  is  at  this 
day. 

25  And  "^  it  shall  be  our  righteousness, 
if  we  observe  to  do  /all  these  command- 
ments before  the  Lord  our  God,  as  he 
hath  commanded  us. 

CHAP.  VII. 

The  nations  of  Canaan  must  be  utterly  destroyed,  and  no  leagues 
or  marriages  made  with  them;  in  order  to  avoid  idolatry,  and 
because  Israel  was  the  cliosen  people  of  God,  1 — 8.  Obe- 
dience enforced  by  the  Lord's  justice  and  mercy,  and  by  prom- 
ises of  victory  and  prosperity,  9 — 24.  Images  to  be  entirely 
destroyed,  25,  26. 

HEN  Mhe  Lord  thy  God  shall 
bring  thee  into  the  land  whither 


1  See  on  4:34.— Ex.  7:  8:  9:  10: 

II:  12:  14:  Ps.  136:9. 
t  Heb.  evil. 
m  1:30.3:21.  4:3.  7:19.     Ps.  68: 

10,11.  91:8. 
n  10,18.  1:8,35.  .See  o?i  Ex.  13:6. 
o  10:13.  Job  36:7,8.  Prov.  9:12. 

Is.  3:10.    Jer.  32:39.     Matt.  6: 

33.  Rom.  6:21,22. 


p  4:1,4.  8:3.  Ps.  41:2.  66:9. 
Kom.  10:6. 

q  24:13.  Lev.  18:5.  Ps.  106:30, 
31.119:6.  Prov.  12:28.  Ez.  20: 
11.  Luke  10:28,29.  Rom.  10: 
3,5,6.  Gal.  3:12.  Jam.  2:10. 

a  See  on  4:33.  6:1,10,19,23.-9: 
4.  11:29.  31:20.  Ex.  6:8.  15:17. 
Num.  14:31.   Ps.  44:2,3.  78:65. 


Scripture  on  every  suitable  occasion,  without  re- 
serve or  apology,  as  those  who  glory  and  delight  in 
it,  would  certainly  bring  upon  us  the  charge  of 
affectation,  of  enthusiasm,  or  of  hypocrisy.  This 
lamentably  discovers  to  how  low  an  ebb  religion 
has  fallen  among  professed  Christians!  but  unless 
the  truths  and  precepts  of  the  sacred  volume  are 
indeed  written  in  our  hearts,  and  practised  in  our 
lives,  all  our  profession  or  conversation  will  be  but 
lip-labor,  and  justly  condemned  as  hypocritical. — 
Though  every  condition  in  life  exposes  us  to  pe- 
culiar snares;  yet  none  is  so  dangerous,  and  so 
commonly  ruinous,  as  prosperity  and  affluence; 
for  pride,"  love  of  the  world,  forgetfulness  of  God, 
and  disregard  to  eternal  things,  like  poisonous 
weeds,  naturally  grow  from  our  wicked  hearts, 
when  fattened  (so  to  speak)  with  the  manure  of 
wealth.  So  that  tlie  greater  favors  we  receive 
from  a  bountiful  Providence,  the  more  ungrate- 
fully we  generally  behave!  Let  none  of  us  then 
be  desirous  or  in  haste  to  be  i-ich.  {JVote,  1  Tim. 
6:6 — 10.)— Let  those  who  are  rich,  or  growing 
rich,  tremble,  "and  beware  lest  they  forget  tlio 
Lord."  Their  danger  is  great,  but  "with  God  all 
things  are  possible:"  let  them  seek  to  him  for 
grace  sufficient.  If  poor,  let  us  learn  to  be  con- 
tent, and  thankful  for  our  safer  lot:  and  instead  of 
being  anxious  to  get  wealth  for  our  children, 
(which  is  hke  building  a  wall  to  keep  them  out  of 
heaven,)  let  us  be  careful  to  explain  the  scriptural 
truths,  precepts,  ordinances,  and  history  to  them 
and  to  all  committed  to  our  care;  to  make  edify- 
ing observations  to  them  on  the  occurrences  of 
Providence;  and  to  encourage  their  inquiries,  by 
giving  them  plain,  familiar,  and  full  answers:  en- 
deavoring by  every  means  to  shew  them  the  no.- 
ture,  reasonableness,  and  advantage  of  true  re- 
ligion; confirming  the  whole  with  the  example  of 
serious  godliness,  in  every  part  and  in  every  oc- 
currence of  life;  united  with  an  affectionate  ex- 
ercise of  our  authority,  and  fervent  prayers  for 
and  with  them.     Thus  will  it  be  well  with  us  and 

[537 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


thou  goest  to  possess  it,  and  hath  cast  out 
many  nations  before  thee,  ^  the  Hittites, 
and  the  Girgashites,  and  the  Amorites, 
and  the  Canaanites,  and  the  Pcrizzites, 
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,  and  ®  utterly  destroy  them: 
thou  shalt  ^  make  no  covenant  with  them, 
nor  shew  mercy  unto  them: 

3  Neither  shalt  thou  ^  make  marriages 
with  them;  thy  daughter  thou  shalt  not 
give  unto  his  son,  nor  his  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  anger  of  the 
Lord  be  kindled  against  you,  and  destroy 
thee  suddenly. 

5  But  thus  shall  ye  deal  with  them:  ye 
shall  '  destroy  their  altars,  and  break 
down  their  *  images,  ^  and  cut  down  their 
groves,  and  '  burn  their  graven  images 
with  fire. 

6  For  thou  art ""  an  holy  people  unto 
the  Lord  thy  God:  the  Lord  thy  God 
hath  chosen  thee  °  to  be  a  special  people 
unto  himself,  above  all  people  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 
P  ye  were  the  fewest  of  all  people;) 


b  Gen.  15:18—21.      Ex.  23:23, 

28.  33:2. 
c  See  on  4.38.-4:1—3.  20:1. 
d  23,24.  3:3.  23:14.    Gen.  14:20. 

Josh.  10:24,25,30,32,42.  21:44. 

Judg.  1:4. 
e  20:16,17.  Lev.  27:28,29.  Num. 

33:52.   Josh.  6:17—26.  8:24.  9: 

24.  10:28,40.  11:11,12. 
f  20:10,11.    Ex.  23:32,33.  34:12 

—  16.       Josh.   2:14.   9:18—21. 

Judg.  1:24.2:2.  2  Sam.  21:2. 
g  Gen.    6:2,3.       Ex.   34:15,16. 

Josh.    23:12,13.      Judg.  3:6,7. 

1  Kings  11:2.  Ezra9:1.2.  Neh. 

13:23—27.  2  Cor.  6:14—17. 
h6:16.   32:16,17.        Ex.    20:6. 


Judg.  2:11,20.  3:7,8.  10:6,7. 
i  12:2,3..    Ex.  23:24.  34:13.     2 

Kings  23:6—14. 
*  Heb.  statues,  or  pillars.  16: 

22.  Lev.  26:1. 
k  Judg.  6:26,26. 
1  25.  9:21.  Ex.  32:20. 
m  26:19.  23:9.     Ex.  19:5,6.    Ps. 

60:6.     Jer.   2:3.  '  Am.  3:2.      1 

Cor.  6:19,20.  Tit.  2:14.   1  Pet. 

2:5  9. 

n  Mai.  3:17.  marg.    Tit.  2:14. 
oPs.  115:1.    Rom.  9:11— 15,13, 

21.  11:6.   1  John  3:1.  4:10. 
p  10:22.     Is.  61:2.     Matt.  7:14. 

Luke  12:32.  Kom.  9:27—29. 


them;  and  we  may  hope  for  an  incorruptible  in- 
heritance for  them,  and  for  ourselves,  when  all  the 
ivealth  of  this  world  shall  be  no  more. 

NOTES. 
Chap.  VII.  V.  1 — 4.  The  number  and  names  of 
these  nations,  here  vary  from  those  which  had 
been  before  mentioned.  [JVote,  Gen.  15:18 — 21.) 
In  a  long-  course  of  years  many  revolutions  would 
take  place;  some  tribes  would  be  extinct,  or  in- 
corporated with  others,  and  some  would  have 
changed  their  names.  But  they  were  the  poster- 
ity of  the  same  people,  inhabiting  the  same  land; 
and  they  had  now  filled  up  the  measure  of  their 
iniquities.  Israel  was  therefore  commissioned  to 
execute  divine  vengeance;  and  they  were  not  only 
justijied  in  all  they  did;  but  they  actually  offended, 
and  were  themselves  punished  for  not  more  en- 
tirely extirpating  them.  Yet  they  would  by  no 
means  have  been  justified,  if  they  had,  from  love 
538] 


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  with  a 
mighty  hand,  and  redeemed  you  out  of 
the  house  of  bondmen,  from  the  hand  of 
Pharaoh  king  of  Egypt. 

9  Know,  therefore,  that  the  Lord  thy 
God  he  is  God,  the  *  faithful  God,  "  which 
keepeth  covenant  and  mercy  with  them 
that  love  him  and  keep  his  command- 
ments, to  ^  a  thousand  generations; 

10  And  y  repayeth  them  that  hate  him 
to  their  face,  to  destroy  them:  he  will  not 
be  ^  slack  to  him  that  *  hateth  him,  he 
will  repay  him  to  his  face. 

1 1  Thou  shalt  therefore  ^  keep  the 
commandments,  and  the  statutes,  and  the 
judgments,  which  I  command  thee  this 
day  to  do  them. 

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  will  love  thee,  and  bless 
thee,  and  multiply  thee:  ^he  will  also 
bless  the  fruit  of  thy  womb,  and  the  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  s  blessed  above  all 


q  4:37.  9:4,5.  10:15.  1  Sam.  12: 
22.  2  Sam.  22:20.  Ps.  44:3. 
Is  43:4.  Jer.  31:3.  Zeph.  3:17. 
Matt.  11:26.  Eph.  2:4,5.  2 
Thes.  2:13,14.  Tit.  3:3— 7.  1 
John  4:19. 

r  Gen.  22:16—18.  Ex.  32:13. 
Ps.  105:8—10,42.  Luke  1:55, 
72,73.  Heb.  6:13—18. 

s  See  on  4:20,34.  Ex.  13:3,14. 

t  Ex.  34:6,7.  Ps.  119:75.  146:6. 
Is.  49:7.  Lam.  3:23.  1  Cor.  1: 
9.  10:13.  2  Cor.  1:18.  1  Thes. 
5:24.  2  Thes.  3:3.  2  Tim.  2: 
13.  Tit.  1:2.  Heb.  6:18.  10:23. 
11:11.   1  John  1:9. 

u  5:10.  Gen.  17:7.  Ex.  20:6. 
Neh.  1:5.  Dan.  9:4.  Rom.  8: 
28.   1  Cor.  8:3.   Jam.  1:12. 


X  1  Chr.  16:16. 

y  5:9.  32:41.     Ps.  21:8,9.    Prov. 

11:31.     Is.    69:18.     Nah.  1:2. 

Rom.  12:19. 
z  2  Pet.  3:9,10. 
a  Ex.  20:5.   John  16:23,24. 

b  See  on  4:1.  6:32 John  14:16. 

f  Heb.  because. 

c  28:1.  Lev.  26.3. 

d  See    on     9.— Ps.     105:8—10. 

Mic.  7:20.  Luke  1:72,73. 
e  See  on  7 28:4.      Ex.  23:25- 

Ps.      1:3.      11:7.      144:12 lb. 

John  14:21.  15:l0.  16:27. 
f  23:3—5,11,15 — 18.  Job  42:12. 

Prov.     10:22.       Mai.    3:10,11. 

Matt.  6:33. 
g  33:29.    Ps.  115:15.  147:19,20. 


of  conquest  and  thirst  of  dominion,  carried  on  such 
bloody  wars  agauist  any  nation,  not  expressly  in- 
cluded in  their  commission:  their  conduct  there- 
fore can  form  no  precedent  to  others,  nor  in  the 
least  excuse  the  murder  and  rapine,  which  mad 
ambition  has  in  all  ages  been  committing.  [Azotes, 
JSTum.  21:21—25.  31:2.)— The  Lord  was  pleased 
in  this  solemn  transaction,  not  only  to  shew  his 
abhorrence  of  sin;  but,  by  thus  executing  ven- 
geance upon  guilty  nations,  to  teach  all,  who  re- 
gard the  Scriptures,  the  real  cause  of  the  heavj' 
calamities  with  which,  in  the  ordinary  course  of 
his  providence,  he  punishes  one  kingdom  after 
another. 

V.  6— 8.  (JVo^".?,  £.v.  19:5,6.)  The  Lord  chose 
Israel  in  the  single  person  of  Aoraliam:  from  him 
ihey  were  multiplied  to  seventy  persons,  when 
they  went  down  into  Egypt;  and  though  they  were 
very  numerous  in  proportion  when  he  brouglit 
them  from  thence,  yet  they  were  far  less  so  than 


B.  C.  1451. 


CHAPTER  VII. 


B.   C.    1451. 


people:  there  shall  not  be  ''male  or  fe- 
male barren  among  you,  or  among  your 
cattle. 

15  And  the  Lord  will  take  away  from 
thee  all  sickness,  and  '  will  put  none  of 
the  evil  diseases  of  Egypt,  which  thou 
knowest,  upon  thee:  but  will  lay  them 
upon  all  them  that  hate  thee. 

16  And  thou  shalt  ''consume  all  the 
people  which  the  Lord  thy  God  shall  de- 
liver thee:  '  thine  eyes  shall  have  no  pity 
upon  them-,  neither  shalt  thou  serve  their 
gods;  "•  for  that  zvill  be  a  snare  unto  thee. 

1 7  If  °  thou  shalt  say  in  thine  heart, 
"  These  nations  are  more  than  I,  how  can 
I  dispossess  them? 

18  Thou  P  shalt  not  be  afraid  of  them; 
but  shalt  well  <i  remember  what  the  Lord 
thy  God  did  unto  Pharaoh,  and  unto  all 

19  The  "■  great  temptations  which  tmne 
eyes  saw,  and  the  signs  and  the  wonders, 
and  the  mighty  hand,  and  the  stretched- 
out  arm,  whereby  the  Lord  thy  God 
brought  thee  out;  so  shall  the  Lord  thy 
God  do  unto  all  the  people  of  whom  thou 
art  afraid. 

20  Moreover,  the  Lord  thy  God  will 
send  the  ^  hornet  among  them,  until  they 
that  are  left,  and  hide  themselves  from 
thee,  be  destroyed. 


h  23:4,11.  Lev.26:9.   Ps.  127;3. 
i  28;2X60.  Ex.  9:14.  15:26.  Ps. 

105:36,37. 
k  See  on  2. 
I   13:8.  19:13.21.25:12.  Jcr.  21: 

7. 
m  12:30,31.    Ex.  23:33.  34:12— 

16.  Num.  33:55.  Josh.  23:13— 

!6.      Judj.   2:3,12.  3:6.  8:27. 

Ps.  106:36.    1  Cor.  15:33. 
n  8:17.  15:9.  18:21.  Is.  14:13.  47: 

8.49:21.    Jer.  13:22.    Luke  9: 


47. 

0  Num.  13:32.  Josh.  17:16—18. 
p  See  on   1:29.-3:6.31:6.      Ps. 

27:1,2.46:1,2.     Is.  41:10— 14. 
q  Ex.7:— 14:    Jud-.  6:13.    Ps. 

77:11.    78:11,42—51.    105:5,26 

—36,    135:3—10.    136:10-15. 

Is.  61:9,10.  63:11  —  15. 
r  Se«  on  4:34.— 11:2— 4.    Neh. 

9:10,11.  Jer.  32:20,21.  Ez.  20: 

6—9. 
s  Ex.  23:28-30.  Josh.  24:12. 


many  other  ancient  nations;  and  probably  than 
either  the  Egyptians  from  whom  they  were  de- 
livered, or  the  Canaanites  whose  land  thej'  inherit- 
ed. [Marg.  Ref.) 

V.  9—14.  Marg.  Ref.—J^otes,  28:1—14.  Ex. 
34:5 — 7.  Lev.  26:3 — 12. — A  thousand  generations. 
(9)  1  Chr.  16:15.  J\ote,  Ex.  20:6. 

V.  15.  The  Israelites,  if  obedient,  would  have 
been  subject  to  no  maladies  but  those  common  to 
fallen  men,  and  generally  very  healthy  and  long 
lived;  being  graciously  exempted  from  pestilen 
tial  diseases,  which  often  most  tremendously 
scourge  guilty  nations;  and  from  such  maladies  in 
particular,  as  they  had  witnessed  in  Egypt,  by 
which  God  afflicted  their  cruel  oppressors,  but  of 
which  we  know  nothing  with  certainty.  {Ex.  15: 
26.)  This  must  be  referred  to  the  national  cove- 
nant: for  though  godliness  commonly  secures  the 
most  solid  temporal  advantages;  yet  temporal 
blessings  were  not,  even  among  them,  uniformly 
dispensed  to  individuals  according  to  their  obe- 
dience: but  they  were  to  the  nation,  with  an  ex- 
actness, which  IS  not  observed  towards  any  other 
people.    [Jfole,  Lev.  26:3,4.) 

V.  16—21.  Marg.  Ref.— Hornet.  (20)  Mites, 
JSx.  8:24.  23:28. 

V.  22.  (JVote,  Ex.  23:29,30.)  The  Israelites  had 
been  repeatedly  commanded  to  attempt  the  imme- 
diate and  entire  extirpation  of  the  devoted  na- 
tions: as  far  as  sloth,  cowardice,  or  unbelief  in- 


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  beasts  of  the  field  increase 
upon  thee. 

23  But  >■  the  Lord  thy  God  shall  de- 
liver 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. 

25  The  ''  graven  images  of  their  gods 
shall  ye  burn  with  fire:  *"  thou  shalt  not  de- 
sire the  silver  or  gold  that  is  on  them, 
nor  take  it  unto  thee,  lest  thou  be  ''  snared 
therein;  for  it  is  e  an  abomination  to  the 
Lord  thy  God. 

26  Neither  ''  shalt  thou  bring  an  abom- 
ination into  thy  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. 

t  Num.  11:20.  14:9,14,42.   16:3. 

23:21.    Josh.  3:10.     2  Chr.  32: 

8.     Ps.  46:5,7,11.      Is.    8:9,10. 

Zech.  2:10,11.    1  Cor.  14:26. 
u  10:17.  26:8.   1  Sam.  4:8.  Neh. 

1:5.4:14.9:32.   Zech.  12:2— 5. 
*  lleh.  pluck  off. 
X  Ex.  23:29,30.  Josh.  15:63. 
y  See  on  2. 

t  Heb.  before  thy  face.  9:3. 
z2:16.  8:20.    Is.  13:6.    Jer.  17: 

18.  Joel  1:15.  2  Thes.  1:9. 
a  Josh.  10:24,25,42.  ]2:l,&c. 
b  9:14.  25:19.  29:20.  Ex.  17:14. 

Ps.9:5.  ProT.  10:7.  Jer.  10:11. 


Zeph.  1:4. 
C  11:25.      Josh.   1:5.   10:8.  23:? 

Rom.  8:37.   1  Cor.  15:57. 
d  See  on  5.-12:3.       Ex.  32:20 

1  Chr.  14:12.   Is.  30:22. 
e  Josh.  7:1,21. 
f  Jiidg.  8:24—27.      Zeph.   1:3. 

1  Tim.  6:9,10. 
g  17:1.23:13.  Rev.  17:5. 
h  13:17.    Lev.  27:28,29.     Josh 

6:17— 24.  7:l,&c.ll— 26.  Hab  . 

2:9—11.   Zech.  5:4. 
i  Is.  2:20.    30:22.       Ez.    11:18 

Hos.  14:8.  Rom.  2:22. 


duced  them  to  spare  them,  they  sinned;  and  to 
punish  this  and  their  other  sins,  as  well  as  to  prove 
them,  the  Lord  was  pleased  to  permit  a  consider- 
able remnant  of  these  nations  to  remain  among 
them.  {Jfotes,Judg.2:l — 5.3:1 — 4.)  His  conduct 
was  the  result  of  a  settled  plan;  but  this  plan,  being 
secret  from  them,  was  neither  their  rule,  nor  duty, 
nor  motive. — Thus  he  commands  the  entire  mor- 
tification of  every  sin,  which  is  our  rule  of  duty; 
and  yet  many  intimations  are  given  in  scripture, 
that  sin  is  never  totally  destroyed  in  this  world, 
even  in  the  best  of  saints:  but  it  actually  prevails 
much  more,  perhaps  in  all  Christians,  than  it 
would,  if  they  were  more  watchful  and  diligent. 

V.  24.  Their  kings,  &c.]  Motes,  Josh.  8:29. 
10:24,28.   12:7—24. 

V.  25,  26.  In  detestation  of  idolatry,  as  utterly 
polluting  the  most  precious  things  which  liad  bee« 
abused  in  it,  and  in  order  to  stop  its  hateful  prog- 
ress, the  Lord  gave  his  worshippers  this  self-de- 
nying command,  totally  to  destroy  even  the  valu- 
able metals  of  the  graven  images,  and  all  the  rich 
ornaments  devoted  to  them;  yea,  to  detest  and  ab- 
hor them,  on  penalty  of  being  themselves  abhorred 
and  accursed  by  the  Lord.  {Marg.  Ref. — Moles, 
Josh.  6:17—19.  7:1,10—26.  P.  O.  10—26.) 

PRACTICAL  OBSERVATIONS. 

All  the  commandments  of  God  are  equally  the 
result  of  infinite  wisdom,  justice,  and  goodness; 

[539 


B.   C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  VIII. 

Eshorlations  and  cautions,  enforced  by  argpuments  drawn  from 
the  Lord'3  former  dealin«;s  with  Israel,  and  the  s^ood  land  in- 
tended for  them;  from  the  dangers  to  which  they  would  be  ex- 
posed; and  from  the  effects  of  disobedience,  1 — 20. 

ALL  the  commandments  which  I  com- 
mand thee  this  day  shall  =*  ye  observe 
to  do,  that  ye  may  live,  and  multiply,  and 
go  in,  and  possess  the  land  which  the 
Lord  sware  unto  your  fathers. 

a  See  on  4:1.   5;32,33.    6:1— 3.— Ps.  119:4—6.   1  Thes.  4:1,2. 


but  not  all  alike  level  to  our  comprehension,  and 
suited  to  our  ideas.     Assured,  therefore,  that  the 
righteous  Lord  will  not  do  unrighteously,  but  ex- 
ercise his  Sovereignty  with  perfect  equity,  wheth- 
er we  can  perceive  it  or  not;  when  he  commands, 
it  is  our  duty  unresei-vedly  to  obey:  and  this  is  the 
never  failing-  elFect  of  true   and    strong   faith. 
[jVotes  and  F.  O.  Gen.  22:) — As  the  rebellion,  In- 
gratitude, and  wickedness  of  man  are  so  atro- 
cious;   it   is  more  admirable  that  so   many  are 
spared,  than  that  others   are   punished:    and   a 
proper  understanding  of  the  evil  of  sin,  and  of  the 
mystery  of  a  crucified  Savior,  will  enable  us  to 
perceive,  in  some  measure,  the  justice  of  God  in 
all  the  punishments,  temporal  and  eternal,  which 
he  inflicts.     We  should,  however,  be  thankful  to 
be  employed,  uotas  executioners  of  his  vengeance, 
but  as  the  messengers  of  his  love  and  compassion. 
We  are  called  to  exercise  our  severity  against  our 
own  lusts:  and  with  these  enemies  we  must  wage 
unremitting  war,  and  give  them  no  quarter.    In- 
deed this  cliapter  strongly  inculcates  two  most  im- 
Eortant  lessons:  namely,  that  being  obedient  we 
ave  no  occasion  to  fear  any  enemies  or  events 
whatever;  for  our  Redeemer  from  the  dominion 
of  sin  and  Satan  will,  "as  a  mighty  and  terrible 
One,"  fight  for  us  till  all  our  foes  be  destroyed, 
and  our  victory  and  felicity  be  completed:  but,  on 
the  other  hand,  we  are  most  emphatically  warned 
of  the  danger  resulting  from  disohedieiice.     This 
we  must  ever  keep  in  mind  amidst  our  greatest 
success,  and  even  progress  in  grace;  for  we  still 
continue  frail  and  depraved,  and  liable  to  be  baf- 
fled by  temptation,  and  have  therefore   always 
need  for  vigilance  and  circumspection.     Indeed, 
we  shall  not  be  able,  after  all,  to  extirpate  our  sins, 
except  by  little  and  little;  nor  must  we  expect 
that  the  conflict  will  cease,  till  we  drop  our  bodies 
in  the  grave.    But  the  more  we  live  by  faith,  and 
watch  and  pray  diligently,  the  less  will  they  pre- 
vail and  interrupt  our  enjoyments. — Not  our  merit 
or  loveliness,  but  the  Lord's  free  love,  (of  which 
he  has  assigned  no  reason,  but  because  he  would 
love  us  and  choose  us  for  Christ's  sake,)  forms  the 
source  of  our  salvation,  and  of  all  our  consequent 
blessings;  and  therefore  "he  will  never  leave  us, 
nor  forsake  us  "  [J^otes,  Rom.  5:6—10.  8:28—31. 
Eph. 'i-A—lO.   TU.3:5— 1.  iJohn  4:9— 12.)    But 
if  we  belong  to  this  chosen  remnant,  (which  hith- 
erto hath  been  "the  fewest  of  all  people,")  we  shall 
by  this  very  consideration  be  induced  to  render 
him  the  more  unreserved,  disinterested,  and  self- 
denying  obedience,  to  the  contempt  of  gold,  and 
every  earthly  good,  when  they  come  in  competi- 
tion with  his  precept,  or  his  glory.     And  should 
we  ever  be  tempted,  through  covetousness,  (that 
common  idolatry  which  God  abhors,)  to  do  other- 
wise, we  shall  find  that  we  have  "brought  an  ac- 
cursed thing  and  an  abomination  into  our  house," 
which  must  be  cast  out  with  detestation,  if  we 
would   not  be  an  accursed  thing  like  unto  it. 
{J^ote,  Zerh.  5:1 — 4.)     For  we   are   continually 
reminded  that  the  Lord  is  no  more  "slack  in  re- 
paying  them   that  hate   him,"  than   willing   to 
"shew  mercy  to  tliosc  who  love  him  and  keep  his 
540] 


2  And  thou  shall  ^  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  wouldcst  keep  his  commandments,  or 
no. 


b  SeeonlAd.    Ps.  77:11.  106:7. 

Kph.  2:11,12.      2  Pet.    1:12,13. 

3:1,2. 
c  1:33.  2:7.   29:5.      Ps.   136:16. 

Amos  2:10. 
d2  Chr.  32:25,26.    33:12,19,23. 

Job  42:5,6.    Is.  2:17.   Luke  rt: 


14.  Jam.  4:6,10.  1  Pet.  6:5,6. 
e  16.  .13:3.    Gen.  22:1.    Kx.  JS- 

25.  16:4.  2  Chr.  32:31.    Ps.  81: 

7.      Prov.    17:3.       Mai.   3:2,3. 

Jam.  J:3.   1  Pel.  1:7. 
f  Jer.  17:9,10.  John  2:26.  Rev. 

2:23. 


commandments:"  nor  will  he  be  more  severe 
with  any,  than  with  avaricious,  fraudulent,  hypo- 
critical professors  of  our  holy  faith We  can- 
not be  too  compassionate  to  sinners,  but  we  may 
easily  be  too  comjjlaisant  to  them:  nor  can  we 
stand  too  much  aloof  from  intimacies,  alliances, 
or  intermarriages  with  them;  for  that  has  ever 
been,  and  ever  must  be,  a  snare  to  the  people  of 
God.  {JVotes,  2  Rings  8:26.  11:1,2.  2  Chr.  18: 
1.  19:2.)  Indeed  all  occasions  of  sin  must  be 
shunnecl;  for  our  hearts  are  so  inflammable,  that 
we  should  fear  every  spark  which  may  light  upon 
them:  nor  can  we  be  losers  by  renouncing  such 
sources  of  gain,  as  expose  us  to  those  tempta- 
tions, which  experience  shews  to  be  too  strong 
for  us.  For  we  shall  enjoy  the  present  felicity 
of  the  Lord's  holy  people,  above  all  other  peo- 
ple of  the  earth,  in  proportion  to  the  number  and 
value  of  those  things,  which  we  renounce  for 
his  sake;  as  Christ  has  promised  his  suffering  dis- 
ciples "a  hundred  fold  more  in  this  present 
world,  and  in  the  world  to  come  everlasting  life." 
{J^'ote,  Malt.  19:29,30.) 

NOTES. 

CixAP.  VIII.    V.   1.    All  the  commandments.'] 
AVe,  J\Tatt.  19:16—22. 

V.  2.  The  Israelites  were  ajflicied  and  proved, 
in  order  that  they  might  be  humbled.  They 
were  not  previously  aware  of  the  wickedness  of 
their  own  hearts,  and  never  suspected  that  (hey 
were  capable  of  such  crimes  as  they  actually 
committed:  but  the  Lord  well  knew  all  their  la- 
tent evil  propensities;  and  for  their  good,  and 
that  of  multitudes  in  eveiy  age  to  the  end  of  the 
world,  he  was  pleased  to  put  them  to  the  proof; 
that  upon  full  and  fair  trial  their  real  character 
might  be  ascertained.  [Jfotes,  Prov.  17:3.  ,7er. 
17:9,10.)  They  were  therefore  led  through  a 
variety  of  difficult  circumstances;  and  were  fa- 
vored bj'  manifold  miraculous  evidences  of  the 
Lord's  special  presence  with  them,  and  regard  to 
them.  They  were  sometimes  thwarted,  at  other 
times  indulged:  they  were  brought  into  dangers 
and  straits,  and  miraculously  delivered:  they 
were  disappointed  in  many  expectations,  and  fa- 
vored in  many  things  beyond  expectation:  they 
were  sometimes  severely  punished  for  their  sins, 
that  they  might  take  warning;  and  at  other  times 
mercifully  pardoned,  that  they  might  take  cour- 
age. But  the  result  of  the  trial  undeniably  was, 
that  thej'  were  always  prone  to  distrust,  to  mur- 
mur, and  to  be  ungrateful:  they  were  invariably 
disposed  to  depreciate  their  mercies,  and  to  mag- 
nify their  trials  and  difficulties  as  intolerable  and 
insuperable;  to  limit  the  power  and  suspect  the 
loving-kindness  of  the  Lord,  after  all  their  ex- 
perience of  both;  to  lust,  envy,  and  rebel;  to  mu- 
tiny, apostatize,  and  fall  into  idolatry.  In  short, 
t  appeared  that  they  were  so  stift-necked  and 
hard-hearted,  that  no  patience,  but  the  infinite 
patience  of  God,  could  have  borne  with  them: 
nor  could  they  be  restrained  from  the  most  des- 
perate rebellions,  but  by  the  terrible  examples  of 


B.  C.   1451. 


CHAPTER  VIII. 


B.  C.  1451. 


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  Uve  by  bread 
only,  but  by  every  roord  that  proceedeth 
out  of  the  mouth  of  the  Lord  doth  man 
live. 

4  Thy  '  raiment  waxed  not  old  upon 
thee,  neither  did  thy  foot  swell,  these  for- 
ty years. 

5  Thou  shalt  also  J  consider  in  thine 
heart,  that  "^  as  a  man  chasteneth  his  son, 
so  the  Lord  thy  God  chasteneth  thee. 

6  Therefore  thou  shalt  keep  the  com- 
mandments of  the  Lord  thy  God,  to 
'  walk  in  his  ways,  and  to  fear  him. 

7  For  the  Lord  thy  God  bringeth  thee 
into  a  good  land;  "'  a  land  of  brooks  of 
water,  of  fountains,  and  depths,  that 
spi'ing  out  of  valleys  and  hills; 

8  A  land  of  °  wheat,  and  °  barley,  and 
I'  vines,  and  fig-trees,  and  pomegranates; 
a  land  of*  oil-olive  and  honey; 

9  A  land  wherein  thou  shalt  eat  bread 
without  scarceness,  thou  shalt  not  lack 
any  thing  in  it;  a  land  i  whose  stones  are 


g  Ex.  16-.2,3,l2-35.     Ps.  78-.23 

—25.  105:40.    1  Cor.  10:3. 
h  Ps.  37:3.   104:28.      Matt.    4:4. 

Luke  4:4.  12:29,30.      Heb.  13: 

5,6. 
i  29:5.    Neh.  9:21.     Matt.  6:25 

—30. 
j  See  on  4:9,23.  Is.  1:3.  Ez.  12: 

3.  18:28. 
k  2  Sam.  7:14.  Job  6:17,18.  Ps. 

89:32.  94:12.  Prov.  3:12.    1  Cor. 

11:32.   Heb.  12:5— 11.  Rev. 3: 

19. 
1  5:33.   Ex.  18:20.    2  Chr.  6:31. 


Ps.  128:1.   Luke  1:6. 
m  6:10,11.  11:10— 12.     Ex.  3:8. 

Neh.  9:24,26.      Ps.  66:9—13. 

Ez.  20:6. 
n  32:14.  2  Sam.  4:6.  1  Kings  5: 

11.  Ps.  81:16;  147:14.    Ez.  27; 

17. 
0  2  Chr.  2:10—15.  John  6:9,13. 
p  Is.  7:23.  Jer.  5:17.     Hos.  2:8, 

22.  Mic.  4:4.   Hab.  3:17. 
*  Heb.  olive  tree  of  oil. 
q  33:25.  Josh.  22:8.     1  Chr.  22: 

14.  Job  28:2. 


thousands  struck  dead  by  tlie  avenging-  hand  of 
divine  justice.  All  this  had  a  direct  tendency, 
when  reflected  on,  to  convert  tlieir  self-admira- 
tion into  self-abhorrence;  to  render  them  sen- 
sible of  their  guilt,  folly,  and  weakness;  and  to 
bring  them  to  a  suitable  conviction  of  their  en- 
tire dependence  upon  the  mercy  of  God  for 
every  thing,  and  their  manifold  obligations  to 
him  for  his  goodness  to  them  in  times  past;  and 
finally  to  produce  and  preserve  that  poverty  of 
spirit,  which  is  radically  necessary  to  the  life  of 
faith  and  the  walk  with  God.  {J^'ote,  Matt.  5:3.) 
— They  should  likewise  be  considered  as  a  fair 
specimen  of  human  nature:  any  other  people, 
any  individual,  proved  as  they  were,  would  ap- 
pear as  rebellious  as  they  do,  were  the  result  as 
impartially  recorded.  And  every  one's  own  ex- 
perience will  have  the  same  effect  upon  him;  ex- 
cept he  view  himself  through  a  false  medium,  or 
be  lulled  asleep  by  carelessness,  or  intoxicated 
by  pride:  for  none  of  us  live  one  week,  without 
renewed  evidences  of  our  own  weakness,  folly, 
and  depravity. 

V.  3.  When  all  ordinary  means  of  sustenance 
failed,  and  the  people  must  have  perished  with 
hunger;  at  the  word  of  the  Lord  the  manna  de- 
scended, and  afforded  them  a  suitable,  sufficient, 
and  constant  supply.  Their  frequent  murmurs 
and  ingratitude,  and  their  inability  to  help  them- 
selves, were  calculated  to  humble  them;  and  the 
unexpected  metliod  in  which  they  were  provided 
for,  served  to  teach  them,  that  the  Lord  was  not 
confined  to  ordinary  means,  and  that  they  need- 


iron,  and  out  of  whose  hills  thou  mayest 
dig  brass. 

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  com- 
mandments, and  his  judgments,  and  his 
statutes,  which  I  command  thee  this  day: 

12  Lest,  ^  Tjohen  thou  hast  eaten  and 
art  full, "  and  hast  built  goodly  houses  and 
dwelt  therein; 

1 3  And  wheri  ^  thy  herds  and  thy  flocks 
multiply,  and  thy  silver  and  thy  gold  is 
multiplied,  and  all  that  thou  hast  is  multi- 
plied; 

1 4  Then  y  thine  heart  be  lifted  up, '-  and 
thou  forget  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  fathers  knew  not, 

39:6.   Luke  12:13—21. 
y  17:20.      2   Chr.  2B:I6.  32:25. 

Jer.  2:31.   1  Cor.  4:7,8. 
z  See  on  1 1 . 
a  .See  on  1:19.— Ps.  136:16.     Is. 

63:13.  Jer.  2:6. 
b  Num.  21:6.     Hos.  13:5. 
c  Ex.  17:6.  Num.  20:11.  P9.7S: 

16.  105:41.  114:8.     Is.  35:7.     1 

Cor.  10:4. 
d  See  on  3.— Ex.  16:15. 


r  6:11,12.    Ps.  103:2.    Matt.  14: 

19.      John  6:23.      Rom.   14:6. 

1  Thes.  5:18.    1  Tim.  4:4,5. 
s  Ps.  106:21.      Prov.  1:32.  30:9. 

Ez.  16:10—15.  Hos.  2:8,9. 
t  28:47.  31:20.  32:13.     Hos.   13: 

5,6. 
u  Ec.  2:4.     Jer.  22:14,15.     Ez. 

11:3.      Am.   6:11.       Hag.   1:4. 

Luke  17:28. 
X  Gen.  13:1—5.     Job  1:3.     Ps. 


ed  not  to  use  sinful  methods  of  obtaining  the 
necessaries  of  life:  for  when  he  speaks  the  word, 
a  supply  will  be  sent  in  one  way  or  another;  and 
that  word  alone  can  entirely  be  depended  on. 
(JVoif,  JIntl.  4:3,4.) 

V.  4.  The  Israelites,  doubtless,  brought  out  of 
Egypt  more  raiment  than  what  they  had  upon 
them;  they  might  manufacture  the  fleeces  of 
their  flocks  in  the  wilderness;  and  they  might 
be  favored  in  Providence  with  other  supplies: 
yet  when  we  consider  their  immense  num- 
bers, their  situation  and  long  continuance  in  the 
wilderness,  and  the  strong  expressions  here  made 
use  of;  there  seems  no  reason  to  question  the 
constant  and  most  extraordinary  miraculous  in- 
terposition of  God  in  this  respect,  as  well  as  in 
others.  We  may,  however,  safely  reject  the 
Jewish  tradition,  that  the  garments  grew  along 
with  the  bodies  of  the  young  people;  not  becavse 
it  is  too  difficult  to  be  credited,  but  because  it 
wants  the  warrant  of  scriptural  testimony,  and 
does  not  appear  to  have  been  in  the  least  neces- 
sary: for  the  grown  persons  might  wear  the 
clothes  of  those  who  died,  and  the  young  might 
take  theirs. 

Y.  5.  The  punishments  inflicted  upon  the  Is- 
raelites, though  destructive  to  individuals,  were 
national  blessings,  salutary  to  the  survivors,  and 
suited  to  warn  them,  and  conducive  to  their  pres- 
ervation, and  prosperity:  even  as  a  father  chas- 
tises liis  son,  not  for  his  hurt,  but  that  he  may  es- 
cape ruin,  and  be  wise  and  happy.  [J^ote^,  Ps. 
94:12—14.  Pror.  3:11,12.  Heb.  13:4—13.) 

[541 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


that  ^  he  might  humble  thee,  and  that  he 
might  prove  thee,  ^  to  do  thee  good  at  thy 
latter  end; 

1 7  And  s  thou  say  in  thine  heart,  •>  My 
power,  and  the  might  of  mine  hand,  hath 
gotten  me  this  wealth. 

1 8  But  thou  shalt  remember  the  Lord 
thy  God:  for  it  is  '  he  that  giveth  thee 

f)Ower  to  get  wealth,  ^  that  he  may  estab- 
ish  his  covenant,  which  he   sware  unto 
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 


e  See  on  2. 

fJer.  24:5,6.  Rom.  8:28.  2  Cor. 

4:1"!.     Heb.  12:10,U.    Jam.  1: 

12.  1  Pet.  1:7. 
g  See  on  7:17. 
h  9:4.  Is.  10:8—14.    Dan.  4:30. 


Hos.  12:8.    Hab.  1:16.    2  Cor. 

4:7. 
i  Ps.  127:1, '2.  144:1.     Prov.  10: 

22.   Hos.  2:8. 
k  7:8,12. 


V.  6—20.  Marg.  Ref.—JSTotes,  Ex.  16:  17: 
JVum,  21:6 — 9. — Stones,  &c.  (9)  There  were  no 
mines  in  Egypt:  this  would  therefore  be  a  new 
thing  to  the  Israelites.  [Job  28:2.) — Beware,  &c. 
(U)  J^ote,  6-A2.—jyiy  power,  &c.  (17)  J^otes,  1 
Chr.  29:10—19.  Dan.  4:28—33. 

PRACTICAL  OBSERVATIONS. 

Our  obedience  cannot  be  sincere,  unless  we 
"observe  to  do  all  the  commandments  of  the 
Lord;"  so  that  whilst  any  one  is  broken,  with 
allowance  and  habitually,  that  is  a  conclusive 
proof  of  hypocrisy. — In  order  to  sinful  man's 
rendering-  to  God  acceptable  obedience,  he  must 
be  humbled,  and  proved,  and  made  sensible  of  his 
weakness,  sinfulness,  and  misery.  And  when 
the  severest  chastenings  and  the  most  painful  ex- 
periences, effect  this  conviction,  they  are  evi- 
.dences  of  the  Lord's  special  love,  and  of  his  mer- 
ciful intention  "of  doing  us  good  at  the  latter 
end,"  which  should  make  us  thankful  for  them. 
Indeed,  it  is  impossible  that  we  can  be  truly  pen- 
itent, or  believe  in  Christ  and  love  him,  or  be- 
come meek,  patient,  and  forgiving,  or  attain  to 
any  part  of  the  Christian  temper  and  character, 
without  humiliation.  Nothing  indeed  can  render 
even  the  most  suitable  outward  dispensations, 
and  inward  conflicts,  effectual  for  these  ends, 
without  the  sanctifying  influences  of  the  Spirit 
of  God:  but  it  is  our  duty  to  be  often  employed 
in  "remembering  all  the  way  in  which  the  Lord 
hath  led  us;"  in  recollecting  the  many  evidences 
we  have  given  of  our  own  ingratitude  and  per- 
verseness,  and  of  the  deceitfulness  and  wicked- 
ness of  our  hearts;  and  in  considering  the  proofs 
which  we  have  had  of  his  power  and  love,  in  sup- 
plying our  wants,  extricating  us  out  of  difficul- 
ties, preventing  the  bad  effects  of  our  miscon- 
duct, and  over-ruling  for  our  good,  events  which 
appeared  fraught  with  ruin  and  destruction. 
Hence  we  may  learn  to  cease  from  self-confi- 
dence, and  to  trust  in  the  Lord  for  every  thing; 
hence  we  may  draw  arguments  against  sin,  and 
motives  to  obedience;  and  learn  to  watch  against 
pride,  unbelief,  and  forgetfulness  of  God. — The 
food  out  of  the  earth,  the  water  from  the  clouds, 
and  the  raiment  new  from  year  to  year,  which 
our  God  provides,  calls  for  no  less  gratitude  from 
us,  than  the  miraculous  provision  did  from  Is- 
rael: and  perhaps  he  does  not  suffer  us  previously 
to  hunger,  nor  confine  us  to  the  same  provision; 
but  indulges  us  in  a  vast  variety,  which  he  was 
pleased  to  deny  them. — The  word  of  the  Lord 
first  gave  to  the  earth  its  fertility,  and  still  con- 
tinues it;  his  blessing  renders  our  food  nutriment- 
al:  and  did  he  command  the  air  to  sustain  us,  it 
542] 


them,  '  I  testify  against  you  this  day,  that 
ye  shall  surely  perish. 

20  As  the  nations  which  the  Lord  de- 
stroyeth  before  your  face,  so  shall  ye 
perish;  because  ye  would  not  be  obedient 
unto  the  voice  of  the  Lord  your  God. 

CHAP.  IX. 

Israel  assured  of  victory,  not  for  their  righteousness,  but  throut.'h 
the  wickedness  of  their  enemies,  1 — 6:  reminded  of  theij:  re- 
bellions, and  of  the  Lord's  mercies,  7 — 29. 

HEAR,  O  Israel:  Thou  art  to  *  pass 
over  Jordan  this  day,  to  go  in  to 
possess  ^nations  greater  and  mightier 
than  thyself,  *  cities  great,  and  fenced  up 
to  heaven, 


1  4:26.  28:50-68.  29:26—28. 
30:18,19.  Josh.  23:13.  1  Sam. 
12:25.  Dan.  9:2.  Am.  3.2. 
Zeph.  1:18.  3:6.  Luke  12:47, 
48.  13:3,5. 


a  3:18.  11:31.27:2.     Josh.  1:11. 

3:6,14,16.  4:5,19. 
b  See  on  4:38.  7:1.  11:23. 
c  ix28.  Num.  13:22,28,32,33. 


would  be  equally  obedient.  He  appoints  the 
measure  of  our  support,  however  sent;  and  his 
promise,  that  they  who  "fear  him  shall  not  want 
any  good,"  is  our  only  security  for  a  future  suffi- 
cient supply,  till  we  arrive  at  our  journey's  end. 
— But  in  this  respect,  the  believing  poor  have 
the  advantage:  as  they  more  easily  perceive  their 
provision  coming  from  the  Lord,  in  answer  to 
prayer,  and  find  less  difficulty  in  simply  trusting 
him  for  daily  bread:  so  that  they  taste  a  sweet- 
ness in  it,  generally  unknown  to  the  affluent, 
while  they  are  exempt  from  many  of  their  tempt- 
ations. For  when  men  possess  large  estates,  or 
are  engaged  in  extensive  and  productive  com- 
merce; when  their  herds  and  flocks,  and  gold  and 
silver,  are  multiplied;  they  find  it  very  difficult  to 
expect  and  receive  their  daily  bread  in  simple 
dependence,  prayer,  and  thankfulness;  and  to  re- 
member that  the  "Lord  alone  gives  them  the 
power  to  get  wealth,"  so  as  to  give  him  all  the 
praise,  and  to  use  it  all  to  his  glory.  When 
"they  have  eaten  and  are  full,  and  have  built 
goodly  houses,  and  dwelt  therein,"  they  find  the 
temptation  to  pride,  to  forgetfulness  of  God,  and 
to  love  of  the  world,  very  strong:  they  are  apt  to 
fail  in  reducing  to  practice  the  humbling  lessons 
which  they  had  before  learned;  and  are  prone  to 
grow  careless,  to  spend  their  riches  on  them- 
selves, and  to  neglect  the  one  thing  needful. 
{JVotes,  Jer.  2:31,32.  Hos.  13:5—8.)  This  is  a 
"slippery  place,"  whence  many  are  "cast  down 
into  destruction:"  [Ps.  73:18.)  let  those  who  are 
placed  on  it  "rejoice  with  trembling;"  and  let 
them  "watch  and  pray  always,"  that  they  may 
escape  the  fate  of  those  multitudes,  who  have 
"utterly  perished  through  their  prosperity."  Let 
us  all  be  sober  and  vigilant,  and  persevere  in 
prayer;  for  we  tread  a  dangerous  path:  let  us 
beg  of  God  that  we  may  rather  be  chastened 
with  his  children,  than  be  left  to  grow  secure  in 
sin  with  his  enemies:  and  may  we  be  taught  to 
hunger  after,  and  feast  upon  the  hidden  Manna, 
and  drink  of  the  waters  of  life  from  the  wells  of 
salvation;  encouraged  to  active,  self-denying  obe- 
dience by  the  prospect  of  "an  inheritance  incor- 
ruptible, undefiled,  and  that  fadeth  not  away,  re- 
served in  heaven  for"  all,  "who  are  kept  by  the 
power  of  God,  through  faith,  unto  salvation." 
(JVbte,  1  Pet.  1:3—5.) 

NOTES. 
Chap.  IX.  V.  1.  It  is  generally  supposed  that 
Moses  here  began  a  new  discourse;  which  he  in- 
troduced, as  he  had  done  the  first,  with  referring 
to  some  parts  of  the  history  of  Israel:  and  after- 
wards, in  the  following  chapters,  he  practically 


B.  C.  1451. 


CHAPTER  IX. 


B.  C.  1451. 


2  A  people  «*  great  and  tall,  the  chil- 
dren of  the  Anakims,  whom  thou  knowest, 
and  of  xohom  thou  hast  heard  say,  ®  Who 
can  stand  before  the  children  of  Anak? 

3  *"  Understand  therefore  this  day,  that 
the  Lord  thy  God  is  he  which  ^goeth 
over  before  thee;  as  ■>  a  consuming  fire, 
'  he  shall  destroy  them,  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. 

4  ^  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  wick- 
edness of  these  nations  the  Lord  doth 
drive  them  out  from  before  thee. 

5  Not  for  thy  righteousness,  or  for  the 
uprightness  of  thine  heart  dost  thou  go 
to  possess  their  land;  but  for  the  wick- 
edness of  these  nations  the  Lord  thy 
God  doth  drive  them  out  from  before 
thee,  and  ™  that  he  may  perform  the  word 
which  the  Lord  sware  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. 

7  IT  P  Remember,  and  forget  not,  how 
thou  provokedst  the  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  rebellious  against  the  Lord. 

8  Also  ""in  Horeb  ye  provoked  the 
Lord  to  wrath,  so  that  the  Lord  was  an- 
gry with  you  to  have  destroyed  you. 

B.  c.-i  9  When  ^  I  was  gone  up  into  the 
1191.  J  mount,  to  receive  the  tables  of  stone, 
even  *  the   tables  of  the  covenant  which 


d  .S«  on  2:11,12,21. 

e7:24.     Ex.  9:11.     Job  11:10. 

Dan.  8:4.  11:16.  Nah.  1:6. 
f  6.     Matt.  16:10.     Mark  7:14. 

Kph.  6:17. 
g  1:30.20:4.  31:3.      Josh.  3:14. 

Mio..  2:13.  Kcv.  19:11—16. 
h  4:24.    Is  27:4.  30:27,30,33.  32: 

14.    Nah.  1:5,6.     2  Thes.  1:8. 

Heb.  12:29. 
i  7:1,2,16,23,24.  Kx.  23:29—31. 

Is.  41:10— 16.  Rom.  8:31. 
k  6.  7:7.8.  8:17.      Ez.  36:22,32. 

Rom.    11:6,20.       1    Cor.    4:7. 

Eph.  2:4,5.    2  Tim.  1.9.    Tit. 

3:3—6. 
1   12:31.    1B:12.        Gen.    16:16. 

Lev.  18.24,26. 
m  Gen.  12.7.  13:15.   15:7.   n:3. 

26:4.28:13.     Ex.  32:13.     Ez. 


20:14.    Mic.  6:20.     Luke   1:64, 

65.  Acts  3:26.  13:32,33.   Rom. 

11:28.  15:8. 
n  See,  on  3,4.— Kz.  20:44. 
0  13.10:16.31:27.  Ex.  35:9.  33: 

3.   34:9.     2  Chr.  30.S.  36:13. 

Ps.  78:8.     Is.  43:3,4.     Ez.  2:4. 

Zech.  7:11,12.  Acls7:51.  Rom. 

6:20,21. 
p  8:2.  Ez.  W:61— 63.  20:43.  36: 

31,32.   1  Cor.  15:9.   Eph.  2:11. 

1  Tim.  1:13—16. 
q  32:6,G.    Ex.  14:11.  16:2.  17:2. 

Nura.    11:4.    14:l,&c.  16:l,&c. 

2n:2— 5.  21:5.  26:2.      Neh.  9: 

16—18.  Ps.  78:8,&c.  96:8— 11. 
r  Ex.  32:1—6.    Ps.  106:19—22. 
s  Ex.  24:12,18. 
t  16.  Ex.  31:18.  34:28.  Jer.  31: 

31,32.  Gal.  4:24. 


applied  it  to  the'ir  consciences.  But  in  the  for- 
mer discourse  lie  mainly  expatiated  on  the  won- 
derful work'?  of  God;  in  this  he  dwells  chiefly 
upon  the  wicked  works  of  Israel. — By  this  day  is 
meant,  that  the  long  expected  time  was  just  at 
hand. 

V.  2.  Anakims.-]  2:28.  J^otes,  J^um.  13:33. 
Josh.  11:21—23.   15:14. 

V.  4- — 6.  Marg.  Rff. — For  tliy  righteousness. 


the  Lord  made  with  you,  "  then  I  abode 
in  the  mount  forty  days  and  forty  nights; 
^  I  neither  did  eat  bread  nor  drink  water: 

10  And  the  Lord  delivered  unto  me 
two  tables  of  stone,  ^  written  with  the  fin- 
ger of  God;  and  on  them  rvas  written  ac- 
cording to  ^  all  the  words  which  the  Lord 
spake  with  you  in  the  mount,  out  of  the 
midst  of  the  fire,  in  the  day  of  the  assembly. 

1 1  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. 

12  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  turner]  aside  out  of  the  way 
which  I  commanded  them;  they  have  made 
them  a  molten  image. 

1 3  Furthermore,  the  Lord  spake  unto 
me,  saying,  ®  1  have  seen  this  people,  and, 
behold,  it  is  a  ^  stift-necked  people. 

1 4  s  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  greater  than  they. 

15  So  '^  I  turned  and  came  down  from 
the  mount,  and  '  the  mount  burned  with 
fire:  and  the  two  tables  of  the  covenant 
vjere  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  turn- 
ed aside  quickly  out  of  the  way  which  the 
Lord  had  commanded  you. 

1 7  And  I  took  the  two  tables,  and  cast 
them  out  of  my  two  hands,  and  brake 
them  before  your  eyes. 

1 8  And  "  I  fell  down  before  the  Lord, 
as  at  the  first,  forty  days  and  forty  nights: 
I  did  neither  eat  bread  nor  drink  water, 
because  of  all  your  sins  which  ye  sinned, 
in  doing  wickedly  in  the  sight  of  the  Lord, 
to  provoke  him  to  anger. 


u  Ex.  24:18.  34:23.   1  Kings  19: 

8.  Matt.  4:2. 
X  18.    1  Kings  13:8,9.     2  Kings 

6:22. 
y  10:4.    Matt.  12:28.    Luke  11: 

20.  2  Cor.  3:3.  Heb.  8:10. 
z  4:10—16.  6:6—21.  18:16.   Ex. 

19:18.  20:1—18. 
a  See    on    t.    9.— Num.    10:33. 

Heb.  9:4. 
b  See  on  Ex.  32:7,3. 
c  4:16.  31:29;  32:6.      Gen.  6:11, 

12.  Jude  10. 
d  16.  Judg.  2:17.    Gal.  1:6. 
e  Gen.  11:5.  18:21.       Ex.  32:9. 


Ps.  50:7.  Jer.  7:11.  13:27.  Hos. 

6:10.  Mai.  3:5. 
f  See  on  6.-2  Kings  17:14. 
g  Ex.    32:10—13.       Is.    62:6,7. 

Jer.  14:11.  16:1.     Luke  11:7 — 

10.  18:1—8. 
h  29.20.  Ex.  32:32,33.    Ps.  9:5. 

109:13.    Prov.  10:7.    Rev.  3:6. 
i  Num.  14:11,12. 
kEx.  32:14,16. 
1  4:11.  5-23.     Ex.  9:33.   19:18. 

Heb.  12:18. 
m  Ex.  32:19.  Acts  7:40,41. 
n  See  07i  9.— Ex.  34:28.  2  Sam. 

12:16. 


(6)  'He  repeats  it  a  third   time,  that  if  it  were 
'possible,  he  might  root  out  of  the  Israelites  the 
'opinion  of  their  own  deserts,  before  he'    (God,J 
'rooted  out  the  Canaanites  out  of  their  country. 
Bp.  Patrick. 

V.  7—17.   J\Iarg.  Ref.—J^otes,  Ex.  32: 
V.  18.    The  transgressions  of  the  people  ren- 
dered this  second  forty  days'  fasting  necessary 
to   Moses.     Their   pardon  was  indeed  in  some 

[543 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


1 9  For  °  I  was  afraid  of  the  anger  and 
hot  displeasure  wherewith  the  Lord  Avas 
wroth  against  you  to  destroy  you.  p  But 
the  Lord  hearkened  unto  me  at  that  time 
also. 

20  And  the  Lord  was  i  very  angry 
with  Aaron  to  have  destroyed  him:  and  I 
prayed  for  Aaron  also  the  same  time. 

21  And  '  I  took  your  sin,  the  calf 
Avhich  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  I 
cast  the  dust  thereof  into  the  brook  that 
descended  out  of  the  mount. 

22  And  at  ^  Taberah,  and  at '  Massah, 
and  at  "  Kibroth-hattaavah,  ye  provoked 
the  Lord  to  wrath. 

23  Jjikewise,  ^  when  the  Lord  sent 
you  from  Kadesh-barnea,  saying.  Go  up 
and  possess  the  land  which  I  have  given 
you-,  then  ^  ye  rebelled  against  the  com- 
mandment of  the  Lord  your  God,  and 
^  ye  believed  him  not,  nor  hearkened  to 
his  voice. 

24  Ye  have  been  ^  rebellious  against 
the  Lord  from  the  day  that  I  knew  you. 


o  8.  Kx.  32:10,11.  Nah.  1:2—7. 
p  10:10.     Kx.  32:14.  33:17.    Ps. 

99:6.    106:23.      Am.  7:2,3,5,6. 

Jam.  6:16,17. 
q  Ex.  32:2—5,21,35.  Heb.  7:26 

—23. 
r  .See  on  Ex.  32:20.     Is.  2:18— 

21.  30:22.  31.7.  Hos.  8:11. 
s  Num.  11:1—5. 


t  Ex.  17:7. 

u  Num.  11:4,34. 

X  1:19,&C.  Num.  13:1—3. 

y  See  on  Num.   14:1 — 4,\0 — 41. 

Is.  63:10. 
z  1:32,33.    Ps.  78:22.  106:21,25. 

Heb.  3:18,19.  4:2. 
a  6,7.  31:27.  Acts  7:61. 


25  Thus  ^  I  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  therefore  unto  the  Lord, 
and  said,  O  Lord  God,  destroy  not  thy 
people,  and  thine  inheritance,  <*  which 
thou  hast  redeemed  through  thy  great- 
ness, ^  which  thou  hast  brought  forth  out 
of  Egypt  with  a  mighty  hand. 

27  *■  Remember  tny  servants,  Abraham, 
Isaac,  and  Jacob:  s  look  not  unto  the 
stubbornness  of  this  people,  nor  to  their 
wickedness,  nor  to  their  sin; 

28  Lest  the  land  whence  thou  brought- 
est  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  stretch- 
ed-out  arm. 

13.  Jer.  14:21. 
g  Ex.  32:31,32.      1  Sam.  26:25. 

Is.  43:24,26.   Jer.  50:20.    Mic. 

7:19. 
h  32:26,27.     Ex.  32:12.     Num. 

14:15,16.     Josh.  7:7—9.      Ps. 

115:1,2.      Is.  43:26.   48:9—11. 

Jer.    14:7—9.      Ez.   20:8,9,14. 

Dan.  9:18,19. 
i  26.  4:20.   1  Kings  8:61.    Nch. 

1:10.  Ps.  96:7.  100:3.  Is.  63:19. 
k  See  on  26.  4:34. 


b  .See  on  16. 
c  Ex.  32:11—13.   34:9. 
Ps.   99:6. 


Num. 
106.23. 


Ps.  74:1,2.     Is.  63: 


14:13—19 

Jer.  14:21 
d  29.  32:9. 

19. 
e  7:8.  13:5.    15:15.  21:8.  26:7,8. 

Ex.  15:13.  2  Sam.  7  23.  Neh. 

1:10.    Ps.  77:16.  107:2.    Is.  44: 

23.  Mic.  6:4.  Tit.  2:14.    Heb. 

9:12.  Rev.  5:9. 
f  Ex.  3:6,16.  6:3—3.   13:6.   32: 


sense  obtained,  before  he  ascended  the  mount; 
yet  probably  much  of  the  time  Avhich  he  spent 
there  was  employed  in  supplication:  and  when 
he  descended  the  second  time  with  the  tables  of 
the  law  in  his  hands,  the  pardon  was,  as  it  were, 
ratified  and  sealed.  [Jlarg.  Ref.—Kotes,  Ex.  34: 
1—10,27—35.) 

V.  19.  Marg.  Ref.  p. 

V.  20.    J\Iarg.   Ref,   q.—J^otes,  Ex.   32:2—6, 
33,36. 

V.  21.  Jilarg.  Rpf.—J^ote,  Ex.  32:20. 

V.  22,  23.  Xot'es,  Ex.  17:7.  JVum.  11:1—3,33, 
34.  13:  14: 

V.  24.  31:27.  JSTote,  jYum.  20:10—13. 

V.  25.  Some  conclude  that  Moses  fasted  three 
times,  forty  days  each;  but  there  is  no  sufficient 
j^rounds  in  the  narration  to  think  that  he  did. 
Tiiis  verse  is  evidently  a  resumption  of  the  sub- 
ject after  a  digression;  such  as  are  commonly 
found,  where  the  heart  is  much  eng'aged,  and 
the  speaker  is  more  solicitous  to  impress  the 
hearers  for  their  good,  tlian  to  g-ain  their  ap- 
plause. St.  Paul's  epistles  abound  in  such  digres- 
sions, which  sometimes  obscure  the  sense  even 
to  the  attentive  reader. 

V.  26—29.  J\roles  and  P.  O.  Ex.  24:  32:  33:  34: 
jYum.  11:  13:  14: 

PRACTICAL  OBSERVATIONS. 

Tbsy  who  enlist  under  the  Lord's  standard, 
must  neither  despise  their  enemies,  nor  tremble 
at  them.  In  themselves  indeed  they  are  formi- 
dable; but  not  to  be  dreaded  by  those  who  have 
an  almighty  arm  on  their  side.  Yet  we  should 
co\int  our  cost,  and  consider  what  our  vocation 
will  certainly  expose  us  to,  lest  we  should  turn 
back  in  the  day  of  battle.  [JVotes,  Lxtke  14:25 — 
33.)  For  unless  we  so  value  salvation  as  to  bt 
544] 


willing  to  venture,  suffer,  and    sacrifice  every 
t'lting  for  it,  our  profession  will  begin  with  hy- 
pocrisj-,  and    probably   end  in   apostacy.     Such 
soldiers  "the  Captain  of  our  salvation"    wants 
not,  and  he  therefore  plainly  tells  us  what  we  are 
to  expect,  even  in  as  strong  language  as  we  can 
use  in  oivr  most  desponding  moments.  (1,2.  1:27, 
28.)     But  he  engages  to  go  before  us  as  "a  con- 
suming Fire:"  and  in  that  case,  hard  things  will 
become  easy,  and  we  may  rejoice  and  triumph 
in  our  sharpest  conflicts  and  severest  trials. — So 
strong  is  our  propensity  to  pride,  that  it  will  in- 
trude under  one  pretence  or  another:  and  if  it 
be  evideiit  that  the  might  of  our  arm  has  not  got- 
ten us  our  wealth,  we  shall  be  ready  to  conctive 
that  our  righteousness  has  merited  and  procured 
for  us  the  special  favor  of  the  Lord;  though  in 
reality  our  wickedness  be  more  evident  than  our 
weakness.     To  remove  that  ignorance  or  forgct- 
fulness,  which  occasions  the  increase  of  this  ab- 
surd self-adulation,  ministers  must  labor  and  be 
willing  to  give  olTence,  by  declaring  to  the  peo- 
ple their  transgressions;  and  must  not  only  lay 
the  facts  before  their  eyes,  but  argue  from  them, 
and  apply  the  subject  to  their  consciences  for 
conviction. — When   the  secret  history  of  each 
individual  shall  be  produced  at  the  day  of  judg- 
ment, "every  mouth  will  be  stopped,  and  all  tl\e 
world  will  be  proved  guilty  before  God."     As  we 
are  spared  in  infinite  mercy,  we  should  antici- 
pate that  solemn  season,  and  be  glad  of  every  as- 
sistance  in   reviewing   our   past   conduct;    that 
judging  and  condemning  ourselves  in  this  world, 
we  may  not  be  llien  judged  and  condemned  ot 
the  Lord.     For  now  One  intercedeth  for  us  be- 
fore the  mercy-seat,  who  not  on\y  fasted  forty 
days,  but  died  upon  the  cross,  for  our  sins;  through 
whom  we  may  approach  and  supplicate  for  un- 


B.  C.  1431. 


CHAPTER  X. 


B.  C.   1451. 


CHAP.  X.  1 

Moses  relates  the  mercy  of  God,  in  again  giving  the  tables  of  the  | 
law,  continuing  the  priesthood,  separating  Levi,  and  hearing 
his  prayer  for  the  people,  1 — 11.     Hence  he  exhorts  them  to 
obedience,  12 — 22. 

AT  that  time  the  Lord  said  unto  me, 
^  Hew  thee  two  tables  of  stone  hke 
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,  accord- 
ing to  the  first  writing:  s  the  ten  *  com- 
mandments, '^  which  the  Lord  spake  unto 
you  in  the  mount,  '  out  of  the  midst  of  the 
fire  J  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  be,  as  the  Lord  commanded  me. 

6  IT  And  the  children  of  Israel  °  took 
their  journey  from  Beeroth  of  the  children 


a  4.    Ex.  34:1,2,4. 

b  3.  Ex.  25;10— 15. 

c  5.      Ex.  25;  16— 22.  40:20.      1 

Kings  8:9.   Heb.  9:4. 
d  Ex.  37:1—9. 
e  I.  Ex.  34:4. 
f  See  on  9:10.  Ex.  34:28. 
"■4:13. 
*  Heb,  words. 


h  5:4—21.    Ex.  20:1— 17. 

i  4:11  —  15.  5:22—26.     Ex.  19: 

13.   Heb.  12:18,19. 
j  9:10.  18:16.   F,x.  19:17. 
k  9:15.  Ex.  32:16. 
1  See  on  2.— Ex,  25:16.  40:20. 
m  Josh.  4:9.    1  Kings  8:8,9. 
n  Num.  10:6.12,13.  33:1,2. 


merited  mercy,  and  eternal  life  as  the  g-ift  of  God 
in  him.     "For  his  sake,"  not  "•for  our  righteous- 
ness," but  for  "the  praise  of  his  glory,"  and  ac- ! 
cording  to  the  tenor  of  the  covenant  of  grace,  j 
the  Lord  bestows  these  blessings  upon  us:  andj 
though  we  hare   the   verdict  of  our  own   con- 1 
sciences  as  well  as  the  testimony  of  God,  against  | 
ns,  "that  we  have  been  rebellious"  from  the  be-j 
ginning  of  our  lives,  yea,  stubborn  and  stiff-neck- 
ed; yet  when  we  humbly  call  on  him,  he  willi 
save  us,  write  his  law  in  our  hearts,  and  not  suf- 
fer our  enemies  to  triumph  in  our  destruction. — 
Alas!  that  even  believers  should  have  so  many 
J\Iassahsy  and  Taberahs,  and  Kibroth-hatiaavahs, 
to  rememben  yet  we  should  by  no  means  forget 
them;  btit  thence  draw  arguments  for  deeper  hu- 
mility,  more  lively  gratitude,  more  simple  de- 
pendence,  and   more    earnest   prayers   for   the 
grace  of  God  to  hold  up  our  goings  in  his  waj's; 
and  for  a  more  watchful  walk,  and  a  life  more 
devoted  to  his  service.  This  consideration  should 
endear  to  us  the  compassionate  Intercessor  for 
sinners,  and  induce  us  to  desire  and  value  a  place 
in  the  prayers  of  God's  people:  and  we  siiould 
also  learn  to  compassionate  and  pray  for  our  fel- 
low Christians,  and  for  all  men;  and  "in  meek- 
ness to  restore  such  as  have  been  overtaken  in 
a  fault,"  and  to  encourage  them,  when  they  shew 
any  hopeful  tokens  of  repentance.     (J^ote,  Gal. 
6:1—5.) 

NOTES. 

Chap.  X.     V.  1—5.    It  is  evident  that  the  ark 
of  the  covenant,  and  not  a  temj^rary  ark  was 
Vol.  I.  ■  69 


of  Jaakan  to  °  Mosera:  p  there  Aaron  died, 
and  there  he  was  buried:  and  Eleazar  his 
son  ministered  in  the  priest's  office  in  his 
stead. 

7  From  thence  they  journeyed  unto 
Gudgodah:  and  from  Gudgodah  to  Jot- 
bath,  a  land  of  rivers  of  waters. 

8  IT  At  that  time  ^  the  Lord  separated 
the  tribe  of  Levi,  to  ■■  bear  the  ark  of  the 
covenant  of  the  Lord  no  stand  before 
the  Lord  to  minister  unto  him,  and  *■  to 
bless  in  his  name,  unto  this  day. 

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  IT  And  ^I  stayed  in  the  mount  ac- 
cording 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. 

1 1  And  the  Lord  said  unto  me,  ^  Arise, 
\  take  thy  journey  before  the  people,  that 
they  may  go  in  and  possess  the  land 
which  I  sware  unto  their  fathers  to  give 
unto  them. 

12  IT  And  now,  Israel,  *  what  doth  the 


o  Num.  33:30 — 33.      Moseroth. 

Hor-ka-gidgad.  Jothathah. 
pNum.  20:23—23.  33:38. 
q  Ex.  29:l,&c.  Lev.  8:  9:  Num. 

1:47—53.   3:  4:   8:    16:9,10.  18: 

John  16:16.  Acts  13:2.    Rom. 

1:1.  2  Cor.  6:17.    Gal.  1:16. 
r  Num.  3:31.  4:15.  1  Kings  8:3, 

4,6.      1  Chr.   15:12—15,26.  23: 

26.  2  Chr.  6:4,5. 
s  18:5.  2  Chr.  29:11.    Ps.  154:2. 

135:2.    Jer.  15:19.     Ez.  44:11, 


6.23—26.    2  Chr. 


15. 
t  21:5.  Num. 

30:27. 
u  18:1,2.      Num.  18:10—24.  26; 

62.  Josh.  14:3.   Ez.  44:28. 
X  9:18,26.   Ex.  24:18.  34:28. 
t  Ot,  former  days. 
y  3:23—27.  9:19.  Matt.  27:42. 
7.  Ex.  32:34.  33:1. 
X  Heb.  go  in  journey. 
a  Jer.  7:22,23.   Mic.  6:8.    Matt. 

11:29,30.   1  John  5:3. 


here  intended;  for  the  two  tables  of  the  law  con- 
tinued in  it,  at  the  time  when  Moses  delivered 
this  discourse. — Probably,  before  he  ascended 
the  mount  the  second  time,  he  gave  express  or- 
ders to  Bezaleel  to  get  the  ark  ready  against  he 
came  down;  and,  having  directed  and  ordered,  the 
making  of  it,  he  speaks  as  if  he  had  made  it:  thus 
Solomon  is  said  to  have  bnilded  the  temple,  which 
he  caused  to  be  builded  by  the  hands  of  others. 
Some  however  think,  that  Moses  prepared  the 
ark  himself  as  made  of  shittim-wood,  and  car- 
ried it  up  witli  the  tables  into  the  mount;  and 
that  Bezaleel  afterwards  covered  it  with  gold. 
{Marg.  Ref.—J^otes,  Ex.  s;5:10— 21.  34:1—3.) 

V.  6,  7.  These  verses  so  break  in  upon  the 
connexion  of  Moses's  discourse,  and  give  such 
an  account  of  the  names  of  places,  that  they 
perplex  commentators.  But  several  of  the  places 
mentioned  seem  to  have  had  more  names  than 
one:  [marg.  J\t''ote.,  JVum.  33:30 — 39.)  and  some 
particulars,  which  for  want  of  further  informa- 
tion we  cannot  reconcile  with  other  accounts, 
might  be  perfectly  intelligible  to  the  Israelites. 
It  is  evident,  that  Moses  did  not  much  regard  ex- 
actness of  method  in  this  discourse:  yet  perhaps 
by  some  means  a  transposition  has  taken  place; 
for  these  verses  would  come  in  more  regularly 
after  the  eleventh  verse. 

V.  8,  9.  At  that  time.]  Not  after  Aaron's 
death,  Ijut  soon  after  the  orcach  was  made  up, 
which  the  golden  calf  had  occasioned.  [JSToles, 
JSTum.  3:5—10.    18:20,21.) 

V.  10.  jyjarg.  Ref.—J^ote.t,  Ex.  34:8—10,28. 

V.  11.    JVoto,  jEx.  32:34,35.  33:1—3,12—16. 

[.545 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


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, 

1 3  To  keep  the  commandments  of  the 
Lord,  and  his  statutes,  which  I  command 
thee  this  day  ^  for  thy  good? 

14  Behold,  s  the  heaven,  and  the 
heaven  of  heavens,  is  the  Lord's  thy  God, 
^  the  earth  also  with  all  that  therein  is. 

1 5  Only  the  Lord  '  had  a  delight  in  thy 
fathers  to  love  them,  and  he  chose  their 
seed  after  them,  even  you  above  all  peo- 
ple, as  it  is  this  day. 

16^  Circumcise  therefore  the  foreskin  of 
your  heart,  and  be  no  more  ^  stiff-necked. 

1 7  For  the  Lord  your  God  is  ™  God  of 
gods,  and  °  Lord  of  lords,  °  a  great  God 

b  8:13.     Ps.  128:1.     Jer.  32:39,  [  h  Gen.  14:19.   lilx.  9:29.  Ps.  24 


40.  Acts  9:31.    1  Pet.  1:17. 
c  See  on  5:33.— Josh.  22:5.    Ps. 

81:13.   Ez.  11:20.  Tit.2:ll,12. 

1  Pet.  1:15,16. 
d  See  o?i  6:5. —  11:13.   Matt.  22: 

37.  MarU  12:29—33.   Luke  10: 

27.  11.42.   Rom.  8:28.    iJohn 

2:5.  4:19.20.  5:2,3. 
c  See  on  4:29. 
{  6:24.    Prov.  9:12.    Jer.  32:39. 

Jam.  1:25. 
g  1   Kings  8:27.      2   Chr.  6:18. 

Neh.  9:6.       Ps.  115:16.   148:4. 

Is.  66:1. 


.24: 

1.  Jer.  27:5,6.    1  Cor.  10:20,28. 
i  See  on  4:37.  7:7,8.— Num.  14: 

8.   Rom.  9:13—23. 
k30:6.  Lev.  26:41.  Jer.  4:4,14. 

Rom.  2.28,29.  Col.  2:11. 
1  See  on  9:6,13 31:27.     Jam. 

4:6,7. 
m  Josh.  22:22.    1  Chr.  16:25,26. 

Ps.  136:2.  Dan.  2:47.  11:36. 
nPs.  136:3.  Rev.  17:14.  19:16. 
o  7:21.       Neh.    1:5.   4:14.  9:32. 

Job  37:22,23.     Ps.  99:3.     Jer. 

20:11. 


V.  12—15.    Marg.  Ref.—J^otes,  6:4,5.  7:6—8. 
/*.  41:8,9.  Rom.  9:4,5.    11:25—32. 

V.  16.  Moses  here  cautioned  the  people  not  to 
rest  in  the  outward  seal  of  circumcision,  by  which 
they  were  distinguished  as  the  professed  worship- 
pers of  Jehovah;  but  to  seek  earnestly  that  in- 
ward renewal  to  the  divine  image,  and  mortifica- 
tion of  all  depraved  afTections,  of  which  circum- 
cision was  the  outward  sign,  and  which  distin- 
guishes the  spiritual  worshipper.  (JVoies,  Rom. 
2:25—29.  Phil.  3:1— 1.  5:3.)  The  figurative  lan- 
guage here  used  denotes  the  removal  of  that 
blindness  from  the  understanding,  that  obstinacy 
and  perverseness  from  the  will,  and  that  insensi- 
bility, carnal  self-love,  and  idolatrous  love  of 
worldly  things,  which  render  us  morally  incapa- 
ble of  loving  God  according  to  his  command- 
ments, or  profiting  either  by  his  mercies  or  his 
judgments.  [J^ole,  Gen.  17:9 — 12.)  This  change 
is  therefore  the  subject  both  of  promises  and  of 
precepts.  As  we  ought  to  love  God  with  our 
whole  heart,  it  must  be  our  duty  to  remove  what- 
ever prevents  our  thus  loving  him;  and  we  are 
accordingly  commanded  to  do  so.  [Ezck.  18:30 — 
32.  Acts  3:'l9— 21.)  But  we  are,  as  fallen  sin- 
ners, of  a  contrary  disposition:  and  this  contra- 
riety to  God  and  his  law  is  original  sin,  the 
source  of  all  our  actual  transgressions,  and  the 
very  essence  of  guilt  and  misery;  "because  the 
carnal  mind  is  enmity  against  God;  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be: 
so  then  they  that  are  in  the  flesh  cannot  please 
God."  [JVote,  Rom.  8:5 — 9.)  In  this  condition 
the  gospel  addresses  us,  with  invitations,  promis- 
es, and  precepts:  and  when  we  are  convinced  of 
the  reasonableness  and  necessity  of  the  required 
change,  and  perceive  our  utter  inability  to  effect 
it,  we  have  recourse  to  the  promises;  and  plead- 
ing them  in  prayer,  as  well  as  using  all  other 
rneans  of  grace,  we  wait  on  the  Lord  to  work  it 
in  us;  nor  do  we  ever  wait  and  trust  in  vain. 
{jyoles,  Ps.  51:10.  Jer.  4:3.4.  17:14.  31:18—20. 
Ez.  11:17—20.) 
546] 


a  mighty,  and  a  terrible,  which  p  regardeth 
not  persons,  nor  taketh  reward. 

18  He  idoth  execute  the  judgment  of 
the  fiatherless  and  widow,  and  •■  loveth  the 
stranger,  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,  2  that  hath  done  for  thee  these  great 
and  terrible  things  which  thine  eyes  have 
seen. 

22  Thy  fathers  went  down  into  Egypt 
^  with  threescore  and  ten  persons;  and 
now  the  Lord  thy  God  has  made  thee  ^  as 
the  stars  of  heaven  for  multitude. 


p2Chr.  19:7.  Job  34:19.  Mark 

12:14.  Acts  10:34.    Rom.  2:11. 

Gal.  2:6.  Eph.  6:9.  Col.  3:25. 

1  Pet.  1:17. 
q  Ps.  68:5.    103:6.  146:9.     Is.  1: 

17.  Jer.  49:11.    Hos.  14:3. 
r  Ps.  145:9.     Malt.  5:45.    Acts 

14:17. 
s  Ex.   22:21.       Lev,    19:33,34. 

Luke    6:35.    10:28—37.     17:18. 

Gal.  6:10.      Jam.  2:15,16.      1 

John  3:17,18. 
t  6:13.  13:4.    Matt.  4:10.    Luke 

4:S. 


u4:4.  11:22.   13:4.     Josh.  23:8. 

Acts  11:23.  Rom.  12:9. 
X  See  on  6:13 — Ps.  63:11. 
y  Ex.  15:2.  Ps.  22:3.   Is.  12:2— 

6.60:19.    Jer.  17:14.     Luke  2. 

32.   Rev.  21:23. 
z  4:32—35.     1    Sam.    12:24.     2 

Sam.  7:23.   Ps.  106:22.   Is.  64: 

3.  Jer.  32:20,21. 
a  Gen.  46:27.    Ex.  1:5.  Acts  7: 

14. 
b  1:10.28:62.  Gen.  15:5.  Num. 

26:51,62.  Neh.  9:23.  Heb.  11: 

12. 


V.  17.  As  the  Lord  did  not  "regard  persons," 
the  Israelites  must  expect,  in  case  they  imitated 
the  crimes  of  the  nations,  on  whom  they  were 
commissioned  to  execute  the  judgments  of  God, 
that  he  would  find  instruments  at  length  to  inflict 
similar  vengeance  on  them;  notwithstanding 
those  outward  distinctions  which  they  disgraced, 
and  religious  advantages  on  which  they  presum- 
ed. [J^otes,  Ads  \0:34,2b.  Rom.  2:1— Yi.) 

V.  18,  19.  The  universal  care  and  kindness  of 
God,  in  his  providence,  to  persons  of  all  nations 
and  characters,  are  expressed  by  this  languag-e. 
He  is  represented  as  the  universal  Patron  of  all 
those,  who  are  peculiarly  exposed  to  oppression 
or  ill  treatment;  as  strangers  are  in  a  foreign 
country,  of  which  the  Israelites  had  had  painful 
experience  in  Egypt.  They  were  therefore  re- 
quired to  imitate  the  example  of  the  Lord  who 
had  been  so  kind  to  them,  not  that  of  the  Egyp- 
tians who  had  been  so  cruel  to  them.  [Jlarg. 
Ref.) — It  is  evident,  that  unproselj'ted  gentiles 
are  meant;  who  were  no  more  of  the  religion  of 
Israel,  than  the  Israelites  were  of  the  religion 
professed  by  the  Egyptians.  Notwithstanding 
these  plain  precepts,  the  Jews  in  after  ages  were 
remarkable  for  their  contempt,  hatred,  and  ill 
treatment  of  other  nations:  and  they  deemed 
themselves  justifiable  in  this  conduct;  which  tend- 
ed very  much  to  their  own  ruin  after  the  coming 
of  Christ,  as  it  hardened  them  against  the  gospel 
when  preached  to  the  Gentiles  also. 

V.  20—22.    Jilarg.  Ref. 

PRACTICAL  OBSERVATIONS. 

The  gospel  of  Christ,  when  truly  believed,  pre- 
pares the  heart  to  receive,  love,  and  obey  the  holy 
law  of  God;  in  imitation  of  him,  who  said,  "I  de- 
light to  do  thy  will,  yea,  thy  law  is  within  my 
heart:"  {Jfotes,  Ps.  40:6—8.  John  4:31—34.  Rom. 
7:22 — 25.)  and  this  forms  the  conclusive  proof 
that  our  sins  are  pardoned,  and  that  God  is  recon- 
ciled to  us.  And  "what  doth  the  Lord  require 
of  us,"  even  by  the  strictest  precept  of  the  law, 


B.  C.   1451. 


CHAPTER  XI. 


B.  C.  1451. 


CHAP.  XI. 

Love  and  obedience  to  God  enforced  from  his  past  kindnesses,  and 
the  good  land  prepared  for  the  people,  1 — 12.  Conditional 
promises,  warnings,  and  exhortations,  13 — 25.  A  blessing  and 
a  cnrse  set  before  the  people,  with  orders  to  publish  them  from 
mount  Gerizim  and  mount  Ebal,  2$) — 32. 

THEREFORE  Mhou  shalt  love  the 
Lord  thy  God,  and  ''keep  his 
charge,  and  <=  his  statutes,  and  his  judg- 
ments, and  his  commandments  alway. 

2  IT  And  ''  know  you  this  day:  for  / 
speak  not  with  your  children  which  have 
not  known,  and  which  have  not  seen  ^  the 
chastisement  of  the  Lord  your  God,  ^his 
greatness,  ^his  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  unto  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  hozo  the  Lord  hath  destroy- 
ed them  unto  this  day; 

5  And  J  what  he  did  unto  you  in  the 
wilderness,  until  ye  came  into  this  place; 

6  And  what ''he  did  unto  Dathan  and! 


a  See  on  6:5.  10:12.-30:16—20. 

Ps.   116:1. 
b  Lev.  8:35.    Zech.  3:7. 
c  See  on  4:1,5,40.  6:1 Ps.  105: 

45.   Luke  \rii,li. 
d  8:19.  29:10.  Prov.  22:19.  Acts 

26:22. 
e  See  on  8:2 — 5. 
f  See  on  5:24.  9:26. 
g  Sec  o»i7:19. 


h  See  on  4:34.-7:19.  Ps.  78:12, 

13.  10S:27,&c.  135:9.    Jer.  32: 

20,21. 
i  Ex.  14:27,28.  15:4,9,10,19.  Ps. 

106:11.  Heb.  11:29. 
j   Ps.  77.20.  73:14,&c.   105:39— 

41.  I06:12,&c. 
k  Num.     16:1,31—33.     26:9,10. 

27:3.    Ps.  106:17. 


as  given  to  his  redeemed  people  throuj^h  the 
hands  of  the  Mediator,  which  should  hinder  us 
from  delighting  in  his  service?  Having  received 
so  many  mercies  and  favors,  and  having  such 
gracious  promises  of  assistance  and  acceptance, 
we  cannot  say  that  we  want  either  motive,  abili- 
ty, or  encouragement  for  obedience.  His  maj- 
esty and  purity,  and  his  excellent  loving-kind- 
ness and  mercy,  render  it  etiuitable  and  reason- 
able, that  we  should  fear  and  love  him  with  all 
our  soul;  and  from  the  united  influence  of  fear 
and  love,  that  we  should  obey  his  commandments, 
worship  him  in  his  ordinances,  and  walk  in  all 
Lis  ways.  His  commandments  are  also  for  our 
good,  and  restrain  us  from  nothing,  but  what  is 
destructive  of  our  own  happiness,  and  that  of 
others;  and  require  nothing,  btit  what  conduces 
to  inward  tranquillity  and  present  comfort. — In 
proportion  as  we  obey  his  precepts,  we  bear  his 
image,  and  reflect  "the  beauty  of  the  Lord  our 
God,"  the  beauty  of  his  holiness,  of  his  equity, 
truth,  and  love;  of  his  compassion  and  condescen-J 
sion  (though  he  is  so  highly  exalted,)  to  the  mean, 
to  the  vile,  to  the  oppressed  and  wretched.  And 
what  pleasure  so  divine,  wltat  honor  so  exalted, 
what  privilege  so  desirable,  what  ornament, 
praise,  or  distinction  so  great,  as  to  have  "the 
God  of  gods,  and  Lord  of  lords"  for  our  Father 
and  our  Friend,  to  walk  with  him,  and  be  like 
him?  "This  honor  have  all  his  saints!"  To  this 
they  are  chosen:  this  is  the  fruit  of  his  special 
love,  the  efl^ect  of  his  converting  grace,  and  the 
earnest  of  eternal  glory.  Having  had  a  delight 
in  our  believing  ancestors,  he  has  favored  us  with 
bis  gospel  above  many  of  the  nations  of  the  earth; 


Abiram,  the  sons  of  Eliab,  the  son  of 
Reuben;  how  the  earth  opened  her 
mouth,  and  swallowed  them  up,  and  their 
households,  and  their  tents,  and  all  the 
*  substance  that  was  t  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. 

8  "Therefore  shall  ye  keep  all  the 
commandments  which  I  command  you  this 
day,  °  that  ye  may  be  strong,  and  go  in 
and  possess  the  land,  whither  ye  go  to 
possess  it: 

9  And  that  ye  may  °  prolong  your  days 
in  the  land  which  the  Lord  p  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: 

1 1  But  ^  the  land  whither  ye  go  to  pos- 
sess it,  is  a  land^of  hills  and  valleys,  and 
drinketh  water  of  the  rain  of  heaven; 

12  A  land  which  the  Lord  thy   God 


*  Or,    living  substance    which 

folloTJied  them. 
t  Heb.  at  their  feet. 
1  5:3.  7:19.  Ps.  106:2.  145:4—6, 

12.   160:2. 
mSee  07i  8:10,11.  10:12—15.  26: 

16— 19.— 28:47.     Ps.    116:12— 

16. 
n  31:23.    Josh.  1:6,7.  Ps.  138:3. 

Is.  40:31.     Dan.  10:19.    2  Cor. 


12:9,10.  Eph.  3:16.  6:10.  Phil. 

4:13.    Col.    1:11. 
o  4:40.  5:16.  6:2.    Ps.  34:12,&c. 

Prov.  3:2,16.  9:11.  10:27. 
p  See  071  6:13.  9:5. 
q  See  on  Ex.  3:8.— Ez.  20:6. 
r  Zecb.  14:18. 
s  See  on   8:7— 9.— Gen.  27:28. 

Ps.  65:12,13.   104:10—13.     Is. 

28:1.  Jer.  2:7.   Heb.  6:7. 


and  he  has  continued  the  ministry  of  his  word, 
and  has  had  a  I'emnant  of  believers,  among  us 
hitherto,  which  may  he  increase  to  an  innumera- 
ble multitude! — But  let  us  fear  coming  short  Oi 
his  great  salvation;  for  the  Lord  is  terrible,  as 
well  as  merciful;  and,  "without  respect  of  persons, 
he  judge th  according  to  every  man's  work." 
(JVbie,  1  Pet.  1:17 — 21.)  Let  us  use  the  means 
of  grace,  and  pray  earnestly  that  he  may  circum- 
cise our  hearts,  and  wasli  them  from  eveiy  wick- 
edness: let  us,  without  delay  or  reserve,  come  to 
him  and  cleave  to  him  as  our  reconciled  God  in 
Jesus  Christ,  that  we  may  love,  serve,  and  obey 
him  acceptably;  and  be  daily  "changed  into  his 
image  from  glory  to  glory  by  the  Spirit  of  the 
Lord." 

NOTES. 

Chap.  XI.  V.  1.  This  verse  is  the  practical  im- 
provement of  the  conclusion  of  the  foregoing 
chapter;  while  the  next  verse  begins  another 
view  of  the  subject. 

V.  2 — 9.  Moses  seems  here  to  have  addressed 
himself  particularly  to  the  elders,  who  had  in  their 
youth  witnessed  the  wonderful  works  which  the 
Lord  had  wrought  both  for  them  and  among 
them;  and  who  were  bound  to  remember  them 
for  their  own  warning,  and  likewise  that  they 
might  testify  them  to  the  rising  generation  who 
had  not  been  eye-witnesses  of  them.  (JVofc*,  Ex. 
14:26—30.   15:  17:  Mtim.  16:) 

V.  10,  11.  Rain  seldom  falls  in  Egypt,  {Zech. 
14:18,19.)  and  the  land  is  chiefly  watered  by  the 
inundations  of  the  river  Nile;  which  generally 
cause  great  fertility,  but  also  occasion  the  people 
much  labor  in  digging  trenches,  and  forming  con- 

547 


[' 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


*  careth  for:  *  the  eyes  of  the  Lord  thy 
God  are  always  upon  it,  from  the  begin- 
ning of  the  year  even  unto  the  end  of  the 
year. 

13  IT  And  it  shall  come  to  pass,  if  ye 
shall  hearken  "  diligently  unto  my  com- 
mandments 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, 

14  That  y  I  will  give  you  the  rain  of 
your  land  in  his  due  season,  the  first  rain 
and  the  latter  rain,  that  thou  mayest  gath- 
er in  thy  corn,  and  thy  wine,  and  thine  oil. 

15  And  ^  I  will  +  send  grass  in  thy  fields 
for  thy  cattle,  that  thou  mayest  *  eat  and 
be  full. 

16  ^  Take  heed  to  yourselves,  that 
'^  your  heart  be  not  deceived,  and  ye  turn 
aside,  and  serve  other  gods,  and  worship 
them; 

1 7  And  then  ^  the  Lord's  wrath  be 
kindled  against  you,  and  he  ®  shut  up  the 
heaven  that  there  be  no  rain,  and  that 
the  land  yield  not  her  fruit,  and  lest  ^  je 
perish  quickly  from  ofi'the  good  land  which 
the  Lord  giveth  you. 

1 8  IT  Therefore  shall  s  ye  lay  up  these 
my  words  in  your  heart,  and  in  your  soul, 
and  bind  them  for  ^  a  sign  upon  your 
hand,  that  they  may  be  as  frontlets  be- 
tween your  eyes. 

19  And  '  ye  shall  teach  them  your  chil- 
dren, speaking  of  them  when  thou  sittest 


*  Heb.  seeketh, 

t  1  King^s  9:3.     Ezra  5:6.      Ps. 

33:13.  31:15.  Jer.  24:6. 
u  8,22.— See  on  6:17.— Ps.   119; 

4. 
xSee  on  4:29.  6:5,6.  10:12. 
y  28:12.     Lev.  26:4.    Job  5:10, 

11.  37:11—13.      Ps.  65:9—13. 

Jer.  14:22.  Kz.  34.26.   Joel  2: 

22,23.  Jam.  5:7. 
z  1  Kings  18:5.  Ps.  104:14.  Jer. 

14:5.    Joel  1:18.  2:22. 
f  Heb.  give. 
a  6:11.  8:10.     Joel  2:19.     Hag. 

1:6.    Mai.  3:10,11. 
b  See  on  4:9,23.— Luke  21:8.34, 

36.    Heb.  2:1.  3:12.4:1.  12:16. 


c  13:3.  29:18.  Job  31:27.   Is.  44: 

20.     Jam.  1:26.      1  John  6:21. 

Rev.  12:9.  13:14.  20:4. 
d  .See  0)1  6:15.— 30:17,18. 
e  28:23,24.     1  Kings  8:35.  17:1. 

2  Chr.  6:26.7:13.     Jer.  14:1  — 

6.  Am.  4.7.   Hag.  1:9—11. 
(  4:26.  8:19,20.     Josh.  23:13— 

16. 
g  See  on  6:6—9.-32:46.     Kx. 

13:9.16.  Ps.  119:11.    Prov.  3:1. 

6:20—23.     7:2,3.       Col.    3:16. 

Heb.  2:1.   2  Pet.  1:12.  3:1,2. 
h  Matt.  23:5. 
i  4:9,10.         Ps.     .34:11.    78:5,6. 

Prov.  2:1.  4:1,&C.  Is.  38:19. 


veyances  for  the  water  into  the  different  parts  of 
the  country,  a.s  if  they  were  watering^  a  garden. 
And  especially  the  methods  taken  to  prevent  a 
famine,  in  case  the  Nile  should  not  swell  to  its 
usual  heig-ht,  were  indeed  immensely  laborious 
and  expensive;  but  at  the  same  time  so  success- 
ful, that  entire  famines  have  been  seldom  known 
since  they  have  been  used.  In  digging  the  ca- 
nals and  trenches,  and  in  the  various  engines  for 
raising  the  water,  and  pouring  it  out  on  the  land, 
the  foot  as  well  as  the  hand  must  be  frequently 
employed.  But  the  Israelites  in  Canaan,  "aland 
of  hills  and  valleys,  that  drinketh  water  of  the 
rain  of  heaven,"  would  be  entirely  exempted  from 
these  labors. — Moses  employs  all  kind  of  argu- 
ments to  engage  the  people  to  obedience. 

V.  12.  These  expressions  imply  that  the  fruit- 
fulness  of  that  favored  land  arose  from  a  special 
interposition  of  Providence  for  it,  as  the  intend- 
ed residence  of  his  people.  (JVo<e,  32:8.)  At  this 
day  the  same  country  is  remarkably  barren,  that 
special  favor  being  withdrawn. 
548] 


in  thine  house,  and  when  thou  walkest  by 
the  way,  when  thou  liest  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  may  be  multiplied, 
and  the  days  of  your  children,  in  the  land 
which  the  Lord  sware  unto  your  fathers 
to  give  them,  '  as  the  days  of  heaven  upon 
the  earth. 

22  For  "^  if  ye  shall  diligently  keep  all 
these  commandments  which  I  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  p  drive  out  all 
these  nations  from  before  you,  and  ye 
shall  possess  greater  nations,  and  mightier 
than  yourselves. 

24  'i  Every  place  whereon  the  soles  of 
your  feet  shall  tread  shall  be  yours:  from 
the  wilderness,  and  Lebanon,  from  the 
river,  the  river  Euphrates,  even  unto  the 
uttermost  sea  shall  your  coast  be. 

25  There  shall  ''no  man  be  able  to 
stand  before  you:  for  the  Lord  your  God 
shall  lay  the  fear  of  you  and  the  dread  of 
you  upon  all  the  land  that  ye  shall  ti-ead 
upon,  ^  as  he  hath  said  unto  you. 

26  IT  Behold,  *  I  set  before  you  this  day 
a  blessing  and  a  curse; 

27  "  A  blessing,  if  ye  obey  the  com- 
mandments of  the  Lord  your  God,  which 
I  command  you  this  day; 

28  And  ^  a  curse,  if  ye  will  not  obey 


k  See  on  4:40.  6:16.  6.2.— Prov. 

3:2,16.  4:10.  9:11. 
1  Ps.  72:5.  89:28,29.     Is.  66:20. 

Rev.  20:6. 
m  .See  on  13.  6:17. 
n  .See   ore   13.— Matt.  22:37.     2 

Tim.  4:3.    I  John  5:2,3. 
o  See  on  10:20.-30:20.   Gen.  2: 

24.  Acts  11:23.    2  Cor.  1 1 :2,3. 
p  4:38.  7:1,2,22,23.  9:5.   Kx.  23: 

27—30.34:11. 
q  Gen.   16:18—21.     Ex.  23:31. 

Josh.  1:3,4.  14:9.      1   Kings  4: 


21,24.  2  Chr.  9:26. 
r  See  on  2:25.  7:24.— Josh.  1:6. 

2:9.  5:1. 
s  Kx.  23:27. 

t  30:15—20.  Gal.  3:10,13.14. 
u  28:1—14.   Lev.  26:3—13.  Ps. 

19:11.   Fs.  1:19.  3:10.    Matt.  5: 

3— 12.  25:31,&c.     Luke  11:28. 

John  13:17.  14:21-23.     Kom. 

2:7.  Jam.  1:25.    Rev.  22:14. 
X  28:15,&c.  29:19—28.       Lev. 

26:14,&c.  Is.  1:20.3:11.  Matt. 

25:41.  Rom.  2:8,9.    Gal.  3:10. 


V.  13 — 17.  The  Israelites  were  here  reminded, 
that  the  fertility  of  the  promised  land  depended 
entirely  on  God;  and  that  they  would  have  no 
ground  to  expect  this  favor,  unless  they  cleaved 
to  him  in  love  and  obedience.  But  in  this  case 
he  would  certainly  send  rain  in  due  season  and 
proportion;  especially  the  former  rain  to  prepare 
the  ground  for  the  seed,  and  the  latter  rain  to 
bring  forward  the  harvest:  but  if  they  ran  into 
idolatry,  they  must  expect  to  be  punished  by  fam- 
ine and  desolating  judgments.  (JVoies,  28:1 — 14, 
24.  Lev.  26:3,4,19.) 

V.  18—21.  (JVo<es,  6:6— 9.)— The  expression, 
"as  the  days  of  heaven  upon  the  earth,"  denotes 
exceedingly  long  and  prosperous  lives  to  individ- 
uals, and  the  continuance  of  the  nation  in  Ca- 
naan to  the  end  of  the  world;  which,  doubtless, 
would  have  been  the  consequence  of  hearty, 
unreserved  obedience.  (Jtfarg".  Ref. — JVote,  Is. 
65:21—23.) 

V.  22—25.  Marg.  Ref.—J^otes,  Gen.  15:18— 
21.  Ex.  23:31.  JVwn.  34:1— 12. 


B.  C.   1451. 


CHAPTER  XII. 


B.  C.  1451. 


the  commandments  of  the  Lord  yom-  God; 
but  turn  aside  out  of  the  way  which  I 
command  you  this  day,  to  go  after  other 
gods  which  ye  have  not  known. 

29  And  it  shall  come  to  pass,  when  the 
Lord  thy  God  hath  brought  thee  in  unto 
the  land  whither  thou  goest  to  possess  it, 
that  thou  shalt  >put  the  blessing  upon 
mount  Gerizim,  and  the  curse  upon  mount 
Ebal. 

30  Are  they  not  on  the  other  side  Jor- 
dan, by  the  way  where  the  sun  goeth 
down  in  the  land  of  the  Canaanites,  which 
dwell  in  the  champaign  over  against  ^  Gil- 
gal,  beside  the  plains  of  Moreh? 

31  For  *  ye  shall  pass  over  Jordan  to 
go  in  to  possess  the  land  which  the  Lord 
your  God  giveth  you,  and  ye  shall  possess 
it,  and  dwell  therein. 

32  And  ''  ye  shall  observe  to  do  all  the 
statutes  and  judgments  which  I  set  before 
you  this  day. 


y  27:12—26.    Josh.  8:30—36. 
z  Josh.  5:9.   Judg.  7:1. 
a  9:1.  Josh.  1:11.  3:13—17. 
b  See  on  5:32,33.-12:32.      Ps. 


119:6.  Matt.  7:21— 27.  2S:20. 
Luke  1:6.  John  15:14.  1  Thes. 
4:1,2. 


V.  26 — 30.  This  significant  ceremony  is  after- 
wards more  explicitly  commanded,  and  the  bless- 
ing' and  curse  enlarged  on;  and  likewise  the  ob- 
servance of  it  recorded.  (JVo<e*,  27:12 — 21.  Josh. 
8:30 — 35.)  Gilgal  was  on  the  west  side  of  Jor- 
dan, not  far  from  the  place  where  Israel  passed 
that  river;  and  the  Canaanites  dwelt  over  against 
Gilgal,  near  the  plain  of  Moreh:  [Gen.  12:6.)  so 
that  the  blessing  and  the  curse  were  to  be  pro- 
nounced nigh  to  the  place,  where  Abraham  the 
blessed  had  formerly  resided.  This  appointment 
of  it  at  this  time  was  a  pledge  of  Israel's  passing 
over  Jordan. — In  this  world  we  believe,  and  in 
part  experience,  that  the  righteous  are  blessed  | 
and  the  wicked  are  accursed:  but  beyond  the! 
grave  the  reality  and  extent  of  the  blessing,  and 
of  the  curse,  will  be  more  perfectly  apprehend- 
ed. 

PRACTICAL  OBSERVATIONS. 

There  are  certain  grand  principles  in  religion, 
which  must  be  introduced  upon  every  subject; 
and  repetitions  in  respect  of  them  are  so  neces- 
sary and  becoming,  that  no  learning,  ingenuity, 
or  eloquence  can  compensate  for  the  omission. 
Such  are  repentance  of  sin;  faith  in  Jesus  Christ; 
whatever  relates  to  his  person,  love,  atonement, 
and  grace;  regeneration;  love  to  God  and  man, 
and  the  future  state  of  righteous  and  eternal  ret- 
ributions. The  more  full  the  heart  of  the  speak- 
er or  writer  is  of  "the  good  treasure,"  the  more 
will  he  enlarge  on  these  subjects;  to  the  disgust 
of  such  as,  under  the  influence  of  pride  and  world- 
ly affections,  savor  not  heavenly  things.  In  one 
way  or  another  they  will  be  continually  resumed, 
in  connexion  with  every  doctrine  and  precept; 
and  as  the  practical  improvement  of  every  mercy 
or  judgment,  of  every  threatening,  example, 
warning,  or  exhortation.  Indeed  they  must  be 
used  as  the  bread  and  salt  are  to  our  meals;  and 
they  who  are  duly  aware  of  their  vast  import- 
ance, will  watch  for  opportunities  of  introducing 
them,  being  unwilling  to  relinquish  the  hope  of 
gaining  attention  to  them,  as  to  matters  of  indis- 
■pensable  necessity. — All  the  Lord's  kindness  to 
«s,  all  his  wonderful  works,  his  awful  judgments, 


CHAP.  XII. 

Monuments  of  idolatry  must  be  destroyed,  1 — 4.  A  place  must 
be  appointed  for  sacrifices,  oblations,  and  the  holy  tliino-s; 
allowing  the  people  however  to  eat  flesh  in  other  places,  yet 
without  the  blood;  and  reserving  to  the  priests  and  Levites  their 
portion,  5 — 23.  The  idolatries  of  the  Canaanites  must  not  be 
inquired  after,  29 — 32. 

THESE  are  *the  statutes  and  judg- 
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  "^  utterly  destroy  all  the 
places  wherein  the  nations  which  ye  shall 
*  possess  served  their  gods,  «*  upon  the 
high  mountains,  and  upon  the  hills,  and 
under  every  green  tree. 

3  And  ye  shall  t  overthrow  their  altars, 
and  break  their  pillars,  ®  and  burn  their 
groves  with  fire,  and  ye  shall  hew  down 
the  graven  images  of  their  gods,  ^  and 

Ez.  20i 


a  Sec  on  4:1,2,6,45.  6:1,2. 

b  19.  4:10.    1  Kings  8:40.  Job  7: 

1.   Ps.  104:33.  146:2. 
C  See  on  7:5,25,26.     Ex.  23:24, 

34:12—17.        Num.    33:61,52. 

Judg.  2:2. 
*  Or,  inherit. 
d  Num.  22:41.  2  Kings  16:4.  17: 


10,11.23:13.  Jer.  3:6. 

28,29.  Hos.  4:13. 
t  Heb.  break  dovin. 
e  2  Kings  18:4.  23:14.       2  Chr. 

14:3.    19:3.    34:3.       Jer.    17:2. 

Mic.  5:14. 
f  Ex.  23:13.    Ps.  16:4.    Hos.  2: 

17.  Zech.  13:2.  Rev.  13:1. 


and  his  precious  promises,  are  intended  to  induce 
our  love  and  obedience  to  him;  without  which 
our  faith  is  dead,  our  knowledge  vain,  our  hope 
delusion  and  presumption,  and  we  must  be  miser- 
able for  ever. — Upon  condition  of  perfect  love  and 
obedience,  the  law  of  God  sets  before  us  a  bless- 
ing; denouncing  also  a  curse  upon  the  disobe- 
dient: but  we  have  broken  the  law,  and  are  under 
its  curse,  without  remedy  from  ourselves.  (JVo^es, 
Gal.  3:6 — 14.)  In  infinite  mercy,  however,  the 
gospel  again  sets  before  us  "a  blessing  and  a 
curse:  a  blessing  if  we  obey"  the  call  to  repent- 
ance, faith,  and  newness  of  life;  but  an  awful 
curse,  if  we  neglect  so  great  salvation.  [JWote, 
Heb.2A—4.  12:22—25.)  Let  us  then  thankful- 
ly welcome  these  glad  tidings  of  great  joy;  and 
"give  the  more  earnest  heed  to  the  things  that  we 
have  heard,  lest  at  any  time  we  should  let  them 
slip:"  let  us  not  harden  our  hearts,  but  hear  this 
voice  of  God  while  it  is  called  to-day,  and  while 
he  so  kindly  invites  us  to  come  to  him  upon  a 
mercy-seat.  Urged  on  by  fear  of  coming  short, 
animated  by  hope  of  obtaining  the  prize,  and 
drawn  by  love,  let  us  "give  diligence  to  make 
our  calling  and  election  sure."  [J^otes,  2  Pet.  1 : 
5 — 11.)  And  recollecting  all  that  we  have  heard, 
learned,  and  experienced  of  the  Lord's  power, 
faithfulness,  righteousness,  and  mercy,  from  our 
very  youth,  let  us  bear  testimony  of  them  to  the 
rising  generation.  Indeed  we  should  make  these 
the  subjects  of  our  daily  converse,  and  endeavor 
to  bequeath  them  as  a  legacy  to  our  children; 
that  they,  as  well  as  we,  may  be  "strong  in  tlic 
grace  of  our  Lord  Jesus  Christ,"  encouraged  in 
fighting  "the  good  fight  of  faith,"  made  conquer- 
ors over  every  enemy,  and  obtain  an  inheritance 
in  that  better  land,  which  the  eyes  of  the  Lord 
watch  over,  and  the  glory  of  the  Lord  shineth 
upon  and  blesseth,  to  all  eternity — We  should 
not  however  forget,  that  we  have  no  reason  to 
expect  even  temporal  comforts,  personal,  domes- 
tic, or  public;  or  the  continuance  of  our  exter- 
nal religious  advantages,  by  which  the  Lord  hath 
hitherto  shewn  his  constant  care  of  this  land;  ex- 
cept as  we  cleave  to  him  in  fear  and  love,  and 
holy  obedience:  for  in  all  things  sin  and  misery 
are  most  closely  coDoected. 

[549 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  145T. 


destroy  the  names  of  them  out  of  that 
place. 

4  Ye  ^  shall  not  do  so  unto  the  Lord 
your  God. 

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,  ye  and 
your  households,  wherein  the  Lord  thy 
God  hath  blessed  thee. 

8  Ye  shall  not  do  after  all  the  things 
that  we  do  here  this  day,  °  every  man 
whatsoever  is  right  in  his  own  eyes. 

9  For  ye  are  not  as  yet  come  to  the 


g  30,31.  16:21,22.  20:18.     Lev. 

20:23. 
h  11.  16:2.    Josh.  9;2T  18:1.      1 

Kings  8:16,20.   14:2!.      1  Chr. 

22:1.    2  Chr.  7:12.     Ps.  78:68. 

87:2,3.    John  4:20—22.     Heb. 

12:22.    Rev.  14:1. 
i  Ex.  15:2.  25:22.     Num.  7:89. 

1   Kings  8:27.     Ps.   132:13,14. 

Is.  66:1,2.  Acts  7:48— 50.  Eph. 

2:20—22.  Coi.  2:9. 
k  Lev.  17:3—9.   Ez.  20:40. 


1   17.    14:22,28.     15:19,20.    26:2. 

Lev.  27:32,33.     Num.  18:15— 

17.  Mai.  3:8,10.     Luke  11:42. 

18:12. 
m  18.  14:23.  16:20.    Is.  23:18. 
n  12,18.  16:11—15.  26:11.  27:7. 

Lev.  23:40.  Ps.  128:1,2.    Mai. 

2:13.   Acts  2:46.  Phil.  4:4. 
0  Num. 15:39.  Judg.  17:6.21:25. 

Prov.  21:2.  Am.  6:26.  Acts  7: 

42. 


NOTES. 

Chap.  XII.  V.  2—4.  [J^ote,  7:25,26.)  Amon^ 
these  monuments  of  idolatry  no  mention  is  made 
of  temples:  and  it  is  probable  that  the  tabernacle 
in  the  wilderness  was  the  first  building'  ever  form- 
ed, as  a  habitation  for  the  Deity;  and  that  a  mis- 
understanding of  its  meaning  and  intention  gave 
rise  to  the  custom  of  building  temples  in  after 
ages.  [.N'nte,  Ex.  25:8.)  Before  this,  men  seem 
to  have  worshipped  in  high  or  in  shady  places,  as 
favorable  to  contemplation,  or  as  supposed  to  be 
peculiarly  sacred  to  the  Deity,  which  custom  was 
in  many  countries  r(;<ained  long  afterwards.  But 
the  Israelites  were  strictly  enjoined  to  destroy 
every  thing  which  could  keep  up  the  memory, 
that  such  and  such  places  had  been  sacred  to  any 
particular  idol;  and  even,  as  far  as  possible,  to 
erase  from  the  memory  of  man  the  very  names  of 
their  false  gods;  that  the  idolatry  itself  inight  sink 
into  oblivion,  through  all  the  land  of  their  inherit- 
ance. {jSTote,  E.r.  23:13.)  And  especially,  they 
must  by  no  means  imitate  the  Canaanites,  by  of- 
fering sacrifices  in  such  places  as  they  chose  for 
themselves,  however  suitable  they  might  think 
them  for  that  purpose. 

V.  5 — 7.  The  people  had  before  been  directed 
to  bring  all  their  sacrifices  to  the  door  of  the  tab- 
ernacle. (J^otes,  Lev.  11:3 — 9.)  But  at  this  time 
the  general  command  was  particularly  explained, 
with  reference  to  the  promised  land;  and  was  ex- 
patiated on  in  a  manner  which  evinced  that  it  was 
of  great  importance.  Idolatry  and  superstition 
would  be  prevented,  and  the  true  Object  and  pre- 
scribed method  of  worship  adhered  to,  when  all 
the  sacrifices  were  offered  at  the  same  place,  by 
the  priests  appointed  for  that  purpose.  Brother- 
ly love  and  harmony  in  religion  would  be  promot- 
550] 


Prest  and  to  the  inheritance,  which  the 
Lord  your  God  giveth  you. 

10  But  when  lye  go  over  Jordan,  and 
dwell  in  the  land  which  the  Lord  your 
God  giveth  you  to  inherit,  and  zvhen  he 
giveth  yoy  rest  from  all  your  enemies 
round  about,  so  that ""  ye  dwell  in  safety; 

1 1  Then  there  shall  be  ^  a  place  which 
the  Lord  your  God  shall  choose,  to  cause 
his  name  to  dwell  there,  thither  shall  ye 
bring  all  that  I  command  you;  your  burnt- 
offerings,  and  your  sacrifices,  your  tithes, 
and  the  heave-ofiering  of  your  hand,  and 
all  *  your  choice  vows  which  ye  vow  unto 
the  Lord. 

12  And  *  ye  shall  rejoice  before  the 
Lord  your  God,  ye,  and  your  sons,  and 
your  daughters,  and  your  men-servants, 
and  your  maid-servants,  and  "  the  Levite 
that  M  within  your  gates;  ^forasmuch  as 
he  hath  no  part  nor  inheritance  with  you. 

13  y  Take  heed  to  thyself,  that  thou 
offer  not  thy  burnt-offerings  in  every  place 
that  thou  seest: 


p  25:19.     1  Kings  8:56.     1  Chr. 

23:25.    Mlc.  2:10.    Heb.  4:8,9. 

1  Pet.  1:3,4. 
q  3:27.4:22.  9:1.   11:31.     Josh. 

3:17.  4:1,12. 
r  33:12,28.     Lev.   26:18,19.      1 

Sam.  7:12.     1  Kings  4:25.     Ps. 

4:8.    Prov.  1:33.  Jer.  23:6.  32: 

37.  33:11.  Ez.  28:26.  34:25,28. 

38:8. 
s  See  on  5.   14:23.    16:20.    16-2, 

&c.  17:8.  18:6.  23:16.  26:2.  31: 

11.      Josh.  18:1.       1  Kings  8: 

13,29.  Jer.  7:12.    John  4:20— 


23. 

*  Heb.  the  choice  oj* your  vovis . 
t  See  on  7.-14:26,27.     1  Kings 

8:66.    2  Chr.  29:36.  30:21—26. 

Neh.   8:10—12.      Ps.    100:1,2. 

147:1.   1  John  1:3,4. 
u  19.  14:27.    16:11,14.    18:6.    26: 

12. 
X  10:9.    18:1,2.— See  on  Num. 

18:20,23,24,26 Josh.      13:14, 

33.  14:4. 
y6.     Lev.  17:3,4.     I  Kings  12: 

28—32.  15:34.    2  Chr.  16:17. 


ed,  by  the  people  thus  constantly  meeting  to- 
gether from  every  part  of  the  land,  and  joining  in 
sacred  ordinances.  And  the  temple,  sacrifices, 
priests,  and  especially  the  ark  of  the  covenant, 
were  typical  of  Christ,  through  whom  alone  God 
can  be  acceptably  worsViipped  by  sinners.  Where 
the  ark,  in  the  most  holy  place  of  the  sanctuary, 
was  stationed  by  divine  appointment;  there  the 
Lord  "put  his  name"  as  the  one  living  and  true 
God,  the  God  of  Israel,  "a  just  God  and  a  Sa- 
vior." [Ex.  20:24.— JVoto,  Ex.  34:5—7.  /*.  45: 
20 — 22.)  There  he  made  known  his  glorious  per- 
fections; and  there  only  in  ordinary  cases,  would 
he  accept  the  sacrifices  of  his  people;  that  they 
might  feast  before  him  with  holy  joy,  as  peculiar- 
ly in  all  things  favored  and  blessed  by  him.  Yet 
praj'er  and  praise  might  be  offered  any  where, 
with  reference  to  the  sacrifices  at  the  altar,  and 
the  sprinkling  of  the  blood  before  the  ark. — The 
place  was  not  at  this  time  appointed;  for  that  was 
to  be  done  after  the  people  had  got  possession  of 
the  land.  Accordingly,  Shiloh  was  long  the  ap- 
pointed place;  and  after  some  changes,  Jerusalem 
was  chosen  for  the  purpose,  and  continued  to  en- 
joy that  distinction  till  the  crucifixion  of  Christ. 
[J^otes,  Josh.  18:1.  1  Sam.  4:3—11,19—22.  Fs. 
78:61—69.  132:7—9,13,14.  Jer.  7:12—15.) 

V.  8,  9.  The  ceremonial  ob.servances  were 
greatly  interrupted  in  the  wilderness,  by  the  want 
of  many  things  requisite  to  the  due  performance 
of  them,  when  the  people  had  no  corn-fields,  vine- 
)-ards,  or  olive-yards;  or  by  their  constant  remo- 
vals: and  many  things  were  connived  at,  which 
were  not  according  to  the  strictness  of  the  law. 
It  is  plain,  that  in  the  best  of  times  hitherto,  many 
things  have  been  neglected  or  defective  in  the 
church  of  God:  and  the  typical  meaning  of  these 


B.  C.   1451. 


CHAPTER  XII. 


B.  C.  1451. 


1 4  But  ^  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. 

15  Notwithstanding,  *  thou  mayest  kill 
and  eat  flesh  in  all  thy  gates,  whatsoever 
thy  soul  lusteth  after,  according  to  the 
blessing  of  the  Lord  thy  God,  which  he 
hath  given  thee:  ^  the  unclean  and  the 
clean  may  eat  thereof,  as  of  the  roe-buck, 
and  as  of  the  hart. 

16  Only  <=ye  shall  not  eat  the  blood; 
ye  shall  pour  it  upon  the  earth  as  water. 

17  H  Thou  mayest  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  tby 
vows  which  thou  vowest,  nor  thy  free- 
will offerings,  or  heave-ofi'ering  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  s  Take  heed  to  thyself  that  thou 
forsake  not  the  Levite  *  as  long  as  thou 
livest  upon  the  earth. 

20  IT  When  the  Lord  thy  God  shall 
enlarge  thy  border,  ^  as  he  hath  promised 
thee,  and  thou  shalt  say,  *  I  will  eat  flesh, 
because  thy  soul  longeth  to  eat  flesh; 
thou  mayest  eat  flesh,  whatsoever  thy 
soul  lusteth  after. 

21  If  the  place  which  the  Lord  thy 
God  hath  chosen  J  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  com- 
manded thee,  and  thou  shalt  eat  in  thy 


gates  whatsoever  thy  soul  lusteth  after. 
22  Even  ^  as  the  roe-buck  and  the  hart 

them:  the 


z  See  on  5,n.   Ps.  5:7.9:11.     2 

Cor.  6:19.  Heb.  10:19—22. 13: 

15. 
a  21,22.   Lev.  17-3—5. 
b  1-4:5.  15.22,23. 
I-  Gen.  9:4.     See  on  Lev.  7:26, 

27.  17:10— 13.— Acts  16:29.     1 

Tim.  4:4. 
a  Hee  on  6,11.  14.22—29.  26:12, 

14.  Lev.  27:30—32.  Num.  18: 

21,&c. 
e  See  on  12,19.  15:20. 
f  See   on   1 Ps.    32:11.    68:3. 

Prov.3:17.   Is.  12:3.  Acts2;46. 

16.-34.  Gal.  6:22.  Phil.  3:1— 3. 


g  14:27—29.      2  Chr.    11:13,14. 

31:4—21.    Neh.  10:34— 39.    1 

Cor.  9:10—14. 
*  Heb.  all  thy  days.  See  on  1. 
h  See  on  1 1  ;24.— 19:8.  Gen.  15: 

18—21.28:14.     Ex.  23:31.  34: 

24. 
i  See  on  16 Gen.  31:30.  Num. 

11:4,20,34.      2  Sam.  13:39.  23: 

16.     Ps.  63:1.  84:2.  107:9.  119: 

20,40,174.    2  Cor.  9:14.     Phil. 

1:8.  2:26. 
j  See  on  6,11.    14:23,24.  16:6,11. 

26:2.     Ex.  20:24.     1  Kings  14: 

21.  2  Chr.  12:13.  Ezra  6:12. 


institutions  was  the  main  thing  contained  in  them; 
for  they  were  scai-cely  ever  exactly  observed  in 
anv  age. 

V.  10—14.  Mars;.  Ref.—J^otes,  5—7.  16:3—6. 

V.  15,  16.     Marg.  Ref.—Kote,  22. 

V.  17,  18.  Tithes.  {\1)  This  means  the  sec- 
ond tithe;  {.N'ote.i,  14:22—29.  26:12—15.)  for  the 
IjBvites  received  the  whole  of  the  other.  (JVbfe.?, 
.'Vmwi.  18:20 — 32.)  In  like  manner  every  male 
firstling  was  the  portion  of  the  priests '  alone; 


is  eaten,  so  thou  shalt  eat 


un- 


clean and  the   clean   shall  eat  of  them 
ahke. 

23  Only  be  t  sure  that  thou  eat  not 
the  blood:  for  'the  blood  is  the  life;  and 
thou  mayest  not  eat  the  life  with  the  flesh. 

24  Thou  shalt  not  eat  it;  "■  thou  shalt 
pour  it  upon  the  earth  as  water. 

25  Thou  shalt  not  eat  it;  "  that  it  may 
go  well  with  thee,  and  with  thy  children 
after  thee,  °  when  thou  shalt  do  that  which 
is  right  in  the  sight  of  the  Lord. 

26  1[  Only  thy  p  holy  things  which  thou 
hast,  and  i  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  thy  sacrifices  shall  be  poured 
out  upon  the  altar  of  the  Lord  thy  God, 
and  thou  shalt  eat  the  flesh. 

28  *  Observe  and  hear  all  these  words 
which  I  command  thee,  "  that  it  may  go 
well  with  thee,  and  with  thy  children  after 
thee  for  ever,  Avhen  thou  doest  that  zchich 
is  good  and  right  in  the  sight  of  the  Lord 
thy  God. 

29  IF  When  the  Lord  thy  God  shall 
^'cut  off"  the  nations  from  before  thee, 
whither  thou  goest  to  possess  them,  and 
thou  i  succeedest  them,  and  dwellest  in 
their  land; 

30  Take  heed  to  thyself  ^  that  thou  be 
not  snared  ^by  following  them,  after  that 
they  be  destroyed  from  before  thee:  and 
that  thou  inquire  not  after  their  gods, 
saying,  '^How  did  these  nations  serve 
their  gods?  even  so  will  I  do  likewise. 

3 1  Thou  y  shalt  not  do  so  unto  the  Lord 
thy  God:  for  every  abomination   ||  to  the 


k  See  on  16. 

t  Heb.  strong. 

1  Gen.  9:4.     Lev.  3:16,17.   17: 

11,14.    Matt.  20:28.    Rev.  5:9. 
ml6.  J 5:23. 
n  28— See  on   4:40.   5:16 Ps. 

112:2.    Is.  3:10.  48:18,19.    Ez. 

33:26. 
0  See  om6;18.— 13:18.     Ex.16: 

26.    1  Kings  11:38. 
p  6,11,18.    Num.  5:9,10.  18:19. 
q  See  on  Gen.  28:20.     Lev.  22: 

18.   1  Sam.  1:21—24 — Ps.  66: 

13—16. 
r  See  on  Lev.  1:5,9,13. 
s  Lev.  4:30.  17:11. 
t  24:8.— See  071  Ex.  34:11.  Lev. 

19:37.— 2  Chr.  7:17.  Neh.  1:6. 


Ps.  105:45.     Ez.  37:24.     John 

16:3,10,14. 
u  See  on  26. 
v  9:3.19:1.  Ex.  23:23.  Josh.  23: 

4.Ps.  73:55. 
i  Heb,  inheritesl,  or,  possessest 

them. 
Av7:l6.     Ex.  23:31— 33.     Lev. 

18:3.    Num.  33:62.    Judg.  2:2, 

3.   Ps.  106:34—38.    Ez.  20:23. 
vS  Heb.  after  them. 
xJer.  10:2.     Ez.  20:32.    Rom. 

12:2.   Eph.  4:17.     1  Pet.  4:3,4. 
y  18:9.       Lev.   18:3,26—30.      2 

Kings  17:16— 17.  21:2.    2  Chr. 

33:2.  36:14. 
II  Heb.  o//Ae. 


(JVwm.  18:17,18.)  so  that  either  the  female  first- 
ling, or  some  other  of  their  young  cattle,  being 
presented  as  peace-offerings,  were  thus  to  be  feast- 
ed on  before  the  Lord. 

V.  22.  All  animals  slain  for  food  in  the  wil- 
derness, were  ordered  to  be  brought  as  peace- 
offerings  to  the  door  of  the  tabernacle;  so  that  the 
unclean  were  in  fact  at  that  time  forbidden  to  eat 
any  flesh  at  all:  {JVofes,  Lev.  17:10—16.)  but  this 
restriction  wa.s  taken  off  when  thcv  entered  on 

[551 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


Lord  which  he  hateth,  have  they  done 
unto  then-  gods:  for  y  even  their  sons  and 
their  daughters  they  have  burnt  in  the  fire 
to  their  gods. 

32  What  thing  soever  1  command  you 
observe  to  do  it:  'thou  shalt  not  add 
thereto,  nor  diminish  from  it. 

CHAP.  XIII. 

Knticers  to  idolatry  must  be  put  to  death,  1 — 5.  Even  the  near- 
est relations  must  accuse  them,  and  lead  the  way  in  stoning 
them,  6^11.  Idolatrous  cities  must  be  utterly  destroyed,  12 
—18. 

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,  say- 
ing, Let  us  go  after  other  gods,  which 
thou  hast  not  known,  and  let  us  serve 
them: 


V  Lev.  I8-.21.  20:2.      Jer.  7:31. 
'32:35.  Ez.  20:31.  23:37.     Mic. 

6:7. 
z  4:2.  13:18.     Josh.  1:7.     Prov. 

30:6.  Matt.  28:20.  Rev.  22:18, 

19. 
a  1  Kings  13:18.    Is.  9:15.    Jer. 

6:13.  23:11.         Ez.     13:2,3,23. 

Zech.  13:4.   Matt.  7:15.24:11. 


Luke  6:26.  2  Pet.  2:1.    1  John 

4:1. 
b  Jer.  23:25—28.  27:9.  29:8,24. 

marg.    Zech.  10:2. 
0  18:22.    Ex.  7:22.    1  Kings  13: 

3.  Matt.  7:22,23.  24:24.  2  Cor. 

11:13—15.      2  Thes.  2:9—11. 

Rev.  13:13,14. 


the  promised  land. — The  clean,  &c.]    Jfotes,  15: 
1 9 23. 

V.  29—31.  J^otes,  Lev.  18:21,24—30.  Ps.  106: 
35—38.  Jer.  10:2. 
V.  32.     J^ote,  4:2. 

PRACTICAL  OBSERVATIONS. 

We  cannot  serve  God  and  Mammon,  nor  wor- 
ship the  true  God  and  idols,  nor  depend  upon 
Christ  Jesus  and  superstitious  or  self-rig-hteous 
confidences.  No  coalition  oug-ht  so  much  as  to  be 
attempted  in  these  cases. — True  religion  springs 
from  the  subversion  of  every  false  dependence, 
and  the  dethroning  of  every  idol,  and  tends  to  the 
extirpation  of  every  rival  and  opponent,  that  the 
Lord  may  be  our  only  Portion  and  Salvation,  and 
receive  all  our  worship  and  obedience.  Nor  can 
we  ever  approach  him  with  acceptance,  but  in  the 
way  which  he  has  revealed,  and  in  the  ordinances 
which  he  has  appointed;  for  neither  our  wisdom, 
nor  our  imagination,  is  in  this  case  at  all  to  be 
trusted.  [JVote,  Ex.  25:40.)  In  Christ  Jesus,  as 
in  the  true  Temple,  "all  the  fulness  of  the  God- 
head dwells  bodily;"  to  him  we  come  by  humble 
faith,  and  receive  the  pardon,  the  reconciliation, 
and  the  grace  which  he  bestows  from  his  mercy- 
seat:  thus  we  learn  to  love  him,  to  obey  his  com- 
mandments, and  to  present  our  spiritual  sacrifices 
of  prayer  and  praise,  and  every  work  of  compas- 
sion and  kindness  performed  for  his  sake.  There 
we  find  acceptance  of  our  imperfect  services,  and 
learn  to  delight  in  obedience;  for  the  ways  of  our 
reconciled  Father  are  "ways  of  pleasantness,  and 
all  his  paths  are  peace:"  and  the  repeated  calls  to 
"rejoice  before  the  Lord,"  here,  as  well  as  in  the 
New  Testament,  should  be  peculiarly  noticed. 
{Jfotes,  Phil.  4:4.  I  Pet.  1:8,9.)  This  holy  joy 
will  be  excited  in  our  hearts,  and  generally  pre- 
served and  increased,  in  proportion  as  we  abound 
in  love  and  good  works.  But  we  must  not  be  sat- 
isfied even  with  that  measure  of  diligence,  which 
passes  current  in  the  visible  church;  where  too 
often  many  allow  themselves,  and  are  connived  at 
by  others,  in  "doing  whatsoever  is  right  in  their 
own  eyes."  We  must  consider  what  the  word  of 
552] 


3  Thou  shalt  "^nol  hearken  unto  the 
words  of  that  prophet  or  that  dreamer 
of  dreams:  for  the  Lord  your  God 
^  proveth  you,  to  know  whether  ^  ye  love 
the  Lord  your  God  with  all  your  heart 
and  with  all  your  soul. 

4  Ye  shall  s  walk  after  the  Lord  your 
God,  and  fear  him,  and  keep  his  com- 
mandments, and  obey  his  voice,  and  ye 
shall  serve  him  ''  and  cleave  unto  him. 

5  And  that  '  prophet,  or  that  dreamer 
of  dreams,  shall  be  put  to  death;  because 
he  hath  spoken  *  to  J  turn  you  away  from 
the  Lord  your  God,  which  brought  you 
out  of  the  land  of  Egypt,  and  redeemed 
you  out  of  the  house  of  bondage,  to  thrust 
thee  out  of  the  way  which  the  Lord  thy 
God  commanded  thee  to  walk  in:  so  shalt 
thou  ^  put  the  evil  away  from  the  midst  of 
thee. 


dis.  8:20.  Acts  17:11.    Eph.  4: 

14.   1  John  4:1. 
e  See  on  3:2 Ps.  66:10.81:7. 

1  Cor.  11:19.    1  John  2:19.  4:4. 
f  See  on  6:5.    2  Cor.  3:8. 
gSee    on   6:13.-2  Kings  23:3. 

2Chr.  34:31.    Mic.  6:8.    Luke 

1:6.     Col.  1:10.     1  Thes.  4:1,2. 
h  See  on  10:20.-  30.20.      Rom. 

6:13.   1  Cor.  6:17. 


i  18:20.  J  Kins:s  18.40.  Is.  9t 
14,15.  28:17,181^  Jer.  14:15.  2R: 
15—17.29:21,22.  Zech.  13:3. 
Rev.  19:20. 

*  Heb.  revolt  against. 

j  10.  7:4.  Jer.  50:6.  Acts  13:8. 
2  Tim.  4:4,5. 

k  17:7.  19:19.  22:21,24.  24:7. 
1  Cor.  5:13.     Heb.  12:14,15. 


God  requires:  we  must  remember  those  primitive 
times,  when  "great  grace  was  upon  all"  the  com- 
pany of  Christians,  and  reflect  how  they  lived; 
and  we  must  by  faith  contemplate  those  who  have 
arrived  at  their  rest  and  inheritance,  and  endeav- 
or to  conceive  how  they  love  the  Lord  and  re- 
joice in  serving  him,  and  be  ourselves  pressing 
forward  after  that  perfection. — If  we  would  have 
a  comfortable  use  of  our  possessions,  and  be  hap- 
py in  domestic  life,  we  should  honor  God  with  our 
substance,  worship  him  in  our  families,  and  train 
up  our  children  and  servants  to  attend  on  all  his 
ordinances.  Nay,  "whether  we  eat,  or  drink,  or 
whatever  we  do,  we  should  do  all  to  the  glory  of 
God:"  but  this  cannot  be  done,  without  observing 
the  rules  of  strict  temperance,  and  submission  to 
Providence,  in  our  use  of  his  good  creatures,  and 
having  all  "sanctified  by  the  word  of  God  and 
prayer;"  or  without  separating  a  portion  for  the 
poor,  and  for  the  provision  of  such  as  labor  in  the 
word  and  doctrine,  and  seek  not  an  inheritance 
of  temporal  things  among  their  brethren,  and  must 
therefore  not  be  forgotten  by  them.  We  must 
likewise  "do  aU  in  the  name  of  Jesus  Christ,  giv- 
ing thanks  to  the  Father  through  him:"  and  exer- 
cise in  every  thing  that  dominion  over  our  appe- 
tites which  becomes  his  disciples,  and  those  who 
savor  heavenly  things.  And  it  behoves  us  to  watch 
against  being  ensnared  by  the  examples,  maxims, 
fashions,  and  persuasions  of  the  world;  for  if  we 
yield  at  all  to  them,  even  in  the  desires  of  our 
hearts,  they  will  draw  us  into  furtlier  abomina- 
tions. But  "whatsoever  the  Lord  commands,  that 
must  we  observe  and  do,  without  adding  to  it,  or 
diminishing  from  it,"  that  "it  may  be  well  with  us, 
and  with  our  children  after  us  for  ever." 

NOTES. 
Chap.  XIII.  V.  1 — 5.  It  is  here  supposed, 
that  professed  prophets  would  arise  and  "give 
signs  and  wonders,"  (that  is,  predict  remarkable 
events  which  would  come  to  pass  accordingly,  or 
work  apparent  miracles,)  and  then  endeavor  to 
seduce  the  people  into  idolatry.  Thus  a  di- 
vine interposition  would  be  pleaded  in  support  of 


B.  C.  1451. 


CHAPTER  XIII. 


B.  C.  1431. 


6  If  '  thy  brother,  the  son  of  thy 
mother,  or  thy  son,  or  thy  daughter,  or 
the  wife  of  thy  bosom,  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  Namdy,  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  p  consent  unto  him, 
nor  hearken  unto  him;  neither  i  shall  thine 


1   17:2,3.   28:54.       Prov.    18:24. 

Mic.  •7:5—7.   Matt.  12:43—60. 

2  Cor.  5:16. 
m  1  Sam.  18:1,3.  20:17.  2  Sam. 

1:26. 
n  Job  .31:27.    Gal.  2:4.    Eph.  4: 

14.      Col.  2:4.      2  Pet.  2:1.     I 

John  2:26,27.     Rev.   12:9.   13: 


14.  20:3. 
0  32:16—18.      Judg.  2:13.   6:8. 

10:6.   1  Kings  11:6— 7.2  Kiags 

17:30,.'?1. 
p  Kx.20:3.  Prov.  1:10.  Gal.  1: 

8,9.   1  John  6:21. 
q  See  on  7:16.-19:13.      Ez.  5: 

II.  9:6,6. 


spare, 


eye  pity  him,  neither  shalt  thou 
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 
God,  "  which  brought  thee  out  of  the  land 
of  Egypt  from  the  house  of   *  bondage. 

1 1  And  ^  all  Israel  shall  hear  and  fear, 
and  shall  do  no  more  any  such  wickedness 
as  this  is  among  you. 

12  II  If  thou  *  shalt  hear  say  in  one  of 


a  practice  directly  contrary  to  \he  first  principles 
of  true  religion,  as  stated  in  the  sacred  Scriptures. 
But  those  first  principles  having  been  sufficiently 
demonstrated,  and  it  being  impossible  that  God 
should  contradict   himself;    the   Israelites   were 
commanded  to  treat  the  prophet  as  a  deceivei-, 
and  his  apparent  miracles  and  prophecies  as  im- 
postures; and  to  consider  that  the  Lord  permitted 
such  thing's,  in  order  to  prove  whether  they  were 
cordially  devoted  in  love  to  his  worship,  or  were 
glad  of  a  pretence  for  turning  aside  to  idolatry. 
(Mote,  8:2.)    Nay,  they  must  put  tlie  deceiver  to 
death  without  mercy. — The  existence  and  per- 
fections of  the  one  living  and  true  God  are  fully 
proved,  by  the  works  of  creation  and  providence; 
the  revelation  made  to  Israel  by  Moses  had  been 
authenticated  by  the  most  public  and  stupendous 
miracles;  and  the  worship  of  Jehovah  alone  was 
tlie  fundamental  principle  of  that  revelation.    No 
miracles  therefore  could  be  admitted  as  a  proof, 
that  the  people  might  violate  the  first  and  great 
commandment  of  the  law,  just  before  given  from 
mount  Sinai:   for  it  was    impossible  such  mira- 
cles could  be  wrought  by  Jehovah;  and  if  wrought 
by  another,  he  must  be  the  rival  and  enemy  of 
Jehovah. — Those  things  indeed  in  the  law  given 
by  Moses,  which  related  to  the  external  forms  of 
worship,  being  changeable  in  their  nature,  might 
be  superseded  by  a  future  revelation;  and  here 
the  evidence  of  miracles,  if  public  and  incontest- 
able, was  admissible.     Yet  it  is  observable,  that 
our  Lord  and  his  apostles  did  not  rest  the  Chris- 
tian revelation  on  miracles  only,  but  they  con- 
stantly appealed  to  the  Old  Testament;  the  proph- 
ecies and  promises  of  which,  when  fairly  ipter- 
preted,  were  suited  to  raise  an  expectation  of  ex- 
actly such  a  change  in  externals  as  they  effected, 
and  which  at  the  same  time  fully  established  all 
the  grand  principles  and  requirements  of  preced- 
ing revelations.     In  all  cases  where  the  evident 
testimony  of  the  sacred  oracles  is  not  evaded  or 
contradicted,  miracles  may  be  considered  as  the 
seal  of  God,  to  the  doctrine  taught  by  those  who 
work  them;    but  when  the  grand  principles   of 
Scripture  are  opposed,  they  must  be  allowed  in- 
sufficient to  counterbalance  the  immense  weight 
of  evidence  by  which  that  has  been  authenticated. 
— We  are  too  much  in  the  dark  to  determine  ex- 
actly what  created  power  can  effect,  and  what 
are  its  limits:  and  it  seems  undeniable  that  Satan, 
if  permitted,  could  produce  changes  in  nature 
which  would  to  us  appear  miraculous:  or  give  in- 
timations of  events  speedily  to  take  place,  which 
would  seem  prophetical:  though  neither  of  them 
would  be  at  all  worthy  to  be  compared  with  the 
Vol.   I.  70     ■> 


r  17:2—7.    Matt.  10:37.    Luke 

14:26. 
s  17:7.  John  8:7.   Acts  7:83. 
t  21:21.      Lev.  20:2,27.  24:14— 

16,23.    Num.  15:36,36.     Josh. 

7:26.   2  Chr.  24:21. 


u  See  on  Ex.  20:2. 
*  Heb.  bondmen. 
V  17:13.  19;20.    Prov.  19:25.21: 

II.   1  Tim.  5:20. 
X  Josh.  22:M,&.c.      Judg.  20:1, 


stupendous  miracles  recorded  in  Scripture,  or  the 
system  of  prophecy  therein  contained.  But  as  we 
may  be  sure  this  enemy  will  never  interpose  to 
confirm  the  holy  truths  of  Christianity,  [Jfote, 
Matt.  12:25,26.)  so  we  may  rest  satisfied,  that  God 
win  not  permit  him  to  deceive  his  upright  ser- 
vants; though  he  may  allow  him  to  prove  them, 
and  to  shew  the  difference  between  them  and 
plausible  hypocrites.  [J^Totes,  Matt.  24:23 — 25. 
Rev.  13:8 — 10.) — As  the  revelation  of  the  trutk 
and  will  of  God  is  now  completed,  we  have  no 
reason  to  expect  miracles;  though  it  is  no  where 
expressly  declared,  that  no  more  true  ni-acles 
shall  ever  be  performed;  and  perhaps  such  may  be 
wrought  on  some  future  very  extraordinary  occa- 
sions, as  the  fall  of  antichrist,  the  conversion  of 
the  Jews,  or  the  caUing  of  the  Gentiles.  But  all  the 
pretended  miracles  of  the  church  of  Rome,  being 
performed  in  favor  of  idolatry,  superstition,  and  an- 
I  tiscriptural  principles,  claims,  and  practices,  are 
so  many  proofs  that  she  is  the  principal  antichrist 
foretold  in  the  New  Testament.  [J\~otes,  2  Thes. 
2:8—12.  1  Tim.  4:1—5.  Rev.  13:13— 17.)— All 
impressions,  visions,  and  revelations,  or  pretences 
I  to  miraculous  or  prophetical  powers,  adduced  in 
support  of  unscriptural  tenets,  are  evidently  dia- 
bolical delusions  or  human  impostures:  and  if 
brought  in  favor  of  scriptural  principles,  they 
weaken  the  evidence  of  them,  and  disgrace  the 
cause  of  trutli.  So  far  ought  we  to  be,  therefore, 
from  listening  to  the  vain  reasonings  of  infidels 
or  heretics,  against  the  authenticated  doctrines 
and  precepts  of  Scripture,  that  we  should  consid- 
er even  apparent  miracles  wrought  in  such  a 
■  cause,  as  only  permitted  in  order  to  prove  and 
!  try  us.  We  are  taught  in  the  Scriptui'e  to  expect 
that  both  profane  scoffers,  and  pretenders  to  mir- 
;  acles,  will  thus  assault  us;  and  if  we  properly 
i  consider  tiiis,  the  fact  itself  will  "turn  to  us  for  a 
\  testimony."  "Thus  it  is  written,  and  thus  it  must 
I  be." 

i  V.  6 — II.  By  this  luw,  every  Israelite  was 
bound  in  conscience  to  inform  against,  to  prose- 
cute, and  to  assist  at  the  execution  of  any  one, 
even  the  nearest  relation  or  friend,  who  attempt- 
ed to  persuade  him  to  idolatry.  [J^oles,  33:9.  Ex. 
32:27—29.  Matt.  10:37—39.]  Yet  it  is  observa- 
ble that  parents  and  husbands  are  not  expressly 
mentioned,  in  the  list  of  those  who  were  to  be  thus 
accused;  perhaps  out  of  deference  to  the  divine 
appointment  of  authority  and  subordination  in 
families. — This  singular  institution  would  power- 
fully operate  to  produce  an  abhorrence  of  idola- 
try, and  to  render  every  one  afraid  of  harboring 
a  thought  in  his  heart,  which  he  could  not  disclose 

1556 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


thy  cities  which  the  Lord  thy  God  hath 
given  thee  to  dwell  there,  saying, 

13  Certain  men,  *  the  ^  children  of  Be- 
lial, ==  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  behold, 
if  it  be  truth,  and  the  thing  certain,  that 
such  abomination  is  wrought  among  you; 

15  Thou  shalt  surely  smite  the  inhab- 
itants of  that  city  with  the  edge  of  the 
sword,  ''destroying  it  utterly,  and  all  that 
is  therein,  and  the  cattle  thereof,  with  the 
edge  of  the  sword. 


*  Or,  naughty  men. 

V  Judg.  19:22.  20:13.    1  Sam.  2: 

"I2.  10:27.  25:17,25.  2 Sam.  l6: 

7.20:1.23:6.   IKiDgs  21:10,13. 

2  Chr.  13:7.  John  8:44.  2  Cor. 

6:15.  1  John  3:10. 
z4:19.     2  Kings  17:21.    1  John 

2:19.  Jude  19, 


a  17:4.  19:18.    Num.  35:30.    Is. 

11:3,4.     John  7:24.     1  Tim.  5: 

19. 
b  2:34.  7:2,16.   Ex.  23:24.  Lev. 

27:28.         Josh.     11:17—21,24. 

Judg.  20:48.  Key.  17:16.  18:18 

—24.  19:2,3. 


16  And  thou  shalt  gather  all  the  spoil 
of  it  into  the  midst  of  the  street  thereof, 
and  shalt  burn  with  fire  the  city,  and  all 
the  spoil  thereof  every  whit,  for  the  Lord 
thy  God;  and  it  shall  be  <=an  heap  for 
ever,  it  shall  not  be  built  again. 

17  And  there  shall  '*  cleave  nought  of 
the  t  cursed  thing  to  thine  hand:  that  « the 
Lord  may  turn  from  the  fierceness  of  his 
anger,  and  shew  thee  mercy,  and  have 
compassion  upon  thee,  and  multiply  thee, 
^  as  he  hath  sworn  unto  thy  fathers; 

18  When  thou  shalt  hearken  to  the 
voice  of  the  Lord  thy  God,  s  to  keep  all 
his  commandments,  which  I  command  thee 
this  day,  to  do  that  which  is  right  in  the 
eyes  of  the  Lord  thy  God. 


to  his  nearest  relations  without  risking-  his  life. — 
Israel  was  under  a  peculiar  covenant,  of  which 
idolatry  was  the  g-rand  forfeiture;  and  this  could 
not  be  prevented  from  becoming'  a  national  sin, 
unless  individuals,  and  even  cities,  that  were 
guilty  of  it,  were  punished  by  public  authority. 
They  were  in  a  special  manner  under  the  gov- 
ernment of  God  as  a  nation,  and  this  crime  was, 
as  it  were,  high  treason.  They  were  also  a  single 
nation  surrounded  by  idolaters,  and  prone  to  idol- 
atry themselves  in  a  surprising  degree. — These 
reasons  for  punishing  this  crime  by  death  do  not 
now  exist:  and  there  is  no  command  or  precedent 
in  the  New  Testament,  commanding  or  autlior- 
izing  magistrates  to  use  the  sword  of  public  jus- 
tice, in  punishing  their  subjects  formatters  merely 
of  conscience  towards  God;  nor  does  it  seem  at  all 
to  accord  with  the  spirit  of  Christianity:  much 
less  can  this  law  authorize  persecution  in  general. 
Even  the  Israelites  were  not  commanded  nor  al- 
lowed to  punish  idolaters  as  such;  but  merely 
apostates  from  the  worship  of  the  true  God  to 
idolatry,  within  the  limits  of  their  own  nation:  nor 
were  they  required  or  allowed  thus  to  propagate 
the  worship  of  Jehovah. 

V.  12—18.  "The  children  of  Belial"  are  reb- 
els, who  cast  off  the  yoke  of  the  divine  law;  for 
this  is  only  another  name  for  the  children  of  the 
devil.  Uilarg.  Ref.  y.) — In  case  a  report  pre- 
vailed, that  a  whole  citj'  in  Israel  had  renounced 
the  worship  of  God  and  established  idolatry;  the 
rulers  and  magistrates  were  required  first  fairly 
to  investigate  the  case:  and  if  the  fact  were  fully 
proved,  they  were  commanded  to  slay  all  the  in- 
habitants, and  burn  the  city  with  all  the  spoil  of  it 
"as  an  accursed  thing,"  devoted  to  destruction,  a 
sacrifice  to  the  offended  justice  of  God.  Thus 
the  same  dreadful  punishment  was  appointed  for 
idolatrous  Israelites,  as  they  had  been  employed 
to  inflict  on  the  devoted  Canaanites:  and  the  city 
itself,  like  Jericho  and  the  cities  of  Arad,  must  be 
so  entirely  destroyed,  as  never  more  to  be  rebuilt, 
except  by  an  act  of  direct  rebellion  against  God. 
(JVotes^JVum.  21:1—3.  Josh.  6:17— 21.)— Many 
distinctions  have  been  made,  both  by  Jewish  and 
Christian  expositors,  to  abate  the  severity  of  this 
law;  but  the  text  gives  no  countenance  to  any  of 
them.  It  should  not  indeed  be  supposed  that  the 
crime  was  charged  on  the  city,  unless  a  majority 
of  the  inhabitants  concurred  in  it;  or  that  any  in- 
dividuals who  had  entirely  escaped  the  general 
contagion,  might  not  separate  frcMn  their  guiltv 
554] 


c  Num.  21:2,3.  Josh.  6:26.  8:28. 

Is.  17:1.  25:2.  Jer.  49:2.    Mic. 

1:6. 

d  See  on  7  26 Josh.  6:18. 

I  Or,  devoted.    See  on  Lev.  27: 


28,29.-1  Cor.  16:22. 
e  Josh.  7:26.  22:20. 
f  Gen.  22:16,17.  26:4,24.  28.-14. 
e  See  on  12:25,28,32.     Matt.  6: 

33.  7:21,24. 


neighbors;  and  perhaps  space  might  on  some  oc- 
casions be  allowed  for  repentance.  The  destruc- 
tion of  the  spoil  would  evince,  that  the  prosecu- 
tion and  execution  were  not  the  effect  of  avarice, 
but  of  zeal  for  the  honor  of  God  and  religion;  and 
nothing  can  be  conceived  more  suited  to  restrain 
the  people  from  idolatry  than  this  statute.  [J^ote, 
7:25,26.)  But  we  never  read  that  it  was  carried 
into  execution;  (JVo<e,  Josh.  22: 12 — 16.)  and  have 
reason  to  think  that  this  neglect  was  a  national 
sin,  which  hastened  the  Babylonish  captivity. 
Had  some  mortified  limbs  been  cut  off,  the  life  of 
the  state  might  have  been  prolonged.  [J\Iic.  1:13.) 

PRACTICAL  OBSERVATIONS. 

It  is  of  the  greatest  importance  to  be  well  ac- 
quainted with  the  truths  and  precepts  of  revela- 
tion, and  well  established  in  them:  for  we  may  ex- 
pect to  be  proved,  not  only  with  that  trial  of  our 
faith  which  requires  us  to  suffer,  or  to  renounce 
our  worldly  interests,  for  conscience'  sake;  but  by 
such  plausible  temptations  as  "Satan,  transform- 
ed into  an  angel  of  light,"  can  set  before  us,  to  im- 
pose upon  us  with  evil  in  the  guise  of  good,  and 
with  error  in  the  appearance  of  truth:  nor  can 
any  thing  be  effectually  opposed  to  such  tempta- 
tions, but  a  plain,  express  testimony  of  Scripture. 
In  order  to  render  these  temptations  more  dan- 
gerous, our  crafty  foe  often  sends  them  by  persons, 
i  whom  we  have  been  accustomed  to  look  up  to  as 
superiors,  teachers,  and  men  of  God;  or  by  those, 
for  whom  we  entertain  the  most  tender  affection: 
the  former  we  can  scarcely  think  capable  of  de- 
ceiving, or  of  being  deceived;  to  the  latter,  we  can 
hardly  find  in  our  hearts  to  refuse  any  request. 
But  we  must  remember,  that  in  all  this  "the  Lord 
our  God  doth  prove  us;"  he  is  our  Master,  and 
we  must  call  no  man  master  upon  earth:  if  there- 
fore the  servant  contradicts  the  Lord,  we  must 
believe  the  latter  and  not  the  former. — The  love 
and  duty  which  we  owe  to  God  are  so  immensely 
superior  to  all  other  obligations,  that  we  must  act 
even  towards  our  dearest  friends,  as  though  we 
hated  them,  when  his  command  or  his  glory  re- 
quires it.     (jVote,  Luke  14:25—27.)     And  if  the 
offending  relative  must  not  be  spared  or  pitied,  but 
be  put  to  death,  according  to  the  law  of  God; 
surely  we  are  called  upon,  not  only  to  refuse  com- 
pliance with  those  temptations  which  are  enforc- 
ed by  our  relations,  but  plainly  to  protest  against 
the  dangerous  tempters,  sharply  to  reprove  thern, 
and  if  we  cannot  reclaim  them,  to  renounce  their 


B.  C.    1451. 


CHAPTER  XIV. 


B.  C.  1461. 


CHAP.  XIV. 

Israel  must  be  ctistingfuished  from  other  nations  in  their  mourn- 
ing, 1,2:  and  in  their  diet,  3 — 21.  A  tithe  of  their  increase 
to  be  eaten  before  the  Lord;  or  the  price  of  it  to  be  spent  at 
the  appointed  place  in  religious  feasting,  22 — 27:  but  every 
third  year  to  be  given  in  vporks  of  charity  and  piety,  28,  29. 

YE  art  ^the  children  of  the  Lord 
your  God:  ^  ye  shall  not  cut  your- 
selves, nor  make  any  baldness  between 
your  eyes,  for  the  dead: 

2  For  '  thou  art  an  holy  people  unto 
the  Lord  thy  God,  and  the  Lord  hath 
chosen  thee  to  be  a  peculiar  people  unto 
himself,  above  all  the  nations  that  are,  upon 
the  earth. 

3  Thou  shalt  not  ^  eat  any  abominable 
thing. 

4  These  are  « the  beasts  which  ye  shall 
eat:  the  ox,  the  sheep,  and  the  goat, 

5  The  hart,  and  the  roe-buck,  and  the 
fallow-deer,  and  the  wild  goat,  and  the 
*  Pyg^'^g^  21"^  the  wild  ox,  and  the  cha- 
mois: 

6  And  every  beast  that  ""partcth  the 
hoof,  and  cleaveth  the  cleft  into  two  claws, 
and  cheweth  the  cud,  among  the  beasts; 
that  ye  shall  eat. 

7  Nevertheless,  these  s  ye  shall  not  eat, 
of  them  that  chew  the  cud,  or  of  them 
that  divide  the  cloven  hoof;  as  the  camel, 


a  Gen.  6:2,4.    Ex.  4:22,23.   Ps. 

82:6,7.     Jer.  3:19.     Hos.  1:10. 

John  1:12.   11:62.     Eom.   3:16. 

9:8,26.  2  Cor.  6:18.  Gal.  3:26. 

Heb.  2:10.       1  John  3:1,2,10. 

5:2. 
b  Lev.  19:27,-28.  21:5.    Jer.  16: 

6.  41:5.  47:5.   1  Thes.  4;]3. 
c21.— .Se«    oa    7:6 26:18,19. 

28:9.  Ex.  19:5,6.    Lev.  11.45. 

19:2.  20:26.       Is.  6:13.  62:12. 


Ez.  21:2.       Dan.   8:24.    12:7. 

Tit.  2:14.    1  Pet.  2:9. 
d  Lev.    11:43.  20:25.      Is.  65:4. 

Ez.  4:14.  Acts  10:13,14.  Rom. 

14:14.   Tit.  1:15. 
e  Set  0,1  Lev.  11:2—8. 
*  Or,  bison.     Heb.  dishon. 
f  Ps.  1:1,2.   Prov.  13:1.    2  Cor. 

6:17. 
g  Matt.  7:22,23,26.    2  Tim.  3:5. 

Tit.  1:16.   2  Pet.  2:18— 22. 


friendship. — Nor  must  we  more  reg^ard  the  exam- 
ples of  multitude.s,  who  establish  fashions  of  un- 
godliness, and  put  piety  out  of  countenance,  as 
singularity,  preciseness,  or  unnecessary  scrupu- 
losity. Still  we  must  "cleave  to  the  Lord,  and 
love  him,  and  walk  after  him,"  and  not  after  the 
world;  keeping  his  commandments,  and  attending 
on  his  worship,  however  others  revile  or  ridicule 
us  for  our  adherence  to  them. — The  fear  and  ser- 
vice of  God  form  the  true  interest  of  communities 
as  well  as  of  individuals;  and  the  progress  of  un- 
godliness precedes  the  approach  of  public  calam- 
ities, both  in  the  nature  of  things,  and  in  the  just 
judgment  of  God.  The  magistrate  therefore,  in 
good  policy  as  well  as  in  duty,  is  bound  to  employ 
his  authority  to  repress  wickedness  and  promote 
religion;  which  may  be  done  by  various  means, 
without  wielding  the  persecutor's  sword,  or  vio- 
lating the  rights  of  private  judgment  and  liberty 
of  conscience;  especially  by  countenancing  and 
encouraging  the  faithful  preaching  of  God's  word. 
But  the  end  of  all  human  punishments,  yea,  of  all 
the  threatenings  and  judgments  of  God,  is  this; 
"that  men  should  hear  and  fear,"  and  repent,  and 
forsake  their  sins,  "that  tlie  fierce  wrath  of  God" 
may  be  averted  from  individuals,  and  from  na- 
tions.— However  enormous  any  crime  may  be, 
and  however  necessary  the  punishment  of  it,  none 
must  be  proceeded  against  without  diligent  inves- 
tigation and  full  proof:  and  every  one  concerned 
in  the  prosecution  of  criminals,  should  be  careful 
to  make  it  evident,  that  he  is  influenced,  not  by 
selfish  motives,  but  by  a  regard  to  public  justice. 


and  the  hare,  and  the  coney:  for  they 
chew  the  cud,  but  divide  not  the  hoof; 
therefore  they  are  unclean  unto  you. 

8  And  ^  the  swine,  because  it  divideth 
the  hoof,  yet  cheweth  not  the  cud,  it  is  un- 
clean unto  you:  ye  shall  not  eat  of  their 
flesh,  nor  '  touch  their  dead  carcass. 

9  These  J  ye  shall  eat  of  all  that  are  in 
the  waters:  all  that  have  fins  and  scales 
shall  ye  eat. 

10  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  the  ospray, 

13  And  the  glede,  and  the  kite,  and 
the  vulture  after  his  kind, 

1 4  And  every  raven  after  his  kind, 

1 5  And  the  owl,  and  the  night  hawk, 
and  the  cuckow,  and  the  hawk  after  his 
kind, 

1 6  The  little  owl,  and  the '  great  owl, 
and  the  swan, 

17  And  the  pehcan,  and  the  gier-eagle, 
and  the  cormorant, 

18  And  the  stork,  and  the  heron  after 
her  kind,  and  the  lapwing,  and  the  bat. 

19"  And  ^  every  creeping  thing  that 
flieth  is  unclean  unto  you:  they  shall  not 
be  eaten. 

20  But  of  all  clean  fowls  ye  may  eat. 


b  Is.  65:4.  66:3,17. 

16.  2  Pet.  2:22. 
i  Lev.  11:26,27. 


Luke  15:15, 


j  See  on  Lev.  11:9—12. 
k  .See  071  Lev.  11:13—19. 
1  Lev.  11:20—23.  Phil.  3:19. 


Yet  they  who  connive  at  and  conceal  those  enor- 
mous crimes,  which  ought  to  be  punished  by  the 
magistrate,  become  partakers  of  the  guilt,  and 
the  obstinate  in  wickedness  are  near  destruction: 
we  must  therefore  separate  from  them  if  we  would 
escape  their  doom. — But  we  should  carefully  ob- 
serve, that  we  have  even  greater  cause  to  fear  the 
wrath  of  our  holy  Lord  God,  under  the  Christiaa 
dispensation,  than  the  Israelites  had;  because 
those  spiritual  judgments,  now  inflicted,  are  infi- 
nitely more  terrible  than  the  most  solemn  execu- 
tion of  criminals  by  the  sword  of  justice;  and  the 
more  entirely  the  wicked  escape  punishment  in 
this  world,  the  greater  will  be  their  misery  in  the 
world  to  come. — Let  us  then  fear  the  spiritual 
idolatry  of  covetousness,  and  the  love  of  worldly 
pleasure;  and  be  careful  not  to  countenance  them 
in  our  families,  by  our  example,  or  by  the  educa- 
tion of  our  children:  and  may  we  also  "abstain 
from  all  appearance  of  evil,"  and  in  every  thing 
"do  that  which  is  right  in  the  eyes  of  the  Lord 
our  God." 

NOTES. 
Chap.. XIV.    V.  1,  2.    Marg.  Ref—J^ToteSy 

Ex.  19:5,6.  Lev.  19:27—29. 

V.  3— 20.  [Jfotex,  Lev.  11:)  The  word  ren- 
dered "the  pygarg"  (5)  marks  out  a  kind  of  deer, 
the  hinder  parts  of  whicli  are  white:  "the  wild  ox" 
is  generally  called  the  buffalo:  "the  chamois"  is 
supposed  to  be  a  kind  of  goat,  remarkable  for 
jumping  as  it  walks  or  runs;  called  also  the  came- 
lopardalis. 

[555 


B.   C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


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  mayest  sell  it  unto  an  alien: 
for  thou  art  °an  holy  people  unto  the 
Lord  thy  God.  p  Thou  shalt  not  seethe 
a  kid  in  his  mother's  milk. 

22  IT  Thou  shalt  "^  truly  tithe  srll  the  in- 
crease 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  the  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  not  able  to  can-y  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 


m  Lev.  17:15.  22:8.     Ez.  4:14. 

Acts  15.20. 
n  Ex.  12:43—45.  Lev.  19:33,34. 
o  See   on  2.— Dan.    8:24.    12:7. 

1  Pet.  1:16. 
p  Ex.  23:19.  34:26.    Rom.  12:2. 


q  26:12—15.       Lev.  27:30—33. 

Num.  18:21.     Neh.  10:37. 
r  12.5—7,17,18.  15:19,20. 
3  11:24.  12:2.    Ex.  23.31. 
t  See  on  12:5. 


V.  21.  The  allowance  to  give  the  flesh  of  any 
animal,  that  died  of  itself,  to  a  poor  sojourner;  or 
to  sell  it  to  an  alien,  either  journcyinf^  through 
the  country,  or  living-  on  the  borders  of  it;  proves 
beyond  controversy,  that  the  law  restricting 
diet  was  entirely  ceremonial.,  though  it  conveyed 
moral  instruction,  and  answered  at  that  time 
valuable  religious  purposes:  for,  had  the  obliga- 
tion to  abstain  from  certain  meats  been  of  a  mor- 
al nature,  disregard  to  it  would  have  been  sinful 
in  heathens  as  well  as  in  Israelites;  and  these 
must  no  more  be  accessary  to  the  commission  of 
sin  by  others,  than  commit  it  themselves.  It 
should  also  be  observed,  that  as  the  blood  was 
not  separated  from  these  animals,  so  this  allow- 
ance likewise  proves,  that  the  restriction  from 
eating  blood  is  not  of  moral  obligation.  (JVbie, 
Lev.  17:10—16.) 

V.  22—29.  {J^otes,  12:17,18.  26:12—15.) 
These  verses  require  a  second  tithe  from  the 
produce  of  the  land,  which,  with  that  appropri- 
ated for  the  maintenance  of  the  Levites,  amount- 
ed to  a  fifth  part.  Two  years  together  the  peo- 
ple were  commanded  to  bring  this  second  tithe 
to  Jerusalem,  either  in  kind  or  in  money;  and  to 
feast  upon  it  religiouslj-  before  the  Lord,  that 
they  might  be  drawn  to  spend  the  more  time  at 
the  temple,  in  the  society  of  the  priests,  at  the  or- 
dinances of  God,  and  among  their  brethren.  But 
tiie  third  year  they  were  required  to  spend  it  in 
hospitably  entertaining  and  relieving  the  Levite, 
the  stranger,  the  fatherless,  and  the  widow;  tliat 
is,  in  every  kind  of  hospitality  and  charity.  This 
appointment  was  evidently  intended  to  counter- 
act the  covetousness,  distrust,  and  selfishness  of 
the  human  heart;  to  promote  friendliness,  lib- 
erality, and  cheerfulness;  to  raise  a  perpetual 
fund  for  the  use  of  the  poor;  and  to  teach  tlie 
people  that  they  would  never  so  comfortably  en- 
joy their  worldly  portion,  as  when  they  shared  it 
with  their  necessitous  brethren.  They  were 
556] 


shalt  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  y  the  Levite  that  is  within  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  bring  forth  all  the  tithe  of  thine  in- 
crease the  same  year,  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  all 
the  work  of  thine  hand  which  thou  doest. 


u  Ezra  7:15-17,22.      Matt.  21: 

12.    Marie  11:15.    John  2:14— 

16. 
V  12:15,20,21.       Ps.  106:14.       1 

Cor.  6:12,13.  10:6. 
*  Heb.  asheih  ofihee. 
X  12:7,12,18.  26:1). 
y29.    12:12,19.       Gal.  6:6.       1 

Tim.  5:17. 
z29.  18:1,2.   Num.  18:20. 


a  See  on  22.-26:12—15.     Am. 

4:4. 
b  16:11,14.  24:19—21.  26:12,13. 

Ex.  22:22.     Lev.   19:34.     Job 

31:16—21.       Luke    14:12—14. 

Heb.  13:2.  Jam.  1:27. 
c  15:10.    Ps.  41:1.   Prov.  3:9,10, 

11:24.    19:17.        Is.    58:7—12. 

Mai.  3:10,11.       Luke  6:36.   11: 

41.    2Cor.  9:6— 11. 


taught  to  convert  the  common  blessings  of  Prov- 
idence into  a  sacred  ordinance,  by  accompany- 
ing their  most  free  use  of  them  with  the  exer- 
cises of  religion:  and  this  was  the  way  to  learn  to 
fear  God  always,  and  to  obtain  bis  blessing  upon 
all  the  works  of  their  hands. — Some  vindicate 
feasting  from  these  laws:  and  certainly  such 
temperate,  religious,  and  charitable  feasting,  is 
allowable  and  beneficial.  (JVoie,  Lvke  14:12 — 
14.)  But  what  has  this  in  common  with  sensual, 
luxurious,  and  ungodly  banquets.'' 

PRACTICAL  OBSERVATIONS. 
Those  whom  God  hath  chosen  to  be  his  chil-  " 
dren,  he  will  form  to  be  a  holy  people,  of  a  pecu- 
liar and  heavenly  disposition,  and  "zealous  of 
g-ood  works."  As  they  are  so  highly  distin- 
guished from  other  people,  they  must  be  careful 
to  set  an  example  of  holy  moderation  in  aU  their 
affections,  and  to  avoid  every  thing  which  may 
disgrace  their  profession.  Having  a  Father  in 
heaven,  who  ever  liveth  to  supply  all  their  wants 
and  to  make  up  every  loss,  they  need  not  mourn 
for  earthly  friends  disconsolately,  as  others  do. — 
The  Lord  prohibits  us  nothing  but  in  a  wise  and 
kind  regard  to  our  welfare.  The  language  of  his 
prohibitions  rightly  interpreted,  is,  '  "Do  thyself 
'no  harm;"  do  not  wound  thyself;  do  not  ruin  thy 
'health,  thy  reputation,  thy  domestic  comfort,  thy 
'peace  of  mind;  especially  do  not  murder  thy 
'soul;  be  not  the  vile  slave  of  thy  appetites  and 
'passions;  do  not  render  all  around  thee  miser- 
'able,  and  thyself  the  most  wretched  of  all;  but 
'aspire  at  that  which  is  noble,  excellent,  perma- 
'nent,and  useful.'  Considering  these  prohibitions, 
in  connexion  with  the  manifold  indulgences 
which  he  allows  us,  we  must  acknowledge  that 
we  should  all  be  happy,  if  we  consulted  our  own 
and  each  other's  welfare,  as  much  as  the  law  of 
God  does.  Making  that  our  rule  of  enjoyment, 
we  should  use  providential  blessings  in  subser- 


B.  C.   1451. 


CHAPTER  XV 


B.  C.  1451. 


CHAP.  XV. 

On  the  seventh  year  the  debts  of  the  poor  must  be  remitted;  nev- 
ertheless the  people  must  give  and  lend  liberally,  1 — 11.  He- 
brew servants  must  be  released  in  the  seventh  year,  unless 
unwilling  to  depart,  12 — 18.  The  male  firstlings  of  cattle  are 
devoted  to  God,  19—23. 

AT  the  end  of  every  ^  seven  years  thou 
shalt  make  a  release. 

2  And  this  is  the  manner  of  the  release: 
Every  *  creditor  that  lendeth  ought  unto 
his  neighbor  shall  release  it;  he  shall  not 
^'  exact  it  of  his  neighbor,  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  release; 

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 
possess  it: 

5  ^  Only  if  thou  carefully  hearken  unto 
the  voice  of  the  IjORd  thy  God,  to  observe 
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  bor- 
row; and  s  thou  shalt  reign  over  many 
nations,  but  they  shall  not  reign  over 
thee. 


a  31:10.        Ex.   21:2.   23:10,11. 

Lev.    26:2—4.       Is.    61:1—3. 

Jer.  34:8— 18.    Luke  4:18,19. 
*  Heb.  master  of  the  lending 

of  his  hand. 
bNeh.  5:7— 11.    Is.  58:3.   Am. 

8:4 — C.  Matt.  6:12,14,15.  18:25 

—35.      Luke    6:34—38.    "7:42. 

Jam.  2:13. 
c  23:20.     Ez.   46:16,17.     Matt. 

17:25,26.  John  8:35.    1  Cor.  6: 

6,7.  Gal.  6:10. 


t  Or,  To  the  end  thai  there  be. 
d  See  on  14:29.— 28:8,11.    Prov. 

11:24,25.  14:21.28:27.     Is.  68: 

10,11. 
e  Seco7i4:9.  11:13— IS.— 28:1— 

IS.    Lev.  26:3— 14.    Josh.  1:7.; 

Ps.  19:11.  Is.  1:19,20.  Phil.  1:27. 
f  23:12,44.     Ps.  37:21,26.  112:6. 

Prov.  22:7.   Luke  6:35. 
g  28:13.       1  Kings  4:21,24.      2 

Chr.  9:26.  Ezra  4:20.  Neh.  9: 

27. 


viency  to  relig'ious  edification,  to  our  own  inward 
peace  and  satisfaction,  to  the  promotion  of  broth- 
erly love,  and  to  our  mutual  usefulness.  That 
"Wisdom's  ways  are  ways  of  pleasantness,"  is  a 
truth,  of  which  every  man  will  have  experiment- 
al proof  in  proportion  to  his  devotedness  to  God. 
May  we  then  choose  and  pursue  this  happiness, 
and  compassionate  and  pray  for  those  deluded 
millions  who  seek  for  pleasure  in  sin,  which  is 
the  only  cause  of  all  the  misery  in  the  universe: 
and  let  us  learn  to  value  every  earthly  advan- 
tag'e,  as  enabling-  us  to  g-lorify  God,  by  dissemi- 
nating the  knowledge  of  his  truth,  and  by  com- 
municating- to  the  relief  of  our  distressed  breth- 
ren and  fellow-creatures. 

NOTES. 

Chap.  XV.  V.  2.  Exact.]  The  debtor  no 
doubt  was  bound  in  conscience  to  pay  his  debt, 
if  able,  at  that  or  any  future  time;  but  the  cred- 
itor was  not  allowed  to  sue  for  it,  nor  the  magis- 
trate to  enforce  the  payment  of  it:  at  least  if  it 
appeared  that  the  debtor  could  not  without  incon- 
venience part  with  the  money.  The  word  exact 
seems  to  imply  such  a  limitation;  and  the  law 
was  evidently  intended  for  the  relief  of  the  indi- 
gent, not  for  the  security  of  the  fraudulent. 
(J^otes,  Jfeh.  5:1—13.  Is.  58:3—7.  JIatt.  6:12.) 

V.  3.  The  Israelites  were  not  allowed  to  op- 
press foreigners,  or  to  do  injustice  to  them;  yet  a 
difference  was  here  made  between  strangers  and 


7  If  there  be  among  you  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 
thine  heart,  nor  shut  thine  hand  from  thy 
poor  brother; 

8  But '  thou  shalt  open  thine  hand  wide 
unto  him,  and  shalt  surely  lend  him  suf- 
ficient for  his  need,  in  that  which  he 
wanteth. 

9  Beware  J  that  there  be  not  a  *  thought 
in  thy  wicked  heart,  saying,  The  seventh 
year,  the  year  of  release,  is  at  hand;  and 
^  thine  eye  be  evil  against  thy  poor  broth- 
er, and  thou  givest  him  nought,  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  grieved  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. 

1 1  For  P  the  poor  shall  never  cease 
out  of  the  land:  therefore  I  command 
thee,  saying,  i  Thou  shalt  open  thine  hand 


h  9.  Prov.  21:13.     Matt.  18:30. 

Jam.  2:15,16.   1  John  3:16,17. 
i  Ps.    37:21.    112:5-9.     145:16. 

Prov.  11:24,25.  19:17.  22:9.  28: 

8,27.   Ec.  11:1,2,6.  Matt.  5:42. 

Luke  6:34—36.  2  Cor.  8:7—9. 

9:5—13. 
j  Prov.  4:23.  Jer.  17:10.    Matt. 

15:19.  Mark  7:21,22.    Rom.  7: 

8,9.  Jam.  4:5. 
i  Heb.   tcord  with  thine  heart 

of  Belial. 
k  28:54—56.     Prov.  23:6.  24:9. 

28:22.    Matt.  20:15.  Jam.  6:9. 

1  Pet.  4:9. 
1  24:15.   Ex.  3:7.22.23.  Job  34: 

28.      Ps.  9:12.       Prov.  21:13. 


Jam.  6:4. 
m  Matt.  25:41,42.      Jam.  4:17. 

1  John  3:15—17. 
nMatt.  25:40.  Acts  20:35. 

12:8.  2  Cor.  9:7.    1  Tim. 

19.    I  Pet.  4:11. 
o  See   on  4.    14;29.— Ps. 

Prov.  11:24,25.  Is.  32:8. 

2Cor.  9:3— 11.     Phil.  4: 

Heb.  13:16. 
p  Prov.  22:2.  Matt.  26:11.  Mark 

14:7.  John  12:8. 
q  .See  on  8.- Matt.  5:42. 

12:33.   Acts  2:45.  4:32—? 

28—30.  2  Cor.  8:2—9.  1 

3:16—18. 


Rom. 
6:18, 

41:1. 
£8:10. 
18,19. 


Luke 
5.  11: 
John 


their  brethren.    We  ought  to  do  exact  justice  tp^. 
all;  but  in  shewing  kindness,  we  must  especially, 
regard  "the  household  of  faith." 

V.  4 — 6.  Had  the  Israelites  fulfilled  the  terms 
of  the  national  covenant,  their  great  prosperity 
would  have  entirely  banished  poverty  from  among 
them.  Yet  the  Lord  foresaw  that  they  would  not 
be  thus  obedient,  and  foretold,  that  "the  poor 
should  never  cease  from  among  them,"  (11)  but 
always  remain  as  a  trial  of  their  disposition  to  do 
good  for  his  sake.  But  the  words,  "Save  wlien 
there  shall  be  no  poor  among  you,"  may  imply 
that  they  ought  so  liberally  to  relieve  every  poor 
brother,  that,  all  being  comfortably  provided  for, 
no  poverty  might  be  visible  among  them:  accord- 
ing to  the  margin,  "To  the  end  that  there  may 
be  no  poor  among  you."  [J^otes,  28:1 — 14,  Lev. 
26:3—12.) 

V.  9,  10.  The  righteous  and  merciful  demands 
of  the  divine  laAV  excite  the  dormant  enmity  of 
man's  wicked  heart,  and  prove  an  occasioa  of  in- 
creasing his  guilt;  {J^otes,  Rom.  7:7 — 14.)  for  the 
same  law  condemns  every  rising  thought  of  sin. 
The  Israelites  were  therefore  exhorted  to  be- 
ware, lest  this  equitable  statute  should  awaken 
their  covetousness;  and  lest  they  should  evade  it 
by  refusing  to  lend  the  poor  in  their  distress,  or 
by  only  lending  them  in  a  niggardly  and  grudg- 
ing manner.  The  caution  may  be  considered  as, 
in  this  respect,  a  divinely  inspired  comment  on 
the  law  of  "loving  our  neighbor  as  ourselves." 

[557 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


wide  unto  thy  brother,  to  thy  poor,  and 
to  thy  needy,  in  thy  land. 

1 2  IT  ^nd  r  if  thy  brother,  an  Hebrew 
man,  or  an  Hebrew  woman,  be  sold  unto 
thee,  and  serve  thee  six  years;  then  in  the 
seventh  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 : 

1 4  Thou  shalt  frirnish  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. 

15  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,  I  will  not  go  away  from  thee;  (be- 
cause he  loveth  thee  and  thine  house,  be- 
cause 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  servant  y  for  ever:  and 


r  See  on  1.— Ex.  21:2— 6.   Lev. 

25:39—41.  Jer.  34:14.  John  8: 

35,36. 
s  Gen.  31:42.    Ex.  3:21.    Lev. 

26:42—44.  Prov.  3:27,23.  Jer. 

22:13.  Mai.  3:5.    Col.  4:1. 
t  Nell.   8:10.       Prov.   10:22.      1 

Cor.   16.2. 


u  5:14,15.  16:12.  Ex.  20:2. 
Matt.  6:14,15.  13:32,33.  Eph. 
1:7.  2:12.  4:32.  5:1,2.  Tit.  2: 
14.     1  John  3:16.  4:9— 11. 

x.See  on  Ex.  21:5,6 — Ps.  40:6 


y  Lev.  25:39- 
22. 


-42.     1   Sam.    1: 


{Marg.  Re-f.—^Totes,  Ex.  23:10,11.  Lev.  25:1—7. 
Jlatt.  7:12.) 

V.  11.  Marg.Ref.p. 

V.  13—15.  This  addition  to  the  law  before 
commented  on,  [JS''olcs,  Ex.  21:2 — 11.)  is  like- 
wise a  divine  interpretation  of  the  law  of  love, 
which  was  enforced  upon  the  Israelites  by  the 
consideration  of  their  redemption  from  the  Egyp- 
tian bondage,  the  manner  in  which  the  Eg-yptians 
were  constrained  to  pay  them  their  wages,  and 
the  prosperity  to  which  the  Lord  had  advanced 
them. — The  proportion,  which  was  to  be  bestow- 
ed on  servants  when  liberated,  was  not  fixed;  but 
it  was  left  to  every  one's  conscience  in  the  sig-ht 
of  God,  when  all  circumstances  had  been  well 
considered.  Kindness  and  charity  to  poor  ser- 
vants and  laborers,  and  other  mean  persons, 
scarcely  forms  a  part  of  heathen  ethics,  or  is  so 
much  as  hinted  at  by  their  moralists. 

V.  17.  Hence  it  appears  that  female  servants 
were  sometimes  purchased  for  labor,  without  any 
purpose  of  espousing  them;  and  that  they  were 
under  the  same  law  as  the  men-servants.  {^J^ole, 
Ex.  21:3—6.) 

V.  18.  It  seems  that  it  was  not  customary  for 
hired  servants  to  serve  longer  than  three  years 
at  one  time;  lest  their  condition  should  too  much 
resemble  that  of  those,  who  sold  themselves 
through  poverty,  or  were  sold  for  their  debts  or 
crimes.  «>. 

V.  19 — 23.  The  firstling,  being  a  male,  was 
sacrificed,  and  those  parts  which  were  not  burnt 
upon  the  altar  were  eaten  by  the  priests.  But  if 
it  were  a  female,  it  was  offered  as  a  peace-offering, 
and  feasted  upon  by  the  offerer  and  his  friends; 
except  it  were  blemished:  and  then,  whether 
male  or  female,  it  was  slain  when  young,  and 
558] 


also  unto  thy  maid-servant  thou  shalt  do 
hkewise. 

18  It  shall  not  seem  hard  unto  thee, 
when  thou  sendest  him  away  free  from 
thee;  for  he  hath  been  worth  ^  a  double 
hfred  servant  to  thee,  in  serving  thee  six 
years:  and  the  Lord  thy  God  shall  bless 
thee  in  all  that  thou  doest. 

19  IT  All  ^  the  firstling  males  that  come 
of  thy  herd,  and  of  thy  flock,  thou  shalt 
sanctiify  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  there- 
in, as  if  it  be  lame,  or  blind,  or  have  any 
ill  blemish,  thou  shalt  not  sacrifice  it  unto 
the  Lord  thy  God: 

22  Thou  shalt  eat  it  within  thy  gates: 
'^the  unclean  and  the  cledLii  person  shall  eat 
it  alike,  as  the  roe-buck,  and  as  the  hart. 

23  Only  ^  thou  shalt  not  eat  the  blood 
thereof;  thou  shalt  pour  it  upon  the 
ground  as  water. 


z  Is.  16:14.  21:16.    Luke  17:7,8. 
a  Ex.  13:2,12.  34:19.     Lev.  27: 

26.     Num.  3:13.      Rom.  8:29. 

Heb.  12:23. 
b  12:6— 7,17.     14:23.     16:11,14. 

Num.  18:15. 


c  See  071  12:5 — 7. 
d  17:1.  Lev.  22:20—24. 
e  12:21  22. 

f  See  on  12:16.— Lev.  7:i6. 
Sam.  14:32.    Ez.  33:26. 


eaten  as  ordinary  food,  but  without  the  blood. 
{JSTote,  12:22.) 

PRACTICAL  OBSERVATIONS. 

It  is  profitable  for  us  often  to  recollect  that  we 
are  debtors  to  divine  justice,  have  nothing  to 
pay,  [J^ole,  Luke  7:40 — 43.)  and  are  liable  to  be 
sent  to  the  prison  of  hell  on  that  account;  and 
that  we  are  slaves,  and  poor,  and  perishing:  but 
the  Lord  Jesus  Christ,  by  becoming  poor,  and 
shedding  his  blood,  hath  made  an  infinite  pro- 
vision for  the  payment  of  our  debts,  the  ransom 
of  our  souls,  and  the  full  and  everlasting  supply 
of  all  our  wants.  This  provision  is  revealed  and 
proposed  to  us,  and  %ve  are  invited  to  partake  of 
it  "freelj',  without  money  and  without  price." 
When  therefore  the  gospel  is  clearly  preached, 
"the  acceptable  3'ear  of  the  Lord,"  the  year  of 
release,  is  proclaimed;  and  all  who  truly  believe 
become  partakers  of  Christ,  of  his  freedom,  and 
of  all  his  unsearchable  riches.  (A'ofes,  Is.  61:1 — 
3.  Luke  4:\6 — 19.)  These  favored  persons  es- 
pecially he  requires,  with  the  mild  accents  of 
love,  to  perform  the  same  duties  which  the  law 
demanded  under  awful  penalties.  Thus  profess- 
ed Christians  are  called  upon  to  prove  that  their 
faith  is  living  and  works  by  love;  and  to  shew 
the  sincerity  of  their  love  to  Christ,  by  acts  of 
liberal  kindness  to  their  brethren  for  his  sake. 
To  favor  this  trial,  among  other  reasons,  the 
poor  always  continue  among  us,  and  are  appoint- 
ed as  the  representatives  and  receivers  of  our 
gracious  Lord;  that  by  remitting  their  debts,  re- 
lieving their  distresses,  and  communicating  to 
their  comfort,  we  may  express  our  gratitude  to 
our  divine  Benefactor,  and  honor  and  adorn  his 
holy  religion.     {J^oles,  Matt,  12:46--50.  25:31— 


D.  C.   1451. 


CHAPTER  XVI. 


B.  C.  1451. 


CHAP.  XVI. 

The  laws  concerning  the  three  great  annual  feasts  recapitulated, 
with  an  injunction  that  every  one  should  then  offer  according  to 
his  ability,  1 — 17.  The  appointment  and  duties  of  magistrates, 
I'd — 20.     Groves  and  images  prohibited,  21,  22. 

^BSERVE  ^  the  month  of  Abib,  and 
keep  the  passover  unto  the  Lokd 
thy  God:  ^  for  in  the  month  of  Abib  the 
Lord  thy  God  brought  thee  forth  out  of 
Egypt  by  night. 

2  Thou  slialt  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  unleav- 
ened bread  therewith,  even  ^the  bread  of 
affliction;  (for  sthou  earnest  forth  out  of 
the  land  of  Egypt  in  haste;)  that  thou 
''mayest  remember  the  day  when    thou 


a  Ex.    12:2,&c.        Lev.    23:5. 

Num.  9:2—5.  28:16. 
b  Kx.    12:29—42.     13:4.   23:15. 

34:18. 
c  Ex.    12:5-7.      Num.    28:19. 

2  Chr.   35:7.      Matt.   26:2,17. 

Mark     14:12.      Luke    22:8,15. 

1  Cor.  5:7. 
d  See  071  12:5,11,14,18. 
e  Ex.    12:15,19,20,39.    13:3—7. 


34:18.  Lev.  23:6.    Num.  9:11. 

28:17.  1  Cor.  5:8. 
f  1  Kings  22:27.   Ps.  102:9.  127: 

2.  Zech.  12:10.  2  Cor.  7:10,11. 

1  Thes.  1:6. 
g  Ex.  12:32,33,39. 
h  Ex.  12:14,26,27.  13:7—9.    Ps. 

111:4.  Luke  22:19.    1  Cor.  11: 

24—26. 


46.)  In  proportion  as  faith  and  love  prevail  they 
will  triumph  over  the  selfishness  of  the  heart,  and 
over  the  ingratitude  of  the  world;  exclude  those 
numerous  excuses  which  result  from  unbelief, 
distrust,  and  covetousness;  and  lead  us  to  abound 
in  this  g-race  also. — The  aim  of  every  Christian 
should  be  daily  'Ho  do  good  to  all  men,  especially 
to  them  that  are  of  the  household  of  faith:"  and 
to  open  his  hand  liberally,  in  giving  or  in  lend- 
ing, according  to  his  ability,  and  according  to 
the  necessity  of  his  brethren,  that  distressing 
poverty  may  have  no  place  among  the  followers 
of  Christ;  es^  ecially  searching  out  such  as  are 
most  modest,  humble,  and  backward  to  complain, 
or  to  obtrude  upon  the  notice  of  others. — Though 
this  is  no  more  than  a  small  acknowledgment  of 
inestimable  favors  already  received;  yet  it  shall 
be  considered  as  "lending  to  the  Lord,"  and  be 
abundantly  recompensed. — Let  all  then  watch 
and  pray  against  an  envious,  grudging,  selfish 
heart.  We  need  never  fear  being  losers  when 
tlie  Lord  stands  security  for  the  debt;  nor  carry- 
ing matters  to  excess  whilst  we  fall  so  far  short 
of  his  measure  of  love  to  us:  and  that  which  the 
world  often  calls  prudence  will  be  found  the 
greatest  folly.  In  the  exercise  of  this  loving- 
kindness,  those  ought  especially  to  be  provided 
for,  who  have  been  useful  to  us  and  spent  their 
strength  in  our  service:  and,  instead  of  "it  seem- 
ing hard  to  us,"  when  we  thus  communicate  to 
their  comfort;  we  should  be  ambitious  of  render- 
ing all  who  live  in  our  families  or  are  connected 
with  us  so  well  satisfied,  that  they  may  love  us 
and  our  houses,  and  count  it  their  privilege  to 
abide  in  their  situation.  Such  a  Master  is  our 
God:  all  who  make  trial  of  his  service  will  ac- 
count it  perfect  freedom,  and  consider  it  their 
happiness  to  join  themselves  to  him,  to  serve 
him  with  all  tliey  have  and  are,  and  to  dwell  in 
his  house  as  his  willing  servants  for  ever  and 
ever — But  let  us  not  leave  this  subject  without 
noticing  the  benevolent  spirit  which  pervades 
the  sacred  Scriptures.  For  where,  in  aU  the  ad- 
mired writings  of  the  Greeks  and  Romans  and 
other  pagans,  shall  we  find  so  much  benevolence 


camest  forth  out  of  the  land  of  Egypt,  all 
the  days  of  thy  life. 

4  And  '  there  shall  be  no  leavened 
bread  seen  with  thee  in  all  thy  coasts 
seven  days;  J  neither  shall  there  any  thing 
of  the  flesh,  which  thou  sacrificedst  the 
first  day  at  even,  remain  all  night  until  the 
morning. 

5  Thou  mayest  not  *  sacrifice  the  pass- 
over  within  any  of  thy  gates,  which  the 
Lord  thy  God  giveth  thee: 

6  But  at  the  place  which  the  Lord 
thy  God  shall  choose  to  place  his  name 
in,  there  thou  shalt  sacrifice  the  passover 
^  at  even,  at  the  going  down  of  the  sun,  at 
the  season  that  thou  camest  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  morn- 
ing, and  go  unto  thy  tents. 

8  °  Six  days  thou  shalt  eat  unleavened 


Ex.  12:15.  13.7.  34:25. 
J  See  on  Ex.  12:10. 
*  Or,  kill.  See  on  2.  12:5,6. 
k  Ex.  12:6.  Num.  9:3,11.  Matt. 

26:20.  Heb.  1:2,3.9:26.  1  Pet. 

1:19,20. 


1  Ex.  12:3,9.  2  Chr.  35:13.  Ps. 

22:14,15. 
m  2,6.    2  Kings  23:23.    John  2: 

13.  11:55. 
n  Ex.  12:15,16.  13:7,8.  Ley.  23. 

6—8.  Num.  28:17—19. 


and  kindness   to  debtors,   slaves,   and   indigent 
persons  inculcated,  as  in  this  single  chapter? 

NOTES. 

Chap.  XVL  V.  1.  By  nighf]  The  Israel- 
ites did  not  actually  set  off  on  their  journey  till 
the  approach  of  morning:  but,  while  eating  the 
passover,  and  holding  themselves  in  readiness 
during  the  night,  the  first-born  of  Egj'pt  were 
destroyed,  which  made  way  for  their  release;  and 
afterwards  by  night  they  passed  the  Red  Sea, 
when  their  deliverance  was  completed. — Moses 
repeated  these  laws,  as  with  his  dying  lips,  to 
this  new  generation,  just  before  their  entrance 
into  Canaan,  to  leave  the  deeper  impression  upon 
their  minds.     (JVo/es,  Ex.  12:21—37.  14:19—31.) 

V.  2.  The  word  passover  is  here  used  for  the 
various  sacrifices  offered  at  that  festival,  whether 
of  the  flock,  (as  the  paschal  lamb,)  or  of  the  herd. 
(JVoie,  Johti  18:28 — 32,  beginning.) — In  the  place^ 
&c.]     J^ote,  12:5—7. 

V.  3 — 6.  The  use  of  unleavened  bread  was  re- 
quired to  be  general  through  the  land,  by  which 
they,  who  were  confined  at  home,  testified  their 
concurrence  with  those  who  ate  the  passover  at 
the  tabernacle:  but  that  was  appointed  to  be 
slain  and  eaten,  only  in  the  place  where  the  tab- 
ernacle was  situated.  Thither  the  males  were 
required  to  come,  both  at  the  passover  and  the 
two  other  great  feasts,  unless  unavoidably  pre- 
vented: and  the  women,  though  not  commanded, 
frequently  attended  them. — The  people  when 
about  to  leave  Egypt  ate  the  paschal  lamb  in  the 
posture  of  travellers;  and  therefore  their  de- 
parture seems  to  be  dated  from  the  time  of  eat- 
ing it.  {Motes,  Ex.  12:3—20.  13:3—7.  Lev.  23:5 
—8.  JVwm.  9:1—14.  28:16—25.) 

V.  7.  In  the  morning.']  In  case  of  urgent  ne- 
cessity, the  Israelites  might  return  home  the  next 
morning  after  eating  the  passover.  Some,  how- 
ever, tiiink  this  means  the  morning  after  the 
conclusion  of  the  feasts;  and  the  celebration  of 
them  employed  the  day  on  which  the  passover 
was  eaten,  six  intervening  days,  and  the  last 
concluding  day  of   a  solemn  assembly;    being 

[559 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


bread,  and  on  the  seventh  day  shall  he  a 
*  solemn  assembly  to  the  Lord  thy  God; 
thou  shalt  do  no  work  therein. 

9  IF  °  Seven  weeks  shalt  thou  number 
unto  thee:  begin  to  number  the  seven 
weeks  from  such  time  as  thou  beginnest 
to  put  the  sickle  to  the  corn. 

10  And  thou  shalt  keep  the  feast  of 
weeks  unto  the  Lord  thy  God  p  with  ^  a 
tribute  of  a  free-will-offering  of  thine  hand, 
which  thou  shalt  give  unto  the  LORD  thy 
God,  1  according  as  the  Lord  thy  God 
hath  blessed  thee: 

1 1  And  *■  thou  shalt  rejoice  before  the 
Lord  thy  God,  thou,  and  thy  son,  and  thy 
daughter,  and  thy  man-servant,  and  thy 
maid-servant,  and  the  Levite  that  is  with- 
in thy  gates,  and  the  stranger,  and  the  fa- 
therless, and  the  widow,  that  are  among 
you,  in  the  place  which  the  Lord  thy  God 
hath  chosen  to  place  his  name  there. 

1 2  And  ^  thou  shalt  remember  that  thou 
wast  a  bondman  in  Egypt:  and  thou  shalt 
observe  and  do  these  statutes. 

1 3  IT  Thou  shalt  observe  *  the  feast  of 
tabernacles  seven  days,  after  that  thou 
hast  gathered  in  thy  t  corn  and  thy  wine. 

14  And  "  thou  shalt  rejoice  in  thy  feast, 
thou,  and  thy  son,  and  thy  daughter,  and 
thy  man-servant,  and  thy  maid-servant, 
and  the  Levite,  the  stranger,  and  the  fa- 
therless, and  the  widow,  that  are  Avithin 
thy  gates. 

15  ^  Seven  days  shalt  thou  keep  a  sol- 
emn feast  unto  the  Lord  thy  God,  in  the 
place  which  the  Lord  shall  choose;  ^  be- 


*  Heb.  restraint.      Lev.  23:36. 

2  Chr.  7;9.  Neh.  8;18.  Joel  1: 

14.  Margins. 
o  10,16.  Ex.  23:16.  34'.22.  Lev. 

23:15,16.     Num.  28:26—30.    2 

Chr.  8:13.     Acts  2:1.      1  Cor. 

16:8. 
p  Num.  31:28,31.    Prov.  3:9,10. 
•f  Or,  sufficiency.  16.    Lev.  5:1. 

12:8.  25:26.  Margins. 
q  17.     Prov.  10:22.     Joel  2:14. 

H3?.  2:16— 19.     Mai.  3:10,11. 

1  Cor.  16:2.     2  Cor.  8:10,12.  9: 

6—11. 
r   14.  See  on  12:7,12,18.    Is.  64: 

6.66:10—14.  Hab.  3:18.  Rom. 

6:11.  2  Cor.  1:24.   Phil.  4:4. 


s  See  071  5:15.  15:15.  Rom.  6:17, 

18.  Eph.  2:1—3,11. 
t  31:10.  Ex.  23:16.  34:22.   Lev. 

23:34—36.       Num.    29:12,&c. 

2    Chr.    5:3.    7:8 10.    8:13. 

Ezra    3:4.       Neh.    8:14—18, 

Zech.  14:16— 18.    John  7:2. 
X  Heh.Jloorand  tkyzinne-press. 
u  See  on  12:12.-26:11.     Neh. 

8.9—12.    Ec.  9:7.  Is.  12:1—6. 

25:6—8.  30:29.  35:10.    1  Thes. 

5:16. 
X  Lev.  23:36—42.     Num.  29:12 

—33. 
y  -See  on    10.-7:13.   28:8—12. 

30:16. 


eight  in  the  whole,  from  the  fourteenth  to  the 
twenty-first  day  of  the  month  inclusive. 

V.  9.  To  put  th-e  sickle.]  That  is,  to  reap  the 
sheaf  of  first-fruits,  which  was  presented  on  the 
first  day  of  unleavened  bread.  {Marg.  Ref. — 
JS^otes,  Ex.  23:14—18.     Lev.  23:15—21.) 

V.  11.  Shall  rejoice,  &c."l  JS'ote,  12:5—7. 
P.  O. 

V.  13—17.  J^Iarg.  Ref.—J^otes,  31:10—13. 
I,ei;.  23:34— 43,  JVum.  29:12— 38.  1  Kings  8:63 
—65.  JVe/i.  8:14—18.  Zec/^.  14:16— 19.  Johnl: 
37—39. 

V.  18,  19.  Besides  the  judg'es  of  the  principal 
court  held  near  the  tabernacle,  to  which  in  diflB- 
cuit  and  important  cases  appeals  might  be  made; 
inferior  magistrates  must  be  appointed  in  every 
part  of  the  land,  who  should  execute  tl^ir  office 
iu  the  gates,  or  most  public  places,  in  every  city 
or  considerable  town,  to  administer  justice  in  the 
560] 


cause  the  Lord  thy  God  shall  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  appear  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  tabernacles: 
and  *  they  shall  not  appear  before  the 
Lord  empty. 

17  Every  man  shall  give  ^as  he  ''is 
able,  according  to  the  blessing  of  the 
Lord  thy  God  which  he  hath  given  thee. 

1 8  IT  *=  Judges  and  officers  shalt  thou 
make  thee  in  all  thy  gates  which  the 
Lord  thy  God  giveth  thee  throughout  thy 
tribes:  and  they  shall  judge  the  people 
with  just  judgment. 

19  Thou  shalt  not  "^  wrest  judgment; 
thou  shalt  not  "^respect  persons,  neither 
take  a  gift;  for  a  gift  doth  blind  the  eyes 
of  the  wise,  and  pervert  the  ||  words  of  the 
righteous. 

20  ^  That  which  is  *"  altogether  just 
shalt  thou  follow,  that  thou  mayest  °  live, 
and  inherit  the  land  which  the  Lord  thy 
God  giveth  thee. 

21  TI  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  hat- 
eth. 


z  Ex.  23:14—17.  34:22,23.      1 

Kings  9:25. 
a  Ex.  23:15.  34.20.     1  Chr.  29: 

3—9,14—17.     Ps.  96:8.     Prov. 

3:9,10.        Is.    23:18.    60:6—9. 

Hag.  1:9.     Matt.  2:11.     Mark 

12:3. 
5  Heb.  according  to  the  gift  of 

his  hand. 
b  See  on  10— Lev.  27:8.    Ezra 

2:63.   Mark  12:41—44.    2  Cor. 

8:12.  9:6,7. 
C  1:16.    17.9,12.    19:17,18.   21:2. 

Ex.  18:25,26.  21:6.    1  fhr.  23: 

4.  26:29.    2  Cbr.  19:5—7.    Ps. 

82:2,3.  Rom.  13:1—6. 
d  24:17.  27:19.     Ex.  23:2,6-8. 

Lev.  19:15.     1  Sam.  8:3.  12:3. 

Job    31.21,22.       Prov.   17:23. 


Ec.    7:7.       Is.    1:17,23.   33:16. 

Jer.  6:28.     Ez.  22:12.    Mic.  7: 

3.     Hab.  l:-!.      Zeph.  3:3—6. 

Acts  16:37.  23:3. 
e  See  on  1:16,17.  10:17.   Kx.  23: 

7,8.  Prov.  24:28.  AcU  10:34. 
II  Or,  matters. 
U  Heb.  Justice,  justice, 
f  25:13— 16.     Mic.  6:8.      Phil, 

4:8. 
g  See  on  4:1.— Ez.  J8;5,9.  Eoa> 

10:5. 
h  Ex.  34:13.  Judg.  3:7.   I  King« 

14:15.  16:33.      2  Kings  l7;lb. 

21.3.   2  Chr.  33:3. 
i  Ex.  20:4.  Lev.  26:1. 
**  Or,  statue,  or  pillar. 
k  12:31.  Jer.  44.4.    Zech.  8:17. 

Rev.  2:6,15. 


simplest  and  cheapest  manner.  But  the  same 
integrity,  impartiality,  and  disinterestedness, 
were  required  in  them,  as  in  the  superior  magis- 
trates. {JSTotes,  Ex.  18:17—23.  23:1—3,6—9.  2 
Chr.  19:5—11.) 

V.  21.  Groves,  having  been  generally  adopted 
in  the  worship  of  idols,  and  made  the  scenes  of 
the  vilest  abominations,  were  expressly  and 
repeatedly  prohibited  in  the  worship  of  God. 
[Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 

The  frequent  repetition  of  the  same  laws, 
forms  a  humiliating  reproach  of  man's  unteach- 
ableness  in  spiritual  things;  for  God  does  nothing 
in  vain. — From  the  example  of  Moses,  ministers 
and  parents  may  learn  to  renew  their  instruc- 
tions and  admonitions  with  their  latest  breath, 
that  the  survivors  may  have  them  associated  with 


B.  C.   1451. 


CHAPTER  XVII. 


B.  C.  1451, 


CHAP.  XVII. 

The  sacrifices  are  required  to  be  iiiiblemished,  1.  Idolaters  to  be 
punished  with  death,  2 — 7.  Dltficiilt  cases  must  be  referred  to 
the  priests  and  judges  at  the  sanctuary,  and  such  as  refused  to 
submit  to  their  decision  put  to  death,  S — 13.  Instructions  con- 
cerning the  appointment  and  duty  of  a  king,  14 — 20. 

THOU  "  shalt  not  sacrifice  unto  the 
Lord  thy  God  any  bullock  or  *  sheep 
wherein  is  blemish,  or  ^  any  evil-favored- 
ness:  '^  for  that  is  an  abomination  unto  the 
Lord  thy  God. 

2  IF  If  there  be  found  among  you, 
within  any  of  thy  gates  which  the  Lord 
thy  God  giveth  thee,  ^  man  or  woman  that 
hath  wrought  wickedness  in  the  sight  of 
the  Lord  thy  God,  *"  in  transgressing  his 
covenant; 

3  And  hath  gone  and  served  other  gods, 
and  worshipped  them,  either  ^  the  sun,  or 
moon,  or  any  of  the  host  of  heaven,  s  which 
I  have  not  commanded; 

4  And  it  be  told  thee,  and  thou  hast 
heard  of  it,  and  ''  inquired  diligently,  and. 


a  15:21.— See  on.  Ex.  12:5.— 
Lev.  22:20—26.  Mai.  1:8,13, 
14.  Heb.  9:14.  1  Pet.  1:19. 

*  Or,  goat. 

b  Gen.  41.3,4,19. 

c  23:18.  24:4.  25:16.  Prov.  6:16. 
11:1.  15:8.  20:10. 

d  5.  13:6.  29:18. 

e  4:23.  29:25.  31:20.  Lev.  26: 
15,25.       Josh.   7:11,15.    23:16. 


Judg.    2:20.      2   Kings    18:12. 

Jer.  31:32.   Ez.  16:38.  Hos.  6: 

7.  8:1.   Heb.  8.9,10. 
f  See  on  4:19.-2  Kings  21:3. 

Job  31:26,27.  Jer.  8:2.    Ez.  8: 

16. 
g  Jer.  7:22,23,31.   19:6.32:35. 
h  13:12—14.  19:18.    Prov.  25:2. 

Jolin  7:51. 


every  remembrance  of  them.  [JsTote,  2  Pet.  1: 
12 — 15.) — A  believer  should  not  forget,  for  one 
day,  Lis  original  state  of  g-uilt  and  miseiy,  his 
gracious  deliverance,  and  the  price  which  it  cost 
the  Redeemer;  that  gratitude  and  joy  in  the 
Lord  may,  during  the  residue  of  his  life,  be  min- 
gled with  godly  sorrow,  mortification  of  sin,  and 
humble  patience  under  the  tribulations  which  lie 
in  the  way  to  the  kingdom  of  heaven. — Every 
one  of  our  services  must  be  performed  in  commun- 
ion with  the  church  of  Christ,  and  in  depend- 
ence on  him,  our  Temple,  Altar,  Sacrifice,  and 
Passover;  "being  accompanied  with  the  unleav- 
ened bread  of  sincerity  and  truth."  We  should 
indeed  be  thankful  that  our  attendance  on  God's 
ordinances  does  not  require  such  long  and  ex- 
pensive journeys,  as  that  of  Israel  did:  but  if  our 
iiearts  be  right  with  God,  we  shall  so  delight  in 
his  service,  that  the  labor  required  in  it  will  be 
our  pleasure,  or  we  shall  be  ashamed  that  it  is 
not.  The  expense  incurred  in  making  the  heart 
of  the  poor  and  destitute  rejoice,  according  to 
the  Lord's  blessing  upon  us,  will  be  our  own 
heartfelt  satisfaction:  and  we  shall  not  so  much 
as  wish  to  "appear  before  the  Lord  empty;"  but 
shall  desire  to  be  "rich  in  good  works,  ready  to 
distribute,  and  willing  to  communicate,"  in  what- 
ever can  glorify  God  or  do  good  to  mankind. 
{J^ote,  Heb.  13:15,16.)  For  while  the  Lord  so 
graciously  even  commands  us  to  rejoice  before 
him,  we  should  desire  to  help  the  joy  of  all  our 
brethren. — Let  us  likewise  note  that  magistracy 
is  the  express  appointment  of  God;  as  such  we 
are  bound  to  submit  to  it,  with  thankfulness  for  its 
advantages,  patience  under  the  inconveniences 
attending  its  undue  administration,  and  prayers 
ibr  those  placed  over  us.  {jSTotes,  Rom.  13:1 — 8.) 
But  magistrates  likewise  should  consider  their 
acconntablencss  to  God  for  the  use  of  their  au- 
thority; and  study  to  know  and  do  their  duty  in 
uprightness,  disinterestedness,  and  impartiality; 
that  they  may  both  be  public  blessings,  and 
heirs  of  everlasting  life,  as  the  true  disciples 
Vol.  I.  71 


behold,  it  be  true,  and  the  thing  certain, 
that  such  abomination  is  wrought  in  Israel: 

5  Then  shalt  thou  bring  forth  that  man, 
or  that  woman,  which  have  committed 
that  wicked  thing,  unto  thy  gates,  even  that 
man  or  that  woman,  and  shalt  '  stone 
them  with  stones  till  they  die. 

6  At  "^  the  mouth  of  two  witnesses,  or 
three  witnesses,  shall  he  that  is  worthy  of 
death  be  put  to  death;  but  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. 

8  IF  If  there  °  arise  a  matter  too  hard 
for  thee  in  judgment,  **  between  blood  and 
blood,  between  plea  and  plea,  and  be- 
tween stroke  and  stroke,  being  matters  of 
controversy,  within  thy  gates;  then  shalt 
thou  arise,  and  p  get  thee  up  into  the  place 
which  the  Lord  thy  God  shall  choose: 


i  13:10,11.      21:21.       22:21,24. 

Lev.  24:14,16.   Josh.  7:25. 
k  19:15.  Num.  35:30.    Matt.  18: 

16.  John  8:17,18.    2  Cor.  13:1. 

1  Tim.  6:19.   Heb.  10:28. 
1   13:9.    Acts  7:53. 
m  12.  13:5.   19:19.  24:7.     Judg. 


20:13.  1  Cor.  6:13. 
n  1:17.     Ex.  13:26.      1  Kings  3: 

16-28.  2  Chr.  19:8—10. 
o  19:4,10,11.      Ex.  21:13,14,20, 

22.  22:2.  Num.  35.1  l,&c. 
p  See  on  12:6.— Ps.  122:5. 


of  him  who  "loveth  righteousness,  and  hateth 
iniquity."  And  none  of  us  should  fear  any  thing 
so  much,  as  doing  that  "which  the  Lord  our 
God  hateth." 

NOTES. 

Chap.  XVII.  V.  1.  Marg.  Ref.—Jfotes,  Lev. 
22:18—25. 

V.  2 — 7.  The  expression,  "within  any  of  thy 
gates,"  denoted  all  residing  in  the  cities,  and  all 
who  went  ia  and  came  out  at  the  gates  of  them: 
so  that  it  included  the  inhabitants  of  the  whole 
land. — This  law  enjoined  that  those  who  commit- 
ted idolatry  should  be  stoned,  as  well  as  those  who 
seduced  others  to  commit  it:  for  that  crime  espe- 
cially "transgressed  the  covenant,"  and  would  be- 
come a  national  forfeiture,  if  not  thus  punished. — 
Had  men  been  commanded  to  worship  creatures, 
however  exalted,  it  might  have  been  complained 
of  as  a  degradation;  much  more  if  they  had  been 
required  to  worship  beasts,  inanimate  figures,  and 
stocks  or  stones.  But  God  "had  not  command- 
ed" such  practices,  nay  he  had  expressly  forbid- 
den them;  and  they  were  entirely  man's  own  fool- 
ish inventions,  and  Satan's  abominable  sugges- 
tions.— This  law  was  the  magistrpLe's  rule  in  ad- 
ministering justice  to  individuals;  as  that  before 
considered  regulated  informations  of  idolatry,  and 
the  punishment  of  cities,  which  were  guilty  of 
that  crime.  [J^otes,  13:)  In  both  cases  the  wit- 
nesses were  required  to  take  the  lead  in  the  exe- 
cution of  the  criminal,  that  they  might  be  render- 
ed more  cautious  in  their  testimony:  for  though 
the  false  witness  was  the  actual  murderer  of  the 
person  put  to  death  unjustly;  yet  perhaps  be 
would  not  be  so  shocked  by  it,  when  another  was 
the  executioner  of  the  sentence,  as  when  he  him- 
self was  required  to  perform  that  painful  office. 

Tioo  rvitnessfis.  Sic.  (6)  (JVb^M,  It):  1.5 — 21.  J^mn. 
35:24— .m  Matt.  18:1.5—17.  1  Tm.  5:19,20.) 
Great  weight  is  laid  on  this,  througliout  the  scrip- 
ture; and  it  is  matter  of  serious  inquiry,  whether 
iu  any  ordinary  case,  the  testimony  of  one  un- 

[561 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


9  And  thou  shall  come  unto  ^  the 
priests  the  Levites,  and  unto  the  judge  that 
shall  be  in  those  days,  and  inquire;  and 
'  they  shall  shew  thee  the  sentence  of  judg- 
ment. 

1 0  And  ^  thou  shalt  do  according  to  the 
sentence,  which  they  of  that  place  which 
the  Lord  shall  choose  shall  shew  thee; 
and  thou  shalt  observe  to  do  according  to 
all  that  they  inform  thee: 

1 1  According  to  ^  the  sentence  of  the 
law  which  they  shall  teach  thee,  and  ac- 
cording to  the  judgment  which  they  shall 
tell  thee,  thou  shalt  do:  thou  shalt  not  de- 
cline from  the  sentence  which  they  shall 
shew  thee,  "  to  the  right  hand  nor  to  the  left. 

12  And  the  man  that  "  will  do  pre- 
sumptuously, *  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 


q  Jer.  18;18.  Hag.  2:11.  Mai. 
2:7. 

r  19:17—21.   Ez.  4'1:24. 

s  Matt.  23:2,3. 

t  Josh.  1:7.  Mai.  2:8,9.  Rom. 
13:1—6.  Tit.  3:1.  1  Pet.  2:13 
— 15.  2  Pet.  2:10.  Jude  3. 

u  20.  5:32.  28:14.  Josh.  1:7.  23: 


6.  2  Sam.  14:19.  Prov.  4:27. 
V  13:5,11.     Num.  15:30.     Ezra 

10:8.       Ps.   19:13.       Hos.    4:4. 

Matt.  10:14.    Heb.  10:26—29. 
*  Heb.  not  to  hearken. 
X  10:8.     18:5,7.        Luke   10:16. 

Johu  12:48.  20:23.     1  Thes.  4: 

2,8. 


supported  witness,  even  of  fair  character,  should 
be  depended  on,  especially  when  the  life  of  man 
is  at  stake. 

V.  8 — 13.  This  law  is  addressed  to  the  magis- 
trates befoi'e  mentioned  in  the  different  parts  of 
the  land.  [JSTote,  16:18,19.) — In  many  cases  of  life 
and  death,  or  of  property,  or  concerning'  the  law 
of  retaliation,  they  might  find  perplexing  difficul- 
ties. [Marg.  Ref.  o.)  Such  causes  were  there- 
fore to  be  referred  to  the  decision  of  the  superior 
tribunals,  wliich  would  be  held  at  the  place  where 
the  tabernacle  would  be  fixed.  [Ex.  18:22.) — 
The  priests  and  Levites,  having  the  most  leisure,  I 
and  being  especially  appointed  to  the  study  of  the 
law,  which  was  not  only  tlie  rule  of  conscience,  but 
likewise  the  law  of  the  land,  by  their  learning 
would  be  best  qualified  to  act  as  judges;  and  prob- 
ably the  sanhedrim  and  other  superior  courts  of 
justice  were  chiefly  composed  of  them,  though 
not  without  some  persons  of  the  other  tribes. 
"The  judge"  here  mentioned  (9)  may  mean  either 
the  high  priest,  or  such  other  supreme  magistrate,  i 
as  God  from  time  to  time  should  raise  up  among 
them.  To  these  the  appeal  must  be  made:  and, 
with  all  their  advantages,  it  was  not  likely  they 
would  give  a  false  sentence,  while  they  continued 
free  from  gross  apostacy  in  religion,  and  corrup- 
tion in  morals.  As,  however,  the  law  related,  not 
to  matters  of  faith  and  conscience,  but  merely  to 
the  administration  of  justice  in  the  land;  it  would 
be  better  that  an  individual  should  sometimes  be  ' 
aggrieved,  than  that  the  advantages  of  magistra-  j 
cy  should  be  abridged:  therefore  he  who  presump- 
tuously refused  to  submit,  whether  magistrate  or 
private  person,  was  ordered  to  be  put  to  death. 
[j\Iarg.  Ref.  V — z.) — In  every  State  there  must 
be  some  final  award,  from  which  there  lies  no  ap- 
peal; and  that  must  be  submitted  to,  even  though 
in  some  cases  it  should  be  unjust:  but  this  gives 
no  countenance  to  the  monstrous  claim,  which 
some  have  made,  of  being  absolute  interpreters  of 
doctrines  ami  precepts,  in  matters  of  conscience,  to 
which  all  ought  to  submit,  however  evidently 
their  decisions  contradict  the  word  of  God.  In 
this  case  it  suffices  to  say,  "we  must  obey"  and 
believe  "God  rather  than  man;"  as  Peter  replied 
'  562] 


>■  thou  shalt  put  away  the  evil  from  Israel. 

1 3  And  all  the  people  ^  shall  hear,  and 
fear,  and  do  no  more  ^  presumptuously. 

1 4  TT  When  ^  thou  art  come  unto  the 
land  which  the  Lord  thy  God  giveth  thee, 
and  shalt  possess  it,  and  shalt  dwell  there- 
in, and  shalt  say,  ^  I  will  set  a  king  over 
me,  like  as  all  the  nations  that  are  about  me: 

1 5  Thou  shalt  in  any  wise  set  Aim  king 
over  thee  '^  whom  the  Lord  thy  God  .shall 
choose;  one  ®  from  among  thy  brethren 
shalt  thou  set  king  over  thee:  thou  may 
est  not  set  a  stranger  over 
not  thy  brother. 

16  But  he  shall  not  ^  multiply  horses  to 
himself,  nor  s  cause  the  people  to  return 
to  Egypt,  to  the  end  that  he  should  mul- 
tiply horses:  forasmuch  as  the  Lord  hath 
said  unto  you,  ^  Ye  shall  henceforth  return 
no  more  that  way. 


thee,  which  is 


ySeeonl.   13:5.— Prov.  21:11. 

1  Tim.  5:20. 
z  See  on  13:11, 
a  See  07i  Num.  15:30,31. 
b  7:1.  12:9,10.  13:9.  26:1,9.  Lev. 

14:34.  Josh.  1:13. 
c  1  Sam.  8:5—7,19,20.   12:19. 
d  1  Sam.  9:15,16.   10:24.   16:12, 

13.    2  Sam.  6:2.    1  Chr.  12:23. 

22:10.  28:6.  Ps.  2:2,6. 


e  Jer.  30:21.  Matt.  22:17. 

f  1  Sam.  8:11.     2  Sam.  8:4.     1 

Kings    1:6.    4:26.     10:26—28. 

2  Chr.  9:26.    Ps.  20:7.     Is.  36: 

8,9. 
gis.  31:1— 3.    Jer.  42:14.    Ez. 

17:15. 
h  28:68.  Ex.  13:17.  14:13.  Num. 

14:3,4.     Jer.   42:16,16.     Hos. 

11:6. 


to  the  successors  of  those  very  persons,  to  whom 
this  authority  was  originally  given,  and  on  whom 
it  had  at  that  time  devolved.  {J^otes,  Acts  4:13 — 
22.  5:29—31.) 

The  priests  the  Levites,  (9)  The  priests,  who 
were  also  Levites,  seem  especially  intended.  Yet 
the  ordinary  Levites  acted  as  magistrates  in  the 
days  of  David,  {JSTotes,  1  Chr.  23:2—6.  26:29.)  but 
probably  in  inferior  situations. 

V.  14.  The  appointment  of  a  king  is  not  here 
commanded,  nor  so  much  as  counselled;  nay  it  is 
implied,  that  such  a  change  in  their  government 
would  originate  from  a  desire  of  being  "like  the 
nations,"  to  whom  God  would  have  his  people  un- 
like: and  it  is  certain  that  they  sinned  when  they 
asked  a  king.  {Jfotes,  1  Sam.  8:1—9.  12:16—19.) 
Yet  the  Lord  foresaw  that  this  would  take  place, 
and  he  previously  gave  rules  respecting  it. — They 
therefore  argue  very  inconclusively,  who  infer  the 
lawfulness  of  slavery,  polygamy,  or  divorces,  from 
those  laws  which  suppose  their  existence,  and  es- 
tablish regulations  concerning  them:  for  all  such 
questions  must  be  determined  by  the  plain  pre- 
cepts or  general  tenor  of  Scripture,  and  not  by 
these  judicial  regulations.  (JVbie,  Ex.  21:2.) 

V.  15.  Though  the  people  sinned  in  the  days  of 
Samuel,  by  desiring  a  king;  yet  they  obeyed  this 
law  in  referring  the  choice  of  one  to  God.  [J^otes, 
1  Sam.  8:19—22.  10:17—22.  11:12—15.  2S«m.  5: 
1,2.)  He  first  chose  Saul:  but  rejecting  him,  he 
chose  David,  and  then  Solomon,  whose  posterity 
reigned  till  the  Babylonish  captivity.  The  Israel- 
ites were  forbidden  to  set  a  stranger  over  them; 
not  so  much  lest  he  should  oppress  them,  as  lest 
he  should  lead  them  into  idolatry.  This  referred 
to  a  king  whom  they  should  appoint  for  them- 
selves; not  to  a  ruler  which  in  providence  might 
be  placed  over  them,  without  their  own  concur- 
rence, or,  as  a  punishment  of  their  sins:  [Jer.  27; 
12,14,17.  JVo<e,  Jer.  29:4—7.)  but  the  interpre- 
ters of  the  law,  in  the  days  of  Christ,  deduced 
from  this  clause  the  unlawfulness  of  submitting  to 
a  foreign  yoke,  and  incited  the  people  to  continu- 
al rebellions,  which  at  length  terminated  in  their 
ruin.  (JVb<c,JHa«.  22:1.5— 22.) 

V.  16.  Multiplying  horses  for  chariots  of  war 


B.  C.  1451. 


CHAPTER  XVIII. 


B.  C.   1451. 


17  Neither  >  shall  he  multiply  wives 
to  himself,  that  his  heart  turn  not  away; 
''  neither  shall  he  greatly  multiply  to  him- 
self 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: 

1 9  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: 


i  Oen.   2:24.      2  Sam.  3:2—6. 

1  Kings  11:1— 4.     Nell.  13:26. 

Mai.  2:15.  Matt.  19:6. 
k  1    Kings    10:21.       Ps.    62:10. 

Prov.  30:8,9.      Matt.    6:19,20. 

13:22.  19:23,24.       Luke  12:18. 

1  Tim.  6:9,17. 


1  2  Kings  11:12. 

m  31:9,25,26.     2  Kings  22:8.     2 

Chr.  34:15. 
n6:6— 9.  11:18.    Josh.  1:8.    Ps. 

1:2.119:97—100.      John  5:39. 

2  Tim.  3:15—17. 


1  20  That  "  his  heart  be  not  lifted  up 
I  above  his  brethren,  and  that  p  he  turn  not 
aside  from  the  commandment,  to  i  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. 

CHAP.  XVIII. 

The  portion  of  the  priests  and  Levites,  1 — 8.  Idolatry  and  witch- 
craft prohibited,  9 — 14.  A  prophet  like  unto  Moses  promised, 
15 — 19.  False  prophets  must  be  put  to  death,  20.  How  they 
were  to  be  known,  Jl,.  22. 

THE  priests  the  Levites,  and  all  the 
tribe  of  Levi,  *  shall  have  no  part 
nor  inheritance  with  Israel:    ^  they  shall 


0  8:2,13,14.  2  Kings  14:10.  2 
Chr.  25:19.  26:16.  32:25,26.  33: 
12,19,23.  34:27.  Ps.  131:1,2. 
Is.  2:12.  Dan.  6:20— 23.  Hab. 
2:4.  2  Cor.  12:7.   1  Pet.  6:6. 

^  See  on  4:2.  5:32.  12:26,28,32. 
1  Kings  15:5. 

q  See  on  11.— I  Sam.  13:13,14. 


16:23.     1  Kings  11:12,13,34,36. 

2  Kings  10:30.    Ps.  19:11,  132: 

12.   Prov.  27:24.   Ec.  8:13. 
a  10:9.  12:19.     Num.  13:20.  26: 

62.  Josh.  13:33.  18:7.   1  Pet.  5: 

2—4. 
b  Num.  18:8,9.    Josh.  13:14.    I 

Cor.  9:13. 


and  cavalry,  or  for  luxury,  would  increase  the 
splendor  of  the  monarch,  and  form  a  ground  of 
confidence  distinct  from  a  proper  confidence  in 
God,  and  inconsistent  with  it,  and  with  consider- 
ing him  as  the  glory  of  Israel.  Egypt  abounded 
in  horses;  and  the  desire  of  multiplying  these 
would  induce  the  prince  to  encourage  a  trade  witli 
that  kingdom;  and  this  might  make  way  for  the 
Israelites  being  again  subjugated  by  the  Egyp- 
tians, or  at  least  corrupted  by  their  idolatries  and 
vices.  Whereas,  it  was  the  command  of  God  that 
they  should  no  more  return  thither,  but  be  totally 
detached  from  them. — Accordinglj^  we  find,  that 
till  the  days  of  Solomon,  horses  were  little  used  by 
the  Israelites,  and  they  had  not  much  intercourse 
with  Egypt:  but  afterwards  the  horses  of  that 
kingdom  proved  a  continual  source  of  temptation 
and  sin  to  them.  [J^otes,  I  Kings  10:24 — 29.  Ps. 
20:6—8.   /*.  30:15—17.  31:1—3.) 

V.  17.  Marg.  Re/.— JSTotes,  2  Sam.  5:13— 16.  1 
Kings  11:1—8. 

V.  18 — 20.  Some  interpret  this  command,  of 
the  book  of  Deuteronomy  alone:  but  it  is  most 
probable,  that  the  whole  law  was  intended:  and  if 
Moses,  with  his  immense  engagements,  found  time 
/or  compiling  and  writing  the  whole,  it  could  not 
be  an  intolerable  task  imposed  upon  any  future 
prince  to  transcribe  it.  This  would  have  a  very 
great  effect  in  rendering  him  weU  acquainted  with 
the  law  in  every  part;  for  writing  not  only  assists 
the  memory,  but  causes  us  to  notice  every  single 
word  of  what  we  transcribe.  It  is  probable,  how- 
ever, that  this  law  was  very  seldom  observed  by 
the  kings  of  Judah,  and  never  by  those  of  Israel. 
{Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 

We  are  continually  called  on  to  remember  the 
pure  and  spotless  sacrifice  of  Christ,  and  remind- 
ed to  serve  God  with  the  best  of  our  abilities, 
time,  and  possessions;  otherwise  our  professed 
obedience  will  be  an  abomination.  To  him  all 
worship  and  love  belong:  and  idolatry  and  irreli- 
gion  of  every  kind  will  assuredly  be  punished,  in 
this  world  or  in  the  next,  with  at"  least  as  great  se- 
verity as  those  crimes  which  disturb  the  peace 
of  society. — We  are  also  repeatedly  cautioned 
against  rashness  in  bearing  testimonjs  or  in  pun- 
ishing accused  persons;  that  the  innocent  may  not 
be  involved  in  the  same  doom  with  the  guilty. — 
Ministers  and  magistrates  should,  in  their  several 
places,  give  diligence  to  obtain  exact  and  exten- 
sive knowledge,  as  well  as  to  act  with  integrity 
and  impartiality,  that  they  may  not  mislead  or  in- 
jure those,  who  place  confidence  in  their  deci- 


sions. In  both  cases,  however,  there  lies  an  ap- 
peal to  the  infallible  Teacher  and  Judge  of  the 
world,  who  will  set  all  right,  and  effectually  re- 
dress all  those  that  trust  in  him. — The  presump- 
tuous offender,  who  refused  to  submit  to  the  award 
of  human  justice,  with  all  its  imperfections,  was 
condemned  to  die:  of  what  punishment  then  will 
the  obstinate  rebel  against  the  righteous  Govern- 
or of  the  universe  be  adjudged  worthy.''  and  with 
what  vengeance  will  he  be  recompensed,  who  de- 
spises or  abuses  the  grace  of  the  gospel.'  (JVbie, 
Heb.  10:28— 31.)— The  Lord  sees  the  hearts  of  his 
own  people  too  much  disposed  to  be  like  the 
world  around  them;  and  for  their  chastisement  he 
frequently  permits  them  to  obtain  the  objects  of 
their  foolish  desires;  still  regulating  the  whole  ul- 
timately for  their  good. — The  higher  any  person 
is  exalted,  the  more  strongly  must  he  be  tempted 
to  pride,  covetousness,  luxury,  and  lust,  those  fa- 
tal enemies  to  true  godliness.  Against  those  evils, 
princes  especially  need  to  watch,  and  ought  to  be 
cautioned  by  those  who  have  access  to  them;  lest 
the  extensive  influence  of  thuir  example  and  au- 
thority should  become  ruinous  to  millions,  who 
look  up  to  them  for  protection  and  prosperitj'. 
But  alas!  who  hath  boldness,  disinterestedness, 
and  zeal,  sufficient  to  venture  the  loss  of  their  fa- 
vor, and  the  consequences  of  their  displeasure,  by 
reminding  them  of  such  salutary  but  offensive 
truths.?  (^oies,  1  Jrmg-5  22:8,13,14,26,27.)  Al- 
most all  men  rather  choose  to  occupy  the  more 
pleasing  and  profitable  place  of  flatterers;  and  the 
remaining  few  either  observe  a  timid  silence,  or 
soon  are  driven  from  the  verge  of  courts.  [JVote, 
Amos  7:12,13.)  Kings  themselves  have  therefore 
the  more  need  to  be  employed  in  the  daily  study 
of  the  Scriptures,  and  of  whatever  can  enable 
them  to  understand  the  Scripture;  that  they  may 
become  well  acquainted  with  the  truth  and  will 
of  God;  and  learn  that  true  wisdom,  which  begins 
in  the  fear  of  him,  and  in  habitual  regard  to  his 
authority,  and  to  that  great  day  of  account,  in . 
which  there  will  be  no  respect  of  persons.  But 
alas!  how  much  of  God's  word  is  overlooked  by 
his  professed  people!  One  is  almost  induced  to 
think  that  this  chapter  was  omitted  in  Solomon's 
copy  of  the  law,  and  in  those  of  the  other  Kings 
of  Israel  and  Judah.  And  might  not  an  impartial 
and  well-informed  person  suppose  the  same  re- 
specting some  of  our  Bibles,  with  reference  to 
those  chapters  which  immediately  instruct  men  in 
the  duties  of  their  several  stations,  and  improve- 
ment of  their  talents,  especially  the  highest  and 
most  important  stations,  in  the  community,  and 
in  the  church  of  God.'    Wo  all  however  ought 

[563 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


eat  the  offerings  of  the  Lord  made  by  fire, 
and  his  inheritance. 

2  Therefore  shall  they  have  no  inher- 
itance 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  shoul- 
der, and  the  two  cheeks  and  the  maAV. 

4  The  ^  first-fruit  also  of  thy  corn,  of 
thy  wine,  and  of  thine  oil,  and  the  first  of 
*"  the  fleece  ol'  thy  sheep,  shalt  thou  give 
him. 

5  For  the  Lord  thy  God  hath  s  chosen 
him  out  of  all  thy  tribes,  to  stand  to  min- 
ister 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  so- 
journed, and  '  come  with  all  the  desire 
of  his  mind  J  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 


c  Gen.  15:1.  Ps.  16:5.  73:24— 
2tj.  84:11.  119:57.  Is.  61:6. 
Lam.  3:24.  1  Pet.  2:5,9.  Rev. 
1:5,6. 

d  12:27.  Lev.  7:30—34. 

e  26:9,10.  Ex.  22:29.  23:19. 
Lev.  23:10,17.  Num.  13:12— 
24.  2Chr.  31:4— 10.  Neh.  12: 
44—47. 


f  Job  21:20. 

g  10:3.     Ex.  28:l,&c.    Num.  3: 

10.  16:5,9,10.  17:5—9.  26:13. 
h  See  on  Num.  35:2,3. 
i  Ps.   26:8.  27:4.  63:1,2.  84:10. 

1  Tim.  3:1.   1  Pet.  5:2. 
j   See  on  12:5.  16:2. 
k2Chr.  31:2—4. 


more  carefully  and  exactly  to  study  the  Scrip- 
tures, to  examine  ourselves,  to  watch  our  hearts, 
to  avoid  temptations,  and  to  pray  for  faith  and 
grace,  by  which  we  may  be  enabled  to  observe 
all  the  commandments  of  God;  for  "in  keeping  of 
them  there  is  great  reward." 

NOTES. 

Chap.  XVIII.  V.  1,2.  J^Iarg.  Ref. 

V.  3.  The  two  cheeks,  (probably  the  whole 
head  with  the  tongue,)  and  the  maw,  are  suppos- 
ed to  have  been  at  this  time  first  granted  out  of 
the  peace-offerings,  in  addition  to  what  had  be- 
fore been  allotted  the  priests  and  Levites:  for  they 
are  not  mentioned  in  the  preceding  laws.  [JVote, 
Lev.  7:29—34.) 

V.  4,  5.  The  proportion  of  each  particular  to 
be  offered  as  first-fruits  is  no  where  fixed;  and  it 
seems  to  have  been  left  to  every  man's  own  con- 
science, according  to  his  circumstances,  and  as  a 
test  of  his  zeal  and  liberality. 

V.  6 — 8.  It  seems  that  the  Levites  officiated  by 
courses,  or  according  to  some  rule,  from  their  first 
establishment  in  Canaan:  but  if  any  one,  out  of 
his  course,  from  cordial  love  of  the  ordinances 
and  courts  of  the  Lord,  preferred  officiating  as  a 
servant  to  the  priests  at  the  sanctuary,  to  living 
at  his  own  city,  he  was  to  be  encouraged  by  some 
addition  to  his  maintenance.  The  words  ren- 
dered "the  sale  of  his  patrimony"  are  variously 
interpreted,  and  are  obscure  to  us;  but  probably 
they  mean,  that  the  Levite  must  not  be  deprived 
of  any  part  of  what  would  otherwise  accrue  to 
him,  whether  from  the  sale  of  his  portion  of  the 
tithes,  or  the  rent  of  houses  in  the  cities  allotted 
to  that  tribe,  or  any  private  property  which  he 
had  acquired. — Some  indeed  suppose,  that  the 
priests  exclusively  are  meant;  because  the  ex- 
pression, "minister  in  the  aajne  of  the  Lord"  prop- 
564] 


the  Levites  do,  which  stand  there  before 
the  Lord. 

8  They  shall  have  '  like  portions  to 
eat,  beside  *  that  which  cometh  of  the 
sale  of  his  patrimony. 

9  ^  When  thou  art  come  into  the  land 
which  the  Lord  thy  God  giveth  thee, 
"  thou  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  Or  a  charmer,  or  a  consulter  with 
familiar  spirits,  or  a  wizard,  p  or  a  necro- 
mancer. 

1 2  For  all  that  do  these  things  are  an 
abomination  unto  the  Lord:  and  because 
'^  of  these  abominations  the  Lokd  thy 
God  doth  drive  them  out  from  before 
thee. 

13  Thou  ''shalt  be  "t perfect  with  the 
Lord  thy  God. 


1  Lev.  7:8,9,14.  Neh.  12:44,47. 
Luke    10:7.       1   Cor.  9:7—14. 

1  Tim.  5:17,18. 

*  Heo.  his  sale  hy  the  fathers, 
m  See  on  12:29,30.    Lev.  18:26, 

27,30. 
n  12.31.      Lev.  18:21.  20:2—5. 

2  Kings  16:3.  17:17.  21:6.  2 
Cfar.  23:3.  Ps.  106:37,38.  Jer. 
19:4—6.  32:35. 

o  Ex.  22:18.    Lev.  19:26,31.20: 


26,27.   I  Sam.  28:3,7,9.    1  Chr. 

10:13.     2  Chr.  33:6.     Is.  8:19, 

20.  47:13.   Acts  19:19.    Gal.  6: 

20. 
p  1  Sam.  28:11—14. 
q  See  on  9:4.    Lev.  18:24,27. 
r  Gen.  6:9.  17:1.  Job  1:1,8.  Ps. 

37:37.     Matt.  6:48.    Phil.  3:12. 

15.   Rev.  3.2. 
I  Or,  vpright,  or,  sincere. 


erly  belongs  to  them;  and  because  the  Levites 
had  no  portions  out  of  the  sacrifices.  But  in  per- 
forming their  services  at  the  tabernacle  thej'  mhi- 
istered  to  the  Lord,  though  as  servants  to  the 
priests.  (1  Sam.  2:18.  3:1.)  And  as  the  people 
were  repeatedly  enjoined  to  be  liberal  to  them, 
they  would  doubtless,  at  the  sanctuary,  frequent- 
ly share  the  peace-offerings,  and  all  other  obla- 
tions; except  the  holy  things,  of  which  none  but 
the  priests  and  their  families  might  eat.  (12:12, 
18,19.  14:29.  16:11.)  Both  priests  and  ordinary 
Levites  indeed  seem  to  be  intended. 

V.  9 — 12.  The  several  terms  here  employed, 
must  include  every  species  of  that  superstition  or 
idolatry,  which  consists  in  seeking  such  informa- 
tion or  help  from  invisible  beings,  real  or  suppos- 
ed} as  cannot  be  obtained  from  God;  or  in  estab- 
lishing other  rules  of  conduct  than  his  precepts, 
explained  by  the  sober  use  of  our  rational  facul- 
ties. And  we  can  expect  no  instruction  or  help 
from  him,  except  in  the  use  of  such  means  as  are 
naturally  efficacious,  or  in  attending  on  his  insti- 
tuted ordinances.  The  translation  itself,  without 
criticising  the  original  terms,  indisputably  proves 
that  the  venerable  translators  supposed  all  calcu- 
lations of  lucky  or  unlucky  days  for  undertaking 
any  enterprise,  all  attempts  to  charm  away  dis- 
eases by  unmeaning  observations,  all  amulets  or 
spells  by  way  of  preservative,  as  well  as  every 
kind  of  fortune-telling,  to  be  prohibited. — Not 
only  would  such  practices  be  abominable  in  the 
Israelites;  but  they  were  so  offensive,  even  in  the 
Canaanites,  as  to  form  a  chief  causeof  their  dread- 
ful extirpation:  being  all  of  them  either  human 
imposture,  or  diabolical  delusion;  and  either  way 
conducive  to  the  gratification  of  that  ambitious 
spirit,  who  aspires,  in  every  form,  to  be  the  god 
and  prince  of  this  world.  [Marg.  Ref. — JfoteSy 
Ex.  22:18.    Lev.  18:21,24—30.  19:26.  20:2—5.) 

V.  13.  Be  perfect.^   Thzi  is.  Be  iiriffly  depend- 


B.  C.  1451. 


CHAPTER  XVIII. 


B.  C.  1451. 


14  For  these  nations,  which  thou  shall 
*  possess,  hearkened  unto  observers  of 
times,  and  unto  diviners:  but  as  for  thee, 
the  Lord  thy  God  '  hath  not  suffered 
thee  so  to  do. 

15  The  Lord  thy  God  will  raise  up 
unto  thee  *  a  Prophet  from  the  midst  of 
thee,  of  thy  brethren,  "  like  unto  me; 
^  unto  him  ye  shall  hearken: 

1 6  According  to  all  that  thou  desiredst 
of  the  Lord  thy  God  in  Horeb,  ^  in  the 
day  of  the  assembly,  saying,  ^  Let  me 
not  hear  again  the  voice  of  the  Lord  my 


*  Or,  inherit. 

s  See    on    10. Ps.    147:19,20. 

Acts  14:16. 
t  18,19.    John  1:45.    Acts  3:22, 

23.  7:37. 
u  5:5.  34:10.  Luke  24:19.  1  Tim. 

2:5.  Heb.3.2— 6. 


X  Matt.  17:5.   Luke  9:35.  10:16. 

John  6:29.     Heb.  1:2.  2:1—3. 

1  John  3:23. 
y  9:10. 
z  5:24—23.     Ex.  20:19.     Heb. 

12:19. 


ent  on  the  Lord,  and  devoted  to  him.  [■N'otes,  Job 
1:1.  Matt.  5:43—48.) 

V.  15 — 19.  Iq  order  to  counteract  the  tempta- 
tion, to  wViich  the  Israelites  would  be  exposed,  to 
imitate  the  Gentiles  in  the  various  arts  of  divina- 
tion; the  Lord  g-ave  them  intimations,  that  he  in- 
tended to  afford  them  supernatural  information,  as 
far  as  profitable  for  them. — Many  expositors,  both 
Jewish  and  Christian,  suppose,  that  a  succession 
of  prophets,  till  the  times  of  the  Messiah,  is  intend- 
ed in  the  promise.  But  if  this  be  well  grounded, 
(as  the  context  may  seem  to  give  some  counte- 
nance to  it,)  they  must  be  considered  as  speaking' 
by  the  Spirit  of  Christ,  and  as  preparing-  the  way 
for  his  coming;  without  which  all  the  rest  would 
by  no  means  have  been  an  adequate  completion 
of  it.  This  however  is  certain,  tliat  it  is  a  predic- 
tion which  has  had  its  main  accomplishment  in  our 
blessed  Savior.  As  tVie  great  Antitype,  he  resem- 
bled Moses  more  than  any  other  prophet  ever  did; 
and  with  much  greater  exactness,  than  he  did  any 
of  the  prophets  or  typical  persons  mentioned  in  the 
Old  Testament. — Born  in  the  reign  of  a  persecut- 
ing tyrant,  his  life  was  sought  in  his  infancy,  and 
wonderfully  preserved  whilst  many  other  infants 
were  destroyed.  [Jfotes,  Ex.  2;  Matt.  2:)  At  the 
entrance  of  his  work,  he  rejected  the  proposal  of 
"the  kingdoms  of  the  world,  and  the  glory  of 
them;"  as  Moses  did  the  prospect  of  honor  and  af- 
fluence in  Egypt;  and  preferred  a  suffering,  poor, 
and  despised  life.  [J^otes,  Matt.A:Q~\\.  Heb.  11: 
24 — 26.)  He  was  opposed  by  those  very  persons, 
for  whose  sake  he  had  thus  voluntarily  impover- 
ished himself;  yet,  in  the  appointed  time  and  man- 
ner, he  accomplished  the  redemption  of  his  peo- 
ple. [JVote,  Acts  7:30 — 36.)  His  meekness  and  pa- 
tience far  exceeded  those  by  which  Moses  was 
distinguished.  He  united  in  one  person  the  offices 
of  Prophet,  Priest,  and  King.  His  transfiguration 
reminds  us  of  Moses's  face  shining  when  he  came 
down  from  the  mount.  He  feeds  his  people  with 
the  true  manna,  and  gives  them  living  water  to 
drink.  Many  of  his  miracles  resembled  those  of 
Moses;  but  especially  his  commanding  the  winds 
and  waves,  and  walking  upon  the  sea,  remind  us 
of  the  Red  Sea  divided  at  the  word  of  Moses,  that 
Israel  might  pass  through.  He  was  opposed  hj  his 
brethren  as  well  as  by  the  people;  and  was  espe- 
cially objected  to  for  espousing  the  Gentiles  as  his 
church.  All  tlie  prophets  and  apostles  spake  as 
his  delegates;  even  as  all  the  former  enforced  the 
law  of  Moses:  the  whole  Scripture  is  his  word,  and 
all  ministers  obtain  their  authoritj-  and  receive 
their  instructions  from  him.  His  knowledge  of  the 
Father,  and  his  intimate  fellowship  with  him,  are 
unexampled  and  appropriate.   His  life  was  spent, 


a  Prophet 
■  like    unto 


God:    neither  let  me  see  this  great  fire 
any  more,  that  1  die  not. 

17  And  the  Lord  said  unto  me,  *  They 
have  well  spoken  that  which  they  have 
spoken. 

1 8  I  will  ^  raise  them  up 
from  among  their  brethren, 
thee,  and  '^will  put  my  words  in  his 
mouth;  and  ^  he  shall  speak  unto  them 
all  that  I  shall  command  him. 

19  And  it  shall  come  to  pass,  that 
^  whosoever  will  not  hearken  unto  my 
words,  which  he  shall  speak  in  my 
name,  I  will  require  it  of  him. 


a  See  on  5:28. 

b  See  on  15. 

c  6:5.  33:5.  Ex.  40:26—29. 
Num.  12:6—8,13.  Ps.  2:6.  110: 
4.  Is.  9:6,7.  Zech.  6:13.  Luke 
24:19.  Gal.  3:19,20.    1  Tim.  2: 


6.   Heb.  3:6,6.  7:22.  12:24,25. 
d  Is.  50:4.  51:16.    John  17:8. 
e  .(ohn  4:25.  8:28.  12:49,50.  16: 

15. 
f  Mark  16:16.  Acts  3:23.    Heb. 

3:7.  10:26.  12:26,26. 


and  laid  down,  for  the  benefit  of  his  people,  and 
for  their  sins;  and  his  resurrection  precluded  the 
exact  knowledge  of  his  sepulchre,  and  should  have 
prevented  the  superstitious  veneration  for  it. 
When  he  left  his  disciples  he  promised  them 
another  Teacher  and  Comforter,  as  Moses,  before 
he  left  Israel,  promised  them  a  Prophet  like  unto 
himself.  And  it  will  most  awfully  be  required  of 
those  who  reject  his  salvation,  who  will  not  hear- 
ken to  his  instructions,  or  who  refuse  to  have  him 
to  reign  over  them.  [JVotes,  Acts  2:22,23.  7:37— 
43.) — But  the  grand  point  in  which  this  resem- 
blance calls  for  our  attention,  is  that  marked  out 
to  us  in  the  sixteenth  verse.  Moses  acted  as  me- 
diator between  God  and  Israel,  when  the  peo- 
ple, appalled  at  the  terrors  of  mount  Sinai,  said, 
"Let  us  not  hear  again  the  voice  of  the  Lord  our 
God,  neither  let  us  see  this  great  fire  any  more, 
that  we  die  not;"  and  when  the  Lord  said,  "They 
have  well  spoken  that  which  they  have  spoken." 
(JVbfes,  5:22— 29.  £.r.  20:18— 20.)  Thenceforth 
the  Lord  put  his  words  into  the  mouth  of  Moses, 
through  whose  intervention  they  were  instructed, 
in  a  manner  more  suited  to  their  character  and 
circumstances;  and  through  whose  intercession 
they  were  specially  favored  as  the  people  of  God. 
But  Christ  is  the  "One  Mediator  between  God 
and  man."  He  was  "raised  up  from  the  midst  of 
his  brethren:"  yea,  he  assumed  our  nature  for  that 
very  purpose.  "No  man  knoweth  the  Father  but 
the  Son,  and  he  to  whom  the  Son  will  reveal  him." 
{JVote,  Malt.  1 1 :27. )  To  these  "it  is  given  to  know 
the  mysteries  of  the  kingdom  of  heaven;"  but  to 
such  as  refuse  to  hear  him,  "all  things  are  spoken 
in  parables."  "No  man  cometh  to  the  Father  but 
by  him:"  for  "he  is  able  to  save  to  the  uttermost 
all  that  come  to  God  by  him;  seeing  he  ever  liveth 
to  make  intercession  for  them."  No  one  of  Adam's 
fallen  race  can  know  God,  or  learn  his  truth  and 
will,  or  approach  him  with  comfort  and  accept- 
ance, except  through  Christ;  any  more  than  Is- 
rael could  have  endured  the  revelation  of  God, 
and  his  words  from  Sinai's  fiery  top,  without  the 
typical  mediation  of  Moses.  This  is  unspeakably 
the  most  important  resemblance;  and  so  decided 
and  unambiguous  a  divine  declaration  on  this  in- 
finitely important  subject,  in  this  ancient  book,  is 
peculiarly  worthy  of  observation. — In  other  things 
a  lively  fancy  might  trace  some  specious  similitude 
between  several  prophets  and  Moses;  but  in  this, 
none  except  Jesus  Christ  ever  bore  the  most  re- 
mote resemblance  to  him.  At  the  same  time  this 
prediction  was  a  plain  intimation,  that  the  dispensa- 
tion of  Moses,  and  the  law  which  he  gave,  (except 
as  coincident  with  the  preceptive  part  of  all  divine 
revelation,)  were  to  endure  only  for  a  time:  for 

[565 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


20  But  2  the  prophet  which  shall  pre- 
sume to  speak  a  word  in  my  name 
which  I  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  know  the  word  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. 

CHAP.  XIX. 

The  law  concerning  the  cities  of  refuge  enforced  and  explained, 
1 — 13.  Landmarks  must  not  be  removed,  14.  Two  witnesses 
required  in  a  criminal  cause,  15.  How  the  false  witness  must 
be  punished,  16 — 21. 

g  13:5.     Jer.  14:14,15.  23:13—     i   1  Thes.  5:24.    1  John  4:1—3. 
15,31.  27:15.   Ez.  13:6.     Matt 


7:15.  2  Pet.  2:1,2. 
h  13:1,2.      1  Kings  18:19,21,40. 
Jer.  2:8.  Zech.  13:3.   Eev.  19: 
20. 


i  1  Thes.  5:24 

Rev.  2:2. 
k  Jer.  28:1—14. 
1   13:2.  2  Kings  20:1. 

4:2.   Zech.  1:5,6. 
m20.  Jer.  28:16—17. 


Jon.  3:4. 


not  only  would  prophets  arise  to  enforce  his  law; 
but  another  Prophet  also  like  to  him,  who,  as  a 
Law-giver  and  Mediator,  would  introduce  a  new 
and  more  spiritual  and  permanent  dispensation. 
{Jfotes,  Heb.  7:11—17.  8:7—13.) 

V.  20 — 22.  These  verses  contain  a  clear  pre- 
diction, that  there  should  "also  arise  false  proph- 
ets among  the  people,"  and  at  length  deceivers 
pretending  to  be  the  promised  Messiah;  and  they 
constitute  a  direct  command  to  the  rulers  to  pun- 
ish them  with  death,  as  presumptuous  transgress- 
ors of  the  divine  law.  If  such  impostors  spake  in 
the  name  of  any  other  God  than  Jkhovah,  the 
case  was  clear,  and  no  further  proof  of  guilt  was 
needful;  and  accordingly  Elijah  ordered  the  im- 
mediate execution  of  all  Baal's  prophets.  [J^ote, 
1  Kings  18:40.)  If  the  pretended  message  from 
God  was  evidently  contrary  to  the  grand  prin- 
ciples of  the  law,  the  case  coincided  with  that  be- 
fore stated.  {JVvte,  13:1 — 5.)  If  a  man  only  ex- 
horted the  people  to  obey  the  commands  of  God, 
he  certainly  needed  no  other  credentials:  but  if 
his  message  was  doubtful  in  this  respect;  and 
being  required  to  give  some  proof  of  his  divine 
mission,  he  should  declare  that  such  or  such  an 
event  would  take  place  at  a  certain  time,  (as 
Moses  had  done  repeatedly  to  Pharaoh,)  and  tne 
event  did  not  take  place;  the  people  might  be  sure 
he  was  a  deceiver  and  need  not  fear  his  denuncia- 
tions.— When  a  prophet  threatened  judgments  on 
the  people  for  their  sins,  there  was  always  an  im- 
plied hope  of  mercy  in  case  they  repented:  and  in 
some  instances,  general  promises  of  prosperity 
might  be  connected  with  the  supposition  of  con- 
tinued good  behavior.  {JSTote,  Jer.  \S:1 — 10.)  But 
when  made  absolute,  and  when  the  time  was  fixed, 
(as  in  Hananiah's  prediction,  Jer.  28: )  the  failure 
was  full  proof  of  imposture.  The  Jews,  in  de- 
manding of  our  Lord  a  sign  from  heaven,  after  all 
the  undeniable  and  beneficent  miracles  which  he 
had  performed,  seem  to  have  had  this  law  in  mind. 
But  his  doctrine  perfectly  accorded  to  the  preced- 
ing Scriptures  rightly  understood;  he  appealed  to 
tlie  testimony  of  Moses  and  the  prophets,  as  well 
as  that  of  John  the  Baptist,  in  connexion  with  his 
own  miracles;  every  thing  in  the  preceding  dis- 
pensations was  suited  to  lead  the  impartial  and 
pious  mind  to  expect  such  a  Messiah  as  he  was, 
and  such  a  change  as  he  shewed  an  intention  to 
effect;  and  finally,  it  was  foretold,  that  he  should 
566] 


WHEN  the  Lord  thy  God  "  hath 
cut  off  the  nations,  whose  land 
the  Lord  thy  God  giveth  thee,  and  thou 
*  succeedest  them,  and  dwellest  in  their 
cities,  and  in  their  houses; 

2  Thou  shalt  *'  separate  three  cities 
for  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  land,  which 
the  Lord  thy  God  giveth  thee  to  inherit, 
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  neighbor  ignorantly, 
whom  he  hated  not  +  in  time  past; 

5  As  when  a  man  goeth  into  the  wood 


a  6:10.  7:1,2.  12:1.  17:14. 

*  Heb.  inheritest,  oT,posseisest. 

12:29.  marg- 
b  4:41— 43.     Ex.  21:13.     Num. 

35:10—15.         Josh.    20:2—7. 

Heb.  6:18. 
c  Is.  35:8.  57:14.  62:10.  Heb.  12: 


13. 
d  4:42.  Num.  35:15— 24. 
I  Heb.     from     yesterday     th 

third  day.  6.  Gen.  31:2.  Josh. 

3:4.      1  Chr.  11:2.      Is.  30:33. 

Marsrins. 


be  put  to  death  by  the  teachers  and  rulers  of  Is- 
rael: he  would  therefore  give  them  no  other  sign 
than  that  of  Jonah,  which,  being  answered  in  his 
death  and  resurrection  on  the  third  day,  was  in  all 
respects  perfectly  satisfactory  {J<rotes,  Matt.  12: 
38—42.) 

PRACTICAL  OBSERVATIONS. 

The  ministers  of  the  gospel  should,  by  a  decent 
provision,  be  preserved  from  pressing  temptations 
to  entangle  themselves  with  the  affairs  of  this  life, 
that  they  may  be  at  leisure  for  their  proper  em- 
ployment; and  they  are  absolutely  inexcusable,  if 
covetousness,  and  otlier  carnal  principles,  engage 
them  in  contentions,  law-suits,  or  selfish  projects. 
[J^ote,  2  Tim.  2:3— 7.)— We  do  nothing  to  good 
purpose,  that  we  do  not  engage  in  "with  all  the 
desire  of  our  mind."  It  is  well  when  this  influences 
us  "to  leave  all  for  the  sake  of  Christ  and  the  gos- 
pel." He  will  not  suffer  such  disciples  to  "lose 
their  reward;"  and  it  is  his  appointment,  that  those 
ministers,  who  "labor  most  in  the  word  and  doc- 
trine" should  be  best  provided  for.  Yea,  they  who 
will  do  no  more  in  God's  service  than  man  will 
pay  them  for,  are  not  worthy  of  being  called  the 
ministersof  Christ  at  all.  (JVb<e,  Jl/a/.  1:9 — 11.) — 
Christians  are  required  simply  to  trust  the  Lord, 
and  submit  to  him;  and  cannot  want  any  informa- 
tion, security,  or  assistance,  which  he  will  not  af- 
ford them:  and  the  Lord  their  God  not  only  doth 
not  suffer  them  to  do  such  things,  as  he  abhorred 
in  the  Canaanites,  and  will  much  more  abhor  in 
them;  but  he  calls  upon  them  to  bear  testimony 
against  every  evil  work. — We  have  a  Prophet 
like  unto  Moses,  but  infinitely  superior,  to  shew 
us  the  truth  and  will  of  God,  the  way  of  accept- 
ance and  of  holiness;  nay,  to  "shew  us  the  Father;" 
for  "he  that  hath  seen  him  hath  seen  the  Father:" 
"he  dwelleth  in  the  Father,  and  the  Father  in 
him."  (JVo<e,  John  14:7 — 14.)  Yet  is  he  raised  up 
from  among  his  brethren,  and  dwells  likewise  in 
human  nature.  That  view  of  God  which  he  gives, 
will  not  terrify  or  overwhelm,  but  encourage  us: 
he  speaks  with  fraternal  affection  and  divine  au- 
thority conjoined.  Woe  then  be  to  those  who  re- 
fuse to  hearken  to  his  voice,  to  accept  of  his  sal- 
vation, or  yield  obedience  to  his  sway!  But  happy 
they  who  trust  and  obey  him!  He  will  lead  them 
into  the  paths  of  safety  and  of  peace;  he  will  teach 
them  to  distinguish  "his  ministers  from  those  of 


B,  C.   1451. 


CHAPTER  XIX. 


B.  C.  1451. 


with  his  neighbor  lo  hew  wood,  and  his 
hand  fetcheth  a  stroke  with  the  axe  to 
cut  down  the  tree,  and  the  *  head  shppeth 
from  the  t  helve,  and  }  lighteth  upon  his 
neighbor,  that  he  die;  ®  he  shall  flee  unto 
one  of  those  cities  and  live: 

6  Lest  ^  the  avenger  of  the  blood  pur- 
sue the  slayer,  while  his  heart  is  hot,  and 
overtake  him,  because  the  way  is  long, 
and  ^  slay  him;  whereas  he  loas  ^  not 
worthy  of  death,  inasmuch  as  he  hated 
him  not  II  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  coast,  as  he  hath  sworn  unto  thy  fa- 
thers, and  give  thee  all  the  land  which 
he  promised  to  give  unto  thy  fathers; 

9  ('  If  thou  shalt  keep  all  these  com- 
mandments 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,  be- 
side these  three: 

10  That  J  innocent  blood  be  not  shed 
in  thy  land,  which  the  Lord  thy  God  giv- 
eth  thee  for  an  inheritance,  and  so  blood 
be  upon  thee. 

1 1  But  ^  if  any  man  hate  his  neighbor, 
and  lie  in  wait  for  him,  and  rise  up 
against  him,  and  smite  him  ''^mortally 
that  he  die,  and  fleeth  into  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. 


*  Heb.  iron.  2  Kings  6.&— 7. 

+  Heb.  ri'ood. 

t  Heh.Ji7ideth. 

e  Num.  35:25.  Prov.  27:12.    Is. 

32:2. 
f  Num.  35:12.      Josh.  20:5.     2 

Sam.  14:7. 
^^  Heb.  stnite  him  in  life. 
p  21:22.  Jer.  26:16,16. 
II  Heb.     froin,     yesterday     the 

third  day.  4. 
h  11:24,25.  12:20.  Gen.  15:18— 


21.  23:14.  Ex.  23:31.    1  Kings 

4:21.  Ezra  4:20. 
i  See  07i  1 1 :22— 25.  12:32. 
j    13.  21:8.       1    Kings  2:31.       2 

Kings  21:16.  24:4.      Ps.  94:21. 

Prov.6:17.     Is.  59:7.    Jer.  7:6, 

7.  Joel  3:19.  Jon.  1:14.    Matt. 

27:4,5. 
k  27:24.  Ex.  21:12— 14.    Num. 

35:16—21.   Prov.  28:17. 
IT  Heb.  in  life. 
1  1  Kinss  2:5,6,28— 34. 


Satan,  however  disguised;  and  he  will  preserve 
them  from  every  delusion,  until  he  brin^  them  to 
the  land  of  perfect  light,  purity,  and  felicity. 

NOTES. 
Chap.  XIX.  V.  2—10.  {JVotes  and  P.  O. 
JsTum.  35:9 — 34.  Josh.  20:)  Three  cities  of  refuge 
had  already  been  allotted  on  the  east  of  Jordan; 
(4:41 — 43.)  and  the  other  three  were  ordered  to 
he  set  apart,  as  soon  as  the  people  were  settled  in 
the  country  west  of  Jordan:  and  in  case  their 
boundaries  should  in  after  ages  be  enlarged,  three 
more  were  to  be  added.  In  selecting  these  cities 
tliey  wei'c  commanded  to  be  careful  to  proportion 
the  distances,  "that  the  way  might  not  be  too 
long"  to  some  one  of  them,  from  any  part  of  the 
land:  and  the  way  was  also  to  be  prepared;  "that 
innocent  blood  should  not  be  shed  in  their  land," 
by  the  avenger  of  blood  overtaking  the  unfortu- 
nate man-slayer,  before  he  arrived  at  a  place  of 


13  ™  Thine  eye  shall  not  pity  him; 
but  "  thou  shalt  put  away  the  guilt  of  in- 
nocent blood  from  Israel,  that  it  may  go 
well  with  thee. 

14  TI  Thou  °  shalt  not  remove  thy 
neighbor's  land-mark,  which  they  of  old 
time  have  set  in  thine  inheritance,  which 
thou  shalt  inherit  in  the  land  that  the 
Lord  thy  God  giveth  thee  to  possess  it. 

15  U  One  witness  shall  not  rise  up 
against  a  man  for  any  iniquity,  or  for 
any  sin,  in  any  sin  that  he  sinneth:  p  at 
the  mouth  of  two  witnesses,  or  at  the 
mouth  of  three  witnesses,  shall  the  mat- 
ter be  established. 

16  If  ^  a  false  witness  rise  up  against 
any  man,  to  testify  against  him  **  that 
which  is  wrong; 

17  Then  both  the  men,  between  whom 
the  controversy  is,  shall  stand  before  the 
Lord,  '  before  the  priests  and  the  judges 
which  shall  be  in  those  days. 

18  And  the  judges  shall  make  ^dili- 
gent 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  broth- 
er: "  so  shalt  thou  put  away  the  evil  from 
among  you. 

20  And  those  which  remain  shall 
^  hear,  and  fear,  and  shall  henceforth 
commit  no  more  any  such  evil  among 
you. 

21  And  y  thine  eye  shall  not  pity;  but 
^  life  shall  go  for  life,  eye  for  eye,  tooth 
for  tooth,  hand  for  hand,  foot  for  foot. 


m7:16.  13:8.26:12.    Ez.  16:5. 
n21.9.    Gen.  9:6.     Lev.  24:17, 

21.  Num.  35:33,34.  2  Sam.  21: 

1,14. 
o  27:17.  Job  24:2.    Prov.  22:23. 

23:10.  Hos.  6:10. 
p  17:6.     Num.  35:30.     1  Kings 

21:10,13.     Matt.   18:16.  26:60, 

61.     John  8:17.      2  Cor.    13:1. 

1  Tim.  6:19.  Heb.  10:28.  Eev. 

11:3—7. 
q  Ex.  23:1—7.  1  Kings  21:10— 

13.  Ps.  27:12.  35:11.    Mark  14: 

55—59.    Acts  6:13. 


**  Or,  falling  away. 

r  17:9.21:5.     Mai.  2:7.      Matt. 

23*2  3. 
s  See  on  13:14.   17:4.-2  Chr. 

19:6,7.  Job  29:16. 
t  Prov.  19:6,9.  Jer.  14:15.  Dan. 

6:24. 
u  13:5.  17:7.  19:20.21:20,21.  22: 

21,24.  24:7. 
X  13:11.   17:7,13.      Prov.  21:11. 

Rom.  13:3,4,   1  Tim.  5:20. 
y  See  on  13. 
z  Ex.  21:23—25.    Lev.  24:17— 

21.  Matt.  6:38,39. 


refuge. — The  promise  of  still  further  enlarging 
the  possessions  of  Israel,  was  conditional;  and  by 
their  disobedience  they  so  far  forfeited  it,  that 
these  additional  cities  of  refuge  seem  never  to 
have  been  appointed.  The  Jews  flatter  them- 
selves with  the  expectation  of  a  future  accom- 
plishment of  these  promises,  when  this  addition 
will  be  made. 

V.  11—13.  J^otes,Ex.  21:12—14.  JVwm.  35:16 
—23. 

V.  14.  As  land-marks  constituted  the  custom- 
ary method  of  distinguishing  landed  property,  in 
those  days;  removing  them  would  be  a  crime 
among  the  Israelites,  similar  to  forging,  altering, 
destroying,  or  concealing  the  title-deeds  of  estates 
at  this  day;  and  it  would  occasion  atrocious  injus- 
tice, and  make  way  for  dispute  and  law-suits. 
{Marg.  Rrf.) 

V.  15 — 21.  One  witness  was  insufScient  to 
prove  a  crime  against  any  person;  [Mtes,  17:2 — 

[567 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  XX. 


The  priest  required  to  exhort  the  soldiers  before  they  engage  in 
battle,  1 — 4.  What  persons  the  officers  must  permit  to  retire, 
5—0.  How  the  cities,  which  accept  or  refuse  peace,  must  be 
treated,  10 — 15.  The  devoted  nations  to  be  extirpated,  16 — 
13.     Fruit-trees  must  be  spared  in  a  siege,  19,  20. 

PIEN 


WPIEN  thou  *  goest  out  to  battle 
against  thine  enemies,  and  seest 
^  horses  and  chariots,  and  a  people  more 
than  thou,  be  not  afraid  of  them:  for 
*=  the  Lord  thy  God  is  with  thee,  which 
brought  thee  up  out  of  the  land  of  Egypt. 

2  And  it  shall  be,  when  ye  are  come 
nigh  unto  the  battle,  that  **  the  priest 
shall  approach,  and  speak  unto  the  peo- 
ple, 

3  And  shall  say  unto  them.  Hear,  O 
Israel;  Ye  approach  this  day  unto  battle 
against  your  enemies;  ^  let  not  your 
hearts  *  faint;  fear  not,  and  do  not  +  trem- 
ble, neither  '  be  ye  terrified  because  of 
them: 

4  For  the  Lord  your  God  is  he  that 
goeth  with  you,  s  to  fight  for  you  against 
your  enemies,  to  save  you. 


a  3:21,22.  7:1. 

bJosh.      10:5—8.       11:4—6,9. 

Judg.  4:3— 9.      2  Chr.    14:11. 

20:12.     Ps.  20:7.  33:16,n.    Is. 

31:1.  37:24,26. 
c  See  on  2:7.  Gen.  26:3.— Josh. 

1:5,9.  Judg.  6:12.    2  Chr.  32:7, 

8.  Ps.  46:7,11.  118:6.     Is.  7:14. 

8:9,10.43:2.   Rom.  8:31. 
d  Num.  10:8,9.  31:6.    Judg.  20: 

27,28.       1  Sam.   14:18.  30:7,8. 

2  Chr.  13:12. 
e  Ps.  27:1—3.     Is.  35:3,4,  41:10 


—14.  Matt.  10:16,28,31.  Eph. 

6:11— 13.   1  Thes.  5:14.    Heb. 

12:12,13.   Rev.  2:10. 
*  Heb.  be  tender. 
t  Heb.  make  haste.    Is.  28:16. 
f  Ps.  3:6.    Is.  8:12,13.    Matt.  3: 

26.    Mark  16:6,18.    Acts  18:9, 

10.  27:24.    1  Tim.  6:12.    Heb. 

13:6. 
g  1:30.  3:22.  11:25.  32:30.     Ex. 

14:14.    Josh.  10:42.  23:10.    Ps. 

144:1,2.  Rom.  8:37. 


7.  1  Tim.  5:19,20.)  and  if  his  evidence  was  sus- 
pected to  be  false,  he  would  himself  be  liable  to  a 
prosecution.  But  as  it  might  be  difficult  to  decide 
such  a  cause,  it  must  be  referred  to  the  supreme 
court:  and  if  on  strict  inquiry  he  was  found  guilty, 
the  law  of  retaliation  must  be  adopted  and  strictly 
executed,  as  the  impartial  rule  of  the  magistrates 
in  punishing  him,  without  yielding  to  pity;  that 
the  fatal  effects  of  false  and  malicious  testimony 
might  be  prevented.     [Marg.  Ref. ) 

PRACTICAL  OBSERVATIONS. 

In  conveying  instruction,  familiar  examples  and 
illustrations,  though  taken  from  the  most  ordinary 
occupations  or  scenes  of  life,  are  of  very  great 
use,  to  give  determinate  ideas  of  the  thing  to  be 
inculcated:  and  in  laws  especially,  precision  should 
be  studied,  that  the  distinction  between  the  inno- 
cent and  the  guilty,  and  between  a  man's  crime 
aad  his  calamity,  may  be  as  plainly  specified  as  it 
is  possible.  For  whether  the  criminal  escape  un- 
punished, or  the  innocent  suffer,  injustice  is  com- 
mitted; and  in  case  of  bloodshed,  guilt  is  brought 
upon  tlie  land  where  it  takes  place.  On  such  oc- 
casions, compassion  for  the  offender  may  becorrte 
cruelty  to  numbers:  it  must  therefore  be  moder- 
ated; or  counteracted  by  the  fear  of  God,  the  love 
of  justice,  and  general  benevolence.  But  to  avoid 
the  horrid  crime  of  murder,  we  must  watch  and 
pray  against  the  first  emotions  of  hatred  and  anger: 
and  to  be  preserved  from  injustice,  we  must  be- 
ware of  covetousness,  which  is  wonderfully  in- 
genious, in  devising  such  methods  of  defrauding 
as  may  escape  detection,  censure,  or  human  pun- 
ishment. [J^otes.Ex.  20:13,15,17.)— Alas!  what  a 
reproach  is  it  to  the  whole  human  species,  that 
God  himself  forbids  the  testimony  of  any  one  man 
to  be  taken  in  things  of  consequence!  Verily  he 
568] 


5  IT  And  the  ^  officers  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  plant- 
ed a  vineyard,  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  '  be- 
trothed 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  people,  and  they  shall  say, 
What  man  is  there  that  is  °  fearful  and 
faint-hearted?  let  him  go  and  return  unto 
his  house,  °  lest  his  brethren's  heart  k  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  captains  oi 
the  armies  II  to  lead  the  people. 


h  1:16.  16:18.      Num.  31:14,48. 

1  Sam.  17:18. 
i  Neh.  12:27.    Ps.  30:  Title. 
\  Heb.  made  it  coiuTnon.  Lev. 

19:23—26.  Jer.  21:5. 
k  Is.  65:22.  Zeph.  1:13. 
I  22:23—25.24:5.  Matt.  1:18. 
m  28:30.       Luke   14:13—20.     2 

Tim.  2:4. 


n  1:28.  23:9.  Judg.  7:3.  Luke  9: 

62.  Acts  16:37,38.    Rev.  3:16. 

21:8. 
0  Num.  13:31—33.  14:1—3.  32: 

9.   1  Cor.  15.33. 
^  Heb.  m.elt.  See  on  1:28.  marg. 

Ex.  15:15. 
II  Heb.  to  be  in  the  head  of  tht 

people. 


judges  all  men  to  be  liars,  and  none  absolutely 
and  in  all  cases  to  be  trusted;  which  is  not  only  a 
caution  to  judges  and  juries,  but  a  reason  for 
watchfulness  and  humiliation  to  us  all. — Few 
crimes  are  more  atrocious  in  their  nature,  perni- 
cious in  their  effects,  or  affronting  to  God,  than 
bearing  false  witness  in  matters  of  great  import- 
ance; and  with  us  especially,  since  it  is  always 
connected  with  perjury.  It  is  greatly  to  be  wish- 
ed that  it  was  more  commonly  and  severely  pun- 
ished by  man,  according  to  this  most  excellent 
and  equitable  law:  but  it  will  assuredly  meet  with 
its  due  punishment  from  a  righteous  God!  Let  all 
Christians  however  be  cautious  not  only  in  bear- 
ing public  testimony,  but  also  not  to  propagate 
private  slanders;  and  let  those  whose  consciences 
accuse  them  of  these  or  other  crimes,  without  de- 
lay flee  for  refuge  to  the  hope  set  before  us  in 
Jesus  Christ. 

NOTES. 

Chap.  XX.  V.  1 — 4.  In  all  the  wars,  which 
Israel  waged  according  to  the  will  of  God,  they 
might  assuredly  expect  his  special  assistance. 
This  should  have  been  their  only  confidence;  of 
this  his  former  wonderful  works  were  their  as- 
surance; and  of  these  the  priests  were  required  to 
remind  them  for  their  encouragement.  It  is  gen- 
erally tliought,  that  one  of  tlie  most  considerable 
of  the  priests  always  accompanied  their  armies,  to 
perform  the  service  here  stated. 

V.  5 — 9.  The  Israehtes  were  accustomed  to 
enter  on  their  houses  when  finished,  by  making  a 
cheerful  feast  for  their  friends;  accompanied,  as 
it  seems  reasonable  to  conclude,  with  a  solemn 
act  of  devotion,  by  which  their  habitations  M'ere 
put  under  the  immediate  protection  of  God,  and 
the  blessings  of  his  grace  and  peace  were  suppli- 


B.  C.   1451. 


CHAPTER  XX. 


B.  C.  1451. 


10  IF  When  thou  comest  nigh  tinto  a 
city  to  fight  against  it,  Pthen  proclaim 
peace  unto  it. 

1 1  And  it  shall  be,  if  it  make  thee  an- 
swer of  peace,  and  open  unto  thee,  then 
it  shall  be,  that  all  the  people  that  is  found 
therein  shall  be  i  tributaries  unto  thee, 
and  they  shall  serve  thee. 

1 2  And  if  it  will  make  no  peace  with 
thee,  but  Avill  make  war  against  thee, 
then  thou  shalt  besiege  it. 

13  And  when  the  Lord  thy  God  hath 
delivered  it  into  thine  hands,  •■  thou  shalt 
smite  every  male  thereof  with  the  edge  of 
the  sword. 

14  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  na- 
tions. 

16  But  *  of  the  cities  of  these  people, 

p2Satn.<fcj8— 20.     Is.  57:19.  21:8,9.110:1.     Luke  19:27.     2 

Zech.  9:10.  Luke  10:5,6.  Acts  Thes.  1:7—9. 

10:36.      2  Cor.  6:18— 21.  6:1.  s  Num.  31 :9,12,18,35,&c.  Josh. 

Kph.  2:17.  8:2.    11:14.      2  Chr.  14:13— 15. 

H  Lev.  25:42—44.      Josh.  9:22,  20:25.  Ps.  68:12.   Rom.  8:37. 

23,27.  11:19,20.  16:10.  Judg.  1:  *  Heb.  spoil. 

2S,30— 3.5.       1    Kings  9:21,22.  t  7:2,3,16.  Num.  21 :2.    Josh.  6: 

Ps.  120:7.  Luke  19:14.  17,21.9:24,27.  10:28,40.   11:11, 

T  See    on    Num.    31:7,17,18 —  12,14. 

1  Kings  11:16,16.  Ps.  2:6—12. 


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  Hittites  and  the  Amo- 
rites,  the  Canaanites,  and  the  Perizzites, 
the  Hivites,  and  the  Jebusites,  as  the 
Lord  thy  God  hath  commanded  thee: 

18  That  they  ^  teach  you  not  to  do 
after  all  their  abominations,  which  they 
have  done  unto  their  gods;  so  should  ye 
sin  against  the  Lord  your  God. 

19  IT  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  (t  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  sub- 
dued. 


cated,  that  they  might  prove  houses  of  harmony 
and  piety.  (JVbfe,  Ps.  30:  title.) — It  is  probable, 
that  these  regulations  were  not  intended  to  take 
place  in  the  first  wars  of  Canaan,  in  which  all  who 
were  able  were  required  to  enlist;  but  in  those  in 
which  the  nation  might  afterwards  engage.  They 
however  contain  a  remarkable  illustration  of  the 
Lord's  condescension  to  all  the  allowable  affec- 
tions of  human  nature,  and  were  calculated  to 
compose  armies  constituted  of  persons  whose 
minds  were  free  from  discomposure  and  dismay. 
Some  suppose  that  the  fearful  were  such  as  were 
intimidated  by  a  guilty  conscience;  and  thence 
infer,  that  atrocious  sinners  are  an  encumbrance 
and  a  curse  to  armies,  as  well  as  churches.  (23:9. 
JVote.i,  Josh.  7:10—12.  P.  O.  10—15.  Judg.  7:2, 
3.)  This  is  indeed  very  different  from  the  prin- 
ciples of  modern  tactics,  and  the  practice  of  mod- 
ern statesmen  and  commanders. — However,  until 
the  cowards  were  dismissed,  the  subordinate  offi- 
cers must  not  be  appointed. 

V.  10 — 18.  We  must  suppose,  in  the  cases  here 
intended,  that  the  Israelites  had  some  warrantable 
cause  of  levying  war;  which  covetousness,  ambi- 
tion, and  the  thirst  of  dominion  could  not  be. 
When,  therefore,  they  had  been  injured  or  as- 
saulted by  any  foreign  nation,  they  were  required 
to  proceed  in  the  manner  here  prescribed:  for  the 
Lord  purposed  by  these  means  to  enlarge  their 
dominions,  whilst  they  continued  obedient.  There 
were  doubtless  wise  reasons  why  they  were  not 
only  allowed,  but,  as  it  seems,  commanded,  to  put 
to  death  all  the  males  who  were  capable  of  resist- 
ance. Tiie  lives  and  property  of  all  men  are  the 
Lord's,  forfeited  to  his  justice,  to  be  disposed  of  at 
his  pleasure  and  for  his  glory.  These  regulations, 
however,  are  not  the  rule  of  our  conduct,  which 
Vol.  L  72 


u  Is.  34:5,6.  Jer.  48:10.  50:35— 

40.    Ez.  38:21—23.     Rev.  19: 

18. 
X  See  on  7:1. 
y  7:4,5.    12:30,31.       Ex.  23:33. 

Josh.  23:13.     Judg.    2:3.      Ps. 

106:34—40.       1  Cor.   15:33.     2 

Cor.  6:17.   Eph.  6:11.  2  Thes. 

3:14.   1  Tim.  6:6.  2  Tim.  2:17, 

18.   Rer.  18:3—5. 
zMatt.   3:10.   7:15—20.    21:19. 


Luke  13:7—9.     John  15:2—8. 
I  Or.  for,   0  man,  the   tree  of 

the  field  is  to  be  emjiloyed  in 

the  siege. 
a  24:6. 

%  Heb.  to  go  from  before  thee. 
b  1:28.   2  Chr.  26:15.    Ee.9:l4. 

Is.  37:33.    Jer.  6:6.  33:4.    Ez. 

17:17. 
'!f  Heb.  come  dovin. 


must  be  directed  by  the  general  laxo  of  love;  and 
that  prohibits  unnecessary  bloodshed  and  plunder, 
in  war  as  well  as  in  peace. — One  i-eason  of  this 
severit)"^  might  be,  to  shadow  forth  the  fatal  con- 
sequences of  persisting  in  rebellion,  and  enmity 
against  God,  and  in  contempt  of  the  proposal  of 
peace  and  reconciliation  set  before  men  in  the 
gospel. — Some  are  of  opinion  that  no  terms  of 
peace  might,  in  any  case  whatever,  be  offered  or 
allowed  to  the  devoted  inhabitants  of  Canaan;  be- 
cause their  measure  of  wickedness  was  filled  up, 
and  they  would  be  a  constant  temptation  to  the 
Israelites:  but  we  shall  meet  with  events  in  the 
course  of  this  history,  which  will  not  easily  com- 
port with  the  absolute  interpretation.  (jVoteSy 
Josh.  2:8—16.  6:22,23.  9:  11:19,20.)  Others,  there- 
fore, suppose  the  meaning  to  be,  that  in  case  the 
Canaanites  rejected  peace  and  servitude,  this  en- 
tire extirpation  was  to  take  place:  whereas  only 
the  grown  males  were  to  be  put  to  death,  in  other 
cities,  in  sunilar  circumstances;  and  the  rest  of 
the  inhabitants  reduced  to  subjection,  as  tribu- 
taries under  the  rulers  of  Israel,  but  not  to  per- 
sonal slavery.— The  Jewish  writers  assert  that 
they  might  iiot  be  spared  unless  they  renounced 
idolatry:  but  this  would  introduce  a  law  enacting 
persecution,  which  is  no  where  to  be  found  in 
Scripture,  nor  any  thing  like  one.  The  Canaan- 
ites, as  condemned  criminals,  were  ordered  for 
execution;  and  it  is  doubtful,  whetlier  peace  were 
to  be  offered  them  on  any  terms;  and  idolatrous 
Israelites  were  to  be  capitally  punished:  but  the 
nation  had  no  commission  to  use  the  sword  in 
propagating  religion;  though  some  Christian  wri- 
ters express  themselves  as  if  they  had. 

V.  19,  20.     The  original  wor^s,  rendered  "for 
the  tree  of  the  field  is  man's  life,"  are  variously 

[569 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1431. 


CHAP.  XXI. 

Expiation  to  be  made  for  the  land  from  murder,  when  the  mur- 
derer was  concealed,  1 — 9  How  the  marriage  of  an  Israelite 
with  a  captive  maid  must  be  regulated,  10 — 14.  The  6rst- 
born  not  to  be  disinherited  to  please  the  beloved  wife,  15 — 17. 
The  rebellious  son  to  be  stoned,  18 — 21.  Malefactors  not  to 
remain  all  night  on  a  tree,  22,  23. 

IF  one  be  *  found  slain  in  the  land 
which  the  Lord  thy  God  giveth  thee 
to  possess  it,  lying  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  which  are  round  about 
him  that  is  slain. 

3  And  it  shall  be,  that  the  city  ivhich 
is  next  unto  the  slain  man,  even  the  el- 
ders of  that  city  shall  take  "  an  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  val- 
ley which  is  neither  eared  nor  sown,  and 
^  shall  strike  off  the  heifer's  neck  there 
in  the  valley: 

5  And   the   priests   the   sons  of  Levi 


a  Ps.  5:6.  9:12.  Prov.  2Sa7.  Is, 

26:21.  Acts  23:4. 
bSee   on    16:18,19.— Rom.    13: 

3,4. 


I  c  Num.  19:2.  .Ter.  31:13.  Matt. 
11:28—30.   Phil.  2:8. 
d  1  Pet.  2:21—24.  3:18. 


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  contro- 
versy and  every  stroke  be  tried; 

6  And  all  the  elders  of  that  city,  that 
are  next  unto  the  slain  77ian  shall  ^  wash 
their  hands  over  the  heifer  that  is  be- 
headed 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. 

e  See  on  10:3.   18:.5.— Num.  6: 

22—27.   ]  Chr.  23:13. 
f  See  on  17:8— 12.— Mai.  2:7. 
*  Ileb.  mouth. 
g  Job  9:30.    Ps.  19:12.26:6.  61: 

2,7,14.  73:13.  Jer.  2:22.  Matt. 

27:24,25.   Heb.  9:10. 
h  Num.  6:19—28.   2  Sam.  16:8. 

Job  21:21— 23,37 — 10.     Ps.  7: 


3.4. 
i  Num.   35:33.      2  Sam.  S:28. 

2  Kings  24:4.  Jer.  26:1  S.     Kz. 

22:3,24,26.     Jon.  1:14.     Matt. 

23:35.   1  Tbes.  2:16,16. 
t  Heb.  in  the  midst. 
k  See  on  19:12,13. 
1   13:18.  2  Kings  10:30,31. 


interpreted;  [marg.)  but  our  translation  probably 
gives  the  true  meaning'.  The  instruction  evidently 
is,  that  the  Israelites  should  not  make  unneces- 
sary waste  of  things  useful  to  man's  life,  as  fruit- 
trees  were;  and  therefore  in  sieges  they  should 
form  their  machines  of  timber-trees  only. 

PRACTICAL  OBSERVATIONS.     . 

War  is  an  express  appeal  to  the  righteous  Gov- } 
emor  of  the  world,  and  should  be  undertaken  and  I 
conducted  upon  such  principles,  and  such  only,  I 
as  he  approves.  When  the  cause  warrants  this ! 
awful  appeal,  our  confidence  should  be  placed,  | 
not  in  chariots  and  horses,  not  in  fleets  and  vrmies,  I 
not  in  experienced  commanders  and  brave  sol-  j 
diers,  but  in  the  Lord  of  hosts  himself. — Though  i 
the  faithful  ministers  of  religion  are  generally] 
slighted  by  those,  who  "jeopardy  their  lives  in  the  \ 
high  places  of  the  field;"  yet  in  reality  none  so  i 
much  want  their  instructions,  counsels,  and  pray-  j 
ers,  both  individually,  and  with  respect  to  the ; 
common  cause.  Nor  is  any  valor  rational,  but 
that  which  springs  from  faith,  a  good  conscience, 
a  sense  of  duty,  reliance  on  God,  and  a  hope  of 
heaven:  for  he  who  neither  "fears  those  who  kill 
the  body,  nor  him  who  is  able  to  destroy  both  body 
and  soul  in  hell,"  is  not  valiant,  but  absolutely 
mad. — In  war  itself,  justice  and  the  love  of  peace 
should  dictate  every  measure;  the  voice  of  hu- 
manity should  be  heard  distinctly,  even  in  the 
noise  of  battle;  and  wanton  cruelty  or  waste  should 
never  sully  the  soldier's  reputation. — Yet  in  all 
cases  and  with  every  possible  mitigation,  the  hor-  j 
rors  of  war  must,  when  reflected  upon,  give  pain 
to  the  feehng  heart;  and  can  onlj"^  be  considered 
as  evidences  of  the  depravity  of  man,  and  the  pow- 
er and  malice  of  Satan;  and  of  the  just  vengeance 
of  God,  who  thus  scourges  a  guilty  world.  May 
he  hasten  the  time  when  "swords  shall  be  beaten 
into  ploughshares,  and  men  shall  learn  war  no 
more!" — But  how  dreadful  is  the  case  of  those, 
who  are  engaged  in  unequal  contest  with  their 
Maker,  who  refuse  his  proposals  of  peace,  and 
who  will  not  submit  to  be  his  servants,  and  ren- 
der him  the  easy  tribute  of  worship  and  praise, 
570] 


and  subjection  to  his  ea?y  j'oke,  and  kind  com- 
mandments! Inevitable  ruin  awaits  them.  I\Iay 
we  follow  peace  witJi  God  and  man;  and  wage 
war  against  our  lusts  and  the  powers  of  darkness, 
with  undaunted  courage  and  unrelenting  severity. 
In  this  contest,  neither  the  number  nor  power  of 
our  enemies  should  dismay  us;  nay,  our  own 
weakness  should  not  cause  us  to  tremble  or  faint: 
for  the  Lord  himself  will  fight  for  us,  and  save  us; 
and  all  his  wonders  wrought  for  his  church  en- 
sure our  victory.  But  none  can  fight  this  good 
fight,  whose  hearts  are  inordinately  attached  to 
worldly  objects,  or  who  are  afraid  of  the  cross,  or 
the  conflict;  for  they  will  themselves  desert,  and 
discourage  others.  Above  all,  ministers  should 
be  valiant  in  the  cause,  and  by  their  example,  as 
v/ell  as  exhortations,  animate  the  people  for  the 
contest.  Finally,  whilst  we  shew  no  mercy  to 
any  sin,  and  will  have  no  friendship  with  any 
tempter;  let  us  shew  a  spirit  of  peace,  forgive- 
ness, and  benevolence  towards  all  mankind. 

NOTES. 
Chap.  XXI.  V.  1—9.  This  law  was  enacted 
to  increase  the  horror  of  murder,  and  to  promote 
the  detection  of  the  criminal,  by  a  public  and 
solemn  transaction,  under  the  management  of  the 
magistrates  of  the  nearest  citj%  associated  with 
the  priests;  by  putting  numbers  upon  inquiry;  by 
calling  upon  every  one  to  clear  himself;  and  by 
warning  all  men  not  to  conceal  the  criminal. — 
The  "heifer,  which  had  not  drawn  in  the  yoke," 
represented  the  murderer,  the  son  of  Belial,  who 
refused  to  bear  the  yoke  of  God's  law:  and  the 
"rough  valley"  might  denote  the  worthlessness  of 
the  criminal's  character,  or  the  disagreeableness 
of  the  transaction.  "Striking  off  the  neck  of  the 
heifer,"  not  by  the  priests  but  by  the  elders,  ex- 
pressed the  desert  of  the  criminal,  and  their  read- 
iness thus  to  punish  him  if  they  could  detect 
him.  "Washing  their  hands"  was  a>»  external 
sign  of  the  protestation  of  innocence  and  igno- 
rance concerning  the  murder,  which  they  were 
required  to  make:  (JVofe,  MaU.  27:24.25.)  the 
prayer,  which  the  priests  are  supposed  to  have 


B.  C.    1451. 


CHAPTER  XXI. 


B.  C.  1451. 


10  IT  When  ™  thou  goest  forth  to  war 
against  thine  enemies,  and  the  Lord  thy 
God  hath  delivered  them  into  thine 
hands,  and  thou  hast  taken  them  cap- 
tive, 

1 1  And  seest  among  the  captives  a 
beautiful  woman,  and  hast  °  a  desire  unto 
her,  °  that  thou  wouldest  have  her  to  thy 
wife; 

12  Then  thou  shall  bring  her  home  to 
thine  house,  and  p  she  shall  shave  her 
head  and  *  pare  her  nails; 

13  And  she  shall  put  the  raiment  of 
her  captivity  from  ofl'  her,  and  shall  re- 
main in  thine  house,  and  "^  bewail  her  fa- 
ther and  her  mother  a  full  month:  and 
after  that  thou  shalt  go  in  unto  her,  and 
be  her  husband,  and  she  shall  be  thy 
wife. 

14  And  it  shall  be,  if  thou  have  no  de- 
light 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 
humbled  her. 

15  IT  If  a  man  have  *  two  wives,  one 
beloved,  and  another  hated,  and  they 
have  born  him  children,  both  the  beloved 
and  the  hated:  and  if  the  first-born  son 
be  hers  that  was  hated; 


m  See  on  20:10— 16. 

n  Gen.  6:2.  12:14,15.  29:18—20. 

34:3,8.    Judg.  14:2,3.    Prov.  6: 

25.  31:10,30. 
o  JVum.  31:18. 
p  1  Cor.  ll;fi.  Eph.  4:22. 
*  Or,   suffer  to    grow.       Heb. 


make,  or,  dress. 
q  Ps.  45:10,11.  Luke  14:26,27. 
r  Ex.  21:7—11. 
s  22:19,24,-29.  Gen.  34:2.  Judg. 

19:24. 
t  Gen.  29:30,31,33.     1  Sam.  1: 

4,5. 


added,  strongly  declared  that  murder  contami- 
nates, and  leaves  guilt  upon,  every  land  and 
every  person,  that  does  not  endeavor  by  all  proper 
means  to  bring  the  criminal  to  condign  punish- 
ment: [J^Toie,  Mum.  35:31 — 34.)  and  the  whole 
shadowed  forth  the  atonement  and  intercession 
of  Christ,  through  which  iniquity  is  pardoned  by 
a  merciful  God  to  his  redeemed  people. 

V.  10 — 14.  The  case  here  regulated  would 
inevitably  take  place  on  some  occasions:  and 
this  statute  implies  no  approbation  of  an  Israel- 
ite's marrying  a  heathen  captive,  induced  merely 
by  her  beauty;  especially  as  it  does  not  exclude 
the  case  of  those,  who  were  previously  married. 
If  however,  a  man  became  enamoured  of  his 
captive,  he  was  not  allowed  to  use  force  or  au- 
thority to  gratify  his  inclination,  or  to  proceed 
with  precipitation;  but  to  take  time  for  reflec- 
tion. [jYote,  Mum.  31:14 — 18.)  By  taking  the 
captive  into  the  hous*-,  and  there  keeping  her  re- 
tired, her  disposition  would  be  discovered  more 
easily;  and  if  that  proved  disagreeable,  the  pas- 
sion might  abate.  The  becoming  attire  and  or- 
naments, in  which  she  might  be  taken  captive, 
being  changed  for  the  mean  habit  of  a  mourner, 
might  tend  to  diminish  her  attractions.  "Shaving 
her  head"  would  certainly  have  this  effect;  and 
the  words  rendered,  faring  her  nails.,  seem  rather 
to  mean,  letting  them  grow.  Some,  however, 
think  she  was  in  this  interim  to  be  instructed  in 
the  law;  and  that  these  were  external  tokens  of 
her  i-enouncing  idolatry,  and  embracing  the  re- 
ligion of  Israel.  Her  grief  also  for  tlie  death  of 
her  parents,  if  slain,  or  for  her  separation  from 


'  16  Then  it  shall  be,  "  when  he  maketh 
his  sons  to  inherit  that  which  he  hath, 
that  he  may  not  make  the  son  of  the  be- 
loved first-born,  before  the  son  of  the 
hated,  which  is  indeed  the  first-born: 

1 7  But  he  shall  acknowledge  the  son 
of  the  hated/or  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. 

18  H  If  a  man  have  ^a  stubborn  and 
rebellious  son,  which  will  not  "  obey  the 
voice  of  his  father,  or  the  voice  of  his 
mother,  and  that,  ^  when  they  have  chas- 
tened him,  '^  will  not  hearken  unto  them; 

19  Then  shall  his  father  and  his  moth- 
er lay  hold  on  him,  ^  and  bring  him  out 
unto  the  elders  of  his  city,  and  unto  the 
gate  of  his  place: 

20  And  they  shall  say  unto  the  elders 
of  his  city,  This  our  son  is  stubborn  and 
rebellious,  he  will  not  obey  our  voice; 
®  he  is  a  glutton  and  a  drunkard. 

21  And  ^  all  the  men  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. 

ulChr.  26:10.     2Chr.  11:19— 

22.21:3.    Rom.  8:29.    Phil.  4: 

8.  Heb.  12:16.17. 
X  Gen.  25:6,6,32,34.     1  Chr.  6: 

1,2. 
t  Heb.  that  is  found  -with  him. 
y  Gen.  49:3.  Ps.  105:36. 
z  Prov.  28:24.  30:11,17.    Is.  1:2. 
a  27:16.       Ex.   20:12.  21:15,17. 

Lev.  19:3.  21:9.      Prov.  15:5. 

20:20.  Ez.  22:7. 


b8:5.     2  Sam.  7:14.     Prov.  13: 

24.  19:18.  22:15.  23:13,14.  29: 

17.  Heb.  12:9—11. 
c  Is.  1:5.    Jer.  5:3.  31:18.     Ez. 

24:13.   Amos  4:11,12. 
d2.  16:18.  25:7.     Zech.  13:3. 
e  Prov.  19:26.  20:1.  23:20,21,29 

—35. 
f  13:10,11.    17:5.      Lev.   24:l6. 

Num.  15:36. 
g  13:5.  19:19,20.22:21,24. 


them,  would  subside,  and  her  mind  be  more  rec- 
onciled to  her  condition;  and  if  at  last  the  Israel- 
ite continued  in  the  same  mind,  he  might  marry 
her. — But  in  case  he  humbled  her,  and  after- 
wards did  not  choose  to  continue  her  as  his  wife, 
he  must  not  keep  her  as  a  slave,  or  sell  her,  but 
must  give  her  her  libei^ty,  and  act  towards  her 
according  to  the  regulations  made  concerning 
women  when  divorced  by  their  husbands.  [Motes., 
24:1 — 4.) — All  these  circumstances  would  help  to 
increase  the  caution  of  the  Israelites,  and  tend 
to  prevent  them  from  rashly  entering  into  these 
improper  connexions. 

V.  15 — 17.  This  law  does  not  appear  exclu- 
sively to  apply  to  the  case  of  polygamy,  but  to 
him  also  who  had  two  wives  in  succession.  In 
either  case,  the  double  portion,  which  according 
to  custom  was  allotted  to  the  heir,  must  be  given 
to  the  eldest  son,  though  not  the  son  of  the  best 
beloved  wife;  which  would  counteract  the  effect 
of  unjust  and  unreasonable  partialities,  and  be  a 
sort  of  compensation  to  her,  who  had  the  mis- 
fortune to  be  comparatively  slighted  and  hated. 
[Motes,  Gen.  29:30—35.  49:3,4.   1  Chr.  5:1,2.) 

V.  18 — 21.  This  law  has  great  wisdom  and 
mercy,  couched  under  its  apparent  severitj';  and 
it  could  not  fail  of  producing  most  salutary  ef- 
fects, as  far  as  any  regard  was  paid  to  it.  The 
parents  were  the  only  prosecutors;  both  must 
concur  in  the  prosecution;  and  the  elders  of  the 
city  must  decide  the  cause.  The  prosecution 
could  not  be  admitted,  but  for  stubbornness  and 
rebellion,  connected  with  gluttony  and  drunken- 
ness, and  persisted  in  after  rebukes  and  correc- 

[571 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


22  IF  And  if  a  man  have  committed  ^  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 

h  19:6.  22:26.  1  Sam.  26;16.  I  i  Josh.  8;29.  10;26,27.  2  Sam. 
Matt.  26:66.  Acts23:29.25:ll,  4:12.21:6,9.  Luke  23:33.  John 
25.  26:31.  1     19:31—38. 


tions:  and  these  vices  tended  directly  to  ruin 
families  and  communities.  The  offender  must 
be  convicted  and  proved  incorrig^ible,  by  evi- 
dence sufficient  to  induce  the  judg-es  fo  denounce 
sentence,  and  the  men  of  the  city  to  execute  it. 
Natural  affection  would  seldom  be  so  overcome, 
even  by  the  basest  crimes,  as  to  admit  both  pa- 
rents thus  to  join  in  prosecuting  a  son,  much  less 
to  do  so  without  sufficient  cause:  and  in  the  very 
few  instances,  in  which  hasty  rage,  or  implaca- 
ble resentment  might  induce  parents  to  attempt 
6uch  a  horrid,  unnatural  murder,  as  a  needless 
prosecution  must  imply;  the  most  effectual  pre- 
cautions were  taken  to  prevent  the  consequen- 
ces.  The  execution  of  the  law  must  of  course 
very  seldom  take  place;  and  if  ever  it  did,  it 
could  not  fail  to  excite  general  attention  and 
alarm,  and  prove  a  salutary  warning  to  tens  of 
thousands — Its  very  existence,  as  far  as  known, 
would  exceedingly  strengthen  the  authority  of 
parents;  give  weight  to  their  commands,  reproofs, 
and  corrections;  and  create  an  additional  fear  of 
provoking  their  deep  resentment.  It  would  for- 
tify vf  iing  men  against  the  enticements  of  bad 
companions,  and  the  force  of  strong'  temptations, 
and  thus  check  the  progress  of  wickedne-ss. 
Moreover,  it  would  be  a  constant  admonition  to 
parents  to  watch  over  their  children,  and  not  im- 
properly to  indulge  them,  or  withhold  correc- 
tion; but  to  establish  their  authority  over  them 
while  young,  to  pray  for  them,  to  check  the  first 
buddings  of  vice,  and  to  set  them  a  good  exam- 
ple. This  statute  therefore,  so  harmless  and 
beneficial  in  its  operation,  yet  so  contrary  to  hu- 
man policy,  rather  proves  than  invalidates  the 
divine  authority  of  the  book  in  which  it  stands 
recorded. — No  impostor  would  ever  have  thought 
of  enacting  such  a  law. 

V.  22,  23.  The  Israelites  did  not  execute  crim- 
inals by  strangulation,  as  among  us,  or  by  cruci- 
fixion; yet  after  they  were  dead,  in  detestation 
to  their  crimes,  their  bodies  were  sometimes  ig'- 
nominiously  suspended,  or  g^ibbeted,  on  a  tree, 
or  piece  of  wood.  But  in  honor  of  human  na- 
ture, (at  first  formed  after  the  image  of  God,  af- 
terwards made  the  Temple  in  which  "all  the 
fulness  of  the  Godhead  dwells,"  and  hereafter  in 
innumerable  instances  to  partake  of  a  glorious 
resurrection;)  the  body  of  an  Israelite  might  not 
hang'  all  night  in  this  situation,  whatever  his 
crimes  had  been;  as  that  would  even  defile  the 
land.  [Kotes,Josh.  8:29.  2  Sam.  21:9—14.  John 
19:31 — 37.)  In  the  current  opinion,  they  who 
were  thus  suspended,  were  deemed  accursed  of 
God,  and  devoted  to  utter  destruction:  but  the 
Holy  Spirit  doubtless  dictated  this  expression 
with  reference  to  him  who  "was  made  a  curse  for 
us."    {J^ote^  Gal.  3:10—14.) 

PRACTICAL  OBSERVATIONS. 

Those  laws  are  framed  most  wisely,  which 
have  the  most  effectual  tendency  to  prevent 
crimes  and  punishments;  and  by  this  rule  let  the 
reader  judge  of  the  laws  before  us,  compared 
with  the  municipal  laws  of  other  countries.  For 
whatever  can  increase  our  horror  of  enormous 
wickedness,  or  cause  the  conscience  to  recoil  at 
the  thought  of  it,  must  counteract  the  violence  of 
the  passions  and  the  force  of  temptations,  and 
572] 


upon  the  tree,  but  thou  shalt  in  any  wise 
bury  him  that  day;  (for  "^  he  that  is  hang- 
ed is  *  accursed  of  God;)  that  ^  thy  land 
be  not  defiled,  which  the  Lord  thy  God 
giveth  thee /or  an  inheritance. 


k2Cor.  5:21.    Gal.  3:13. 
*  Heb.  Me  curse  of  God.    7:26. 
Num.  25:4.  Josh.  7:12.    Rom. 


9:3.   1  Cor.  16:22. 
1  Lev.  18:25.   Num.  35:34. 


excite  watchfulness  against  the  occasions  and 
inlets  to  disobedience.  The  dread  of  murder 
should  especially  be  deeply  impressed  on  every 
heart:  and  in  detecting  and  punishing  all  who  in 
any  form  are  guilty  of  it,  magistrates,  ministers, 
old  and  young,  ought  to  concur;  and  that  man 
should  be  adjudged  a  public  enemy,  not  onl)^  who 
is  accessory  to  the  commission  of  this  crime,  but 
who  assists  the  criminal  in  eluding  or  escaping' 
justice,  by  which  the  guilt  of  innocent  blood  rests 
upon  the  land. — But  alas!  all  that  most  of  us  can 
do,  in  preventing  the  increase  of  this  natioruil 
guilt,  is  by  our  earnest  prayers. — Reason  and 
religion,  with  combined  force,  forbid  us  to  lay 
the  reins  upon  the  neck  of  our  headstrong-  lusts, 
and  command  us  to  teach  our  strongest  inclina- 
tions to  brook  denial  or  delay,  and  to  view  the 
objects  of  our  inordinate  affections,  as  stript  of 
all  their  adventitious  charms,  and  with  all  their 
defects  and  deformities,  in  order  to  abate  the 
vehemence  of  passion.  Considering-  things  thus 
coolly,  we  may,  perhaps  before  it  be  too  late, 
have  our  admiration  changed  into  disgust,  and 
many  fatal  consequences  may  be  prevented. 
But  inhumanity,  treachery,  and  injustice,  can  in 
no  case  be  palliated  or  excused,  though  called  by 
soft  names  and  varnished  over  with  plausible  pre-  * 
tences. — Irregular  indulgences  frequently  end 
in  dislike  and  ill-treatment  of  the  very  object 
that  was  inordinately  loved!  thus,  instead  of  com- 
pensation for  an  injury,  (for  which  indeed  no 
adequate  compensation  can  be  rendered,)  more 
injuries  are  committed. — The  Lord  will  plead  the 
cause  of  the  oppressed,  and  will  not  allow  that  in- 
justice should  be  done  to  any  one,  either  from 
partiality,  or  covetousness.  And  let  it  not  be 
passed  over  slightly,  that  great  iniquity  is  fre- 
quently committed  by  men,  in  disposing  of  their 
substance  by  will;  and  sometimes  this  forms  the 
last  action  of  their  lives. — Disobedience  to  pa- 
rental authority  must  be  extremelj'  criminal, 
when  so  severe  a  punishment  of  it  was  denounced 
by  God  himself;  nor  is  it  less  provoking  to  him 
now,  though  it  generally  escapes  punishment  in 
this  world. — But  when  young-  people  early  be- 
come slaves  to  their  appetites,  the  heart  soon 
grows  hard,  and  the  conscience  callous,  and  we 
can  expect  no  other  than  obstinate  rebellion 
and  utter  destruction.  They  who  would  escape 
ruin,  must  flee  youthful  lusts,  listen  to  the  in- 
structions of  their  parents,  and  submit  to  reproof 
and  correction;  and  if  parents  would  not  have 
their  children  their  greatest  sorrow,  they  should 
"train  them  up  in  the  nurture  and  admonition  of 
the  Lord." — What  then  do  we  deserve  for  our 
rebellion  against  "the  Father  of  our  spirits?" 
We  were  indeed  under  an  awful  curse;  but 
Christ  hath  purchased  redemption  by  becoming- 
a  curse  for  us:  yet,  whilst  we  continue  in  sin,  no 
benefit  will  thence  accrue  to  us;  but  rather  our 
condemnation  will  thus  be  ag'gravated.  Let  us 
then  fear  adding  obstinacy  to  rebellion:  and  let 
us  remember,  that  though  the  human  body  after 
death  ought  not  to  be  treated  with  degradation 
by  man;  yet  God  will  doom  both  the  bodies  and 
souls  of  the  wicked,  "to  depart  accursed  into 
everlasting  fire,  prepared  for  the  devil  and  his 
angels;"  while  "the  righteous  shall  shine  forth  as 
the  sun  in  the  kingdom  of  their  Father." 


B.   C.    1451. 


CHAPTER  XXII. 


B.  C.  1451. 


CHAP.  XXII. 

Strayed  cattle  and  lost  property  to  be  restored,  and  another's  ass 
or  ox,  if  fallen,  to  be  lifted  up,  1—4.  The  sexes  to  be  distin- 
guished by  apparel,  5.  The  dam  not  to  be  taken  with  her 
young,  6,  7.  Battlements  to  be  made  on  every  house,  8.  Im- 
proper mixtures  to  be  avoided,  9—11.  Fringes  to  be  worn  on 
garments,  12.  The  case  of  a  woman  accused  of  uochastity 
before  marriage,  13—21.  Adultery  to  be  punished  with  death, 
the  betrothed  virgin  being  adjudged  a  wife,  22—24.  Rapes  to 
be  punished  with  death,  25—27.  Of  fornication,  23,  29.  Incest 
forbidden,  30. 

THOU  "shall  not  see  thy  brother's 
ox  or  his  sheep  go  astray,  and 
^  hide  thyself  from  them;  thou  shall  in 
any  case  bring  them  again  unto  thy 
brother. 

2  And  if  thy  brother  be  not  nigh  unto 
thee,  or  if  thou  know  him  not,  then  thou 
shall  bring  it  unto  thine  own  house,  and 
it  shall  be  with  thee  until  thy  brother 
seek  after  it,  and  '^  thou  shall  restore  it  to 
him  again. 

3  In  like  manner  shall  thou  do  with 
his  ass,  and  so  shall  thou  do  with  his  rai- 
ment;   and  with  all   lost 
brother's,  which  he  hath 
hast  found,  shall  thou  do 
mayest  not  hide  thyself. 

4  Thou  shall  not  see  thy  brother's  ass 
or  his  ox  fall  down  by  the  way,  and  hide 
thyself  from  them;  '^  thou  shall  surely 
help  him  to  lift  them  up  again. 

5  H  The  ®  woman  shall  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. 

a  Ex.  23;4.   Ez.  34:4,16.    Matt 


things  of  thy 
lost,  and  thou 
likewise:  thou 


10;6.  15:24.  18:12,13.  Luke 
15:4—6.  Jam.  5:19,20.  1  Pet. 
2:25. 
b3,4.  Lev.  20:4.  Prov.  24:11. 
28:27.  Is.  8:17.  68:7.  Luke  10: 
31,32. 


c  Matt.  7:12.     1  Thes.  4.6. 

d  Ex.  23:5.    Matt.  5:44.     Luke 

10:29— 37.  Rom.  15:1.    2  Cor. 

12:15.    Gal.  6:1,2.     1  Thes.  6: 

14.    Heb.  12:12,13. 
e  1  Cor.  11:4—15. 
f  See  on  18:12. 


NOTES. 

Chap.  XXII.  V.  1—4.  [JVole,  Ex.  23:4,5.) 
The  nature  of  the  case  here  leads  us  to  under- 
stand by  brother,  any  human  being';  as  our  Lord 
explains  the  word  neighbor.  When  the  owner 
of  lost  goods  is  not  known,  the  finder  at  least 
knows  that  they  are  not  his;  nor  can  be,  unless 
after  diligent  search  and  waiting-  no  owner  can 
be  found. 

V.  5.  The  prohibition  no  doubt  was  intended 
to  exclude  the  customs  of  the  heathen  worship- 
pers, who  shamefully  violated  it  for  the  worst  of 
purposes:  yet  it  is  of  moral  tendency,  and  of  gene- 
ral obligation;  as  it  is  added,  "for  all  that  do  so 
are  an  abomination  unto  the  Lord,"  which  is 
never  annexed  to  a  merely  ceremonial  institu- 
tion. The  practice  prohibited  is  not  only  inde- 
cent and  of  bad  appearance,  but  has  in  all  ages 
been  made  subservient  to  lewdness,  and  to  ob- 
tain opportunities  of  perpetrating'  the  grossest 
crimes;  to  prevent  which  it  is  of  great  import- 
ance, that  the  distinction  of  the  sexes  should  be 
visibly  marked  in  their  garments,  without  vari- 
ation.— Let  stage-players  and  others  of  similar 
occupations  well  consider,  (among^  many  other 
and  great  evils  connected  with  their  line  of  life,) 
how  they  will  answer  to  God,  for  their  continual 
violation  of  this  express  conmiandment.  And 
they  who  encourage  and  reward  them  for  this 
disobedience,  should  ask  themselves  how  far 
they  are  accessaries  to  their  guilt:  and  let  young 


6  If  a  bird's  nest  chance  to  be  before 
thee  in  the  way,  in  any  tree,  or  on  the 
ground,  whether  they  be  young  ones,  or 
eggs,  and  the  dam  sitting  upon  the  young, 
or  upon  the  eggs,  ^  thou  shall  not  take 
the  dam  with  the  young: 

7  But  thou  shall,  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  buildesl  a  new  house, 
■  then  thou  shall  make  a  battlement  for 
J  thy  roof,  that  ''  thou  bring  not  blood 
upon  thine  house,  if  any  man  fall  from 
thence. 

9  Thou  '  shall  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. 

10  Thou  shall  not  plow  with  an  ox  and 
an  ass  together. 

1 1  Thou  shall  not  wear  a  garment  of 
divers  sorts,  as  of  woollen  and  linen  to- 
gether. 

12  Thou  shall  make  thee  "  fringes 
upon  the  four  +  quarters  of  thy  vesture, 
wherewith  thou  coveresl  thyself. 

13  If  If  any  man  take  a  wife,  and  "  go 
in  unto  her,  and  hale  her, 

14  And  give   °  occasions  of    speech 


g  Gen.  8:17.32:11.   Lev.  22:28. 

Prov.  12:10.  Hos.  10:14. 
h  See  on  4:40. 
i  Ex.  21:28— 36.  22:6.       Kom. 

14:13.   1  Cor.  10:32.  Phil.  1:10. 

1  Thes.  5:22. 
j  2  Sam.  11:2.     Is.  22:1.      Jer. 

19:13.  Matt.  10:27.    Mark  2:4. 

Acts  10:9. 
k  Ez.  3:18,20.  33:2—9.      Matt. 

18:6,7.  Acts  20:2ti,27. 


1  Lev.  19:19.     Matt.  6:24.  9:16. 

Rom.  11:6.     2  Cor.  1:12.  6:14 

—  16.  11:3.    Jam.  1:6—8.  3:10. 
*  Heb.  J'ulness. 
m  Num.  16:38,39.    Matt.  23:5. 
■f  Heb.  wings. 
n  Gen.  29:23,31.     Judj.  15:1,2. 

Eph.  5:28,29. 
0  19.   Ex.  20:16.  23:1.  Prov.  18: 

8,21. 


people  remember  that  this  change  of  apparel  is 
not  to  be  considered  as  a  frolic,  but  as  an  act  of 
rebellion  against  God. — The  spirit  of  the  com- 
mandment also  requires  the  distinction  of  the 
appearance,  deportment,  and  occupations  of  the 
sexes.  A  man  appearing  efieminate,  and  aftect- 
ing  the  appropriate  employments  of  women;  and 
a  woman  of  a  masculine  appearance  and  behav- 
ior, who  engages  in  the  exercises  of  men;  are 
unnatural  and  offensive  characters.  {^Kote,  \ 
Cor.  11:2—16.) 

V.  6,  7.  The  design  of  this  law  might  be  to 
enjoin  the  exercise  of  tenderness  and  compas- 
sion, and  to  prevent  the  destruction  of  any  spe- 
cies of  animals.  But  perhaps  some  of  these  re- 
quirements were  intended  for  tests,  by  which  it 
would  be  proved,  whether  the  people  would  pre- 
fer the  will  of  God  to  their  own  inclination,  when 
the  reason  of  the  command  was  not  obvious. 
{jsTote,  Gen.  2:16,17.) 

V.  8.  The  roofs  of  the  houses  in  those  coun- 
tries were  generally  flat,  and  used  for  various 
purposes,  as  may  be  geen  b}'  consulting  the  mar- 
ginal references.  If  therefore  no  battlement 
were  made,  the  builder  would  fail  of  taking 
proper  precautions,  and  might  occasion  the  death 
of  some  person  who  chanced  to  fall  from  it;  and 
this  would  in  a  measure  render  him  guilty,  and 
his  house  defiled.     {J^otes,  Ex.  21:28—36.) 

V.  9—12.  Marg.  Ref.—^Totes,  Lev.  19:19. 
JVMm.  15:38—40. 

[573 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


against  her,  and  bring  up  an  evil  name 
upon  her,  and  say,  1  took  this  woman, 
and  when  I  came  to  her,  I  found  her  not 
a  maid: 

15  Then  shall  the  father  of  the  dam- 
sel and  her  mother  take  and  bring  forth 
the  tokens  of  the  damsel's  virginity,  unto 
the  elders  of  the  city  in  the  gate: 

16  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,  saying,  I  found  not 
thy  daughter  a  maid;  and  yet  these  are 
the  tokens  of  my  daughter's  virginity:  and 
they  shall  spread  the  cloth  before  the 
elders  of  the  city. 

18  And  the  elders  of  that  city  shall 
take  that  man,  and  chastise  him; 

19  And  they  shall  amerce  him  in  an 
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: 
P  he  may  not  put  her  av.ay  all  his  days. 

20  But  if  this  thing  be  true,  and  the  to- 
kens of  virginity  be  not  found  for  the 
damsel; 

21  Then  they  shall  bring  out  the  dam- 
sel to  the  door  of  her  father's  house,  and 
the  men  of  her  city  shall  i  stone  her  with 
stones  that  she  die;  because  ""  she  hath 
wrought  folly  in  Israel,  to  play  the  whore 
in  her  father's  house:  ^  so  shalt  thou  put 
evil  away  from  among  you. 

22  IF  If  '  a  man  be  found  lying  with  a 
woman  married  to  an  husband,  then  they 

p29.  24:1— 4.    Matt.  19:8,9  '  ^  "     " 


<j  22,24.  13:10.  11:5.21:21.  Lev. 

24:16,23.  Num.  15:35,36. 
r  Gen.  34:7.  Lev.  21:9.  2  Sam. 

13:1.3. 


s   13:6.  17:7.  19:19. 

t  Lev.  20:10.     Num.   5:22—27. 

Ez.    23:45—47.       John    8:4,5. 

Heb.  13:4. 


V.  13 — 21.  This  law,  like  many  others,  was 
ititended  to  prevent  wickedness,  by  the  fear  of 
detection  and  punishment.  The  dread  of  a  future 
discovery,  productive  of  sucii  tremendous  con- 
sequences, could  not  fail  to  increase  the  natural 
barriers  of  chastity,  and  counteract  the  effects  of 
sinful  passions  and  strong  temptations,  among  the 
young-  women  of  Israel.  And  it  would  also  prevent 
a  hard  hearted  husband  from  robbing  his  injured 
wife  of  her  reputation,  when  his  affections  were 
transferred  to  another  object.  The  imposition 
practised  by  a  woman  upon  the  man  she  married, 
was  considered  in  this  case  as  equivalent  to  infi- 
delity to  his  bed  after  marriage. 

V.  23 — 27.  In  these  laws,  the  betrothed  dam- 
sel was  considered  as  the  wife  of  the  man  to  whom 
she  was  engaged,  though  they  had  not  come  to- 
gether; and  therefore  the  crime  was  adjudged 
adultery.  [JVotes,  Matt.  l:in—2\.)  But  a  chari- 
table supposition  is  admitted  in  the  damsel's  favor, 
in  case  she  was  found  in  a  solitary  place.  (24. 
Marg.  Ref.) 

V.  28,  29.     JVbfe,  Ex.  22:16,17. 

V.  30.  Marg.  Ref. 

PRACTICAL  OBSERVATIONS. 

Tf  we  duly  regarded  the  golden  rule  of  "doing 
574] 


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  "  be- 
trothed unto  a  husband,  and  a  man  find 
her  in  the  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  neighbor's  ^  wife:  ^  so  thou 
shalt  put  away  evil  from  among  you. 

25  But  if  a  man  find  a  betrothed  dam- 
sel in  the  field,  and  the  man  *  force  her, 
and  lie  with  her;  then  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 
zoorthy  of  death:  for  as  when  a  man  ris- 
eth  against  his  neighbor,  and  slayeth 
him,  even  so  is  this  matter: 

27  For  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  humbled  her,  he 
may  not  put  her  away  all  his  days. 

SO  A  ^  man  shall  not  take  his  father's 
wife,  nor  ®  discover  his  father's  skirt. 


u  See  on  20:7.— Matt.  1:18,19. 
X  Gen.  29:21.  Matt.  l:-:0,24. 
y  21,24.  13:5.    1  Cpr.  6:2,13. 
*  Or,  take   strong  hold  of  her* 
2Sam.  13:14. 
z  See  07121:22. 


a  1  Cor.  13:7. 
b  .See  on  Ex.  22:16,17. 
c  19,24.21:14. 
d  27:20.       Lev.  18:8.  20:11. 
Cor.  5:1. 
e  Ruth  3:9.  Ez.  16:8. 


to  others,  as  we  would  they  should  do  unto  us," 
many  particular  precepts  of  God's  word  might  be 
omitted.  Equity  and  benevolence  would  teach 
us,  not  to  regard  trouble  and  expense  in  doing  a 
kind  action  to  our  neighbor;  and  would  remind 
i  us,  that  we  can  have  no  property  in  any  thing  that 
!  is  found,  so  long  as  there  is  a  probability  of  dis- 
covering the  owner.  If  a  merciful  man  would  as- 
sist another's  beast  that  was  fallen  down,  much 
more  should  we  hasten  to  the  relief  of  a  brother, 
who  is  fallen  into  distress  or  poverty:  and  above 
all  we  should  be  ready  to  restore  in  the  spirit  of 
meekness,  him  who  has  been  overcome  by  temp- 
tation, and  has  fallen  into  sin;  conscious  that  we 
may  soon  want  the  same  gentleness  and  assist- 
ance.— If  we  would  approve  ourselves  to  be  the 
peculiar  people  of  God,  we  must  have  respect  to 
!  his  will  and  glory,  and  not  to  the  vain  fashions  of 
the  world.  Even  in  putting  on  our  garments,  as 
well  as  in  eating  and  drinking,  all  must  be  done 
with  a  serious  regard  to  the  presei-vation  of  our 
own  and  others'  purity  in  heart  and  action;  that 
our  garb  may  testify  whose  servants  we  are,  and 
remind  us  what  our  conduct  ought  to  be.  {J^otes, 
Rnm.  12:1,2.  1  Cor.  10:29—33.  Col.  3:16,17.  1 
71m.  2:8 — 10.)  Our  obedience  should  also  be 
universal,  and  not  only  to  the  weightier,  but  even 


B.  C.  H51. 


CHAPTER  XXIII. 


B.  C.  1451. 


CHAP.  XXIII. 

What  Israelites  must  not  enter  into  the  congregation,  1,  3.  An 
Ammonite,  or  Moabite,  is  excluded  to  the  tenth  generation;  an 
Kdomite  or  Egyptian  to  the  third,  3 — 8.  The  camps  of  Israel 
to  be  kept  pure  from  moral,  ceremonial,  and  natural  pollution, 

9 14.     Fugitive  slaves  to  be  protected,   15,  16.     Whoredom, 

sodomy,  and  usury,  to  be  strictly  guarded  against,  17 — 20. 
Vows  must  be  performed,  21 — 23.  How  to  act  in  a  neighbor's 
vineyard  and  corn-field,  24,  25. 

E  that  is  *  wounded  in  the  stones, 
or  hath  his  privy  member  cut  off, 
^  shall  not  enter  into  the  congregation  of 
the  Lord. 

2  A  "^  bastard  shall  not  enter  into  the 
congregation  of  the  Lord;  even  to  his 
tenth  generation  shall  he  not  enter  into 
the  congregation  of  the  Lord. 

3  An  "^  Ammonite  or  Moabite  shall  not 


a  Lev.    21:17—21.    22:22—24. 

Gal.  3:23. 
b  2,3,8.  Neh.  13:1—3.  Is.  56:3, 

4.  Lam.  1:10. 


c  Is.  57:3.    Zech.  9:6.     John  8: 

41.  Heb.  12:8. 
d  Ruth  4:6,13—22.    Neh.  4:3,7. 

13:1,23. 


to  the  minuter  matters  of  the  law,  that  it  may  be 
well  with  us.  Yea,  our  eye  should  be  single,  our 
lieart  simple,  and  our  behavior  in  all  things  con- 
sistent.— The  violation  of  chastity,  being  so  great 
a  wickedness,  and  in  females  especially  of  such 
fatal  consequences;  how  cautious  should  they  be 
what  company  they  keep,  what  places  they  fre- 
quent, to  what  language  they  listen,  what  books 
they  read,  and  into  what  situations  they  venture! 
Indeed  both  men  and  women fhouldseriouslj-  and 
daily  meditate  on  God's  abhorrence  of  unchastity; 
on  the  certain  detection  and  punishment  of  the 
wicked  in  a  future  state,  and  the  fatal  effects 
which  will  probably  follow  in  this  world:  that 
their  minds  may  be  fortified  against  temptation, 
by  a  dread  of  sin  and  of  its  consequences.  How 
carefully  should  parents  keep  out  of  the  sight  and 
way  of  their  children,  whatever  can  pollute  their 
imaginations  or  inflame  their  passions!  and  how 
.should  all  join  in  execrating  those  wretches,  who 
wantonly  bring  ruin  upon  their  fellow-creatures 
for  the  sake  of  gratifying  a  mean  sensual  inclina- 
tion! Nor  is  the  cruelty  of  those  much  less  to  be 
abhorred,  who  rob  the  innocent  of  their  reputa- 
tion by  infamous  slanders,  from  malice  or  any 
other  base  passion. — We  should  never  forget  the 
peculiar  atrociousness  of  adultery  in  every  form, 
and  the  punishment  which  awaits  those  who  are 
guilty  of  it.  We  may  also  recollect,  that  all  de- 
ception  in  contracting  marriage  is  both  very  wick- 
ed, and  a  source  of  future  misery;  that  the  nearer 
we  stand  related  to  God,  the  more  inexcusable 
are  our  crimes,  "folly  in  Israel"  being  worse  than 
elsewhere;  and  that  "the  most  favorable  construc- 
tion should  be  put  on  doubtful  actions,  and  a  dis- 
crimination made  between  different  degrees  of 
criminality.  Finally,  our  purity  should  be  dear- 
er to  us  than  our  life;  and  our  cry  to  God  for  help 
in  temptation  should  be  no  less  earnest,  than  the 
cry  of  a  person  in  danger  of  being  murdered. 
VVhen  we  thus  call  upon  him,  he  is  ever  near  and 
ready  to  assist  us,  and  his  grace  will  be  always 
sufficient  for  us. 

NOTES. 
Chap.  XXIII.  V.  1.  It  is  evident  that  this  law 
was  not  meant  to  exclude  mutilated  Israelites, 
either  from  the  common  benefits  of  civil  society, 
or  any  essential  religious  advantages;  but  merely 
to  lay  them  under  a  disgraceful  distinction.  This 
would  tend  to  discourage  parents  from  thtis  muti- 
lating their  children;  a  practice  which  was  ex- 
ceedingly common  in  those  ages  and  countries. 
To  this  they  might  often  be  induced  by  the  cus- 
tom which  prevailed,  of  employing  eunuchs  in  the 
bouses  of  the  great  and  the  courts  of  princes:  so 


enter  into  the  congregation  of  the  Lord; 
even  to  their  tenth  generation  shall  they 
not  enter  into  the  congregation  of  the 
Lord  for  ever: 

4  ^  Because  they  met  you  not  with 
bread  and  with  water  in  the  way,  when 
ye  came  forth  out  of  Egypt;  and  ^  be- 
cause they  hired  against  thee  Balaam  the 
son  of  Beor,  of  Pethor  of  Mesopotamia, 
to  curse  thee. 

5  Nevertheless  e  the  Lord  thy  God 
would  not  hearken  unto  Balaam;  but  the 
Lord  thy  God  turned  the  curse  into  a 
blessing  unto  thee,  ^  because  the  Lord 
thy  God  loved  thee. 


e  2:28,29.      Gen.    14:17,18.      1 

Sam.  25:11.     1  Kings  18:4.    Is. 

63:9.    Zech.  2:8.   Matt.  25-45. 

Acts  9:4. 
f  See  on  Num.  22:6,7,17.    Neh. 

13:2. 


g  Num.  22:35.  23:S— 12,16-26. 

24:9.     Mic.  6:5.      Rom.  8:31. 

2  Cor.  4:17. 
h  7:7,8.  33:3.    Ps.  73:1.  Jer.  31: 

3.     Ez.  J6:8.    Mai.  1:2.  Rom. 

9:13.  11:28.   Eph.  2:4,5. 


that  they  often  rose  to  the  highest  posts  of  honor 
and  authority.  [JVotes,  2  Kings  20:11, 18.  Dan.  1: 
3 — 7.)  Some  expositors  therefore  consider  the 
phrase,  "shall  not  enter  into  the  congregation  of 
the  Lord,"  as  meaning,  that  they  should  be  inca- 
pable of  bearing  any  office  in  that  government, 
which  was  placed  over  the  people  of  God,  who 
must  thus  enter  a  protest  against  this  custom,  and 
deliver  selfish  parents  from  this  temptation.  But 
others  think,  that  the  persons  intended  might  not 
enter  the  inner  court  of  the  sanctuary,  or  join  in 
celebrating  the  sacred  feasts,  as  in  full  commun- 
ion with  the  congregation  of  the  Lord;  but  must 
be  contented  to  worship  without,  as  uncircumcis- 
ed  gentiles  were  allowed  to  do.  Indeed  it  is  prob- 
able that  the  exclusion  related  to  both  these  par- 
ticulars: for,  as  the  blemished  priests  might  not 
officiate  at  the  altar,  it  is  reasonable  to  conclude, 
that  the  blemished  Israelite  must  neither  enter 
the  inner  court  of  the  sanctuary,  nor  fill  up  any 
public  office  in  the  congregation;  in  order  that 
the  people  and  ordinances  of  God  might  be  pre- 
served in  purity  and  honor. 

v.  2.  The  word  "bastard"  must  be  understood 
according  to  the  judicial  law,  which  does  not  re- 
gard the  children  of  a  concubine,  when  owned  by 
the  father,  as  spurious;  but  only  those  which 
sprang  from  such  connexions  as  were  expressly 
prohibited  with  an  annexed  penalty,  and  who 
would  therefore  be  often  disowned  and  always  dis- 
graceful; or  the  offspring  of  harlots,  whose  fathers 
were  not  known.  The  exclusion  of  such  per- 
sons, and  their  posterity,  from  the  court  of  the 
sanctuary,  and  from  public  offices,  would  not  be 
a  hardship  on  them,  worthy  to  be  put  in  competi- 
tion with  the  advantage  arising  from  the  tenden- 
cy of  this  law,  to  restrain  men  from  such  prac- 
tices as  would  disgrace  their  offspring  from  age 
to  age. — Some  expositors,  espcciallj^  the  Jewish, 
suppose  that  by  "not  entering  into  the  congrega- 
tion of  the  Lord"  we  should  understand,  not  mar- 
rying an  Israelitish  woman:  but,  as  the  bastards, 
being  Israelites,  were  forbidden  to  intermarry 
with  the  gentiles,  this  interpretation  would  leave 
them  scarcely  any  opportunity  of  marrying;  which 
the  mention  of  their  posterity  supposes  them  to  do. 
For  the  allowance  to  marry  Hebrew  slaves,  or 
proselyted  gentile  slaves,  seems  only  made  to 
avoid  the  difficulty;  and  the  distinction  has  no 
foundation  in  Scripture:  for  Hebrew  slaves,  and 
gentiles  when  fully  proselyted,  were  a  part  of  the 
congregation  of  the  Lord,  and  admissible  to  all 
sacred  ordinances;  with  only  the  exception  made 
in  the  next  verses. 

V.  3 — 5.  It  is  supposed  that   the   Ammonites 

[575 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


6  Thou  shalt  '  not  seek  their  peace 
nor  their  *  prosperity  all  thy  days  for 
ever. 

7  Thou  shalt  not  abhor  an  Edomite; 
for  J  he  is  thy  brother:  thou  shalt  not  ab- 
hor an  Egyptian;  ^  because  thou  wast  a 
stranger  in  his  land. 

8  The  children  that  are  begotten  of 
them  shall  '  enter  into  the  congregation 
of  the  Lord,  in  their  ■"  third  generation. 

9  IF  When  the  host  goeth  forth  against 
thine  enemies,  then  "  keep  thee  from 
every  wicked  thing. 

10  If  there  be  among  you  any  man 
°  that  is  not  clean,  by  reason  of  unclean- 
ness  that  chanceth  him  by  night,  then 
shall  he  go  abroad  out  of  the  camp,  he 
shall  not  come  within  the  camp: 

1 1  But  it  shall  be,  p  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  shalt  have  a  place  also  with- 


i  2  Sam.  8:2.  ]2;31.  Ezra  9:12. 

Neh.  13:23—26. 
*  Heb.  good. 
j  Gen.  25:24—26,30.    Niim.  20: 

14.  Ob.  10-12.   Mai.  1:2. 
k  10:19.       Gen.  45:17,13.   46:7. 

47:6,12,27.       Kx.   22:21.  23.9. 

Lev.  19:34.     Ps.  105:23.    Acts 

7:10-18. 
I  See    on     I. — Rom.     3:29,30. 

Eph.  2:12,13. 
ra  2,3.  Ex.  20:5,6. 
n  Josh.  7:1 1—13.     Judg.  20:26. 


2    Chr.    19:4.  20:3—13.  31:20, 

21.  32:1—22.  Luke  3:14.  Rev. 

19:11-14. 
o  Lev.  15:16.      Num.  6:2,3.     1 

Cor.  5:11—13. 
p  Lev.  11:25.  15:17—23. 
t  Heb.  turneth  to-mard. 
q  Lev.    14:9.    15:5,11,13.    22:6. 

Ps.  51:2,7.      Ez.  36:25.     Matt. 

3:11.     Luke  11:38,39.    Eph.  5: 

26,27.       Heb.     9:9,10.     10:22. 

1  Pet.  3:21.  Rev.  1:5. 


were  the  more  criminal,  in  refusing  to  assist  the 
Israelites;  though  nothing  is  recorded  concerning 
it:  as  the  Moabites  were  in  hiring  Balaam  to 
curse  them.  They  were  both  descended  from  an 
incestuous  connexion:  [Mote,  Gen.  19:31 — 38.) 
yet  that  is  not  here  mentioned,  but  merely  their 
enmity  to  Israel.  It  was  therefore  settled  by  a 
perpetual  ordinance  "for  ever,"  that  the  descend- 
ants of  an  Ammonite  or  Moabite,  who  had  been 
proselyted,  should  not  enter  into  the  congrega- 
tion to  the  tenth  generation:  and  some  interpret 
tliis  to  mean,  that  his  posterity  must  never  be  ad- 
mitted. [JSTote,  jYeh.  ]3:1— 3.)— As  Ruth  the  Mo- 
abitess  was  married  to  Boaz,  and  from  her  David 
and  the  kings  of  his  race  descended;  it  has  been 
thought  that  the  law  only  related  to  males,  and 
not  to  females:  of  this  however  no  sufficient  proof 
seems  to  be  given.  It  does  not  appear  that  inter- 
marriages were  particularly  intended;  and  the 
conduct  of  Boaz,  being  required  by  another  law, 
was  not  faulty:  [JSTote,  Ruth  4:1 — 8.)  perhaps  the 
excellent  character  of  Ruth  might  be  supposed  to 
except  her  and  her  posterity  from  the  general 
rule;  and  in  respect  to  David  and  the  kings  of 
his  line,  they  were  not  chosen  by  Israel,  but  ap- 
pointed by  God  himself.  Had  the  law  been  in- 
tended to  prohibit  intermarriages  with  the  several 
persons  mentioned,  no  doubt  that  would  have  been 
expressly  stated;  as  it  is,  when  intermarriages 
with  the  Canaanites  and  other  idolaters  are  for- 
bidden. 

V.  6.  This  did  not  prohibit  the  Israelites  from 
shewing  kindness  to  individuals  among  the  Moab- 
ites and  Ammonites,  especially  when  proselyted; 
much  less  did  it  allow  them  to  make  war  on  them 
without  reason,  or  to  refuse  them  terms  of  peace: 
but  it  merely  forbad  them  to  enter  into  any  strict 
alliance  %vith  the  nations  so  long  as  they  existed, 
or  intimate  connexions  with  individuals  while  they 
576J 


out  the  camp,  whither  thou  shalt  go  forth 
abroad. 

13  And  thou  shalt  have  a  paddle  upon 
thy  weapon:  and  it  shall  be  when  thou 
*  wilt  ease  thyself  abroad,  thou  shalt  dig 
therewith,  and  shalt  turn  back,  and  '  cov- 
er that  which  cometh  from  thee: 

1 4  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  5  unclean  thing  in  thee,  and 
turn  away  from  thee. 

15  IT  Thou  *  shalt  not  deliver  unto  his 
master,  the  servant  which  is  escaped 
from  his  master  unto  thee: 

16  He  "  shall  dwell  with  thee,  erm 
among  you,  in  that  place  which  he  shall 
choose,  in  one  of  thy  gates  where  it  ||  lik- 
eth  him  best:  "  thou  shalt  not  oppress 
him. 

17  IF  There  ''shall  be  no  ^ whore  of 
the  daughters  of  Israel,  nor  a  ^  sodomite 
of  the  sons  of  Israel. 


t  Heb.  siitest  down. 

r  Ez.  24:6—8. 

s  Gen.  17:1.  Lev.  26:12.  2  Cor. 

6:16. 
§  Heb.  nakedness  of  any  thing. 
t  1     Sam.     30:15.  Ob.     14. 

Philem.  10—19. 
u  Is.  16:3,4.      Luke   15:15—24. 

Tit.  3:2,3. 
II  Heb.  is  good  Jor  him. 


23:9.       Jer.   7:6. 
Mai.  3:6.     Jam. 


V  Ex.  22:21 
Zech.  7:10. 
2:6. 

w  22:21,29.   Lev.  19:29. 

V  Or,  sodoTTtitess.    Rom.  1:26. 
X  Gen.  19:5.      Judff.  19:22.      i 

Kings  14:24.  15:12.  22:46. 
2  King-s23.7.  Rom.  1.27.  1 
Cor.  6:9.   1  Tim.  1:10. 


continued  idolaters.  This  was  the  more  requisite, 
as  that  part  of  Israel,  which  dwelt  east  of  Jordan, 
bordered  upon  the  Ammonites  and  Moabites,  and 
they  were  continually  liable  to  be  seduced  or  in- 
jured by  them. 

V.  7,  8.  The  Edomites  were  more  nearly  relat- 
ed to  Israel,  than  the  Moabites  and  Ammonites 
were;  and  therefore,  though  they  had  in  some  de- 
gree been  unfriendly,  the)'  must  be  regarded  more 
favorably,  and  not  shunned  and  excluded  from 
them,  as  the  nations  before  mentioned.  And  as 
the  Israelites  had,  at  first  in  their  extreme  dis- 
tress, been  hospitably  entertained  in  Egypt;  they 
were  required  to  forgive  the  subsequent  oppression 
which  they  had  suifered,  and  to  requite  the  pre- 
ceding kindness:  so  that  the  descendants  of  a  pros- 
elyte, either  of  Edom  or  Egypt,  in  tlie  third  gen- 
eration must  be  allowed  to  become  entitled  to  all 
the  privileges  of  a  native  Israelite. 

V.  9 — 14.  These  precepts  not  only  related  to 
the  camp  of  Israel,  previously  to  their  conquest 
of  the  promised  land,  and  settlement  in  it;  but  at 
aU  times  when  they  went  forth  to  fight  their  ene- 
mies. They  were  first  reminded  to  use  vigorous 
measures  for  reformation,  and  to  pay  a  strict  at- 
tention to  their  ceremonial  purifications;  [JVotes, 
Lev.  1 5: )  and  then  not  to  forget  a  due  regard  to 
natural  cleanliness,  not  only  from  decency  and 
for  health's  sake,  but  from  respect  to  that  God  of 
purity,  who,  as  it  were,  headed  their  armies  and 
encamped  among  them;  and  also  as  an  emblem  of 
their  inward  purity. 

V.  15,  16.  We  cannot  suppose,  that  this  law  re- 
quired the  Israelites  to  entertain  slaves,  who  had 
robbed  their  masters,  or  left  their  service  without 
cause;  but  such  only  as  were  cruelly  treated,  and 
fled  to  them  for  protection,  especially  from  the 
neighboring  nations.  [Marg.  Re/-)  To  such  they 
were  commanded  to  afford  shelter  and  shew  great 


B.  C.  1451. 


CHAPTER  XXIII. 


B.  C.  1451. 


18  Thou  shall  not  bring  the  ^  hu-e  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. 

1 9  II  Thou  shalt  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  mayest  lend 
upon  usury,  but  unto  thy  brother  thou 
sihalt  not  lend  upon  usury;  '^  that  the 
Lord  thy  God  may  bless  thee  in  all  that 
thou  settest  thine  hand  to,  in  the  land 
whither  thou  goest  to  possess  it. 

21  ^  When  thou  shalt  vow  a  vow  unto 


y  Ez.  16:33. 

z  Ps.  22:16.  Prov.  26:11.   Is.  56: 

10,11.      Malt.  7:6.       Phil.  3:2. 

2  Pet.  2:22.   Bev.  22:16. 
aSfeow21.  12:6.    Lev.  7:16 

Ps.  5:4—6.     Is.  61:8.     Hab.  1: 

13.   Mai.  1:14. 
b  Kx.  22:25.       Lev.  25:35—37. 

Neh.  6:1— 7.  Pe.  15:6.  Ez.  18: 

7,8,13,16—18.22:12.     Luke  6: 


34,35. 
c  14:21.  15:3.    Lev.  19:33,34. 
d  See   on   15:10.— Prov.    19:17. 

Is.  1:19.    Luke  14:14.     1  Cor. 

15:58. 
e  18.  Gen.28:20.  35:1— 3.  Lev. 

27:2,&;c.     Num.  30:2,&c.     Ps. 

56:12.  66:13,14.  76:11.    116:18. 

Jon.  1:16.  2:9.  Nah.  1:16. 


kindness;  both  in  order  to  recommend  their  reli- 
gion, and  to  give  them  an  opportunity  of  learn- 
ing- it. 

V.  17,  18.  The  magistrate  was  commanded  not 
to  connive  at,  (much  less  to  license,)   houses  of 
prostitution  and  uncleanness;    and  not  to  allow 
any  person  openly  to  carry  on  the  infamous  trade 
of  a  prostitute  or  sodomite,  but  to  expel  and  ex- 
tirpate such   nuisances   to  the  uttermost. — The 
words  used,  denote  persons  dedicated.,  or  consecrat- 
ed, that  is  to  the  basest  kinds  of  lewdness;  accord- 
ing to  the  infamous  licentiousness  and  unnatural 
vices  often  openly  perpetrated  at  the  temples  of 
idolaters,   from  which  much  of  the  gains  of  the 
priests  and  priestesses  arose.     For  neither  in  this, 
nor  any  other  place,    where  the  word  sodomite  is 
u.scd  in  our  translation,  is  there,   in  the  original, 
any  allusion  to  Sodom,  or  its  inhabitants.  [Marg. 
Rif.y..  Hob.) — The  priests  must  not  receive  any 
oblations  or  sacrifices  brought  by  persons  of  such 
vile  characters:  for  God  would  not  accept  them; 
though  they  should  attempt  to  cloke  their  wicked- 
ness, or  compensate  for  it,  by  making  and  per- 
forming religious  vows.  [Prov.  7:14.) — Utiieprice 
of  a  dog   be  understood   literally,    not  only  the 
meanness  of  the  animals,    but  their  greediness, 
and  resemblance    of  shamelessly   lewd    persons, 
must  be  considered  as  the  reason  of  the  restric- 
tion,  and  the  extraordinary  association.   [Marg. 
Ref.)  Many,  however,  understand  it  of  the  hire 
of   unnatural    crimes:    yet    figurative   language 
sv-;ms  hardlv  admissible  in  statutes. 

V.  19,  20.^  J^ote,  Ex.  22:25—27. 

V.  21—23.  Marg.  Ref.—jYotes,  Gen.  28:20— 
22.  jVmn.  30:2.  Ec  5:4—7. 

V.  24,  25.  This  law  was  a  valuable  kindness  to 
the  laborer,  the  poor,  the  widow,  and  the  trav- 
eller; it  was  a  pledge  to  the  Israelites  of  the 
fruitfiilness  of  the  land,  whilst  they  continued  obe- 
dient; it  inculcated  liberality,  and  at  the  same 
time  instructed  them  not  to  encroach  upon  each 
other. 

PRACTICAL  OBSERVATIONS. 

We  ought  to  value  the  privileges  of  the  Lord's 
people,  both  for  ourselves  and  for  our  children, 
above  all  other  advantages;  and  should  carefully 
avoid  whatever  may  throw  a  hindrance  in  the  way 
of  their  possessing  them.  No  personal  blemishes, 
no  crimes  of  progenitors,  no  ditFerence  of  nations, 
Vol.  I.  73 


the  Lord  thy  God,  thou  shalt  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  shalt  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  s  hast 
vowed  unto  the  Lord  thy  God,  which 
thou  hast  promised  with  thy  mouth. 

24  IT  When  thou  comest  into  thy 
neighbor'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  stand- 
ing corn  of  thy  neighbor,  '  then  thou 
mayest  pluck  the  ears  with  thine  hand: 
but  thou  shalt  not  move  a  sickle  unto  thy 
neighbor's  standing  corn. 

f  Judg.  11:30,31,35.      '  " 


-    ,  1  Sam.  1: 

11.  Prov.  20:26.  Ec.  5:4,5. 
g  1  Sam.  14:24.  Jer.  44:25—27. 
Mark  6:22,23.    Acts  23:12,21. 


h  Rom.   12:13. 

Heb.  13:5. 
1  Matt.     12:1,2. 

Luke  6:1,2. 


1    Cor.    10:26. 
Mark    2:23. 


can  exclude  us  from  these  blessings:  but  an  un- 
sound heart  will  deprive  us  of  them;  and  a  bad  ex- 
ample, an  improper  education,  and  even  unsuita- 
ble marriages,  may  occasion  the  loss  of  them  to 
our  children. — The  conduct  of  God,  as  (he  righ- 
teous Governor  of  the  universe,  is  not  recorded 
for  the  imitation  of  private  persons;  but  all  men 
ought  to  follow  the  example  of  his  patience,  leni- 
ty, readiness  to  forgive,  and  kindness  to  his  ene- 
mies. Nor  should  we  ever  forget  how  he  turns 
the  curses  of  opposers  into  blessings,  in  behalf  of 

those  whom  he  loves,  and  teaches  to  love  him 

The  more  imminent  and  evident  the  danger  we 
are  exposed  to,  the  greater  should  be  our  watch- 
fulness,  diligence  in  self-examination,  and  ear- 
nesmess  in   prayer   for  forgiveness,  peace  with 
God,  and  protection  from  him:  and  the  scourge 
of  war  should  remind  the  governors  of  kingdoms, 
and  the  commanders  of  armies,  to  exert  them- 
selves for  reformation,  and  an  attendance  upon 
the  ordinances  of  God.     Nor  can  the  help  of  the 
Lord  be  warrantably  depended  on  by  societies,  or 
by  individuals,  while  iniquity  is  indulged  and  con- 
nived at. — No  natural  filthiness  is  so  loathsome  to 
our  senses,  as  the  uncleanness  of  the  heart  is  offen- 
sive to  a  holy  God:  in  vain  therefore  do  men,  by 
pompous  forms  of  godliness,  costly  oblations,  or 
multiplied  acts  of  shewy  beneficence,  strive  to 
compensate  for  their  iniquity,  while  they  indulge 
unlawful  inclinations.     Such  services  are  an  at- 
tempt to  bribe  tlie  Judge  of  the  earth  to  "acquit 
the  wicked;"   but  he  abhors  the  blasphemous  en- 
deavor.    It  is  the  bounden  duty  of  legislators  and 
magistrates,  to  do  all  in  their  power,  to  prevent,  to 
repress,  and  extirpate,  the  recesses  of  licentious 
ness  here  forbidden;  and  surely  immensely  more 
might  be  done,  than  is  so  much  as  attempted  in 
Christian  countries,  or  in  this  land,  and  its  great 
cities:  but  whether  they  can,  or  cannot  banish 
such  pernicious  criminals,  God  will  exclude  for 
ever  from  the  holy  city,   and  shut  up  for  ever  in 
the  lake  of  fire,  all  who  persist  in  or  encourage 
them. — The  people  of  God  must  also  keep  at  a 
distance  from  cruelty  and  oppression;  and  ever  be 
ready  to  patronize  tHe  cause  of  the  oppressed.  Fi- 
delity to  their  engagements,  and  liberality  with- 
out grudging  to  all  around   them,  should  mark 
their  charactei's;  for  God  is  able  to  make  all  suf- 
ficiency to  abound  towards  them:  and  at  the  same 
time  they  should  be  the  last  persons  to  encroach 

[577 


B. 


1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  XXIV. 

The  law  of  divorces,  1 — 4.  Newly  married  men  exempted  for 
one  year  from  war  and  public  services,  5.  Laws  for  the  pun- 
ishment of  mcB-stealcrs;  concerning  pledges,  and  the  separa- 
tion of  lepers,  & — 13-  The  hire  of  servants  not  to  be  detained, 
34,  15.  Parents  and  children  not  punishable  for  each  other's 
crimes,  IS.  Justice  must  be  done  to  the  friendless,  17,  18. 
Liberal  gleanings  to  be  left  for  the  poor,  19 — 32. 

WHEN  a  man  ^  hath  taken  a  wife, 
and  married  her,  and  it  come  to 
pas.s  that  she  find  no  favor  in  his  eyes, 
because  he  hath  found  some  *  unclean- 
ness  in  her;  then  ^  let  him  write  her  a 
bill  of  +  divorcement,  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  latter  husband  hate  her, 
and  write  her  a  bill  of  divorcement,  and 
giveth  it  in  her  hand,  and  sendeth  her 
out  of  his  house;  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 


.i21;lS.  22:13.  Ex.  21:10. 
*  Heb.  tnatter  of  nakedness. 
b  3.  Jer.  3:8.     Matt.  5:31.    19:7 
— 9.  Mark  10:4—12. 
t  Heb.  cutting  off.     Is.  .'50:1. 
c  22:19,29.   Mai.  2:16.    Matt.  1: 


19.    Luke  16:18.     1  Cor.  Til, 

12. 
d  Lev.   21:7,14.  22:13.      Num. 

30:9.     Ez.  44:22.     Matt.  6:32. 

Mark  10:11.   1  Cor.  7:15. 
e  Jer.  3:1. 


upon  others.  In  fine,  temperance,  chastity,  pu- 
rity, equity,  mercy,  and  truth,  are  the  never  fail- 
ing fruits  of  that  Spirit,  which  dwells  in  all  the 
true  disciples  of  Jesus  Christ. 

NOTES. 
Chap.  XXIV.  V.  1 — 4.  Divorces  were  always 
a  deviation  from  the  original  institution  of  mar- 
riage, consequent  upon  man's  depravity  as  a  fall- 
en creature,  arising-  from  the  inconstancy  of  his 
mind,  and  the  impetuosity  of  his  passions.  This 
customary  deviation  God  did  not  please,  in  the 
judicial  law,  the  magistrate's  rule,  totally  to  pro- 
hibit; lest  it  should  occasion  the  cruel  treatment, 
or  even  the  murder,  of  those  women,  who  were 
become  disagreeable  to  their  husbands.  The  un- 
cleanness,  on  account  of  which  the  Israelites  were 
^'■suffered  for  the  hardness  of  their  hearts,  to  put 
away  their  wives,"  was  not  adultery,  or  any  sus- 
picion of  it;  for  both  these  cases  were  otherwise 
provided  against:  (22:22.  Lev.  20: 10.— JVbfes, 
jVum.  5:12 — 31.)  but  some  ceremonial  unclean- 
ness,  or  disease,  or  some  natural  or  moral  objec- 
tion which  formed  a  real  grievance. — In  the  days 
of  Christ,  the  Jewish  teachers,  having  construed 
the  permission  into  a  commandment,  extended  it 
to  the  most  frivolous  matters;  so  that  a  licentious 
mind  could  not  desire  more  allowance.  Hence 
divorces  prevailed  to  the  disuse  of  polygamy,  and 
to  the  still  greater  hardship  of  the  women,  who 
were  sent  away,  one  after  another,  under  color  of 
this  law,  OQ  various  pretexts,  to  make  way  for  a 
new  object  of  the  roving  affections.  This  ac- 
counts ifor  the  discourses  of  Christ  being  more 
explicitly  against  divorces;  though  the  reason  of 
them  equally  determines  against  polygamy;  "for 
from  the  beginning  it  was  not  so."  (JVb<es,  Matt. 
6:31,32.  19:3—9.  Mark  10:2— 12.)— But  whilst 
divorces  were  allowed,  they  were  also  regulated. 
A  man  could  not  in  a  fit  of  anger  send  away  his 
wife,  but  must  have  time  for  reflection,  while  the 
legal  instrument  was  preparing.  For  he  must 
give  her  a  bill  of  divorce  properly  authenticated, 
and  probably  specifying  the  reason;  and  we  may 
suppose  some  provision  was  also  made  her  out  of 
578] 


his  wife,  after  that  she  is  defiled;  for  that 
is  abomination  before  the  Lord:  and 
'  thou  shalt  not  cause  the  land  to  sin 
which  the  Lord  thy  God  giveth  thee /or 
an  inheritance. 

5  IT  When  s  a  man  hath  taken  a  new 
wife,  he  shall  not  go  out  to  war,  }  neither 
shall  he  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  IT  No  man  '  shall  take  the  nether  or 
the  u])per  millstone  to  pledge:  for  he  tak- 
eth  a  mail's  ^  life  to  pledge. 

7  If  a  man  be  '  found  stealing  any  of 
his  brethren  of  the  children  of  Israel,  and 
maketh  merchandise  of  him,  or  selleth 
him; 
thou 
you. 


""  then  that  thief  shall  die,  °  and 
shalt  put   evil  away  from  among 


f  Lev.  18:24—28.    Josh.  22:17, 

18. 
g  .See     on    20:7 Gen.    2:24. 

Matt.  19:4-6.    Mark  10:6—9. 

1  Cor.  7:10—15.  Eph.  6:28,29. 

Tit.  2:4,5. 
%  Heb.  not  any  thing  shall  pass 

upon  him. 
h  Prov.  5:13.  Ec.  9:9.  1  Cor.  7: 


29. 

i  Ex.  22:26,27.  Rev.  18:22. 
k  20:19.  Gen.  44:30.     Luke  12: 

15. 
1  Ex.  21:16.  Ez.  27:13.   1  Tim. 

1:10.  Rev.  18:13. 
m  See  on  Ex.  21:16.  22:1—4. 
n  See  on  19:19. 


her  husband's  substance.  And  it  was  no  part  of 
God's  law  to  prohibit  either  party  from  marrying 
again;  which  restraint,  when  imposed  by  an  ab- 
surd policy,  is  often  no  better  than  authorizing 
fornication.  The  woman  might  marry  again  and 
again,  if  set  at  liberty;  but  she  must  never  more 
return  to  her  former  husband.  This  restriction, 
while  it  would  operate  as  a  check  to  inconstancy 
and  rashness  in  the  husband,  would  prevent  the 
shameful  practice  of  exchanging  and  lending 
wives,  which  prevailed  in  many  nations.  Israel 
would  be  preserved  from  that  national  guilt  which 
such  crimes  enhance;  and,  as  far  as  these  regula- 
tions were  adhered  to.  some  of  the  worst  effects 
of  divorces  would  in  good  measure  be  prevented. 

V.  5.  This  most  condescending  exemption 
would  operate  in  fixing-  the  affections  of  married 
persons,  and  in  preventing  divorces;  for  early  or 
long  separations  tend  to  alienate  the  affections, 
and  form  temptations  to  inconstancy. 

V.  6.  Hand-mills  were  then  generally  used,  in 
every  family,  for  grinding  their  corn;  and  men 
would  be  deprived  of  the  means  of  preparing  their 
neces;^ary  food,  if  their  millstones  were  taken 
from  them.  The  same  reason  holds  good  against 
receiving  in  pledge,  or  distraining  for  debt,  any 
of  those  instruments  of  labor,  by  which  men  are 
accustomed  to  earn  their  livelihood.  [Marg.  Rcf. 
Mote,  Ex.  22:25—27.) 

V.  7.  Christianity  has  annihilated  that  distinc- 
tion of  nations,  which,  for  t^-pical  and  political 
reasons,  was  during  a  time  established;  and  in 
this  respect  every  man  is  now  our  brother,  what- 
ever be  his  nation,  complexion,  or  creed.  How 
then  can  the  merchandise  of  men  and  women  be 
carried  on,  without  transgressing  this  command- 
ment, or  abetting  those  who  do.'  An  inhabitant  of 
England,  if  he  stay  at  home,  and  steal  a  horse,  or 
a  sheep,  is  condemned  to  death:  but  if  he  take  a 
voyage  to  Africa,  he  may  steal,  or  purchase  of 
those  who  do  steal,  hundreds  of  men  and  women, 
and  not  only  escape  with  impunity,  but  grow 
great  like  a  prince.  According  to  the  law  of  God, 
whoever  stole  cattle  restored  four  or  five  fold; 
whoever  stole  one  human  being,  though  an  infant 


B.  C.   1451. 


CHAPTER  XXIV. 


B.  C.  1451. 


8  H  Take  heed  in  °  the  plague  of  lep- 
rosy, that  thou  observe  dihgently  and  do 
according  to  all  that  the  priests  the  Lc- 
vites  shall  teach  you:  as  I  commanded 
them,  so  ye  shall  observe  to  do. 

9  P  Remember  what  the  Lord  thy  God 
did  unto  "^  Miriam  by  the  way,  after  that 
ye  were  come  forth  out  of  Egypt. 

10  IF  When  "  thou  dost  *  lend  thy 
brother  any  thing,  thou  shalt  not  go  into 
his  house  to  fetch  his  pledge. 

1 1  Thou  shalt  stand  abroad;  and  the 
man,  to  whom  thou  dost  lend,  shall  bring 
out  the  pledge  abroad  unto  thee. 

12  And  ^  if  the  man  be  poor,  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  rai- 
ment, and  bless  thee;  and  it  '^  shall  be 
righteousness  unto  thee  before  the  Lord 
thy  God. 

14  Thou  shalt  not  ^  oppress  a  hired 
servant  that  is  poor  and  needy,  zohetherhe 
be  of  thy  brethren,  or  of  thy  strangers 
that  are  in  thy  land  within  thy  gates: 

15  At  ^  his  day  thou  shalt  give  him 
his  hire,  neither  shall  the  sun  go  down 
upon  it;  for  he  is  poor,  and  +  setteth  his 

o  Lev.  13:  14:  Matt.  8:4.  Mark 
1:44.    Luke  5:14.  17:14. 


p  Luke  17:32.       1   Cor.  10:6,11. 
q  Num.  5:2.  12:10—15.  2 Kings 

7:3.  2  Chr.  26:20,21. 
r  .See  on  15:3. 
*  Heb.    lend   the  loan  of  any 

thing  to  thy  brother. 
s   n.   Job  22:6.  24:3,9. 
t  Ex.  22:26.     Job  24:7,8.  29:11 

—  13.31:16—20.     Ez.  18:7,12, 

16.33:15.    Amos  2:8.     2  Tim. 

1:16—18. 


u  15.  Eph.  4:26. 

X  6:25.  15:9,10.    Ps.  106:31.  112: 

9.    Is.  58:8.    Dan.  4:27.   Jam. 

1:27.2:13—17. 
y  Lev.  26:10 — 43.      Job  24:10, 

11.  31:13—15.  Prov.  14:31.  22: 

16.     Ez.  22:7.    Amos  2:7.  4:1. 

8:4.  Mai.  3:5.    Luke  10:7. 
z  Lev.    19:13.      Prov.   3:27,28. 

Jer.  22:13.   Matt.  20:8.    Mark 

10:19. 
f  Heb.  lifieth  his  soul  unto  it. 

Ps.  24:4.  25:1.  36:4. 


or  an  idiot,  must  die.  May  we  not  call  upon 
British  legislators  to  rectify  this  flagrant  abuse.'' 
— Since  this  was  written,  the  author,  with  tens  of 
thousands  more,  has  to  bless  God,  that  this  ex- 
pectation has  been  answered,  in  the  abolition  of 
the  slave-trade,  by  an  act  of  the  legislature;  but 
further  powerfully  coercive  measures  are  still 
needful,  fully  to  accomplish  the  benevolent  de- 
sign.   {J\rotes,  Ex.  21:15—17.  Rev.  18:11—19.) 

V.  9.  The  leprosy  of  Miriam  was  inflicted  by 
the  Lord,  and  she  humbled  herself  under  the  re- 
buke, notwithstanding  her  rank  and  character: 
yet  she  was  excluded  from  the  camp  during  seven 
days;  but  was  restored  upon  her  submission  at  the 
request  of  Moses.  Hence  the  people  might  learn 
how  to  submit  themselves  in  similar  circum- 
stances.  [JSTotes  and  P.  O,  Lev.  13:  14:  Num.  12:) 

V.  10 — 13.  Though  the  Israelites  might  not 
take  increase  of  their  brethren,  they  might  take 
a  pledge;  provided  it  were  something  which  the 
borrower  could  conveniently  part  with,  and  which 
he  willingly  proposed.  But  if,  in  his  necessity,  he 
brought  what  he  could  not  well  spare,  they  were 
commanded,  from  conscience  towards  God,  to  re- 
store it  by  sun-set:  and  this,  when  done  from  a 
right  motive,  would  be  accepted  as  an  act  of  right- 
eousness by  a  merciful  God,  and  rewarded  accord- 
ingly; and  he  would  also  punish  the  neglect  of  it. 
[Marg.Ref.— Notes, Ex.  22:25—27.  £:r.l8:5— 9.) 

Not  go  into  his  house,  &c.  (10)  'As  if  the  legis- 
'lator  said,  Intrude  not  ioto  his  abode,  if  he  is  not 


heart  upon  it:  *  lest  he  cry  against  thee 
unto  the  Lord,  and  it  be  sin  unto  thee. 

16  The  ''fathers  shall  nOt  be  put  to 
death  for  the  children,  neither  shall  the 
children  be  put  to  death  for  the  fathers: 
every  man  shall  be  put  to  death  for  his 
own  sin. 

17  Thou  shalt  not  "^pervert  the  judg- 
ment of  the  stranger,  7ior  of  the  father- 
less, "^  nor  take  a  widow's  raiment  to 
pledge: 

18  But  ^  thou  shalt  remember  that 
thou  wast  a  bondman  in  Egypt,  and  the 
Lord  thy  God  redeemed  thee  thence: 
therefore  I  command  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:  s  it  shall  be  for  the  stranger,  for 
the  fatherless,  and  for  the  widow;  that 
the  Lord  thy  God  ''  may  bless  thee  in  all 
the  works  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  widow. 

21  When  thou  '  gatherest  the  grapes 


a  15:9.  Ex.  22:23,24.  Job  31: 
33.  34:28.35:9.  Prov.  22:22,23. 
23:10,11.   Is.  5:7.    Jam.  5:4. 

b  2  Kinjs  14:5,6.  2  Chr.  25:4. 
Jer.  31:29,30.   Ez.  18:20. 

c  16:19.  27:19.  Ex.  22:21,22. 
23:2,6,9.  1  Sam.  12:3,4.  Job 
22:3,9.29:11  —  17.  Ps.  82:1—5. 
94:3—6,20,21.  Prov.  22:22.  31: 
5.  Ec.  5:8.  Is.  1:23.  3:15.  33: 
15.  Jer.  5:28.  22:3.  Ez.  22:7, 
29.  Amos  5:7— 12.  Mic.  2:1,2. 
7:3.  Zech.  7:10.  Mai.  3:5. 
Luke  3:14.   Jam.  2:6. 


d  See  on  Ex.  22:26. 

e  See  on  22.— 5:15.  15:15.  16:12. 

f  Lev.  19:9,10.  23:22.  Ruth  2: 
16. 

g  20,21 See  on  14:29.-26:13. 

h  15:10.  Job  31:16—22.  42:12. 
Ps.  41:1—3.  112:9.  Prov.  11: 
24,25.  14:21.  19:17.  Is.  32:8. 
58:7-11.  Luke  6:36,38.  14:13, 
14.  2  Cor.  9:6— 8.  1  John  3:17 
—19. 

J  Heb.  hough  it  after  thee. 

i  See  on  19.— Lev.  19:9,10. 


'willing  to  expose  to  the  stranger's  eye,  the  hu- 
'miliating  circumstances  of  want  and  nakedness, 
'which  attend  his  destitute  state:  or  perhaps,  tliere 
'is  some  little  monument  of  his  better  days,  which 
'he  reserves  to  console  his  misery,  which  he  would 
'not  wish  the  person  of  whom  he  implores  aid  to 
'see,  lest  he  should  demand  that  in  pledge,  and 
'either,  if  denied,  refuse  relief,  or  by  tearing  away 
'this  almost  sacred  relic,  to  which  his  heart  clings, 
'to  imbitter  his  distress.  No,  says  the  law,  the 
'hovel  of  the  poor  must  be  sacred  as  an  holy  asy- 
'lum:  the  eye  of  scorn,  and  the  foot  of  pride  must 
'not  dare  to  intrude:  even  the  agent  of  mere}' 
'must  not  enter  abruptly  and  unhid,  without  con- 
'sulting  the  feelings  of  its  wretched  inhabitant.' 
Graves  on  the  Pentateuch,  Vol.  ii.  p.  27. — It  need 
scarcely  be  said,  how  worthy  these  well  grounded 
remarks  on  the  humane  requirements  of  the  divine 
law  are  of  the  serious  consideration  of  all  concern- 
ed in  granting  or  refusing  relief  to  paupers  in  this 
Christian  land;  and  in  respect  of  the  conditions, 
on  which  relief  is  generallv  granted  or  withheld. 

V.  14,  15.  J\lars;.  Ref.-^Note,  Lev.  19:13. 

V.  16.  God  himself,  who  can  bring  good  to  in- 
dividuals out  of  public  calamities,  might  justly  in- 
volve the  children  in  the  parent's  punishment;  but 
he  would  not  allow  the  magistrate  to  do  it,  espe- 
cially in  matters  of  life  and  death.  [Notes,  Ex. 
20:5.— 2  Kings  14:5,6.) 

V.  17,  18.  Marg.  Rpf.—Notes,5:]i—]5.  15: 
13—15. 

[579 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1461 


of  thy  vineyard,  thou  shalt  not  glean  if 
*  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. 


CHAP.  XXV. 


Not  more  than  forty  stripes  must  be  inflicted  on  malefactors,  1 — 
it.  Oxen  treading  out  tin;  corn  not  to  be  muzzled,  4.  The 
widow  of  hirn  who  died  childless  to  be  married  by  his  brother, 
who  if  he  refused  to  take  her,  must  be  disgraced,  5 — 10.  The 
punishment  of  an  immodest  woman,  11,  12.  Just  itei^hts  and 
measures  to  be  used,  13 — 16.  The  memory  of  Amalek  to  be 
blotted  out,  17 — 19. 

F  there  be  a  *  controversy  between 
men,  and  they  come  unto  judgment 
that  the  judges  may  judge  them,  then  they 
shall  justify  the  righteous,  and  condemn 
the  wicked. 

2  And  it  shall  be  if  the  wicked  man 
he  ^  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. 


'  Heb.  after  thee. 

k  13.— See  071  5;14,16.  7:8.— Is. 
6M.  2  Cor.  8:8,9.  Eph.  6:1,2. 
1  John  5:10,11. 

a  16:18— 20.  11:8,9.  19:17—19. 
Ex.  23:6,7.  2  Sam.  23:3.  2 
Chr.  19:6-10.  Job  29;7— 17. 
Ps.  58:1,2.  32:2 — i.  Prov.  17: 
15.  31:8,9.       Is.  1:17,23.  5:23. 


11:4.32:1,2.    Jer.  21:12.      F.z. 

44:24.     Mic.  3:1.2.     Hab.  1:4, 

13.  Mai.  3:18.  Matt.  3:10. 
b  Matt.  10:17.  27:26.     Luke  12: 

47.     Acts  5:40.    16:22—24.      1 

Pet.  2:20,24. 
c  2  Cor.  1 1 :24,25. 
d  Job  18:3.    Luke  15:30.  18:9— 

12.  Jam.  2:2,3. 


V.  19—21.     Jlarg.  Ref.—Jfote,  Lev.  19:9,10. 

.  PRACTICAL  OBSERVATIONS. 

The  impetuous  lusts  and  selfish  hardness  of 
men's  hearts,  if  not  restrained  by  a  constant  mir- 
acle, or  subdued  by  divine  g'race,  will  inevitably 
occasion  manifold  abuses  in  every  society,  con- 
trary to  the  moral  law  of  God;  nor  can  the  best 
human  laws,  or  their  most  impartial  and  steady 
administration,  wholly  prevent  them.  But  these 
abuses  proportionably  mar  all  our  comforts,  and 
neither  conscience  nor  prudence  will  permit  a 
true  Christian  to  join  in  them. — Even  where 
Providence,  or  indiscreet  choice  in  marriage, 
hath  allotted  a  Christian  a  trial,  instead  of  a  useful 
and  pleasant  companion;  he  will  from  his  heart 
prefer  this  affliction,  to  such  relief  as  tends  ulti- 
mately to  licentiousness,  confusion,  and  misery: 
and  divkie  grace  will  sanctify  it,  support  him 
under  it,  and  teach  him  so  to  behave  as  will  grad- 
ually render  it  more  tolerable.  But  every  meth- 
od should  be  used  to  cement  the  affections  of  mar- 
ried persons,  and  to  exclude  temptations  to  in- 
constancy.— While  we  leave  those  to  the  tribunal 
of  God,  who  prosper  by  the  most  horrible  oppres- 
sion, or  most  infamous  traffic;  it  suffices  here  to 
observe,  that  there  arc  readers  who  would  be  dis- 
gusted, were  we  to  follow  the  inspired  writer,  in 
his  repeated  exhortations  to  humiliation  before 
God,  to  purity,  piety,  justice,  mercy,  kindness, 
impartiality,  and  beneficent  consideration  of  the 
poor  and  destitute,  the  fatherless,  the  widow,  and 
the  stranger,  and  to  enlarged  liberality  in  every 
thing. — It  is  not  hard  to  prove  that  these  things 
are  calculated  to  ensure  from  our  merciful  and 
gracious  God,  in  answer  to  the  pravera  of  those 
5S0] 


4  Thou  shalt  not  ^  muzzle  the  ox  when 
he  *  treadeth  out  the  corn. 

5  IT  If  n^rethren  dwell  together,  and 
one  of  them  die  and  have  no  child,  the 
wife  of  the  dead  shall  not  marry  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  an  hus- 
band's brother  unto  her. 

6  And  it  shall  be,  that  ^  the  first-born 
which  she  beareth,  shall  succeed  in  the 
name  of  his  brother,  uhich  is  dead,  ^  that 
his  name  be  not  put  out  of  Israel. 

7  And  if  the  man  like  not  to  take  his 
}  brother's  wife,  then  let  his  brother's 
wife  '  go  up  to  the  gate  unto  the  elders, 
and  say.  My  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  the  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  w^ife  come 
unto  him  in  the  presence  of  the  elders, 
and  ^  loose  his  shoe  from  off  his  foot,  and 
^  spit  in  his  face,  and  shall  answer  and 


e  Prov.   12:10.       1  Cor.  9:9,10. 

1  Tim.  6:17,18. 
*  Heb.    thresheth.       Is.    28:27. 

Hos.  10:11. 
f  Matt.    22.24.         Mark    12:19. 

Luke  20:28. 
f  Or,  vext  kinsman.     Gen.  38: 

8.   Ruth  1:12,13.  3:9.  4:5. 
g  fien.  38:9,10. 


h  9:14.  29:20.  Kuth  4:10.  Ps.  9: 

5.  109:13. 

i  Or,  vert  kinsman's  v\fe. 
i  21:19.    Ruth  4:1—7. 
k  Ruth  4.7,8.    Is.  20.2.   Mark  I: 
7.   John  1:27. 
I  Num.  12:14.  Job  30:10.  Is.  50: 

6.  Matt.  26:67.  27:30.     Mark 
10:34. 


who  partake  of  our  kindness,  a  blessing  upon 
every  work  of  our  hands,  instead  of  the  ciirse 
which  is  brought  down  by  the  cry  of  the  oppressed; 
the  only  difficulty  is,  to  bring  our  minds  habitually 
and  steadily  to  attend  to  them  in  our  daily  walk 
and  conversation. 

NOTES. 

Chap.  XXV.  V.  1.  Marg.  Ref.  z.—J>rote.<t, 
Jot?  29:7—17.  Ps.  82:2—4.  Prov.  31:8,9.  7*.  1:16 
—20. 

V.  2,  3.  Many  crimes  had  been  mentioned, 
for  which  no  punishment  was  specified.  In  all 
these  cases,  it  is  supposed  that  scourging  was  used 
at  the  discretion  of  the  magistrates,  and  accord- 
ing to  the  degree  and  aggravations  of  the  crime. 
Tliis  punishment  was  inflicted  in  open  court, 
under  the  inspection  of  the  judge,  and  without 
respect  to  the  rank  of  the  criminal.  [JMarg;.  Re/-) 
But  lest  the  malefactor  should  seem  vile,  as  a 
slave  or  a  beast,  the  number  of  forty  stripes  must 
not  be  exceeded;  and  lest  they  should  miscount, 
the  Jewish  magistrates  always  confined  them- 
selves to  thirtv-nine,  which  St.  Paul  repeatedly 
endured.  {'2  Cor.  11:24.) — If  petty  offences  were 
more  generally  thus  chastised,  and  capital  punish- 
ments were  less  frequent  among  us,  it  might  be 
immensely  more  advantageous  to  the  community. 
But  the  excessive  severity  of  inflicting  several 
hundred  lashes  for  one  crime  tends,  among  other 
things,  to  prejudice  the  minds  of  Englishmen 
against  this  punishment;  though  it  is  peculiarly 
salutary,  when  prudently  and  moderately  inflicted, 
on  young  offenders  especially. 

V.  4.  The  Israelites,  and  most  of  the  ancients, 
were  accustomed  to  beat  out  their  grain  with  the 


B.  C.    1451. 


CHAPTER  XXV. 


B.  C.  1451. 


say,  ■"  So  shall  it  be  done  unto  that  man 
that  will  not  build  up  his  brothers 
house. 

10  And  his  name  shall  be  called  in 
Israel,  The  house  of  him  that  hath  his 
shoe  loosed. 

1 1  IT  When  men  strive  together,  one 
with  another,  and  the  wife  of  the  one 
draAveth  near  for  "  to  deliver  her  hus- 
band out  of  the  hand  of  him  that  smiteth 
him,  and  putteth  forth  her  hand,  and  tak- 
eth  him  by  the  secrets; 

12  Then  thou  shalt  cut  oft'  her  hand, 
°  thine  eye  shall  not  pity  her. 

1 3  IT  Thou  shalt  not  have  p  in  thy  bag 
*  divers  weights,  a  great  and  a  small. 

1 4  Thou  shalt  not  have  in  thine  house 
t  divers  measures,  a  great  and  a  small. 

1 5  But  thou  shalt  have  a  perfect  and 
just  weight,  a  perfect  and  just  measure 
shalt    thou  have;  i  that  thy  days  may  be 


m  Gon.  38;8— 10.      Ruth  4;lO, 

11.    1  Sam.  2:30. 
n  Rom.  3:8.    1  Tim.  2:9. 
o  See  on  19:13,21. 
p  Lev.   19:35,36.      Proi'.   16:11. 

20:10.    Ez.  45:10,11.   Am.  8:5. 


Mic.  6:11,12. 
*  Heb.  a  stone  and  a  stone. 
t  Heb.  an  ephah  and  an  ephah. 
q  4:40.  5:16,33.  6:18.    11:9.    17: 

20.   Ex.  20:12.  Ps.  34:12.  Eph. 

6:3.    1  Pet.  3:10. 


feet  of  oxen  or  with  instruments  di-awn  by  them. 
[jyoies,  Hos.  10:9—11.  1  Cor.  9:7—12.  1  'Tim.  5: 
17,18.) 

V.  5 — 10.  The  custom  here  regulated  had  long 
prevailed;  [jYotes,  Gen.  38:8,14 — 16.)  and  was 
probably  introduced,  to  preserve  some  remem- 
brance of  those  who  died  childless.  It  seems  to 
have  been  adopted  into  the  Mosaic  law,  mainly  to 
keep  the  inheritances  separate,  as  allotted  to  each 
family,  and  to  preserve  the  genealogies  distinct 
until  the  coming  of  Christ;  as  well  as  to  provide 
for  the  destitute  widow,  when  the  estate  devolved 
on  the  next  heir.  If  a  married  man  died  without 
issue,  his  brother  or  near  kinsman  was  required 
to  marry  the  widow;  and  the  eldest  son  of  this 
marriage  inherited  the  estate  of  the  deceased,  and 
thus  preserved  his  name  in  the  genealogies. — 
If  any  one  refused  to  comply  with  this  custom, 
being  averse  from  the  person  or  character  of  the 
widow,  he  must  be  publicly  disgraced.  By  pull- 
ing off  the  shoe  he  was  rendered  like  the  slaves, 
who  generally  went  barefoot;  and  the  widow  even 
spit  in,  or  brifore,  his  face,  in  contempt  of  the  man 
who  had  thus  di.sgraced  her,  and  shewn  such  dis- 
respect to  the  memory  of  the  deceased. — It  is  not 
agreed  among  commentators,  whether  married 
men  were  concerned  in  this  law  or  not;  and  it  is 
not  material  to  us,  as  it  had  reference  to  a  par- 
ticular case  which  no  longer  exists,  and  our  duty 
is  not  in  the  least  affected  by  the  determination. 
[J^Totes,  Ruth  4:1—10.  JHa«.  22:23—33.) 

V.  13 — 16.  The  Israelites  were  not  only  forbid- 
den to  use  divers  weights  and  measures,  a  large 
one  to  buy  with,  and  a  small  one  to  sell  with;  but 
they  were  not  allowed  to  keep  such  in  their 
houses.  It  is  observable  that  these  too  common 
practices  are  branded  as  "an  abomination  to 
the  Lord"  equally  with  idolatry,  adultery,  and 
other  most  scandalous  crimes.  [Marg.  Ref. 
p.  r.) 

V.  17— 19.  (JVo<e*,Ea-.  17:8— 16.)  The  Lord 
commanded  Moses  to  write  the  sentence  against 
Amalek,  "as  a  memorial"  in  a  book:  and  accord- 
ingly he  here  again  repeats  it  almost  at  the  close 
of  the  whole  law,  that  it  might  not  be  forgotten  by 
posterity.  {Marg.  Ref.) 


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  Lord  thy  God. 

17  IT  Remember  ^  what  Amalek  did 
unto  thee  by  the  way,  when  ye  were 
come  forth  out  of  Egypt; 

1 8  How  he  met  thee  by  the  way,  and 
smote  the  hindmost  of  thee,  even  all  that 
rvere  feeble  behind  thee,  when  thou  wast 
faint  and  weary:  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 /or 
an  inheritance  to  possess  it,  that  ^thou 
shalt  blot  out  the  remembrance  of  Ama- 
lek from  under  heaven;  thou  shalt  not 
forget  it. 


r  18:12.  22:5.  Prov.  11:1.  20: 
23.  Am.  8:5—7.  1  Cor.  6:9— 
11.     1  Thes.  4:6.     Rev.  21:27. 

9  Ex.  17:8.  Num.  24:20.  25:17, 
18. 

t  Neh.  6.9,15.  Ps.  36;1.  Prov. 
16:6.  Rom.  3:18. 


u  Josh.  23:1. 

x9:14.    Ex.  17:14,16.    Judg.  6.- 

3.  7:12,22—25.     1  Sam.  14:48. 

15:27:8.  30:1—17.       1   Chr.  4-. 

43.      Esth.  3:1.  7:10.  9:7—10. 

Ps.  83:7—17. 


PRACTICAL  OBSERVATIONS. 

In  administering  justice,  impartiality  in  distin- 
guishing between  the  innocent  and  the  guilty,  and 
proportioning  punishments  to  crimes,  is  peculiarly 
requisite;  but  it  is  generally  advisable  to  incline 
towards  the  side  of  lenity  rather  than  that  of 
severity,  aiming  at  the  reformation,  and  not  the 
destruction  of  the  criminal,  as  far  as  public  se- 
curity will  admit.  Every  punishment  should  be 
inflicted  with  solemnity,  and  in  most  cases  pub- 
licly, that  all  the  spectators  may  be  impressed 
with  dread,  and  be  warned  not  to  offend  in  like 
manner.  And  though  criminals  must  be  put  to 
shame,  as  well  as  to  pain,  for  their  warning  and 
humiliation;  yet  care  should  be  taken,  if  possible, 
that  they  do  not  appear  totally  vile:  lest  having 
no  further  reputation  to  lose  they  should  become 
desperate. — Kindness  is  due,  not  only  to  men,  but 
even  to  the  beasts;  and  every  living  creature 
which  contributes  to  our  ease,  pleasure,  or  ad- 
vantage, should  receive  from  us  such  reciprocal 
satisfactions  as  it  is  capable  of,  in  proportion  to 
the  benefits  conferred:  much  more  then  should 
servants  and  laborers  be  suitably  recompensed; 
and,  by  parity  of  reason,  ministers,  who  are  in- 
strumental to  men's  salvation,  should  be  main- 
tained comfortably  at  their  expense. — In  all  our 
actions  we  ought  to  aim  at  the  good  of  those 
around  us,  especially  of  the  Lord's  people;  and  to 
promote  the  continuance  of  true  religion  in  the 
next  generation,  and  its  diffusion  into  those  places 
which  are  at  present  destitute  of  it:  and  in  con- 
tracting marriage  particularly  we  should  "seek  a 
godly  seed,"  who  may  preserve  the  name  of  de- 
ceased believers,  and"  fill  up  their  places  in  the 
church;  in  every  way  shewing  respect  to  dead, 
and  kindness  to  living  relatives:  for  whatever  dis- 
grace we,  without  cause,  put  upon  others,  will  in 
the  event  rebound  upon  ourselves. — A  solemn 
and  testified  ratification  ought  to  distinguish  the 
honorable  relation  of  marriage  from  all  illicit  con- 
nexions; and  married  persons  should  be  known  as 
such,  to  preserve  them  and  others  from  tempta- 
tion: and  though  affections  cannot  be  forced,  yet 
they  should  be  subordinated  to  reason  and  religion. 
— The  customs  and  manners  of  different  ages  may 

[381 


B.   C.   1451. 


DEUTERONOMY. 


B.  C.  1461. 


CHAP.  XXVI. 

The  thankful  acknowledgments  to  be  made  at  presenting  the 
first-fruits,  1 — U.  A  profession  and  prayer  for  every  third 
year  respecting;  the  second  tithe,  12 — 15.  A  summary  of  the 
covenant  between  God  and  Israel,  16 — 19. 

AND  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  therein; 

2  That  ^  thou  shalt  take  of  the  first  of 
all  the  fruit  of  the  earth,  which  thou  shall 
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  thou  shalt  go  unto  ^  the  priest 
that  shall  be  in  those  days,  and  say  unto 
him,  I  profess  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,  e  A  Syrian  ^  ready  to 
perish  was  my  father,  and  '  he  went  down 
into  Egypt,  and  sojourned  there  with  ^  a 

16.    1  Pet.  2:5. 
e  Gen.  17:8.  26.3.    Ps.  105:9,10. 

Luke  1:72,73.     Heb.  6:16— J8. 
f  Matt.  6:23,24.  23:19.   Heb.  13: 

10—12. 
g  Gen.  24:4.  25:20.  28:6.  31:20, 

24.  Hos.  12:12. 
h  Gen.  27:41.31:40.43:1,2.46: 

7,11.   Is.  61:1,2. 
i  Gen.  46:1—7.     Ps.  106:23,24. 

AcU7:16. 
k  Gen.  46:27.  Ex.  1:5. 


a  5:31.  6:1,10.  7:1.  12:1,9.  17: 
14.  18:9.    Num.  15:2,18. 

b  16:10.  18:4.  Ex.  23:16,19.  34: 
26.  Lev.  2:12,14.  Num.  18:12, 
!3.  2  Kings  4:42.  2  Chr.  31:5. 
Neh.  10:35—37.  12:44.  13:31. 
Prov.  3:9,10.  Jer.  2:3.  E^.  20: 
40.  44:30.  48:14.  Rom.  8:23. 
11:16.  16:5.  1  Cor.  15:20,23. 
16:2.  Jam.  1:18.  Rev.  14:4. 

c  See  on  12:5,6.— Josh.  18:1. 
2  Chr.  6:6. 

d  19:17.      Heb.  T26.  10:21.  13: 


render  that  consistent  with  female  delicacy  at  one 
time,  which  would  not  be  deemed  so  at  another: 
but  there  are  certain  outrages  to  modesty,  which 
no  age  can  tolerate,  no  provocation  or  extremity 
palliate;  but  which  must  ever  be  branded  with 
infamy,  and  should  be  punished  with  unpitying 
severity. — Every  kind  and  degree  of  fraud  is  ab- 
horred by  the  righteous  God,  and  should  be 
dreaded  by  us;  for  dishonest  gain  always  brings  a 
curse  upon  men's  property,  families,  and  souls: 
and  the  day  of  judgment  will  bring  strange  things 
to  light  in  this  respect.  Happy  they,  who  now 
judge  themselves;  and  thus  repent,  and  forsake 
their  sins,  that  they  may  not  be  condemned  at  that 
awful  season. — Let  every  persecutor  and  injurcr 
of  the  Lord's  people  hear,  and  take  warning  from 
the  example  of  the  Amalekites:  however  they  now 
cast  off  the  fear  of  God,  and  behave  with  cruelty 
and  despite  to  the  meek  and  poor;  he  will  one 
day  plead  the  cause  of  his  servants,  avenge  all  the 
injustice  done  them,  and  "blot  out  the  name  of 
every  enemy  from  under  heaven:"  and  the  longer 
judgment  tarries,  the  more  dreadful  will  be  its 
execution  at  last. 

NOTES. 
Chap.  XXVL  V.  1 — 4.  All  the  people,  when 
settled  in  Canaan,  were  required  to  present  an- 
nually some  part  of  its  several  kinds  of  fruits,  and 
the  first  ripe  of  each;  of  which  the  priests  had  the 
use,  after  it  had  been  solemnly  offered  to  God  with 
a  thankful  acknowledgment  of  his  faithfulness, 
and  after  it  had  been  placed  before  the  altar. 
582] 


few,  and  '  became  there  a  nation,  great, 
mighty,  and  populous: 

6  And  •"  the  Egyptians  evil  entreated 
us,  and  afflicted  us,  and  laid  upon  us  hard 
bondage: 

7  And  Avhen  °  we  cried  unto  the  Lord 
God  of  our  fathers,  the  Lord  heard  our 
voice,  and  °  looked  on  our  affliction,  and 
our  labor,  and  our  oppression: 

8  And  P  the  Lord  brought  us  forth  out 
of  Egypt  with  a  mighty  hand,  and  with 
an  out-stretched  arm,  and  with  great  ter- 
ribleness,  and  with  signs  and  with  won- 
ders. 

9  And  1  he  hath  brought  us  into  this 
place,  and  hath  given  us  this  land,  even 
■^  a  land  that  floweth  with  milk  and  honey. 

10  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. 

1 1  And  thou  shalt  ^  rejoice  in  every 
good  thing  which  the  Lord  thy  God  hath 
given  unto  thee,  and  unto  thine  house, 
thou,  and  the  Levite,  and  the  stranger 
that  is  among  you. 


1  See   on    10:22.— Gen.    47:27. 

Ex.  1:7,12. 
m  4:20.      Ex.  1:11,14,16,22.  6:9, 

19,23. 
n  Ex.  2:23—25.    3:9.  6:5.       Ps. 

60:15.  103:1,2.  116:1—4.     Jer. 

33:3.   Eph.  3:20,21. 
0  Ex.  4:31.       1   Sam.    9:16.       2 

Sam.  16:12.  Ps.  102:19,20.  119: 

132. 
p  See  on  4:34.-5:15.       Ex.    12: 

37,41,51.   13:3.   14:l6,&c.     Ps. 

73:12,13.   105:27—38.    106:7— 

10.    Is.  63:12. 


q  Josh.  23:14.  1  Sam.  7:12.  Ps. 

105:44.107:7,8.   Acts  26:22. 
r  Ex.  3:8.    Ez.  20:6,15. 
S  See  on  2.— 16:17.      1  Chr.  29: 

14.  Rom.  12:1.    1  Pet.  4:10,11. 
t  4.  18:4.    Ex.  22:29.    Num.  18: 

11—13. 
u  6:10—13.     Ps.  22.27,29.  86:9. 

96:6.   Is.  66:23.    Rev.  22:9. 
X  See  on  12:7,12,18.-16:11.  28: 

47.     Ps.  63.3—5.  100:1,2.     Is. 

66:14.     Zech.  9:17.    Acts  2:46, 

47.      Phil.  4:4.      1   Tim.  6:11. 

18. 


The  quantity  was  not  prescribed;  [Jfote,  15:13 — 
15.)  for  it  was  a  free-will  offering,  to  the  denial  of 
their  own  appetite,  which  would  especially  crave 
the  first  ripe  fruit.  [Mic.  7:1.)  Every  production 
would  not  be  ripe  at  the  same  time,  and  some 
could  not  be  preserved  till  the  rest  were  ready. 
It  is,  therefore,  generally  thought  that  these  first- 
fruits  were  presented  at  the  feast  of  Pentecost,  by 
those  who  went  up  together  to  worship:  but  we 
must  suppose,  that  the  best  and  choicest  and  such 
as  could  be  preserved  were  thus  presented,  and 
the  rest,  as  occasion  required,  were  offered  to  the 
priests  in  their  several  cities;  or,  as  others  think, 
carried  to  the  sanctuary  at  some  other  time. 
[Xote,  Jer.  24:1.) 

V.  5 — 11.  Jacob  is  called  "a  Syrian,"  because 
he  lived  many  years  in  Padan-nram,  or  Meso- 
potamia, which  was  one  division  of  Syria.  His 
mother  also  was  a  Syrian  by  birth.  [J\[arg.  ReJ\ 
g.) — He  was  greatly  distressed  when  he  went  to 
Laban;  and  when  he  retui-ned,  his  life  was  en- 
dangered, both  from  him,  and  from  his  brother 
Esau.  [JVoles,  Gen.  28: — 32:)  He  was  afterw:ards 
ready  to  perish  by  famine  in  Canaan,  which  oc- 
casioned his  removal  into  Egypt,  where  his  pos- 
terity were  miserably  enslaved:  [JSTotes,  Gen.  46: 
Ex.  1:2.)  yet,  notwithstanding  all  these  straits 
and  dangers,  the  Lord's  promises  to  him  had  been 
punctually  performed.  These  mercies  the  Israel- 
ites were  directed  to  acknowledge  annually,  in 
this  public  and  solemn  manner,  in  order  to  humble 
them;  to  remind  them  of  their  obligations  to  love 
and  serve  God,  and  to  offer  him  tjieir  tribute  of 


B.  C.   1451. 


CHAPTER  XXVI. 


B.  C.  1451. 


12  IT  When  thou  hast  made  an  end  of 
tithing  all  the  tithes  of  thine  increase, 
y  the  third  year,  which  is  the  year  of  tith- 
ing, and  '^  hast  given  it  unto  the  Levite, 
the  stranger,  the  fatherless,  and  the  wid- 
ow, that  they  may  eat  within  thy  gates, 
and  be  filled; 

13  Then  thou  shalt  say  before  the 
Lord  thy  God,  I  have  brought  away  the 
hallowed  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 
commandments,  which  thou  hast  com- 
manded me;  ^  I  have  not  transgressed 
thy  commandments,  neither  have  I  '^  for- 
gotten them^ 

14  I  have  not  ^  eaten  thereof  in  my 
mourning,  neither  have  I  taken  away 
ought  thereof  for  any  unclean  use,  nor 
given  ought  thereof  for  ®  the  dead;  but  I 
have  hearkened  to  the  voice  of  the  Lord 
my  God,  mid  have  done  according  to  all 
that  thou  hast  commanded  me. 

1 5  ^  Look  down  from  thy  holy  habita- 


j  See  on  14;22— 28. 

z  12:17—19.  16:14.  Prov.  14:21. 

Phil.  4:18,19. 
a  12.  14:29.  24:19— 21.    Job  31: 

16—20. 
b  Ps.  18:21—24.  26:1—3.    Acts 

24:16.      2  Cor.   1:12.  11:31.      1 

Thes.  2:10.    1  John  3:17—22. 
c    Ps.       119:93,139,141,153,176. 


Prov.  3:1. 
d  16:11.       Lev.    7:20.    21:1,11. 

Hos.  9:4.   Mai.  2:13. 
e  Ps.  106.28.    Ez.  24:17. 
f  See   on   7 1    Kings   8:27,43. 

Ps.  102:19,20.   Is.  57:15.  63:15. 

66:1,2.  2jech.  2:13.    Matt.  6:9. 

Acts  7:49. 


praise  and  gratitude;  and  thus  to  render  them 
more  cheerful  and  liberal  in  the  enjoyment  of  his 
bounty. 

V.  12 — 15.  This  related  to  the  second  tithe  be- 
fore considered.  (JVbie,  i^-^'S — 29.) — 'Twoj^ears 
'together  they  paid  the  Levites'  tithe,  and  the  fes- 
'tival  tithe;  but  in  the  third  year,  they  paid  the 
'Levites'  tithe,  and  the  poor  man's  tithe:  that  is, 
'what  was  wont  in  other  years  to  be  spent  in  feast- 
'ing-,  was  wholly  spent  every  third  year  upon  the 
'poor.'  J\Iede  quoted  by  Bp.  Patrick. — Once  in 
three  years  this  solemn  protestation  was  required 
from  every  proprietor  of  land  in  Canaan,  probably 
in  the  presence  of  the  priests  at  the  tabernacle. 
They  all  declared,  that  the  whole  of  this  second 
tithe  had  been  employed  to  those  purposes  for 
which  it  was  appropriated:  and  that  no  part  had 
been  used  by  them  in  mourning,  or  at  funerals, 
which  rendered  them  unclean;  or  in  any  super- 
stitious ceremony,  in  imitation  of  the  idolaters 
around  them.  As  the  matter  lay  very  much  be- 
tween God  and  their  conscience,  this  protestation 
was  the  more  suitable,  and  would  tend  both  to  re- 
mind them  of  their  duty  and  render  them  afraid  of 
neglecting  it.  {J\Iarg.  Ref.—Kotes,  12:5—7.  18: 
6—8.) 

V.  17 — 19.  By  thus  personally  acceding  to  the 
national  covenant,  every  Israelite  openly  profess- 
ed liimself  the  servant  and  worshipper  of  Jeho- 
vah, and  engaged  to  walk  obediently  in  his  com- 
mandments: and  by  admitting  each  into  it  individ- 
ually, as  well  as  the  nation  as  an  incorporated 
society,  the  Lord  avouched  himself  to  be  their 
God,  their  Protector  and  Portion;  and  engaged 
that  while  they  were  obedient  he  would  prosper 
them,  and  advance  them  to  honor  and  distinction 
above  all  other  nations,  as  well  as  continue  to 
them  the  religious  advantages  by  which  they 
were  distinguished  from  all  others.  This  was  a 
figiye  of  that  covenant-relation,  which  subsists 


tion,  from  heaven,  and  « bless  thy  people 
Israel,  and  the  land  which  thou  hast  given 
us,  as  thou  swarest  unto  our  fathers,  a 
land  that  floweth  with  milk  and  honey. 

16  1[  1^  This  day  the  Lord  thy  God 
hath  commanded  thee  to  do  these  stat- 
utes and  judgments:  thou  shalt  therefore 
'  keep  and  do  them  with  all  thine  heart, 
and  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  commandments; 

1 9  And  to  make  thee  "  high  above  all 
nations  which  he  hath  made,  in  praise, 
and  in  name,  and  in  honor;  and  that  thou 
mayest  be  an  holy  people  unto  the  Lord 
thy  God,  as  he  hath  spoken. 


gPs.  27:9.  51:18.  90:17.  115:12 
—15.  137:5,6.    Jer.  31:23. 

h  See  071  4:1— 6.  6:1.— 11:1.  12: 
1,32.  Matt.  28:20. 

i  6:5,17.  8:2.  13:3,4.  John  14: 
15,21—24.    1  John  5:2,3. 

k  5:2,3.  Ex.  16:2.24:7.  Is.  12: 
2.44:5.  Zech.  13:9.  Acts  27: 
23.  Rom.  6:13.    1  Cor.  6:19,20. 

1  See  on  10:12,13.    13:4,5.-30: 


16.  Josh.  22:5.     1  Kings  2:3,4. 
m  See  on  13:18.  15:5. 
n  See  on  7:6.  14:2.— 28:9.     Ex. 

19:5,6.     Jer.  31:32— 34.      Ez. 

36:26 — 27.   Tit.  2:14. 
0  4:7,8.  28:1.  Ps.  148:14.   Is.  62: 

12.  66:20,21.     Jer.  13:11.  33:9. 

Ez.  16:12—14.      Zeph.  3:19. 

1  Pet.  2:5.  Rev.  1:5,6. 


between  a  reconciled  God  and  every  true  believ- 
er; and  of  the  privileges  and  duties  belonging  to 
it  and  resulting  from  it.      » 

Peculiar  people.  (18)  HvJlD  Dl^*  '^ote,Ex. 
19:5.  "  ■••  =        - 

PRACTICAL  OBSERVATIONS. 

Whatever  God  at  any  time  has  promised,  will 
assuredly  in  due  season  be  fulfilled,  notwithstand- 
ing obstacles,  improbabilities,  and  delays:  and  in 
all  our  comforts  we  should  observe  his  faithfulness 
as  well  as  his  goodness. — It  is  advantageous  to 
meditate  frequently  on  the  Lord's  dealings  with 
us,  and  to  consider  from  how  low  an  estate,  and 
through  what  impediments,  he  hath  brought  us  to 
our  present  comforts  and  prospects:  and  it  is  so 
edifying  to  others,  on  proper  occasions,  to  speak 
on  these  humiliating  and  enlivening  subjects,  that 
whatever  leads  us  to  them  is  well  worthy  of  re- 
gard.— It  is  surely  most  reasonable,  both  by  word 
and  deed,  to  ascribe  unto  God  the  glory  due  unto 
his  name.  We  should  honor  him  with  our  first 
and  best  in  every  thing,  to  the  denial  of  our  own 
appetites  and  passions.  On  some  occasions  it  is 
honorable  to  God,  and  edifying  to  the  church, 
when  it  is  done  publicly:  it  is  always  a  source  of 
rejoicing  to  ourselves  when  it  is  done  properly. — 
At  the  day  of  judgment  we  must  render  an  account 
of  every  thing  committed  to  our  stewardship;  it  is 
therefore  our  wisdom  to  be  frequently  calling  our- 
selves to  a  previous  account,  how  we  employ  our 
time,  possessions,  or  endowments. — We  must  be 
watchful,  not  only  to  avoid  dishonesty;  but  that 
"our  conversation  may  be  without  covetousness," 
that  pious  and  charitable  uses  have  their  portion, 
and  that  temperance  and  beneficence  be  duly  re- 
garded by  us,  in  obedience  to  the  commandments 
of  our  God.  Thus  shall  we  evince  that,  accord- 
ing to  the  covenant  of  grace  in  Jesus  Christ,  the 

[583 


B.  C.   1451. 


DEUTERONOMY. 


B.  G.  145, 


CHAP.  XXVII. 

A  command  to  write  tlie  law  on  plaistered  stones,  set  up  on 
mount  Kbal;  where  an  altar  of  whole  stones  must  be  built,  and 
sacrifices  offered,  1 — 10.      Six  tribes  are  directed  to  stand  to 

bless  on  mount  Gerizim;  and  six  to  curse,  on  mount  Ebal,  1] 

13.     Curses  to  be  pronounced  by  the  Levites,  and  confirmed  by 
the  people,  14 — 26. 

ND  Moses,  with  the  elders  of  Israel, 
commanded  thp  people,  saying, 
*  Keep  all  the  commandments  which  I 
command  you  this  day. 

2  And  it  shall  be,  ^  on  the  day  when 
ye  shall  pass  over  Jordan,  *=  unto  the  land 
which  the  Lord  thy  God  giveth  thee, 
that  thou  shalt  set  thee  up  "^  great  stones, 
and  plaister  them  with  plaister: 

3  And  ^  thou  shalt  write  upon  them  all 
the  words  of  this  law,  when  thou  art  pass- 
ed over,  that  thou  mayest  go  in  unto  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,  s  in  mount  Ebal,  and  thou  shalt 
plaister  them  with  plaister. 

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 


a  See  on  4:1—3.  11:32.  26:16.— 
Luke  U:28.  John  15:14.  1 
Thes.  4:1,2.  Jam.  2:10. 

b  6:1.  9:1.  11:31.  Josh.  1:11.  4: 
1,6. 

«  3. — .See  071  26:1. 

dEz.  11:19.36:26. 

e  Josh.  8:32.  Jer.  31:31—33. 
2  Cor.  3:2,3.       Heb.  8:6—10. 


10:16. 
f  See  on  6:3.  26:9 Lev.  20:24. 

Num.  13:27.   14:8.      Josh.  6:6. 

Jer.  11:3.  32:22. 
g  11:29,30. 
h  Ex.  24:4.       Josh.  8:30,31.      1 

Kings  18:31,32. 
i  Ex.  20:25. 


Lord  is  our  God,  and  we  are  his  people;  and  that  [ 
we  are  waiting,  in  his  appointed  way,  for  the  per- 1 
formance  of  his  gracious  and  glorious  promises. —  : 
It  may  at  some  times  consist  with  humility,  and 
tend  to  edification,  openly  to  protest  our  integrity; 
and  the  consciousness  of  it  is  always  matter  of  re- 
joicing, and  of  confidence  at  the  throne  of  grace: 
and  in  all  our  aj3plications  we  should  remember ! 
to  plead  for  peculiar  blessings  on  our  felloAV  Chris- 
tians, and  for  the  extending  of  those  blessings  to 
our  fellow  sinners  even  to  the  ends  of  the  earth. 

NOTES. 

Chap.  XXYII.  V.  1.  In  the  foregoing  chap- 
ter, Moses  closed  his  repetition  and  explanation 
of  the  law,  with  such  additions  as  were  requisite; 
and  here,  in  conjunction  with  the  seventy  elders, 
he  proceeded  to  enjoin  two  solemn  observances 
to  be  attended  to,  after  the  entrance  of  Israel  into 
Canaan:  the  former  was  done  to  assist  their  mem- 
ories, the  latter  to  affect  their  hearts. 

V.  2.  This  command  was  given  by  Moses,  in 
his  life-time:  but  it  must  be  obeyed,  when,  after  hts  | 
death,  Israel  had  entered  Canaan.  [J\Iarg.  Ref.)  I 

V.  3,  4.    Some  expositors  think,  that  the  whole  J 
book  of  Deuteronomy  was  written  on  these  plais-  '■ 
lered  stones;  and  that  they  were  twelve  in  num-| 
ber,  according  to  the  tribes  of  Israel.     0(hei"s  re- 
strict the  writing  to  the  preceptive  part  of  it;  oth-| 
ers  to  the  ten  commandments  only;  while  many 
arc  of  opinion  that  the  latter  part  of  this  chapter 
alone  was  meant.    Indeed,  as  the  stones  were 


the 
very 


Lord  thy  God  of  whole  stones;  and  thou 
shalt  ofier  '^  burnt-offerings  thereon  untQ 
the  Lord  thy  God. 

7  And  thou  shalt  offer  >  peace-offer- 
ings, and  shalt  eat  there,  and  "^  rejoice 
before  the  Lord  thy  God. 

8  And  "  thou  shalt  write  upon 
stones  all  the  words  of  this  law  ° 
plainly. 

9  And  Moses,  and  the  priests  the  Le- 
vites, spake  unto  all  Israel,  saying,  Take 
heed,  and  hearken,  O  Israel;  p  this  day 
thou  art  become  the  people  of  the  Lord 
thy  God. 

10  Thou  1  shalt  therefore  obey  the 
voice  of  the  Lord  thy  God,  and  do  his 
commandments  and  his  statutes,  which  I 
command  thee  this  day. 

1 1  IT  And  Moses  charged  the  people 
the  same  day,  saying, 

12  These  shall  stand  upon  'mount  Ge- 
rizim  to  bless  the  people,  when  ye  are 
come  over  Jordan;  ^  Simeon,  and  Levi, 
and  Judah,  and  Issachar,  and  Joseph, 
and  Benjamin. 

13  And  these  shall  stand  upon  *  mount 
Ebal  *to  curse;  "  Reuben,  Gad,  and  Ash- 
er,  and  Zebulun,  Dan,  and  Naphtali. 

k  See  on  Lev.  1: — -Eph.  5:2. 
1  See    on   Lev.    3:    ■7:11—17.- 

Acts  10:36.  Kom.  5:1,10.   Eph. 

2:l6,n.  Col.  1:20.  Heb.  13:20, 

21. 
m  See  on    13:7,12.  16:11,14.  26: 

11.— 2  Chr.  30:23— 27.      Nch. 

8:10.    Ps.  100:1,2.   Is.  12:3.61: 


3,10.     Hab.   3:18.       Phil.  3:3. 

4:4. 
n  See  on  3. 
o  Hab.  2:2.  John  16:25.  2  Cor. 

3:12. 
p  See  on  26:16,17. — Rom.  6:17, 


18,22.     iCor.  6:9— 11.     Eph. 

5:8,9.   I  Pet.  2:10,11. 
q  See    on    10:12,13.    11:1,7,8. — 

Lev.    19.2.        Mic.    4:5.    6:8. 

Matt.    8:48.      Eph.  4:17—24 

1  Pet.  1:14—16.  4:1—3. 
r  11:26 29.        Josh.    8:33,31. 

Judg-.  9:7. 
s  Gen.  29:33—35.  30:18,24.  36: 

18. 
t  See  on  4. 
*  }\eh.J'or  a  cursing, 
u  Gen.   29:32.  30:6—13,20.  49: 

3,4. 


584] 


placed  upon  mount  Ebal,  whence  the  curses  were 
denounced,  it  is  probable  that  these  were  added: 
but  we  may  conclude,  that  at  least  the  ten  com- 
mandments, and  the  great  outlines  of  the  whole 
law,  were  likewise  inscribed  in  the  most  legible 
'  manner.  (8) 

V.  5 — 7.  In  ordinary  cases  no  altar  might  be 
used,  except  the  brazen  one  at  the  door  of  tlie  tab- 
ernacle: but  on  this  occasion,  the  Lord  directed 
an  altar  of  rough  stones  to  be  formed,  in  order  to 
a  renewed  confirmation  of  the  covenant,  similar 
to  that  used  when  it  was  first  ratified  at  mount 
Sinai.  (JVoile*,  Ex.  20:21—25.  24:3—8.)  This 
altar  built  upon  mount  Ebal,  and  the  sacrifices  of 
burnt-offerings  on  this  occasion  offered,  aptly 
taught  the  people  that  the  curse  of  the  law  could 
be  removed  by  him  alone,  who  gave  himself  an 
atoning  sacrifice  for  sinners:  and  the  peace-offer- 
ings with  the  sacred  feast  implied,  that  joyful 
communion  with  a  reconciled  God  may  be  main- 
tained through  Jesus  Christ,  notwithstanding  the 
most  tremendous  curses  of  the  law. 

V.  8—10.  Marg.  Ref.—J^otes,  Matt.  28:19, 
20.   I  Thes.  4:1—5. 

V.  12,  13.  Mount  Gerizim  and  mount  Ebal 
lay  near  together  with  a  valley  between;  and  wliat 
was  spoken  in  a  loud  voice  on  the  one  miglit  be  ■ 
heard  on  the  other.  {jYote,  Judg.  9:7.)  No  doubt 
the  blessings,  as  well  as  tlie  curses,  were  audibly 
pronounced  and  ratified  in  a  general  manner,  by 
the  tribes  appointed  for  that  purpose:  so  that  by 
this  solemnity  -Al  Israel  deliberately  consented  to 


a  C.   1451. 


CHAPTER  XXVII. 


B.  C.    1451. 


1 4  And  *  the  Levites  shall  speak,  and 
say  unto  all  the  men  of  Israel  with  a  loud 
voice, 

15  y  Cursed  be  the  man  that  *maketh 
any  graven  or  molten  image,  ^  an  abomi- 
nation unto  the  Lord,  the  work  of  the 
hands  of  the  craftsman,  ^  and  putteth  it 
in  a  secret  place:  "^  and  all  th^  people 
shall  answer,  and  say.  Amen. 

16  Cursed  be  '^he  that  setteth  light  by 
his  father  or  his  mother:  and  all  the  peo- 
ple shall  say.  Amen. 

1 7  Cursed  ®  be  he  that  removeth  his 
neighbor's  land-mark:  and  all  the  people 
shall  sav,  Amen. 

18  Cursed  be  ^  he  that  maketh  the 
blind  to  wander  out  of  the  way:  and  all 
the  people  shall  say.  Amen. 

1 9  Cursed  be  he  that  ^  perverteth  the 
judgment  of  the  stranger,  fatherless,  and 
widow:  and  all  the  people  shall  say, 
Amen. 


X  33:9,10.  Josh.  8:33.  Neh.  8:7, 

8.    Mai.  2:1—9. 
jr  28:16— 19.  Gen.  9:26.   1  Sam. 

26:19.  Jer.  11:3. 
z  See  on  4:16—23.  5:8.    Ex.  20: 

4,23 32:1—4.    34:17.       Lev. 

19:4.  26:1.   Is.  44:9,10,17. 
a  29:17.      1  Kings   11:5—7.     2 

Kings  23:13.    2  Chr.  33:2.     Is. 

44:19.    Ez.  7:20.    Dan.  11.31. 

Matt.  24:15.  Rev.  17:4,5. 
b  Geo.  31:19,34.     Ps.  44:20,21. 

Ez.  8:7—12.  14:4. 
c  See  on  Num.  6.22. — Jer.  11:5. 


28:6.    Matt.  6:13.     1  Cor.  14; 

16. 
d  21:18— 21.     Ex.  20:12.  21:17. 

Lev.   19:3.      ProT.  30:11-17. 

Ez.  22:7.  Matt.  15;4— 6. 
e  19:14.     Prov.  22.28.  23:10,11. 
f  See  on  Lev.   19:14.— Job  29: 

15.      Prov.  28:10.      Is.  66:10. 

Matt.  15:14.  Rev.  2:14. 
g  See  on  10:13.  24:17.— Ex.  22: 

21—24.23:2,8,9.    Ps.  82:2 — 4. 

Piov.  17:23.  31:5.       Mic.  3:9. 

Mai.  3.5. 


the  national  covenant;  declared  that  they  expect- 
ed the  blessings  stipulated  to  them,  only  in  a  way 
of  obedience;  and  confessed  that,  individually  and 
nationally,  they  should  merit,  and  might  expect, 
to  be  accursed  of  God,  if  they  were  disobedient 
to  his  commandments.  But  some  priests  and  Le- 
vites were  chosen  to  pronounce  from  mount  Ebal 
the  subsequent  particular  curses;  (14)  though  the 
tribe  of  Levi  stood  on  mount  Gerizim.  No  men- 
tion is  made  of  any  special  acts  of  obedience,  on 
account  of  which  blessings  were  pronounced;  as 
the  blessings  do  not  belong  to  those  who  obey 
some  and  neglect  others  of  God's  commandments; 
"for  he  that  keepeth  the  whole  law,  and  oifend- 
eth  in  one  point,  is  guilty  of  all."  [j^otes,  Matt. 
19: 16— 22.  Jam.  2:8—13.)  No  man  therefore  can 
claim  the  recompense  of  his  obedience  as  a  debt; 
but  all  must  receive  it  as  an  unmerited  favor:  and 
the  silence  of  the  Scriptures  is  to  be  considered, 
in  such  cases,  as  conveying  important  instruction. 
— It  is  observable,  that  all  the  tribes  appointed  to 
bless  were  descended  from  Leah  and  Rachel  the 
free-women:  and  Reuben  who  had  been  disgraced 
for  his  misconduct,  with  Zebulun  the  youngest  of 
Leah's  sons,  were  added  to  the  four  tribes  descend- 
ed from  the  bond-women,  to  complete  the  number 
of  tribes,  which  stood  on  mount  Ebal  to  ratify  the 
curses.     [JSTote,  Josh.  8:30 — 35.) 

V.  13.  The  curses  here  denounced  were  spe- 
cially intended  in  every  case,  as  a  restraint  from 
secret  wickedness.  Several  of  the  crimes  speci- 
fied, if  proved  against  any  one,  exposed  him  to 
capital  punishment;  as  idolatry,  incest,  murder, 
and  others.  But  in  many  cases  the  criminal  might 
elude  detection,  and  punishment  by  the  magis- 
trate: yet  let  him  not  hope  to  escape  with  impu- 
nity; for  the  dreadful  curse  of  God  would  rest 
upon  him;  and  at  length  vengeance  would  certain- 
ly overtake  him,  if  he  continued  impenitent.  (24) 
— The  word  Amen,  which  tlie  people  were  re- 

VOL.   I.  74 


20  Cursed  be  ^  he  that  lieth  with  his 
father's  wife;  because  he  uncovereth  his 
father's  skirt:  and  all  the  people  shall 
say.  Amen. 

21  Cursed  be  »he  that  heth  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  peo- 
ple shall  say.  Amen. 

23  Cursed  be  ^  he  that  heth  with  his 
mother-in-law:  and  all  the  people  shall 
say.  Amen. 

24  Cursed  ^  be  he  that  smiteth  his 
neighbor  secretly:  and  all  the  people 
shall  say.  Amen. 

25  Cursed  be  he  that  "taketh  reward 
to  slay  an  innocent  person:  and  all  the 
people  shall  say,  Amen. 

26  °  Cursed  be  he  that  p  confirmeth  not 
all  the  words  of  this  law  to  do  them:  and 
all  the  people  shall  say,  Amen. 


h  22:30.  Gen.  36:22.  49:4.  Lev. 

13:3.20:11.     2  Sam.  16:22.      1 

Chr.  5:1.    Ez.  22:10.  Am.  2:7. 

I  Cor.  6:1. 
i   Ex.  22:19.    Lev.  18:23.  20:15. 
kLcv.  18:9.  20:17.     2  Sam.  13: 

1,8—14.  Ez.  22:11. 
1   Lev.  18:17.  20:14. 
m  19:11.       Ex.  20:13.  21:12,14. 

Lev.  24:17.      Num.  35:31.     2 


Sam.    3:27.   11:16—17.    12:9— 

12.  13:28.  20:9,10. 
n  10:17.  16:19.  Ex.  23:7,8.    Ps. 

15:6.  Ez.  22:12,13.    Mic.  3:10. 

11.7:2,3.     Matt.  26:15.  27:3,4. 

Acts  1:13. 
o.See   on   y.    15.— Ps.     119:21. 

Matt.  26:41.   1  Cor.  16:22. 
p  Jer.  11:3.     Ez.  18:24.      Rom. 

3:19,20.  Gal.  3:10. 


quired  to  add,  after  each  of  these  curses,  iinplied 
their  express  assent  to  it,  or  confirmation  of  it: 
not  as  desiring  that  they  or  their  brethren  should 
be  accursed;  but  as  declaring  their  conviction  that 
the  guilty  would  be  accursed;  that  they  deserved 
to  be  so;  and  tliat  they  expected  to  be  themselves 
accursed,  if  they  committed  the  crimes  thus  open- 
ly protested  against.  [Marg.  Ref.—JVofcc,  JVum. 
5:22.  1  Kings  1:36,37.  Jer.  28:6,7.)— The  objec- 
tion often  made  to  the  solemnity  prescribed  by  the 
church  of  England  on  Ash-Wednesday,  that  peo- 
ple go  to  church  to  curse  their  n-eighhors,  is  very 
frivolous:  for  the  Amen,  now  spoken  by  Christians, 
means  neither  more  nor  less,  than  that  which  God 
commanded  the  Israelites  to  annex  to  the  same 
curses;  and  under  every  dispensation,  they  who 
live  in  the  practice  of  gross  wickedness  are  ac- 
cursed, and  should  be  reminded  of  it. 

V.   16.     J\Targ.  Re/.— Jfote,  Ex.  21:15— 11. 

V.  17.     J\Iarg.  Ref.—J^ote,  19:14. 

V.  18.  Maketh  theblind  to  wander. "l  By  parity 
of  reason,  it  is  at  least  equally  criminal  wittingly 
to  give  pernicious  counsel  to  the  ignorant,  or  to 
injure  those  who  cannot  take  care  of  themselves. 
{jiarg.  Ref.—JVote,  Lev.  19:14.) 

V.  19—25.     Marg.  Ref. 

V.  26.  This  is  rendered  by  St.  Paul  "Cursed 
is  every  one  that  continaeth  not  in  all  tilings, 
which  are  written  in  the  book  of  the  law,  to  do 
them,"  nearly  according  to  the  Septuagint;  and 
so  as  evidently  to  include  the  whole  law.  The 
word  all  is  here  in  Italics;  and  probably  deference 
to  St.  Paul's  quotation  of  the  verse,  Gal.  3:10,  in- 
duced the  venerable  translators  to  insert  it;  yet  it 
would  have  been,  at  least  in  my  view,  better  to 
render  the  ver.se  literally,  if  it  had  been  merely 
to  prevent  cavils  and  objections;  such  as  modern 
Jews  make  against  both  them  and  the  apostle. 
(See  Answer  to  Rabhi  Crooll,  by  the  Author,  pp. 
227,228.)    The  cavil  indeed  is  ignorant;  for  the 

[585 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  XXVIII. 

Blessings  promised  to  Israel,  while  obedient,  1 — 14;  and  awful 
curses,  oi  every  kind  imaginable,  denounced  If  they  were  dis- 
obedient, 15 — 63. 

ND  it  shall  come  to  pass,  *  if  thou 
shalt  hearken  diligently  unto  the 
voice  of  the  Lord  thy  God,  to  observe 
and  ^  to  do  all  his  commandments  vi'hich 
I  command  thee  this  day,  that  the  Lord 
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  shalt 
hearken  unto  the  voice  of  the  Lord  thy 
God. 

3  Blessed  ^  shalt  thou  be  in  the  city, 
and  blessed  shalt  thou  be  ^  in  the  field. 

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. 


a  See  on  11-.13.  15:5.  27;I.     Kx. 

16:26.— Lev.  26:3.      Ps.  106:3. 

111:10.     Is.  1:19.  3:10.  55.2,.'?. 

Jer.  11:4.  12:16.  1'5:24.      Luke 

11:23. 
b  Ps.  119:6,128.  Luke  1:6.  John 

15:14.     Gal.  3:10.     Jam.  2:10, 

11. 
c  See  07126:19.— Ps.  91:14.  143: 

14.  Luke  9:43.    Rom.  2:7. 


d  15,45.  Zech.  1:6.   I  Tim.  4:8. 
e  Ps.    107:36,37.   128:1-5.   144: 

12—15.    Is.  65:21—23.   Zech. 

8:3—5. 
f  Gen.  26:12.  39:5.      Am.  9:13, 

14.     Hag.  2:19.    Mai.  3:10,11. 
g  11.7:13.       Gen.  22:17.  49:25. 

Lev.  26:9.     Ps.   107:38.   127:3. 

123:3.  Prov.  10:22.  13:22.  20:7. 


word  all  was  inserted  by  the  Greek  translators, 
called  the  LXX,  long  before  even  St.  Paul's  days; 
who  took  it  for  substance  as  he  found  it.  The 
meaning  is  exactly  the  same  with  it  or  without  it. 
(28:1.)  Hence  we  learn,  that  continual  obedience 
is  the  confirmation  here  spoken  of;  and  are  like- 
wise taught,  that  these  curses  were  intended  not 
only  to  deter  the  Israelites  from  sin,  but  to  shew 
them  their  need  of  mercy,  and  to  establish  the 
distinction  between  "the  righteousness  of  faith," 
and  "the  righteousness  of  works."  This  especially 
must  be  the  meaning  of  the  last  verse,  by  which 
all  the  Israelites  were  evidently  called  on  to  con- 
demn themselves,  as  deserving  of  the  curse  de- 
nounced; and  this  truth,  properly  perceived,  forms 
the  grand  preparation  of  heart  for  understanding 
and  valuing  the  salvation  of  the  gospel. — All  these 
curses  were  denounced  against  transgressors  not 
of  the  ritual  law,  but  of  the  moral;  each  of  the 
special  instances  being  referable  to  one  or  other 
of  the  ten  commandments.  [Motes,  Gal.  3:6 — 14.) 

PRACTICAL  OBSERVATIONS. 

As  our  fallen  nature  is  entirely  indisposed  to  re- 
tain suitable  impressions  of  heavenly  things;  we 
ought  to  use  every  proper  means  of  assisting  our 
memories,  awakening  our  consciences,  and  affect- 
ing our  hearts  with  them.  But,  blessed  be  God, 
the  numerous  copies  of  the  Scriptures  among  us, 
if  properly  studied,  and  thus  familiarized  to  our 
minds,  may  supersede  the  necessity  of  such  meth- 
ods as  were  prescribed  to  Israel:  and  the  end  of 
the  gospel  ministry  is,  and  the  aim  of  all  preach- 
ers ought  to  be,  to  make  the  word  of  God  as  plain 
as  possible  to  the  meanest  capacities.  Yet,  unless 
the  Holy  Spirit  eificaciously  prosper  their  labors, 
men  will  not,  even  by  these  means,  be  "made 
wise  unto  salvation:"  we  should  therefore  contin- 
ually and  earnestly  beseech  the  Lord  to  bestow 
this  blessing  upon  us.  But  without  the  interposi- 
tion of  the  atoning  blood  of  Christ,  we  sinners  can 
neither  have  communion  with  a  holy  God,  nor 
perform  any  acceptable  obedience  to  him:  for  his 
righteous  law  peremptorily  requires  an  uninter- 
rupted, spiritual,  and  persevering  obedience  to 
.586] 


5  Blessed  shall  he  ^  thy  basket  and  thy 
*  store. 

6  Blessed  shalt  thou  ■  be  when  thou 
comest  in,  and  blessed  shalt  thou  be  when 
thou  goest  out. 

7  The  Lord  J  shall  cause  thine  ene- 
mies, that  rise  up  against  thee,  to  be  smit- 
ten before  thy  face:  they  shall  come  out 
against  thee  one  way,  and  ^  flee  before 
thee  seven  ways. 

8  The  Lord  shall  •  command  the  bless- 
ing upon  thee, "'  in  thy  t  store-houses,  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  an 
holy  people  unto  himself,  p  as  he  hath 
sworn   unto  thee,  if  thou  shalt  keep  the 


h26:2.  Fx.  23:25. 

*  Or,     dovgh,      or     kneading 

troughs. 
i  31:2.    Num.  27:17.   2Sam.  3: 

25.  2  Chr.  1:10.   Ps.  121:8. 
j  25.   32:30.      Lev.   26:7,8.      2 

Sam.  22.38— 41.    Ps.  89:23. 
k  Josh.    8:22.    10:10,11,42.         1 

Sam.  7:3,4,10,11.     2  Chr.  14:2 

—6,9—15.  19:4.20:22—25.  31: 

20,21.  32:21,22. 
1  Lev.  26:21.       Ps.   42:8.  44:4. 

133:3. 


m  Lev.  26:4,5,10.     Ps.  144:13. 

Prov.  3.9,10.  Hag.  2:19.  Mai. 

3:10,1). 
j  Or,  barns.  2  Kings  6:27.  Matt. 

6:26.  13:30.    Luke  12:18,24,25. 
n  See  on  15:10. 
0  See  on  7:6.  26:18,19.-29:13. 

Gen.  17:7.     Ex.  19:5,6.    Is.  1: 

26.  62:12.  Tit.  2:14.    1  Pet.  2; 

9—11. 
p  See  on  7:8.  13:17.-29:12.  Jer. 

11:6.  Heb.6:13— 18. 


every  precept;  and  condemns  all  without  excep- 
tion, who  at  any  time,  or  in  any  instance,  trans- 
gress it.  Under  its  awful  curse  we  transgressors 
remain,  till  the  redemption  of  Christ  be  applied  to 
our  hearts:  and  under  that  curse  every  unbeliever 
will  perish  for  ever,  and  be  constrained  to  ac- 
knowledge the  justice  of  his  condemnation.  Hap- 
py they,  who  now,  "submit  to  the  righteousness 
of  God,"  and,  being  self-condemned,  seek  salva- 
tion from  his  mercy  through  Jesus  Christ,  accord- 
ing to  that  new  covenant,  of  which  he  is  Surety: 
for  them  "there  is  no  condemnation,"  their  "sal- 
vation IS  for  ever,  and  their  righteousness  shall 
not  be  abolished;"  and  every  blessing  is  ensured 
to  them  by  promise,  by  covenant,  and  by  oath. 
But  none,  who  live  in  the  habitual  practice  of 
known  sin,  are  partakers  of  these  privileges;  and, 
however  they  may  conceal  their  wickedness  from 
the  cognizance  of  the  magistrates,  or  the  censures 
of  ministers  and  the  cUurch,  the  curse  of  God  will 
fall  upon  them,  with  weight  proportioned  to  their 
abused  privileges  and  hypocritical  profession. — 
Wherever  "the  grace  of  God  bringeth  salvation," 
it  teaches  the  believer  to  "deny  ungodliness  and 
worldly  lusts,  and  to  live  soberly,  righteously,  and 
godly  m  this  present  world;"  confirming  all  the 
words  of  the  divine  law,  and  delighting  in  them, 
after  the  inward  man,  though  he  cannot  render  it 
a  perfect  and  unfailing  obedience.  In  this  evan- 
gelical dependence  and  conscientious  walk,  true 
peace  and  solid  joy  are  to  be  found.  Thus  God 
may  be  glorified  and  man  benefited;  and  magis- 
trates, ministers,  and  persons  of  every  rank,  should 
unitedly  employ  aU  their  authority,  influence,  ana 
example,  to  promote  this  our  holy  religion 

NOTES. 
Chap.  XXVIII.  V.  1,  2.  This  chapter  greaUy 
resembles  the  twenty-sixth  chapter  of  Leviticus, 
which  was  addressed,  almost  forty  years  before, 
to  the  forefathers  of  this  generation  of  Israel  at 
mount  Sinai.  It  contains  a  very  copious  and  af- 
fecting exposition  of  the  blessing  and  the  curse 
mentioned  in  the  foregoing  chapter,  with  many- 
things  evidently  prophetical  of  the  events,  which 


B.  C.   1451. 


CHAPTER  XXVIII. 


B.  C.  1451. 


commandments  of  the  Lord  thy  God,  and 
walk  in  his  ways. 

10  And  all  people  of  the  earth  shall  see, 
that  thou  art  i  called  by  the  name  of  the 
Lord;  "■  and  they  shall  be  afraid  of  thee. 

1 1  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. 

1 2  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  thou 
shall "  lend  unto  many  nations,  and  thou 
shalt  not  borrow. 

1 3  And  the  Lord  shall  make  thee  ^  the 
head,  and  not  the  tail:  and  thou  shalt  be 
above  only,  and  thou  shalt  not  be  be- 
neath; y  if  that  thou  hearken  unto  the 
commandments  of  the  Lord  thy  God, 
which  1  command  thee  this  day  to  ob- 
serve and  to  do  them: 

14  And  ^  thou  shalt  not  go  aside  from 
any  of  the  words  which  I  command  thee 
this  day,  to  the  right  hand  or  to  the  left, 
to  go  after  other  gods  to  serve  them. 

15  IF  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  his  statutes  which 
I  command  thee  this  day;  that  ^  all  these 
curses  shall  come  upon  thee,  and  over^ 
take  thee. 

16  Cursed  shalt  thou  be  "in  the  city. 


be  •*  in  the  field. 
-  thy  basket   and 


q  Num.  6:27.    2  Chr.  7;14.    Is. 

63:19.  Dan.  9:18,19. 
r  See  on  4:6— S.  11:25.   Ex.  12: 

33.  14:25.      Josh.  5:1.     1  Sam. 

18:12 — 15,23,29.       Jer.   33:9. 

Rev.  3:9. 
s  See  on  4.-30:9.   Lev.  31:9. 
*  Or,  Jor  goods. 
t  Heb.  belly.     Job   19:17.     Ps. 

132:11.  margins. 
t  11:14.   Lev.  26:4.     Job  38:22. 

Pb.  65:9—13.  135:7.  Joel  2:23, 

24. 
u  See  on  14:29.  15:10. 
V  44.  I5:fi.    Prov.  22:7. 


X  Num.  24:18,19.   Is.  9:14,15. 
y  See  on  1.  4:6—9.    Phil.  1:27. 
z  See  on  5:32.  11:26—23.  Josh. 

23:6.     2  Kings  22:2.     ProT.  4: 

26,27. 
a  Lev.  26:14.  Lam.  2:17.  Dan. 

9:11—13.     Mai.  2:2.    Rom.  2: 

8,9. 
b  See  on  2.-27:15—36.  29:20. 

Is.  3:11.  Gal.  3:10. 
c  See  on  3 Prov.  3:33.    Is.  24: 

6-12.43:28.      Jer.  9:11.  26:6. 

44:22.     Lam.  1:1.  2:11—22.  4: 

1—13.  Mai.  4:6. 


and  cursed  shalt  thou 

17  Cursed  shall  be 
thy  store. 

18  Cursed  shall  be  *"the  fruit  of  thy 
body,  and  s  the  fruit  of  thy  land,  the  in- 
crease of  thy  kine,  and  the  flocks  of  thy 
sheep. 

19  Cursed  shalt  thou  be  ^  when  thou 
comest  in,  and  cursed  shalt  thou  be  when 
thou  goest  out. 

20  The  Lord  shall  '  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  wick- 
edness of  thy  doings  whereby  thou  hast 
forsaken  me. 

21  The  Lord  shall  make  ™  the  pesti- 
lence cleave  unto  thee,  until  he  have  con- 
sumed 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 

I  an  inflammation,  and  with  an  extreme 
burning,  and  with  the  k  sword,  and  with 
°  blasting,  and  with  mildew:  and  they 
shall  pursue  thee  until  thou  perish. 

23  And  P  thy  heaven  that  is  over  thy 
head  shall  be  brass,  and  the  earth  that 
is  under  thee  shall  be  iron. 

24  The  Lord  shall  i  make  the  rain  or 
thy  land  powder  and  dust:  from  heaven 
shall  it  come  down  upon  thee,  until  thou 
be  destroyed. 


d  55.  Gen.  3:17,18.  4:11,12.  5: 
29.  8:21,22.  1  Kings  17:1,5,12. 
Jer.  14:2—5,13.  Lam.  5:10, 
Joel  1:4,8—18.  2:3.      Am.  4:6 

j    —9.       Haj.   1.9—11.  2:16,17. 

I    Mai.  3:9—12. 

j  e  .See  on  5 Ps.  69:22.  Prov.  I: 

j    32.     Ha?.   1:6.       Zech.  6:3,4. 

I    Mai.  2:2.  Luke  16:25. 

'f  See  on  4.  5:9. — lob  18:16—19. 
Ps.  109:9— 15.  Lam.  2:11,12, 
20.  Hos.  9:!1— 14.  Mai.  2:3. 
Luke  23:29,30. 

I  g. See  on  !6.—Lev.  26:19,20,26. 

I    Hab.  3:17. 
h  See   on   6.— Judg.    6:6,7.       2 

Chr.  15:5. 
i    Ps.  7:11.  Mai.  2:2. 

ik  Ps.  80:4—16.   Is.  30:17.  51:20. 


66:15.     Zech.  14:12,13.     John 

3:36.    1  Thes.  2:16. 
\  Heb.  -uihich  thou  viouldest  do. 
1  See  on4:26.— Lev.  26:31— 33, 

38.  Josh.  23:16. 
m  Ex.  5:3.    Ler.  25:25.    Num. 

14:12.  16:46—49.25:9.   2S.im. 

24;1.S.     Jer.  15:2.  16:4.  21:6,7. 

24:10.  Am.  4:10.   Matt.  24.7. 
n  .See  on  Lev.  26:16 2  Chr.  6.- 

28.  Jer.  14:12. 
^  Or,  drongfd. 
o  I  Kings  3:37.  Am.  4:9.   Haf . 

2:17. 
p  Lev.  26:19.   I  Kings  17:1.  18: 

2.  Jer.  14:1—6.    Am.  4:7. 
q  12.     Gen.  19:24.     Job  18:15. 

Is.  6:24.  Am.  4:11. 


{^jyiarg 


have  befallen  the  nation  to  this  very  day 
Ref.) 

V.  3—14.  {JVotes,  Lev.  26:3—12.)  In  a  variety , 
of  expressions,  every  kind  of  prosperity,  personal, 
relative,  and  public;  in  their  property  and  enjoy- 
ments; in  their  temporal  advancement  and  spirit- 
ual privileges;  are  eng^a^ed  to  the  Israelites,  while 
they  continued  obedient:  and  their  succeeding 
history  funiishes  full  demonstration,  that,  as  long- 
as  they  adhered  to  the  worship  and  service  of  God, 
it  was  uniformly  thus  with  them  as  a  nation,  and 
in  some  degree  individually.  Their  remarkable 
prosperity  in  every  thing,  while  obedient,  con- 
vinced the  surrounding  nations,  that  they  were 
immediately  protected  and  assisted  by  the  Lord, 
whose  nanie  they  worshipped,  and  whose  people 
they  professed  to  be;  insomuch  that  they  were 
often  afraid  to  assault  them.  Consulting  the  mar- 
ginal references  will  lead  to  the  best  exposition  of 
the  terms  employed,  and  frequently  point  out  the 
fulfilment  of  the  promises  and  tlireatenings. 


The  head,  &c.  (13)  That  is,  they  should  be 
more  honorable  than  other  nations,  and  have  do- 
minion over  them,  as  in  the  days  of  David  and 
Solomon.     fJVo/e*,  43,44.  /*.  9:13— 17.) 

V.  15.  All  the  terrible  curses,  which  were  de- 
nounced against  the  Israelites  when  disobedient, 
have  indeed  uniformly  "overtaken  them,"  in  eve- 
ry situation,  and  in  every  country,  from  that  day 
to  this;  as  it  must  be  evident  to  all  those  who  are 
in  the  least  acquainted  with  their  history. 

V.   16—2-2.     J\Iarg.  Ref. 

V.  23.  The  language  is  remarkpble:  "77iy 
heaven;"  that  part  of  the  heaven,  which  was  over 
the  country  of  Israel,  should  have  no  more  mois- 
ture in  it  than  brass  has:  and  consequently  their 
land  would  become  hard  "as  iron,"  for  want  of 
rain;  while  the  clouds  might  give  showers  in 
abundance,  and  the  earth  be  moist  and  fruitful, 
in  other  regions. 

V.  24.     Instead  of  the  rain  in  its  appointed 


seasons,  the  Lord  declared, 


that  he  would  visit 
[587 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


25  The  Lord  shall  "■  cause  thee  to  be 
smitten  before  thine  enemies:  thou  shaU 
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  carcass  shall  be  meat 
unto  all  fowls  of  the  air,  and  unto  the 
beasts  of  the  earth,  and  no  man  shall  fray 
them  away. 

27  The  Lord  shall  smite  thee  *  with 
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  astonish- 
ment 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  thee. 


r  See  on  7 — 32:30.  Lev.  26:17, 

36,37.   Is.  30:17. 
s  Jer.  16:2—9.  24:9.  29:13.  34: 

17.   F.z.  23:45.     Luke  21:24. 
*  Heb.ybr  a  removing. 
t  1  Sam.  17:44—46.    Vs.  79:1  — 

3.  Is.  34:3.  Jer.  7:33.  8:1.  16: 

4.  19:7.  34:20.    Ez.  39:17— 20. 
X  35.  Ex.  9:9.  16:26. 

y  1  Sam.  5:6,9,12.    Ps.  78:66. 
z  Lev.  13:2—8.  21:20.   Is.  3:17. 
a  1  Sam.  16:14.  Ps.  60:3.  Is.  6: 


9,10.  19:11—17.42:19.  Jer.  4: 

9.     Ez.  4:17.     Luke  21:25,26. 

Acts  13:41.     2  Thes.  2:9—11. 
b  Job  5:14.  12:26.  Ps.  69:23,24. 

Is.  .=>9:10.      Lam.  5:17.     Zeph. 

1:17.      Rom.  11:7—10,25.       2 

Cor.  4:3,4. 
c  Judg.  3:14.  4:2,3.  6:1—6.  10: 

8.  13:1.      1  Sam.    13:5-7,19— 

22.      Neh.    9:26—28,37.      P». 

106:40—42.    Lam.  6:8.    Luke 

21:24. 


30  ^  Thou  shalt  betroth  a  wife,  and 
another  man  shall  lie  with  her:  thou 
^  shalt  build  an  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  there- 
of: thine  ass  shall  be  violently  taken 
away  from  before  thy  face,  and  shall  not 
}  be  restored  to  thee:  thy  sheep  shall  be 
given  unto  thine  enemies,  and  thou  shalt 
have  none  to  rescue  them. 

32  Thy  s  sons  and  thy  daughters  shall 
be  given  unto  another  people;  and  thine 
eyes  shall  look  and  ^  fail  7vith  longing  for 
them  all  the  day  long:  and  there  shall  be 
no  might  in  thine  hand. 

33  The  '  fruit  of  thy  land,  and  all  thy 
labors,  shall  a  nation  which  thou  knowest 
not  eat  up;  and  J  thou  shall  be  only  op- 
pressed and  cru-shed  alway; 

34  So  that  thou  shalt  be  ^  mad  for  the 
sight  of  thine  eyes  which  thou  shalt  see. 


the  people  with  such  extreme  droug-ht,  as  should 
render  their  land  dry  dust  and  barren  sand; 
which,  rising'  in  the  air  in  vast  quantities,  would 
thence  descend  in  hot  showers,  destroying  the 
remnant  of  vegetation,  and  almost  suffocating  all 
living  creatures.  A  drought  of  this  kind  occur- 
red in  the  time  of  Ahab.  Jeremiah  also  laments 
one  that  was  very  terrible:  [JVotes,  Jer.  14:)  and 
it  is  remarkable  that  this  formerly  fertile  land  is 
at  present  noted  for  its  sterility;  and  is  so  thinly 
inhabited,  as  scarcely  to  contain  a  hundredth 
part  of  its  ancient  inhabitants,  even  according  to 
the  largest  computation! 

V.  25.  This  prediction  was  in  some  degree 
verified,  when  the  Assyrians  carried  away  the 
tea  tribes;  and  by  the  Babylonish  captivity,  and 
its  consequences:  but  it  has  been  receiving  a 
more  singular  accomplishment  for  almost  eigh- 
teen hundred  j^ears,  in  the  dispersion  of  the  Jews 
all  over  the  earth,  subsequent  to  the  destruction 
of  Jerusalem  by  the  Romans. 

V.  26.  To  be  deprived  of  burial  was  in  general 
accounted  by  the  Israelites,  a  dire  addition  to 
other  calamities.  {Marg.  Ref. — N'ote,  2  Sam.  21: 
9—14.) 
V.  27.  Marg.  Ref. 

V.  28.  In  the  siege  of  Jerusalem  by  the  Chal- 
deans this  was  the  case,  as  it  appears  from  the 
history:  but  in  that  by  Titus  and  the  Romans,  and 
in  the  subsequent  conduct  of  the  miserable  relics 
of  the  Jews,  their  infatuation  was  so  evident, 
that  every  one  who  reads  of  their  conduct  must 
be  convinced,  they  were  given  up  to  judicial 
blindness  and  madness,  or  they  never  could  have 
been  so  bent  upon  their  own  destruction.  While, 
by  their  obstinate  resistance  to  the  Roman 
power,  without  the  least  prospect  of  escaping, 
they  ensured  their  own  miseries;  by  their  intes- 
tine rage,  they  became  the  executioners  of  the 
wrath  of  God  upon  themselves,  almost  saved 


d  20:6,7.    Job  31:10.    Jer.  8:10. 

Hos.  4:2. 
e  Job  31:8.    Is.  5:9,10.  65:21,22. 

Jer.  12:13.    Lam.  5:2.  Am.  6: 

11.   Mic.  6:15.  Zeph.  1:13. 
f  Heb.  jnofane,  or,  use   it  as 

eoTnrnon  meat.  20:6.  marg. 
{  Judg.  6:4.  Job  1:14,15. 
X  Heb.  return. 
S  18,41.  Num. 21:29.  2Chr.  29: 

9.    Neh.  5.2—5.  Jer.  15:7—9. 


16:2—4.    Ez.  24:25.    Joel  3:6. 

Am.  5:27.    Mic.  4:10. 
h  65.     Job  11:20.  17:5.     Ps.  69: 

3.  119:82,123.  Is.  38:14.  Lam. 

2:11.  4:17.  5:17. 
i  See  on  30.— Is.  1 :7.  Jer.  6:11. 

8:16. 

j  See  on  29 Jer.  4:17. 

k  See  on  28.— Is.  33:14.  Jer.  SSs 

16,16.  Rev.  16:10,11. 


i>88] 


their  enemies  the  trouble  of  destroying  them, 
and  absolutely  put  it  out  of  their  power  to  pre- 
serve them.   (34) 

V.  29.  [J^arg.  Ref.) — Only  oppressed,  &c.] 
The  unjust  and  cruel  exactions  and  oppressions, 
accompanied  by  every  token  of  contempt  and  - 
abhorrence,  with  which  the  Jews  have  been 
treated,  in  almost  everynation,  and  during  every 
age,  since  the  times  of  Christ,  can  scarcel)'  be 
conceived,  except  by  those  who  are  conversant 
in  their  history:  but  it  is  impossible,  within  the 
limits  of  this  exposition,  fully  to  elucidate  so  com- 
pendious a  prophecy;  and  it  must  suffice  to  say, 
that  no  people  on  earth  have  been  so  long  and 
so  generally  insulted,  oppressed,  and  crushed,  as 
they  have  been,  according  to  the  testimony  both 
of  their  own  writers  and  of  others. 

V.  30,  31.    JIarg.  Ref. 

V.  32.  JVo  miglit.']  Neither  power  to  resist 
the  violence  done  them,  nor  money  to  redeem 
their  enslaved  offspring. — 'In  several  countries, 
'in  .Spain  and  Portugal  particularly,  their  chil- 
'dren'  [those  of  the  Jews]  'have  been  taken  from 
'them,  by  order  of  the  government,  to  be  educated 
'in  the  popish  religion.  ...  The  fourth  council  of 
'Toledo  ordered,  that  all  their  children  should  be 
'taken  from  them  for  fear  they  should  partake  of 
'their  errors,  and  that  they  should  be  shut  up  in 
'monasteries,  to  be  instructed  in  the  Christian 
'truths.  ...  And  when  they  were  banished  from 
'Portugal,  'the  king,'  says  Mariana,  'ordered  all 
'  'their  children  under  fourteen  years  of  age,  to 
'  'be  taken  from  them,  and  baptized:  a  practice 
'  'not  at  all  justifiable,'  adds  the  historian — 'be- 
'  'cause  none  ought  to  be  forced  to  become  Chris- 
'  'tians,  nor  children  to  be  taken  from  their  pa- 
'  'rents.' '    Bp.  JN'ewton. 

V.  34.  [Jlarg.  Ref.—JN'ote,  28.)  'After  the 
'destruction  of  Jerusalem  by  Titus,  some  of  the 
'worst  of  the  Jews  took  refuge  in  the  Castle  of 


B.  C.  1451. 


CHAPTER  XXVIII. 


B.  C.  1451. 


35  The  Lord  shall  smite  thee  in  the 
knfecs,  and  in  the  legs  with  ^a  sore  botch 
that  cannot  be  healed,  from  the  sole  of 
thy  foot  unto  the  top  of  thy  head.  | 

36  The  Lord  shall  ° bring  thee,  and  thy; 
king  which  thou  shalt  set  over  thee,  unto  a  j 
nation  which  neither  thou  nor  thy  fathers 
have  known;  and  "  there  shalt  thou  serve 
other  gods,  wood  and  stone. 

37  And  thou  shalt  °  become  an  aston- 
ishment, a  proverb,  and  a  by-word,  among 
all  nations  whither  the  Lord  shall  lead| 
thee.  i 

38  Thou  P  shalt  carry  much  seed  out 
into  the  field,  and  shalt  gather  but  little  \ 
in:  1  for  the  locust  shall  consume  it. 

39  Thou  shalt  plant  vineyards  and 
dress  them;  but  shalt  neither  drink  of  the 
wine,  nor  gather  the  grapes:  ""  for  the 
worms  shall  eat  them. 

40  Thou  shalt  have  olive-trees  through- 
out all  thy  coasts,  but  thou  shalt  not 
*  anoint  thyself  with  the  oil:  for  thine 
olive  shall  cast  his  fruit. 

41  Thou  shalt  beget  sons  and  daugh- 
ters, 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  very  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. 

45  Moreover  ^  all  these  curses  shall 
come  upon  thee,  and  shall  pursue  thee, 
and  overtake  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 


1  Ste  on  2'7.— Job  2:6,7.  Is.  1:6. 

3:17,24. 
in2  Kings  17:4—6.  24:12—15. 

26:6,7.     2  Chr.  33:11.  36:6,20. 

Is.  39:7.    Je'r.  22:11,12,24— 27. 

24:8—10.    39:6—7.     52:8—11. 

Lam.  4:20.    Kz.  12:12,13. 
D  04.- .See  on  4:28.— Jer.  16:13. 

Kz.  '^0:32,33,39. 
o  See     on     28 29:22—28.-1 


Kings  9:7,8.    2  Chr.  7:20.    Ps. 

44:13,14.  Jer.  24:9.  26:9.    Joel 

2:17.  marg.   Zech.  8:13. 
p  Is.  5:10.  Mic.  6:18.  Hag.  1:6. 
q  Ex.    10:14,15.       Joel   2:3,25. 

Am.  4.9.7:1,2. 
r  Joel  1:4—7.  2:2—4.  Jon.  4:7. 
s  Ps.  23:5.  104:15.  Mic.  6:16. 
*  Heb.  thei/  shall  not  be  thine. 
t  See  on  32. — Lam.  1:5. 


'Masada;  where,  being  closely  besieged  by  the  I 
'Romans,  they,  at  the  persuasion  of  Eleazar  their 
'leader,  first  murdered  their  wives  and  children; 
'then  ten  men  were  chosen  by  lot  to  slay  the  rest; ! 
'this  being  done,  one  of  the  ten  was  chosen  in  like 
'manner  to  kill  the  other  nine;  which  having  ex- 
'ecuted,  he  set  fire  to  the  place,  and  then  stabbed 
'himself.  There  were  nine  hundred  and  sixty 
'who  perished  in  this  miserable  manner;  and  only 
'two  women  and  five  boys  escaped,  by  hiding 
'themselves  in  the  aqueducts  under  ground.'  Bp. 
JSTeioton. 

V.  35.  Jlarg.  Ref.—{JVote,  Job  2:7,8.) 
V.  36.  [Marg.  Ref.)  Tlie  former  clause  of 
this  verse  was  especially  accomplished,  when 
Zedekiah  and  his  people  were  carried  captives  to 
Babylon.  Without  doubt  the  Israelites  in  gen- 
eral, who  were  carried  captives  by  the  Assyrians, 
and  many  of  the  Jews  in  Chaldea,  were  finally 
incorporated  with  the  nations  among  whom  they 
lived,  and  were  given  up  to  their  idolatry.  But 
some  think,  that  the  violence  frequently  done  the 
Jews  in  popish  countries,  through  which  they  are 
compelled  by  severe  persecutions  to  conceal  their 
religion,  and  to  worship  the  images  of  saints  and 
angels,  was  also  predicted.     (JVoie,  63.) 

V.  37.  The  name  oi  Jew  has  long  been  a  pro- 
verbial mark  of  detestation  and  contempt,  among 
all  the  nations  whither  they  have  been  driven;  and 
is  so  to  this  day:  so  that  Christians,  Mohamme- 
dans, and  Pagans,  join  in  it.  'You  use  me  like  a 
'Jew.  ...  None  but  a  Jew  would  have  done  this  ... 
'I  would  not  have  done  so  to  a  Jew.'  Bp.  Pat- 
rick.— This  is  fad;  but  doubtless  it  is  wicked, 
thus  to  reproacn  those  who  are  under  the  divine 
rebuke,  and  who  are  living,  though  reluctant, 


u  See  on  38,39.— Am.  7:1,2. 

t  Or.  possess. 

X  Judg.  2:3,14,15.  4:2,3.  10:7- 
10.  14:4.  15:11,12.  1  Sam.  13:3 
—7,19—23.  2  Kings  17:20,23. 
24:14—16.     John  13:31.  19:16. 

y  .See  on  12,13.— Lam.  1:5. 

z  .See  071  8.-29:20,21.  Lev.  26: 
28.  Prov.  13:21.  Is.  1:20.  65: 
14,15.  Jer.  24.9,10.  Lam.  2:16 
—17.  Ez.  7:15.  14:21. 

a  See  on  11:27,28.— Ps.    119:21. 


Jer.  7:22-25. 
b  37,69.  29.20,28.  Is.  8:18.  Jer 

19:3.26:18.  Ez.  14:8.23.32,33 

36:20. 
c  Sec  on    12:7—12.    16:11.-32 

13-15.  Neh.  9:35.     1  Tim.  6 

17—19. 
d  2  Chr.  12:8.      Neh 

Jer.  6:19.  17:4. 
e  Jer.  44:17,18,22,27. 

—6.   Ez.  4:16,17. 


9:35—37. 
Lam.  6:2 


witnesses  of  the  truth  of  our  holy  religion,  and 
of  the  Lord's  indignation  against  those  who  reject 
or  oppose  it:  and  they,  who  thus  reproach  them, 
are  generally  too  clo.sely  copjing  this  part  of  their 
example.    [Mars;.  Rpf.  o. — JVb/e,  Is.  65:13 — 15.) 

V.  38—41.  Marg.  Ref.—J^otes,  h.  5:8—10. 
Hag.   1:5—11.2:15—19.  Mai.  3:1— V2. 

V.  43,  44.  These  verses  had  an  early  accom- 
plishment in  the  time  of  the  Judges,  as  well  as  in 
later  ages.  [J^ote,  1 3.)  The  remains  of  the  con- 
quered nations  were  permitted  to  rise  up  against 
the  Israelites,  to  gain  the  ascendency  over  them, 
and  cruelly  to  oppress  them,  whenever  their  sins 
had  provoked  the  Lord. 

V.  45.     Marg.  Ref— Jfote,\a. 

V.  46.  The  miseries  and  persecutions,  which 
the  Jews  have  endured,  and  which  in  some  meas- 
ure they  still  endure,  without  apparent  prospect 
of  redress,  are  unparalleled  in  the  history  of  man- 
kind, both  for  their  weight,  their  num'ber,  and 
their  duration:  yet  after  all  their  oppressions  and 
massacres  with  which  they  have  been  wasted, 
and  the  long-continued  dispersion  by  which  they 
have  been  scattered,  they  still  remain  a  distinct 
and  very  numerous  people!  [Kates,  Jfum.  23:9. 
Jer.  30: 10, 11.)  These  events,  compared  with  the 
favor  of  God  in  ancient  times  manifested  towards 
them,  and  with  the  predictions  concerning  them, 
should  not  only  excite  our  astonishment,  but  turn 
unto  U3  for  a  testimony;  and  should  serve,  instead 
of  successive  miracles,  to  assure  us  of  the  truth 
of  the  Scriptures.  And  when  the  predictions 
likewise,  concerning  their  conversion  to  Christ, 
shall  be  accomplished,  the  whole  taken  together 
will  indeed  be  a  sign  and  a  wonder  to  all  the  na- 
tions of  the  earth,  and  become  the  forerunner  of 

[589 


B.  C.   1431. 


DEUTERONOMY. 


B.  C.  1451. 


things:  and  he  shall  put  ^  a  yoke  of  iron 
upon  thy  neck,  until  he  have  destroyed 
thee. 

49  IT  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  *  un- 
derstand; 

50  A  nation  ^of  J  fierce  countenance, 
which  ^  shall  not  regard  the  person  of  the 
old,  nor  shew  favor  to  the  young: 

51  And  he  shall  eat  4he  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  in- 
crease of  thy  kine  or  flocks  of  thy  sheep 
until  he  have  destroyed  thee. 

52  And  he  shall  °  besiege  thee  in  all 
thy  gates,  until  thy  high  and  fenced  walls 
come  down,  wherein  thou  trustedst, 
throughout  all  thy  land:  and  he  shall  be- 
siege 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 


f  ts.  47:6.    Jer.  27:12,13.  28:]3, 

14.  Matt.  11:29. 
gNum.   24:24.       Is.    5:26—30. 

Jer.    6:15  —  17.        Dan.    9:26. 

Hab.  1:6,7.     Luke  19:43,44. 
h  Jer.  4:13.  48:40.  49:22.    Lam. 

4:19.     Ez.  17:3,12.     Hos.  8:1. 

Matt.  24:28. 
i  Jer.  5:15.  Kz.  3:6.  1  Cor.  14: 

21. 
*  Heb.  hear. 
t  Heb.  strong  of  face — Prov. 

7:13.   Ec.  8:1.  inargin3. 
j  Dan.  7:7.  8:23. 
k  2  Chr.  36:17.    Is.  47:6.    Hos, 


13:16.  Luke  19:44.  21:23,24. 
1  .»>■«  on  33.— Is.  1:7.  12:8. 
m  Lev.  26:26.    Jer.  15:13.  17:3. 

Ez.  12:19.  Hab.  3:16,17. 
n  Lev.  26:25.      2  Kings  17:5,6. 

18:13.24:10,11.25:1-4.     Jer. 

21:4—7.  37:8.  39:1—3.  52:4— 

7.       Ez.  4:1—8.       Dan.  9:26. 

Zech.  12:2.    14:2.     Matt.  22:7. 

24:15,16.   Luke  19:43,44.  21:20 

—24. 
o  18,55,57.  Lev.  26:29.  2  Kings 

6:28,29.  Jer.  19:9.   Lam.  2.20. 

4:10.   Ez.  5:10.    Matt.  24:19. 
}  Heb.  belly. 


a  general  success  of  true  Christianity.  {^J^ote, 
Rom.  11:11—15.) 

V.  47,  48.  Marg.  Ref.—JK'otes,  Jer.  27:2,3. 
28:13,14, 

V.  49 — 57.  Though  the  Chaldeans  are  often 
described  under  the  simiHtude  of  an  eagle,  yet  it 
is  generally  agreed,  that  these  verses  especially 
predict  the  desolations  brought  on  the  Jews  by 
the  Romans,  the  last  and  most  terrible  enemies 
of  that  nation;  who  came  from  a  countrj'  far  more 
distant  than  Chaldea;  whose  standard  was  an 
eagle;  who  spake  a  language  to  which  the  Jews 
were  then  entire  strangers,  being  wholly  unlike 
the  Hebrew,  of  which  the  Chaldee  was  merely  a 
dialect;  whose  victories  were  rapid;  whose  appear- 
ance was  terrible;  whose  yoke  was  an  iron  yoke, 
and  the  havoc  which  they  made  of  the  nation  was 
most  tremendous.  By  their  armies  Jerusalem  was 
at  length  besieged,  sacked,  and  utterly  desolated: 
and  during  this  siege,  the  famine  was  so  extreme, 
that  even  rich  and  delicate  persons,  both  men  and 
women  ate  their  own  children,  and  concealed  the 
horrible  repast  lest  others  should  tear  it  from 
them.  'Women  snatched  the  food  out  of  the 
'very  mouths  of  their  husbands,  and  sons  of  their 
'fathers,  and  (what  is  most  miserable)  mothers  of 
'their  infants.'  Josephus.  Wars  of  the  Jews. 
Book  V.  Ch.  X.  Sect.  3. — 'In  every  house,  if 
'there  appeared  any  semblance  of  food,  a  battle 
'ensued,  and  the  dearest  friends  and  relations 
590] 


the   straitness   wherewith  thine    enemies 
shall  distress  thee: 

54  So  that  the  man  that  is  tender  among 
you,  and  very  delicate,  p  his  eye  shall  be 
evil  toward  his  brother,  and  toward  i  the 
wife  of  his  bosom,  and  towards  the  remnant 
of  "■  his  children  which  he  shall  leave: 

55  So  that  he  will  not  give  to  any  of 
them  the  flesh  of  his  children,  whom  he 
shall  eat;  because  he  hath  nothing  left 
him  in  the  ^  siege  and  in  the  straitness, 
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  upon  the 
ground,  for  delicateness  and  tenderness, 
"  her  eye  shall  be  evil  towards  the  hus- 
band of  her  bosom,  and  towards  her  son, 
and  towards  her  daughter. 

57  And  towards  her  ^'  young  one  that 
^  Cometh  out  from  between  her  feet,  and 
towards  her  children  which  she  shall 
bear:  for  she  shall  eat  them  for  want  of 
all  things,  secretly,  in  the  siege  and  strait- 
ness, wherewith  thine  enemy  shall  distress 
thee  in  thy  gates. 

58  y  If  thou  wilt  not  observe  to  do  all 
the  words  of  this  law  thai  are  written  in 
this  book,  that  thou  mayest  ^  fear  this  glo- 
rious and  fearful  name,  THE  LORD 
THY  GOD; 


p  .See  on  15:9.— Prov.  23:6.  28: 

22.  Matt.  20:15. 
q  13:6.  2  Sam.  12:3.  Mic.7:5. 
r  Ps.  103:13.   Is.  49:15.   Matt.  7: 

9—11.   Luke  11:11  —  13. 
s  Jer.  5:10.  34:2.  52:6. 
t  Is.  3:16.  Lam.  4.3—6. 
u  See  on  54. 


$  Feb.  after-birth. 

i  Gen.  49:10. 

y  .See  072  15.     Lev.  26:14,15. — 

Jer.  7:9,10,26—28. 
z6:l3.    Kx.  3:14,16.  6:3.  34:5— 

7.  Ps.  83:18.     Is.  42:8.    Jer.  .■;: 

12.     Matt.  10:28.    Heb.  10:30, 

31.  12:28,29. 


'fought  with  one  another;  snatching  away-  the 
'miserable  provisions  of  life.'  Book  vi.  CTi.  iii. 
Sect.  3. — 'A  woman  distinguished  bj'  birth  and 
'wealth,  after  she  had  been  plundered  by  the 
'tyrants,'  (or  soldiers,)  'of  all  her  other  posses- 
'sions,  ...  boiling  her  own  sucking  child,  ate  half 
'of  him,  and  concealing  the  other  half,  reserved 
'it  for  another  time.'  Book  vi.  Ch.  iii.  Sect.  4. — 
Perhaps  the  histories  of  all  other  nations  on  earth 
together,  do  not  contain  so  many  well  authenti- 
cated instances  of  this  most  horrid  effect  of  des- 
perate hunger,  as  are  found  in  that  of  the  Jews, 
according  to  this  most  extraordinary  ancient  pre- 
diction of  their  celebrated  lawgiver.  [J^Iarg. 
Ref.  on  53—57.  jYotes,  Lev.  26:29.  2  Kings  6:28, 
29.  Lam  4:10.) — After  Jerusalem  had  been  ut- 
terly desolated  by  the  Romans,  they  were  con- 
tinually so  provoked  by  the  insurrections  and 
daring  crimes  of  the  Jews,  that  they  persecut- 
ed them  even  almost  to  extirpation:  so  that 
when  the  numbers  destroyed  in  the  siege,  (not 
less  than  1,100,000,)  and  the  tens  of  thousands 
which  were  afterwards  slaughtered  year  after 
year  in  every  country,  are  considered,  it  ap- 
pears wonderful  that  there  were  any  remains  of 
them  left. 

Young  one.  (57)     Marg. 

V.  58.  [Jlarg.  Ref .)— Written.]  Moses  here, 
as  a  preacher,  appeals  to  the  law,  as  at  this  time 
written  in  a  book. 


B.  C.  1451. 


CHAPTER  XXVIII. 


B.  C.  1451 


59  Then  the  Lord  will  make  *  thy 
plagues  wonderful,  and  the  plagues  of 
thy  seed,  even  great  plagues  and  of  long 
conthmance,  and  sore  sicknesses,  and  of 
long  continuance. 

60  Moreover,  he  will  bring  upon  thee 
^  all  the  diseases  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  num- 
ber whereas  ye  were  ^  as  the  stars  of 
heaven  for  multitude:  because  thou  would- 
est  not  obey  the  voice  of  the  Lord  thy 
God. 

63  And  it  shall  come  to  pass,  that  as 
the  Lord  ^  rejoiced  over  you  to  do  you 
good,  and  to  multiply  you;  so  the  Lord 
will  ^  rejoice  over  you  to  destroy  you. 


a  46.  29:20—28.  31:17,18.  32:22, 

26.      1   Kings   9:7—9.    16:3,4. 

Lam.  1:9,12.  4:12.     Daa.  9:12. 

Hos.  3:4.     Mark  13:19. 
b  See  on  7:15.    Ex.  15:26. 
*  Heb.  caxtse  to  ascend. 
c  4:27.  Lev.  26:22.  2  Kings  13: 

7.  24:14.     Neh.  7:4.      Is.  1:9. 

24:6.       Jer.   42:2.   62:28—30. 


Mark  13:20.  Rom.  9:27—29. 
d  See    on     10:22.— Neh.    9:23. 

Rom.  9:27. 
e  30:9.      Is.  62:5.      Jer.  32:41. 

Mic.  7:18.    Zeph.  3:17.    Luke 

15:6 — 10,23,24,32. 
f  Prov.  1:26.  Is.  1:24.  Ez.  5:13. 

33:11. 


V.  59.  The  plag-ues  of  the  Jews  have  been 
indeed  made  wonderful;  and  the  Babylonish  cap- 
tivity, the  punishment  of  their  compUcated  idol- 
atries, was  so  inconsiderable,  either  for  the  misery 
or  continuance  of  it,  compared  with  their  suffer- 
ing's since  they  rejected  and  crucified  their  Mes- 
siah; that  the  superior  malignity  of  that  crime, 
above  all  which  went  before  it,  is  legibly  written  in 
the  punishment.  [Marg.  Ref. — JVote,  Gen.  49: 10.) 

V.  61.  After  this  tremendous  catalogue  of 
curses,  lest  there  should  be  any  possible  temporal 
misery,  which  had  not  been  mentioned,  the  whole 
is  comprised  in  one  g-eneral  denunciation;  that 
every  species  and  every  degree  of  misery  should 
come  upon  them,  if  they  still  continued  disobe- 
dient. 

V.  63.  The  miseries  of  his  creatures  are  not 
in  themselves  pleasing  to  the  Lord:  but  he  is 
pleased  with  that  display  of  his  justice,  truth, 
wisdom,  and  power,  which  become  him  as  the 
Judge  of  all  the  earth.  [JVote,  Jer.  32:39 — 41.)— 
*  Adrian,  ...  after  a  strange  desolation  before  men- 
'tioned,  prohibited  by  a  public  decree,  ratified 
'with  the  Senate's  consent,  any  Jew  to  come 
'within  sight  of  Judea.'  Bp.  Patrick.  Thus  the 
Jews  were  totally  expelled  from  the  land  of  prom- 
ise; and  every  attempt  to  settle  them  again  in  it 
has  hitherto  been  ineffectual:  so  that  to  this  day 
fewer  of  them  are  found  in  that  country,  than  al- 
most in  any  other. 

V.  64.  A  Jewish  writer,  quoted  by  Bp.  Pat- 
nek,  has  these  words:  'In  the  Roman  captivity, 
'the  Jews  were  dispersed  and  dissipated  through 
'ail  the  regions  of  the  east  and  of  the  west. 
'For  every  nation  of  which  the  Roman  army 
'consisted,  when  they  returned  to  their  own 
'countries,  carried  some  of  them  along  with  them, 
'into  Greece,  Germany,  Italy,  Spain,  France, 
'and  all  other  countries,  which  either  Chris- 
tians or  Mohammedans  new  possess.'  Indeed 
it  is  certain  tliey  have  been  ever  since 'scat- 
tered abroad  throughout  the  earth:  so  that,  as 


and  to  bring  you  to  nought:  and  ye  shall 
be  e  plucked  from  off"  the  land  whither 
thou  goest  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  'there 
thou  shalt  serve  other  gods,  which  neither 
thou  nor  thy  fathers  have  known,  even 
wood  and  stone. 

65  And  among  these  nations  J  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.        i 

66  And  thy  life  shall  hang  in  doubt  be- 
fore 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 
thou  shalt  say,  Would  God  it  were  morn- 
ing! for  the  fear  of  thine  heart  wherewith 


g7:22.     Marg.     Jer.  12:14,16. 

kLev.  26:36.     Is.  51:17. 

Ez. 

18:7.    24:6.      31:23,40.     42:10. 

12:18,19.   Hos.  11:10,11. 

Hab. 

Dan.  7:8. 

3:16.  Luke  21:26. 

h  See  on  4:27,28.    Lftv.  26:33.— 

1  Lev.  26:16.    Is.  65:14. 

Lam. 

Neh.  1:3.     Jer.   16:13.     Luke 

3:65.  Matt.  24:8.    Rom. 

11:10. 

21:24. 

m  67.     Lam.  1:13.  Heb. 

10:27. 

1  .See  on  36.  Jer.  16:13. 

Rev.  6:16—17. 

j  Gen.  8:9.   Is.  67:21.     Ez.  5:12 

n  See  on  34.— Job  7:3,4. 

Rev. 

—17.  20:32—35.       Amos   9:4, 

9:6. 

9,10. 

to  their  national  existence,  the  judgments  of  God 
have  pursued  them  even  to  their  destruction. — 'It 
'is  too  common  for  the  Jews,  in  popish  countries 
'to  comply  with  the  idolatrous  worship,  ...  and  to 
'bow  down  to  stocks  and  stones,  rather  than  their 
'effects  should  be  confiscated.'  Bp.  JVewton. — 
'The  Spanish  and  Portugal  inquisitions  reduce 
'them  to  the  dilemma  of  being  either  hypocrites, 
'or  burnt — The  number  of  these  dissemblers  is 
'very  considerable. ...  They  are  so  much  the  more 
'dangerous,  for  not  only  being  very  numerous, 
'but  confounded  with  the  ecclesiastics,  and  enter- 
'ing  into  all  ecclesiastical  dignities.  ...  The  most 
'surprising  thing  is,  that  this  religion  spreads  from 
'generation  to  generation,  and  still  subsists  in  the 
'persons  of  dissemblers  in  a  remote  posterity.  In 
'vain  the  great  lords  of  Spain  make  alliances, 
'change  their  names,  and  take  ancient  scutcheons; 
'they  are  still  known  to  be  of  Jewish  race,  and 
'Jews  themselves.  The  convents  of  monks  and 
'nuns  are  full  of  them.  ...  Orobio,  who  relates  the 
'fact,  knew  these  dissemblers:  he  was  one  of 
'them,  and  bent  the  knee  before  the  sacrament. 
' — Moreover  he  brings  proofs  of  his  assertion,  in 
'maintaining,  that  there  are  in  the  synagogue  of 
'Amsterdam,  brothers  and  sisters,  and  near  rela- 
'tions,  to  good  families  in  Spain  and  Portugal; 
'and  even  Franciscan  monks,  and  Dominicans, 
'and  Jesuits  who  come  to  do  penance,  and  make 
'amends  for  the  crime  they  have  committed  in 
'dissembling.'  Basnage's  History  of  the  Jews. — 
As  the  latter  part  of  this  prophecy  evidently  re- 
lates to  the  present  state  of  the  Jews;  (and  this 
even  their  own  writers  allow;)  the  prediction,  that 
in  their  dispersed  state  "they  should  serve  otlier 
gods,  which  neither  they  nor  their  fathers  had 
known,  even  wood  and  stone,"  seems  so  evidently 
to  mark  out  this  hypocritical  compliance  with 
the  new  idolatry  of  the  anti-christians,  in  the  wor- 
ship of  the  images  of  saints  and  angels,  as  even 
to  add  to  the  credibility  of  the  extraordinary 
facts  here  stated  by  their  historian. 

[591 


B.  C.  1431. 


DEUTERONOMY. 


B.  G.  U5U 


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 

o  17:16.  Jer.  43:7.  44:12.    Hos.  8:13.  9:3. 


whereof  I  spake  unto  thee,  Thou  shalt 
see  it  no  more  again;  and  p  there  ye  shall 
be  sold  unto  your  enemies  for  bond-men 
and  bond-women,  and  no  man  shall  buy 


yon 


p  Ex.  20:2.  Neh.5:8.  Esth.  7:4.  Joel  3:3— 7.  Luke  21:24. 


V.  65 67.     The  dispersed  Jews  would  find  no  1 

alleviation  or  respite  from  misery.     Accordingly 
they  have  hitherto  found  no  country,  in  which 
they  are  treated  as  denizens:  all  suspect  them  as 
enemies,  and  behave  to  them  as  aliens;  if  they 
do  not  harass,  oppress,  and  persecute  them.     It 
may  be  useful  to  state  a  fact  or  two,  out  of  very 
many,  in  illustration  of  these  verses.— A  dreadful 
massacre  was  made  of  the  Jews  at  Lisbon,  in  the 
year  1506,  for  three  days  tog-ether;  'where  men 
'were  not  suffered  to  die  of  their  deadly  wounds, 
'but  were  dragged  by  their  mangled  hmbs  into 
♦the  market-place,  where  the  bodies  of  the  living 
'and  the  slain,  with  others  half  alive  and  half  dead, 
'were  burnt  together  in  heaps.     The  spectacle 
'was  so  horrible,  that  it  quite  astonished  the  rest 
'of  this  wretched  people,  two  thousand  of  which 
'perished   in  this   barbarous  manner.      Parents 
'durst  not  mourn  for  their  children,  nor  children 
'sigh  for  their  parents;  ...  so  that  their  hearts  no 
♦doubt  were  ready  to  break  with  grief.'  ...  'A  de- 
'cree  was  made,'  ...  (in  Spain  1493,)  'that  all  thej 
♦Jews  should  either  change  their  religion,  or  quit| 
♦the  country  in  three  months.  ...  Three  hundred 
'thousand,  old  and  young,  men  and  women,  went 
'away  on  foot  in  one  day,  not  knowing  whither  to 
*go.     Some  went  into  "Portugal,  others  into  Na- 
'varre,  where  they  conflicted  with  many  calam- 
'ities:  for  some  became  a  prey,  or  perished  by  fam- 
♦ine  and  pestilence.     And  therefore  others  com- 
'mitted  themselves  to  the  sea:  ...  but  there  they 
'met  with  new  disasters:  for  many  were  sold  for 
'slaves  when  they  came  on  any  coast,  many  were 
■♦drowned,  many  burnt  in  the  ships  that  were  set 
♦on  fire.— After  this  a  plague  ...  swept  away  the 
■♦rest  of  the  miserable  wretches,  who  were  hated  i 
♦by  all  mankind:  so  that  all  that  vast  number^ 
♦perished,  ...  except  a  very  few.'      Bp.  Patrkk.l 
— Nothing  seems  more  suited  to  confirm  a  sensi- 
ble but  hesitating  inquirer  concerning  the  truth 
of  revelation,  than  a  careful  comparison  of  this 
■chapter,  and  of  the  prophecies  of  the  New  Tes- 
tament respecting  the  Jews,  with  their  actual] 
history  to  the  present  day:  this    appears  to  bej 
capable  of  effecting  everything,  which  any  ex- 
ternal evidence  imaginable  can  effect;  and  the^ 
demonstration  thence  deduced,  and  which  may: 
be  continually  re-examined  at  leisure,  and  with 
deliberation,  seems  more  convincing  than  mir-j 
acles:  for  these  are  transient  acts,  and  can  only 
be  reviewed  in  the  testimony  with  which  they ' 
are  authenticated.     'What  stronger  proofs  can; 
♦we  desire  of  the  divine  legation  of  Moses? — How 
♦these  instances  may  affect  others  I  know  not,  but 
'for  myself  I  must  acknowledge,   they  not  only 
♦convince,  but  amaze  and  astonish  me  beyond! 
♦expression.'     Bp.  J^ewton.  1 

V.  68.     Many  of  the  Jews  rebellionsly  went '. 
into  Egypt  after  the  Babylonish  captivity,  and| 
there  miserably  perished.     {J^oles,  Jer.  41: — 44:)' 
Multitudes  went  thither,  and  settled  under  thej 
successors  of  Alexander.     But  this  verse  seems 
especially  to  point  out  an  event,  which  took  place 
subsequent  to  the  destruction  of  Jerusalem  by ; 
Titus,  and  the  desolation  made  by  Adrian.    Num-  j 
bers  of  the  captives  were  sent  by  sea  into  Egypt,  j 
(as   well  as  into  other  countries,)  and  sold    for 
slaves  at  a  vile  price,  and  for  the  meanest  offices; 
and  many  thousands   were   left  to  perish  from 
want:  for  the  multitude  was  so  great,  that  pur- 
chasers could  not  be  found  for  them  all  at  any 
price.     God  had  brought  the  nation  out  of  Egypt 
592] 


triumphantly,  and  had  forbidden  them  to  return; 
and  had  not  their  sin  incurred  the  severest  ven- 
geance, he  would  never  have  permitted  them  to 
be  forced  thither:  but,  by  their  iniquities,  they 
provoked  him  to  reduce  them  to  as  abject  a  con- 
dition, as  that  from  which  he  had  redeemed  them; 
nay  more  abject  and  wretched. — Mr.  Henry 
closes  his  comment  upon  this  most  awful  chapter, 
with  mentioning  a  wicked  man,  who  was  so  en- 
raged at  the  threatenings  contained  in  it,  that  he 
tore  the  leaf  out  of  his  Bible.  'But,'  says  this 
pious  author,  'to  what  purpose  is  it  to  deface  a 
'copy,  whilst  the  original  stands  upon  record,  in 
'the  divine  counsels,  by  which  it  is  unalterably 
'determined,  that  "the  wages  of  sin  is  death," 
'whether  men  will  hear,  or  whether  they  will  for- 
'bear?' 


PRACTICAL  OBSERVATIONS. 

In  vain  doth  human  language  exhaust  its  pow- 
ers, in  attempting  to  express  the  whole  meaning 
of  these  important  terms,  the  blessing,  and  the 
CURSE,  of  Almighty  God.     All  events  are  ab- 
solutely at  his  disposal,  all  creatures  are  his  ser- 
vants, and  he  can  make  us  as  happy,  or  as  miser- 
able, as  he  pleases.      If  he  determine  to  bless 
us,   he   can  command  a  confluence  of  health, 
riches,  and  reputation;  and  will  give  fruitful  fields, 
flourishing  families,  and  peaceful  habitations,  in 
case  these  be  good  for  us.     He  can  advance  men 
above  their  neighbors,  and  cause  them  to  triumph 
over  their  enemies:  he  can  communicate  every 
temporal  good,  along  with  the  ordinances  of  his 
courts,    and  the   graces  of  his   Spirit.     He  can 
even  connect  great  honor  with  deep  humility; 
and  give  success  in  every  undertaking,  comfort 
in  every  connexion,  and  abundance  of  all  things, 
with  a  thankful,  liberal,  and  spiritual  mind:  yet 
all  this  is  very  little,  compared  with  that  future, 
everlasting,  and  complete  felicity,  in  the  contem- 
plation of  which  our  thoughts  and  our  language 
!  j  are  absolutely  swallowed  up. — On  the  other  hand, 
1  if  the  Lord  purpose  to  inflict  vengeance,  what 
!  I  miseries  can  his  curse  inflict  even  in  this  present 
!  worldl  An  assemblage  of  direful  diseases,  rack- 
ing pains,  pinching  poverty,  and  dreary  famine, 
with   armies   of  victorious  enemies,   exercising 
every   cruelty    enhanced  by  galling  insult,  are 
ready  to  obey  his  mandate.     At  his  word  too,  re- 
morse seizes  the  conscience,   and   anguish  and 
despair  possess  the  heart;  yea,  maddening  rage, 
envy,   and  impotent   revenge,  join   with  disap- 
pointed ambition,  avarice,  and  lust,  to  render  the 
whole  soul  one  wild  tumult  of  conflicting  passions, 
to  obliterate  every  tender  feeling,  and  to  infat- 
uate the  devoted  wretch,  by  depriving  him  of  all 
power  to  extricate  himself,   and  plunging  him 
still  deeper  into  utter  ruin.     His  own  wretched- 
ness will  be  also  aggravated  by  witnessing  the 
distress  of  friends,  relatives,  and  children,  ren- 
dered miserable  through  his  crimes:  and  all  this, 
and  far  more  than  words  can  describe,  may  with 
I  accumulating  weight  press  upon  him,  for  weari- 
I  some  weeks,   and  months,   and  years,   without 
;  prospect  of  relief  but  from  death,  the  thought  of 
!  which  appals  the  soul  with  still  deeper  horrors. 
!  But  this  is  only  "the  beginning  of  sorrows"  to 
I  those,  who  are  under  the  curse  of  God:  what  will 
'  then  be  their  unabating  and  everlasting  misery 
in  that  world,  where  "their  worm  never  dieth,  and 
the  fire  is  not  quenched.'"  Yet  to  such  wretched- 
ness is  every  one  exposed,  who  lives  in  disobedi- 


B.  C.   1431. 


CHAPTER  XXIX. 


B.  C.  1451. 


CHAP.  XXIX. 

Moses  reminds  Israel  of  the  Lord's  wonderful  works,  in  order  to 
their  again  ratifying  the  covenant,  1—9.  He  addresses  all 
who  were  required  to  do  this,  10 — 17.  He  tremendously  de- 
nounces the  doom  of  presumptuous  transe^ressors,  13 — 28.  He 
distinguishes  between  things  secret,  and  things  revealed,  29. 

THESE  are  *  the  words  of  the  cove- 
nant, which  the  Lord  commanded 
Moses  to  make  with  the  children  of  Israel 
in  the  land  of  Moab,  ^  beside  the  covenant 
which  he  made  with  them  in  Horeb. 

2   And  Moses  called  unto  all  Israel, 
and  said  unto  them,  "^  Ye  have  seen  all 

a  12,21,25.      Lev.  26:44,45.     2 

Kings  23:3.    Jer.  ll:2,ti.  34:18. 

Acts  3:25. 
b  4:10— 13,23.  5:2,3.      Ex.    19:3 

—6.  24:2—8.  Jer.  31:32.  Heb. 


8:9. 
c  See   on  Ex.    19:4.— Josh.  24: 
5,6.      Ps.  73:43—51.   106:27— 
36. 


ence  to  God's  commandments;  and  his  wrath  is 
revealed  from  heaven  expresslj^  for  our  warning, 
"that  we  may  fear  this  glorious  and  fearful  name, 
THE  Lord  our  God."  None  will  suffer  any  mis- 
ery above  his  deserts:  but  indeed  we  are  all  ex- 
posed to  this  awful  curse  for  breaking  the  law  of 
God.  Yet,  blessed  be  his  name,  we  are  under  so 
gracious  a  dispensation,  that  nothing  but  obsti- 
nate impenitence  can  expose  us  to  the  more  tre- 
mendous part  of  it.  "Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse 
for  us,"  and  having  borne,  in  his  own  person,  the 
substance  of  all  that  agony  and  anguish,  which 
our  sins  had  merited,  and  which  we  must  other- 
wise have  endured  for  ever.  To  those  who  be- 
lieve in  him,  "there  is  no  condemnation:"  all 
temporal  calamities  are  converted  into  salutary 
chastisements;  whatever  be  their  proportion  of 
temporal  blessings,  every  thing  is  given  or  with- 
held, as  most  conduces  to  their  final  and  eternal 
felicity;  and  even  in  this  present  world,  their 
comfort  and  happiness  is  far  superior  to  that  of 
the  most  prosperous  sinner.  To  this  Refuge  and 
Salvation  let  sinners  flee;  in  tliese  privileges  let 
believers  rejoice,  and  serve  their  reconciled  God  i 
%vith  gladness  of  heart,  for  the  "abundance"  of  all 
spiritual  blessings  with  which  he  has  blessed  \ 
them;  while  gratitude  to  the  Savior,  meditation  i 
on  his  sufferings,  and  a  consciousness  of  their 
own  deserts,  reconcile  them  to  every  cross  and  1 
self-denial.  But  let  none  call  these  blessings 
their  own,  who  do  not  endeavor  to  observe  and 
do  all  the  commandments  of  God,  with  upright- 
ness of  lieart:  for  even  the  believer  can  enjoy 
the  present  comfort  of  tliem,  no  further  than  he 
"exercises  himself  to  have  a  conscience  void  of 
offence  towards  God  and  man." — As  "all  things 
work  together  for  good  to  them  who  love  God;" 
so  all  things  concur  in  ruining  his  enemies,  and 
in  enslaving  to  the  vilest  of  masters  those  that 
refuse  to  obey  him,  wliose  'service-  is  perfect 
^freedom.'  Even  pi-osperity  increases  their  pride 
and  insolence,  their  table  becomes  a  snare,  the 
curse  of  God  imbitters  their  blessings;  and  it 
will  pursue  tliem,  until  it  overtake  and  sink  them 
into  final  destruction. — As  these  predictions  con- 
cerning the  Israelites,  compared  with  their  ac- 
complishment, demonstrate  the  divine  inspiration 
of  the  Scriptures;  how  should  the  example  of 
that  people  warn  all  who  see  and  hear  these 
things,  not  to  provoke  the  Lord  to  anger,  by  dis- 
obeying his  commands,  and  despising  his  gospel! 
— But  let  all  who  love  the  truth  and  word  of  God, 
remember  to  pity  and  pray  for  the  conversion  of 
the  benighted  Jews:  and  likewise  to  beseech  the 
Lord  in  behalf  of  our  much  favored,  but  much 
offending  land;  that  reformation,  and  the  revival 
of  true  religion,  may  preserve  us  from  being  be- 
reaved of  our  distinguished  mercies,  and  feeling 
those  miseries,  from  which  we  have  hitherto  been 
graciously  exempted. 

Vol.  I.  75 


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  ^  temptations  which  thine 
eyes  have  seen,  the  signs,  and  those  great 
miracles: 

4  Yet  the  Lord  hath  not  ^  given  you 
an  heart  to  perceive,  and  eyes  to  see,  and 
ears  to  hear,  unto  this  day. 

5  And  I  have  led  you  forty  years  in 


d  See   on    4:32—35.    7:18,19.- 

Neh.  9:9—11. 
e  See  on  i30.— Prov.  20:12.  Is. 

6:9,10.63:17.  Ez.  36:26.  Matt. 

13:11—15.    John  8:43.  12:38- 


40.  Acts  28:26,27.  Kom.  11  ;7 
—10.  2  Cor.  3:15.  Eph.  4:18. 
2  Tbes.  2:10—12.  2  Tim.  2:25. 
Jam.  1:13—17. 


NOTES. 

Chap.  XXIX.  V.  1.  The  covenant  ratified 
with  this  new  generation,  (like  the  law  given 
them,)  was  substantially  the  same,  as  that  before 
ratified  with  their  fathers  at  mount  Sinai. — In 
this  chapter  the  covenant  is  proposed,  and  the 
consequences  of  violating  it  are  declared:  but  a 
more  explicit  ratification  of  it  was  afterwards 
made,  fi"om  mount  Gerizim  and  mount  Ebal. 
[JTotes,  27:  Josh.  8:30—35.) 

V.  2,  3.  Numbers  of  the  persons  addressed  had, 
in  their  youth  been  eye-witnesses  of  the  miracles 
referred  to,  and  could  attest  the  reality  of  them 
to  their  children  and  juniors.     [J\Iarg.  Ref.) 

V.  4.  Fallen  man  never  makes  a  proper  use  of 
his  senses  and  faculties,  and  of  religious  instruc- 
tion and  outward  advantages,  without  the  special 
preventing  grace  of  God.  An  entire  indisposed- 
ness  to  that  which  is  spiritually  good,  and  a 
strong  propensity  to  evil,  the  effects  of  our  fall 
in  Adam,  are  the  sources  of  all  actual  wicked- 
ness, and  render  us  the  objects  of  the  Lord^'s 
holy  abhorrence,  and  righteous  displeasure.  No 
doubt  Omnipotence  could  overcome  these  hin- 
drances in  every  man:  but  the  exercise  of  the 
power  of  God  is  directed  by  infinite  wisdom,  and 
regulated  as  most  conducive  to  his  glory.  No 
sinner  can  deserve  so  valuable  a  benefit  from  his 
offended  Creator;  but  every  man  might  righte- 
ously have  been  left  to  the  effects  of  his  corrupt 
propensities,  which  are  never  in  the  holy  scrip- 
tures admitted  as  an  excuse  for  sinful  actions. 
Indeed  men  in  general  perceive  no  occasion  for 
renewing  grace;  they  have  no  desire  after  it,  and 
will  use  no  means  to  obtain  it.  But  on  the  con- 
trary, by  their  voluntary  wickedness,  they  3o 
violence  to  natural  conscience  and  (he  common 
sense  of  mankind,  and  thus  often  provoke  God 
judicially  to  leave  them  to  themselves.  (j\''oie,  2 
Thes.  2:8 — 12.)  He  has,  however,  appointed  cer- 
tain methods  to  be  employed,  to  convince  sinners 
that  the  change  is  absolutely  necessary:  and  tliey 
are  commanded  and  encouraged  to  seek  it.  Thus 
the  path  of  duty  and  safety  is  made  plain;  and 
they  who  attend  to  these  instructions,  "receive 
the  blessing  from  the  God  of  salvation,"  the 
Giver  of  "eveiy  good  and  perfect  gift;"  [Jfotes, 
Jam.  1:13 — 18.)  who  at  last  will  convince  all  his 
enemies  that  they  alone  were  to  blame  for  their 
sins. — The  faithful  minister  will  be  thankful 
when  any  receive  "hearts  to  perceive  and  ejcs 
to  see:"  (JVb<e,  Matt.  13:16,17.^  but  while  so 
many  remain  blinded  to  their  own  cnaractcr,  inter- 
est, and  duty,  he  must  wait,  with  earnest  expec- 
tation and  prayer,  for  a  more  extensive  blessing, 
and  will  seem  to  think  nothing  done,  as  long  as 
so  much  remains  undone.  This  appears  to  have 
been  precisely  the  feeling  of  Moses  at  this  time. 
There  were  doubtless  many  exceptions;  yet  the 
bulk  of  the  people  still  remained  insensible  to  the 

[593 


B.  C.  1431. 


DEUTERONOMY. 


B.  C.  1451. 


the  Avilderness:  '  your  clothes  arc  not 
waxen  old  upon  you,  e  and  thy  shoe  is 
not  waxen  old  upon  thy  foot. 

6  Ye  have  not  ^  eaten  bread,  '  neither 
have  ye  drunk  wine  or  strong  drink;  that 
ye  might  know  that  I  am  the  Lord  your 
God. 

7  And  when  ye  came  unto  this  place, 
J  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  their  land,  and  gave  it 
for  an  inheritance  unto  the  Reubcnites, 
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  pros- 
per in  all  that  ye  do. 

10  IT  Ye  ^stand  this  day  all  of  you 
before   the  Lord   your  God;  your   cap- 

f  .See  o«  3:4.— Neh.  9:21.  Malt. 

6:31,32. 
g  Josh.  9:6,13.    Matt.  10:10. 
h  See    on    8:3 Ex.     16:12,35. 

Neh.  9:15.    Ps.  78:24,25. 
i  Num.  16:14.20:8.  1  Cor.  10:4. 

Eph.  5:18. 
J  2:24— 37.  3:1  — n.     Num.21: 

21—35.  32:33—42.     Ps.  135:10 


—12.  136:17—22. 
k  See    on    1.    4:6. — Josh.    1:7. 

1  Kings  2:3.   Ps.  25:10.  103:17, 

18.     Is.  56:1,2,4—7.    Jer.  50:5. 

Luke  11:28.     Heb.  13:20,21. 
1  4:10.  31:12.13.      2  Chr.   23:16. 

34:29—32.     Neb.  8:2.  9:1,2,38. 

10:28.  Joel  2:16,17.  Rev.  6:15. 

20:12. 


real  design  and  tendency  of  all  that  the  Lord  had 
spoken  and  done  among-  them;  and  multitudes 
had  provoked  him  to  g-ive  them  up  to  their  own 
hearts'  lusts.  This  grieved  the  pious  and  atiec- 
tionate  spirit  of  Moses,  who  used  this  lang-uag-e, 
not  only  to  reprove  their  hardness  of  heart,  but 
also  to  warn,  instruct,  and  excite  them:  for  if 
«'God  had  not  g-iven  them  a  heart  to  perceive, 
and  ej'es  to  see,"  it  was  undeniable  that  they 
had  wilfully  hardened  their  hearts,  and  stupified 
their  consciences  ag-ainst  every  thing-  which  they 
had  seen  and  heard. — 'Maimonides  rightly  and 
♦judiciously  explains  these  words,  when  he  saiLh, 
"They  had  not  disposed  themselves  to  receive 
'  'this  grace  from  God.'  '  Bp.  Patrick.  It  may, 
however,  be  worth  the  reader's  while  to  com- 
pare this  statement  with  the  words  of  the  apos- 
tle: "Work  out  your  own  salvation  with  fear  and 
trembling;  for  it  is  God  that  worketh  in  you  both 
to  will  and  to  do,  of  his  good  pleasure."  And 
also  with  the  language  of  our  Liturgy,  and  arti- 
cles; 'Lord  have  mercy  upon  us,  and  incline  our 
•hearts  to  keep  this  law.' — 'We  have  no  power  to 
*do  good  works,  pleasant  and  acceptable  to  God, 
'without  the  grace  of  God  by  Christ  preventing 
♦us  that  we  may  have  a  good  will,  and  working 
♦in  us  when  we  have  that  good  will.'    Article  x. 

V.  5,  6.  (JVotes,  8:2,3.)  By  the  special  blessing 
of  God  on  the  manna,  which  the  people  despised 
as  light  bread,  that  immense  multitude  had  been 
preserved  as  healthy  and  fit  for  their  various  ex- 
ercises, as  any  other  people  on  the  productions 
of  the  corn-field  and  vineyard. — Moses  here  re- 
ports the  very  words  of  God,  as  if  he  had  himself 
addressed  the  people. 

Clothes,  &c.  [5)  J^ole,  8:4.— As  by  far  the 
greatest  part  of  the  clothing  of  all  ranks  and 
ages  in  Israel,  were  made  of  linen,  for  which  they 
had  no  resources  in  their  own  possessions,  and 
exceedingly  little  opportunity  of  obtaining  sup- 
plies from  others;  the  reality  and  greatness  of 
the  miraculous  interposition  in  this  behalf,  were 
the  more  extraordinary. 

V.  7— 9.    2:32—37.3:1—11.    JVoles,  J^um.  21: 
21—34.  32: 
594] 


tains  of  your  tribes,  your  elders,  and 
your  officers,  with  all  the  men  of  Is- 
rael, 

1 1  Your  little  ones,  your  wives,  and 
thy  ™  stranger  that  is  in  thy  camp,  from 
"  the  hewer  of  thy  wood  unto  the  drawer 
of  thy  water: 

12  That  °  thou  shouldest  *  enter  into 
covenant  with  the  Lord  thy  God,  and 
i?  into  his  oath,  which  the  Lord  thy  God 
maketh  with  thee  this  day: 

13  That  he  may  i  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  thy 
fathers,  to  Abraham,  to  Isaac,  and  to  Ja- 
cob. 

1 4  Neither  with  you  only  ^  do  I  make 
this  covenant  and  this  oath; 

15  But  with  him  that  standeth  here 
with  us  this  day  before  the  Lord  our  God, 


Ex.  12:38,48,49.    Num. 
Gal.  3:28. 


m  5:14, 

11:4. 
n  Josh.  9:21—27. 

Col.  3:11. 
o  5:2,3.      Ex.  19:5,6.     Josh.  24: 

26.    2  Kings  11:17.   2  Chr.  15: 

12—15. 


*  Heb.  pass. 

p  14.     2  Chr.  15:12—16.    Neb. 

10:28,29. 
q  .See  on  7.6.  26:18,19.  28:9. 
r  .See  on  Gen.  17:7.    Ki.  6:7. — 

Jer.  31:33.  32:38.    Heb.  11:16. 
s  Jer.  31:31— 34.  Heb.  8:7— 12. 


V.  10 — 12.  The  national  covenant,  made  with 
Israel,  was  in  some  things  a  shadow  of  the  cove- 
nant of  grace;  as  it  also  represented  the  outward 
dispensation  of  the  gospeL  [jVote,  Ex.  19:5.)  This 
covenant  is  confirmed  with  true  believers  "for 
the  good  of  them  and  of  their  children  after 
them:"  and  in  their  families,  the  profession  of 
Christianity  is  principally  continued.  (JVo/e«, 
Jer.  32:39—41.  Acts  2:37—40.  Rom.  11:16—21.) 
Thus  they  enjoy  permanent  religious  advan- 
tages, which  are  seldom  withdrawn,  unless  they 
renounce  the  religion  of  their  forefathers,  or 
evince  a  total  disregard  of  it.  As  others  like- 
wise embrace  the  gospel,  their  families  also  be- 
come a  part  of  the  visible  church,  which  thus 
spreads  from  nation  to  nation,  and  descends 
from  one  generation  to  another.  The  infant- 
offspring,  therefore,  of  such  persons  as  are  fa- 
vored with  the  gospel,  are  greatly  interested 
in  the  conduct  of  their  parents:  and  they  who 
value  the  blessings  of  the  new  covenant  as  their 
own  portion,  and  desire  them  as  the  portion 
of  their  beloved  children,  and  intend  to  bring 
them  up  accordingly,  seem  equally  authorized 
and  required  to  bring  them  under  the  external 
obligations,  and  to  seek  for  them  the  external 
pledges  of  it,  as  these  Israelitish  parents  were. 
— This  transaction  might,  in  many  ways,  at  the 
time  and  afterwards,  benefit  both  the  parents 
and  their  offspring;  as  it  had  a  direct  tendency 
to  stir  up  the  parents  to  pray  for  their  children, 
and  to  instruct  them  as  they  grew  up:  and  if 
when  they  came  to  years  of  understanding,  they 
were  reminded  how  solemnl)"^  they,  as  well  as 
their  parents,  had  entered  into  covenant  with 
God,  it  would  tend  to  restrain  their  passions, 
awaken  their  consciences,  and  excite  them  per- 
sonally to  seek  the  covenant  blessings,  which 
could  only  be  forfeited  by  their  own  wilful  sins. 
i^J^ote,  Mark  10:13—16.)  It  therefore  pleased 
God  to  order  the  covenant  to  be  ratified,  not 
only  by  the  principal  persons  in  Israel,  or  by  the 
adults;  but  hy  the  women  and  children,  nay,  by 
the  strangers  and  meanest  slaves;  that  is,  by  the 
1 1  whole  company. 


B.  C.    1451. 


CHAPTER  XXIX. 


B.  C.    1451. 


and  '  also  with  him  that  is  not  here  with 
us  this  day: 

16  (For  ye  know  how  we  have  dwek 
in  the  land  of  Egypt,  and  how  we  came 
"  through   the  nations  which  ye   passed 

by; 

17  And  ye  have  seen  their  abomina- 
tions, and  their  *  idols,  wood  and  stone, 
silver  and  gold,  which  zvere  among  them:) 

[Practical  Observatio7is.] 

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,  y  lest  there  should  be 
among  you  a  root  that  beareth  ^  gall  and 
wormwood: 

19  And  it  come  to  pass,  when  he  hear- 
eth  the  words  of  ^  this  curse,  '  that  he 
bless  himself  in  his  heart,  saying,  I  shall 
have  peace,  ^  though  I  walk  in  the  +  imag- 


t  See  on  5:3.— Jer.  32:39.  60:6. 

Acts  2:39.    1  Cor.  1:14. 
u  2:4,9,19,24.  3:1,2. 
*  Heb.  dungy  gods, 
X  11:16,17.     13:1—15.     11:2—7. 

Heb.  3:12. 
Tier.  9:1S.     Hos.  10:4.    Amos 
"6:12.    Acts  8.23.     Heb.  12:16. 
I  Or,  a  poisonful  herb.     Heb. 

rosh. 


z  See  on  12. — Gen.  2:17. 

a  17:2.  Num.  15:30.    Ps.  10:4— 

6, 1 1 .  49: 1 8 .  94  ;6,7.    Pro  v.  29 : 1 . 

Jer.  5:12,13.  7:3—11.  28:16— 

17.  44:16,17,27.     Ez.  13:16,22. 

Eph.  5:6. 
b  Num.  15:30.  Kc.  11:9.    Rom. 

1:21.    2  Cor.  10:5.     Eph.  4:17. 
t  Or,  ttubbornness.      Jer.  3:17. 

7:24.  Margins. 


V.  13 — 15.  The  oath,  which  the  Lord  sware 
unto  Abraham,  Isaac,  and  Jacob,  is  here  adduced 
as  confirming'  the  covenant  made  with  the  na- 
tion of  Israel;  yet  St.  Paul  refers  to  it  as  the  se- 
curity of  all  who  "have  fled  for  refug-e  to  lay 
hold  upon  the  hope  set  before  them"  in  the  gos- 
peh  for  by  it  temporal  blessings,  and  the  means 
of  grace,  were  ensured  to  the  posterity  of  the 
patriarchs  according  to  the  flesli;  and  likewise 
the  special  blessings,  which  Abraham  was  per- 
sonally interested  in  by  the  righteousness  of 
faith,  to  all  his  spiritual  seed  of  believers,  who 
are  sealed  with  the  true  circumcision  of  the 
heart.  (.Voie*,  Gen.  17:1—12.  Rom.  4:9—12. 
Gal.  3:6—22.  Heb.  6:13— 20.)— Even  such  as 
were  absent,  and  the  unborn  children  of  the 
whole  company,  to  the  latest  posterity,  were  in- 
cluded in  the  covenant:  since  nothing  but  apos- 
tacy,  idolatry,  or  rejection  of  the  promised  Sa- 
vior, could  cut  off  thie  entail  of  the  national  ad- 
vantages; and  nothing  but  personal  unbelief  and 
disobedience  could  prevent  individuals  from 
sharing  in  the  spiritual  blessings. 

V.  16, 17.  [Marg.  Ref.)  'They  had  opportunity 
♦in  Egypt  of  seeing  too  much  of  their  vile  idola- 
♦tries.  And  so  they  had,  as  they  passed  by  thecoun- 
'try  of  Moab  and  Midian,  when  some  had  been  se- 
'duced  to  the  worship  of  Baal-peor,'  Bp.  Patrick. 

V.  18.  This  and  the  following  verses  referred 
to  the  curses  of  the  preceding  chapters,  and 
taught  the  people  to  dread  the  infliction  of  them 
upon  individuals,  and  families,  as  well  as  on  the 
nation  at  large,  if  they  violated  the  covenant 
now  proposed  to  them,  especially  by  idolatry, 
however  secret.  This  crime,  in  an  Israehte, 
must  be  preceded  by  wilful  apostacy  from  God, 
and  contemptuous  defiance  of  him:  it  was  an  ex- 
plicit renunciation  of  the  covenant,  and  an  act 
of  direct  rebellion — ^There  is  something  similar 
in  the  case  of  those  who  have  been  baptized,  and 
brought  up  under  the  dispensation  of  the  gospel, 
if  they  become  infidels  or  live  wicked  lives:  they 
more  explicitly  renounce  God  and  refuse  the 
blessings  of  bis  covenant,  than  any  other  persons 


ination  of  mine  heart  '  to  add  5  drunken- 
ness to  thirst. 

20  The  Lord  ^  will  not  spare  him,  but 
then  the  anger  of  the  Lord  and  «  his  jeal- 
ousy shall  f  smoke  against  that  man,  and 
s  all  the  curses  that  are  written  in  this 
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  cove- 
nant that  Ware  written  in  this  book  of  the 
law: 

22  So  that  the  generation  to  come  of 
your  children,  that  shall  rise  up  after  you, 
and  the  stranger  that  shall  come  from  a 
far  land,  shall  say,  when  they  see  the 
plagues  of  that  land,  and  the  sicknesses 
"^  which  the  Lord  hath  laid  upon  it; 


c  Job  15:16.  34:7.     Is.  30:1.  56; 

12.   Eph.  4:19. 
$  Heb.     the     drunken     to    the 

thirsty. 
d  Ps.  78:50.  Prov.  6:34.    Is.  27: 

11.   Jer.  13:14.     Ez.  5:11.  7:4, 

9.  8:13.  9:10.  24:14.      Rom.  8: 

32.  11:21.  2  Pet.  2:4,5. 
e  Ex.  20:5.  34:14.      Ps.  78:58. 

79:5.  Cant.  8:6.  Ez.  8:3,5.  23; 

26.36:5.    Nah.  1:2.     Zepli.  1: 


18.    1  Cor.  10:22. 
f  Ps.  18:8.  74:1.    Heb.  12:29. 
g  27:16-26.  28:16—68. 
h  See  m  9:14.  25:19.  Ex.  32:32, 

33 Ps.  69.28.    Eer.  3:6. 

i  Josh.  7:  Ez.  13:9.  Mai.  3:18. 

Matt.  24:61.25:32,41,46. 
II  Heb.  is  -written. 
ir  Heb.    uhere-with    the  LORD 

hath  made  it  sick. 


can  do. — The  word,  translated  gall,,  may  mean 
hemlock,  or  some  other  poisonous  plant.  The 
enmity  of  man's  heart  against  God  is  a  root 
which  bears  the  poisonous  and  bitter  fruits  of 
idolatry,  impiety,  hypocrisy,  and  every  kind  of 
wickedness,  [j^ote.  Acts  8:18 — 24.)  'A  person 
of  corrupt  principles  and  bad  character,  is  like- 
wise a  root  which  produces  an  increase  of  these 
pestiferous  plants,  by  his  persuasions,  influence, 
and  example:  and  the  attempts  of  idolatrous 
Israelites  to  entice  others  to  the  same  practices, 
till  they  became  general,  seems  to  have  been 
especially  meant.  [J^otes,  2  Tim.  2:14 — 18.  5: 
17,18.  Heb.  12:15—17.) 

V.  19,  20.  Unbelief  and  false  principles  cher- 
ish presumptuous  hopes  of  impunity;  and  in  this 
way  men  embolden  themselves  and  one  another 
in  wickedness,  and  expect  to  be  happy,  notwith- 
standing the  awful  threatenings  of  the  sacred 
Scriptures.  (J^ote,  Ec.  8:11—13.)  Thus  "they 
walk  in  the  imagination  of  their  heart  to  add 
drunkenness  to  thirst."  This  seems  to  be  a 
metaphorical  expression,  denoting  the  eager 
gratification  of  depraved  inclinations;  while  men 
greedily  drink  down  iniquity,  as  the  drunkard 
does  his  liquor,  without  regard  to  consequences. 
[JSfote,Job  15:14 — 16.) — The  arrangement  of  the 
words  in  the  original  has  led  some  to  render 
them,  "to  add  thirst  to  drunkenness;"  and  then 
they  imply  the  insatiableness  of  men's  sinful 
passions,  which  hanker  for  more  and  more  indul- 
gence after  the  greatest  excesses.  But  some 
think  that  the  expression  relates  to  the  zeal, 
with  which  sinners  try  to  corrupt  others;  as  if  the 
land  which  was  overflowed,  should  pour  out  its 
waters  to  deluge  that  which  still  continued  ca- 
pable of  cultivation  Perhaps  it  may  also  refer 
to  the  sensual  excesses,  which  were  employed 
as  incentives  to  the  worship  of  idols,  and  which 
tended  greatly  to  promote  idolatrj'. — More  ter- 
rible words  can  scarcely  be  conceived  than  those 
which  follow:  and  as  they  respected  the  people 
of  Israel,  their  accomplishment  has  been  equally 
remarkable.     [Jlarg.  Ref.) 

[595 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451, 


23  And  that  the  whole  land  thereof  is 
''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,  which  the  Lord  overthrew  in  his 
anger,  and  in  his  wrath: 

24  Even  all  nations  shall  say,  "  Where- 
fore hath  the  Lord  done  thus  unto  this 
land?  what  mcaneth  the  heat  of  this  great 
anger? 

25  Then  men  shall  say,  °  Because 
p  they  have  forsaken  the  covenant  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  Avent  and  served  other 


k  Job.   18:15.     Is.  34:9.     Luke 

17:2P.  Rev.  19:20. 
1  Judg.  9:45.     Ps.  107:34.    Jer. 

17:fi.     Ez.  4'7:11.     Zeph.  2:9. 

Luke  14:34,36. 
m  Gen.  14:2.  19:24,26.   Jer.  20: 

16.   Uos.  11:8,9.  Am.  4:11. 
n  1  Kiiigs  9:8,9.   2  Chr.  7:21,22. 


Jer.  22.8.      Lam.  2:15—17.  4: 

12.  Ez.  14:23.   Rom.  2:5. 
0  Is.  47.6.  Jer.  40:2,3.  50:7. 
p  1  Kings  19:10—14.   Is.  24:1  — 

6.  Jer.  22:9.  31.32.    Heb.  8:9. 
q  Jud^.  2:12,13.5:8.       2    Kings 

17:7-18.      2  Chr.  36:12—17. 

Jer.  19:3—13.  44:2—6. 


V.  21 — 25.  The  tremendous  destruction  of  in- 
dividual transgressors  is  here  considered,  as  con- 
nected with  the  ruin  of  tlie  nation,  throug-h  the 
fatal  effects  of  corrupt  influence  and  bad  exam- 
ples. The  warning-  then  becomes  prophetical, 
and  coincides  with  the  predictions  already  con- 
sidered. {J^otes,  4:25—28.  28:15—67.)  The 
entire  desolations  during  the  Babylonish  cap- 
tivity, and  the  waste  and  sterile  condition  of 
that  oace  fruitful  land,  from  the  taking  of  Jeru- 
salem by  the  Romans  to  this  day,  are  foretold  in 
emphatical  language.  But  the  most  striking  cir- 
cumstance is  this;  the  Jews  themselves  (along 
with  strangers  and  enemies,)  are  introduced,  as- 
cribing all  these  calamities  to  the  wrath  of  God 
ag-ainst  them  for  their  sins,  especially  their  idol- 
atry. [Marg.  Ref.  n— p.  Jfote,  Jer.  40:2,3.) 
In  numberless  instances  this  has  been  verified,  in 
the  judgment  formed  of  them  by  others;  and  the 
Jews  in  general  at  present  concur  in  the  de- 
cision.— The  barrenness  of  the  land  of  Canaan 
at  present,  contrasted  with  the  description  of  its 
fertility  contained  in  the  Scriptures,  has  led  in- 
fidels to  bring  forward  many  specious  arguments, 
or  subtle  insinuations,  against  the  divine  author- 
ity, and  indeed  the  veracity,  of  the  sacred  writ- 
ers: for  present  appearances  lead  them  to  con- 
clude that  it  never  could  have  been  so  fruitful  as 
it  is  represented  in  Scripture.  But  they  seem 
not  at  all  aware,  that  in  the  pains  which  they 
take  to  shew  the  present  sterility  of  those  re- 
gions, they  authenticate  the  very  Book  which 
they  intend  to  oppose;  and  illustrate  the  fulfil- 
ment of  the  prophecies  delivered  by  Moses,  whose 
credit  as  an  historian,  and  as  an  inspired  writer, 
they  aim  to  undermine.  For  who  can  deny,  that 
these  ancient  i-ecords  predict  the  singular  bar- 
renness of  the  promised  land  in  sub.sequent  ages, 
as  the  just  punishment  of  Israel's  apostacy  and 
wiclsedness;  as  well  as  describe  its  extraordinary 
fruitfulness,  when  God  put  Israel  in  possession  of 
it?  Who  can  say,  even  on  rational  grounds, 
that  the  Almighty  God  cannot  effect  such  a 
change?  or  object  to  the  declaration,  "A  fruitful 
land  maketh  he  barren,  for  the  wickedness  of 
them  who  dwell  therein?"  {Ps.  107:34.)  And, 
whatever  second  causes  have  concurred,  un- 
doubtedly "thus  it  was  written,"  and  thus  it  is; 
"and  this  God  hath  wrought,  and  it  is  marvellous 
in  our  eyes."  [Marg.  Ref.) 
596j 


gods  and  worshipped  them,  •"  gods  whom 
they  knew  not,  and  *  whom  he  had  not 
t  given  unto  them: 

27  And  the  anger  of  the  Lord  was 
kindled  against  this  land,  to  bring  upon  it 
^  all  the  curses  that  art  written  in  this  book: 

28  And  the  Lord  •  rooted  them  out  of 
their  land  in  anger,  and  in  wrath,  and  in 
great  indignation,  and  cast  them  into 
another  land,  "  as  it  is  this  day. 

29  The  ^  secret  things  belong  unto  the 
Lord  our  God;  but  those  things  rvhich  are 
y  revealed  belong  unto  us,  ^  and  to  our 
children  for  ever,  that  we  may  do  all  the 
words  of  this  law. 

9:7. 
X  Job  11:6,7.  28:28.     Ps.  26:14. 

Trov.  3:32.    Jer.  23:18.     Dao. 

2:!8,19,27— 30.  4:9.     Am.  3:7. 

Matt.  13:35.     John   15:15.  21: 

22.    Acts  1:7.     Rom.  11:33,34. 

16:25,26.  1  Cor.  2:16. 
y  Ps.  78:2—7.    Is.  8:20.    Matt. 

11:27—30.13:11.     John  20:31. 

Rom.  16:26.    2  Tim.  1:5. 
z  See  on  6:7.  30:2. 


r  28:64. 

*  Or,   who   had  not  given    to 

them  any  portion, 
t  Heb.  divided. 
s  20,21.      27:16,&c.     28:16,&c. 

Lev.  26:14.&c.      Dan.  9:11  — 

14. 
t  28:25,36,64.       1   Kings  14:15. 

2  Kings  17:18,23.   2  Chr.  7:20. 

Ps.  52:5.     Prov.2:22.  Jer.  42: 

10.    Luke  21:23,24. 
u6:24.  8:18.     Ezra  9:7.     Dan. 


V.  26.  The  Lord,  not  only  did  not  command 
the  idolatry  of  Israel,  but  he  did  every  thing 
which  was  proper  to  keep  them  from  so  degrading- 
an  abomination. — The  clause  rendered,  "which 
he  had  not  given  them,"  may  however  mean, 
that  the  false  gods  never  conferred  any  bene- 
fits on  them,     [jyjarg.) 

V.  28.  As  it  is  this  day.]  Probably  the  clause 
was  added  by  Ezra,  or  by  some  scribe,  who  had 
witnessed  the  desolations  of  the  Babylonish  cap- 
tivit)'.  But  the  emphasis  of  it,  as  acknowledg- 
ing the  accomplishment  of  this  ancient  prophecj', 
supposing  the  words,  "as  it  is  this  day,"  to  be 
spoken  by  a  modern  Jew,  after  the  long  contin- 
ued dispersion  of  the  nation,  is  inconceivably  en- 
hanced. 

V.  29.  It  is  here  intimated,  that  many  things, 
in  the  divine  counsels  and  conduct,  might  appear 
very  dark  to  the  Israelites.  They  would  be  ready 
to  propose  questions  about  those  future  events, 
which  were  foretold  in  general  terms;  and  to 
raise  objections  against  the  Lord's  dealings  with 
them.  The  awful  curses  might  appear  needlessly 
severe,  and  they  would  inquire  into  the  reasons 
of  them,  with  irreverent  curiosity,  and  a  dispo- 
sition to  justify  themselves  and  the  nation.  Of 
this  disposition  Satan  might  avail  himself,  and 
tempt  them  to  unbelief;  to  entertain  hard 
thoughts  of  God,  and  his  law  and  service;  to  ex- 
cuse their  disobedience;  or  to  indulge  vain  spec- 
ulations, instead  of  attending  to  their  duty.  They 
were  therefore  cautioned  against  these  delusions, 
by  an  important  distinction  of  easy  and  univer- 
sal application.  Man  ought  not  to  intrude  into 
those  things,  which  it  has  pleased  God  to  con- 
ceal from  him:  for  who  can  penetrate  into  the 
secrets  of  his  wisdom;  or  discover  his  decrees 
and  counsels,  the  reasons  of  his  conduct,  and  the 
mysteries  of  his  nature,  further  than  he  reveals 
them?  (JVo<e*,  y*.  40:12— 17.  45:9,10.  J?owi.  11: 
33—36.)  "Secret  things  belong  to  the  Lord;" 
and  all  inquiries  into  them  are  arrogant  and  pre- 
sumptuous. But  he  has  revealed  every  thing 
that  can  be  really  beneficial;  and  our  attention 
in  this  respect  should  reach  to  the  whole  of  these 
discoveries,  and  terminate  with  them.  "Those 
things  which  are  revealed  belong  to  us:"  not  to 
increase  our  stock  of  barren  notions,  but  to  en- 
courage and  regulate  our  obedience,  "that  we' 
may  do  all  the  words  of  this  law."    They  belong 


6.  C.   1451. 


CHAPTER  XXIX. 


B,  C.  1451. 


also  to  our  children,  and  to  them  we  should  com-|lenant  ought  to  be  proposed  to  men  in  general, 
munscate  the  instruction  wliich  God  has  afforded  j  who  should  be  exhorted  and  invited  with  all  ear- 
us. — Almost  all  the  heresies  and  controversies,  |  nestness  to  lay  hold  on  it:  the  encouragements  ol 
wiiich  have  corrupted  the  purity  or  disturbed  the  jl  the  gospel  should  be  stated,  and  the  awful  conse- 
peace  of  the  church  in  every  age,  have  origin  at-  [j  cpiences  of  neglecting  so  great  salvation  declared 
cd  from  disregard   to  this  distinction;  from  vain 


attempts,  by  human  reasonings  and  authority,  to 
fill  up  supposed  chasms  in  revelation,  and  to 
make  it  more  apparently  consistent  and  system- 
atical, than  it  has  pleased  God  to  make  it;  from 


with  the  greatest  solemnity,  the  most  urgent  ex 

postulations,  and  the  most  affectionate  warnings 

In  these  things  all  are  alike  concerned;  kings  ana 

princes,  captains   and   senators,  rich  and   poor, 

bond  and  free:  and  blessed  be  God,  the  strangers 


deducing  disputable  consequences  from  revela- ;  j  of  the  Gentiles,  nay  the  most  abandoned  sinners, 
tion;  or  from  tracing  back  its  sacred  mysteries  |  are  invited,  and  should  be  even  "compelled  to 


to  some  unrevealed  antecedent  causes.     But  the 
silence  is  as  instructive  as  the  language  of  Scrip- 
ture: its  truths  must  be  apprehended  by  humble 
faith;  and  they  disdain   to  be  comprehended  or 
modelled  by  our  proud  reason.    They  are  intend- 
ed to  subserve  practice;  not  to  gratify  curiosity, 
or  foment   angry    controversies.     Yet   there   is 
danger  on  the  other  side:  and  a  disposition  to 
speak  of  many  things,  concerning  which  a  great 
deal  is  revealed  in  Scripture,  as  immaterial,  or 
not  to  be  understood;  and  to  sink,  (so  to  speak) 
as  far  as  men  are   able,  a  large  portion  of  the 
"whole  counsel  of  God;"  as  if  it  had  better  never  j 
have  been  written;  not   only  tends   to   obscure  i 
divine  truth,  but  to  countenance  the  too  prevail-' 
ing  opinion  that  the  language  of  the  sacred  ora- 
cles is  obscure,  and  conveys  no  clear  and  distinct  | 
or  even  safe   meaning,  without  some   note,  orj 
comment,   or   safeguard. — Such  writers,   if  God ; 
had  consulted  them,  would  have  advised  the  omis-  • 
sion  of  many  parts  of  revealed  truth,  especially  ; 
in  the  epistles  of  St.  Paul. — But  all  the  revealed 
things  belong  to  us.     To  know  the  perfections  of 
God,  and  our  obligations  to  love  and  serve  him; 
our  relations  to  him  and  to  the  eternal  world; 
our  state  and  character  as  sinners,  and  our  duty  I 
as  under  a  dispensation  of  mercy:  to  know  the ! 
way  of  acceptance,  and  the  source  of  grace  and 
comfort  in  Jesus  Christ:  to  understand  our  duty 
as  redeemed  sinners,  with  respect  to  our  several 
stations  and  relations  in  life;  our  talents  and  the 
way  of  improving  them,  with  the  motives  and  as- 
sistances and  encouragements  which  revelation 
proposes:  and  to  be  aware  of  the  enemies  and  I 
dangers  to  which  we  are  exposed,  and  the  means' 
of  escape,  and  the  consequences  of  our  conduct:  1 
— this  is  tlie  substance  of  useful  knowledge,  and,  j 
when  reduced  to  practice,  constitutes  heavenly  j 
wisdom.     This  the  Scriptures  plainly  reveal:  bj'  j 
this  light  we  may  live  and  die  comfortably,  and 
be  happy  eternally;  after  having  on  earth  glori-| 
fied   God,  served   our   generation,    and  left  our; 
dying  exhortations  and  blessings  as  a  bequest  j 
to  posterity.     But  all  which  man  attempts  to  add : 
to  revealed  truth,  or  substitute   in  its  place,  is] 
merely  an  ignis  fatuus,  which  bewilders  the  be- 
nighted traveller;  and,  while  it  amuses  him  with 
its  glimmering,  misleads  him  into  the  pit  of  de- 
struction, and  leaves  him  to  sink  in  it.  [J^otes,  Is. 
8:20.     J\Iatt.  6:22,23.) 

PRACTICAL  OBSERVATIONS. 
V.  1—17. 
They  who  have  consented  to  the  new  covenant 
of  mercy  and  grace  in  Jesus  Christ,  and  have 
given  up  themselves  to  be  his  people,  should  em- 
brace every  opportunity  of  renewing  the  open 
profession  of  their  hopes,  obligations,  and  grateful 
love;  and  of  avowing,  to  the  world  and  to  the 
church,  that  they  desire  to  "walk  worthy  of  God, 
who  has  called  them  to  his  kingdom  and  glory." 
It  is  delightful  to  behold  numbers  of  the  rising 
generation  come  forward  to  consent  to  the  same 
covenant,  and  acknowledge  their  obligations  and 
purposes,  by  divine  grace,  "of  walking  by  the 
same  rule,  and  minding  the  same  things."  In 
iirder  to  this,  the  nature  and  blessings  of  the  cov- 


come  in,"  and  to  participate  the  gracious  feast,  as 
far  as  energetic  arguments  and  earnest  persua- 
sions can  prevail.     Even  infants,  though  yet  un- 
conscious of  their  wants,  duties,  and  privileges, 
are  concerned;  and  they  should  be  devoted  to 
God,  and  brought  up  for  him,  as  the  children  of 
the  covenant,  and  the  seed  of  the  church. — But 
though  means  should  be  used  by  every  man  with 
his  neighbor;    {J\''otes,  Is.  2:2 — 5.    Mic.  4:1 — 4. 
Zech.   3:9,10.)  yet  God  alone  can  give  men  "a 
heart  to  perceive,  eyes  to  see,  and  ears  to  hear," 
for  good  and  saving  purposes.     We  must  there- 
fore seek  the  blessing  from  him;  and  give  him  the 
praise  when  it  is  vouchsafed. — While  the  true 
Christian,  or  the  zealous  minister,  mourns  that  so 
few  believe  and  obey  the  gospel,  in  comparison  of 
the  multitudes  who  are  "blinded  by  the  god  of 
this  world;""  the  consideration  should  add  fervency 
to  his  prayers  for  others,  and  to  his  grateful  praises 
on  his  own  account. — Every  mercy,  which  we 
enjov,  should  bind  us  more  strictly  to  cheerful 
obedience;  and  every  divine  truth,  if  properly  re- 
ceived, will  have  a  practical  and  holy  effect  upon 
us:    nor  can  we  expect  to  prosper,  in  the  best 
sense,  "unless  we  keep  and  do  the  words  of  his 
covenant." 

V.   18—29. 
That  covenant  which  is  ratified  by  the  promise 
and  oath  of  God,  to  all  who  believe  in  the  name 
of  the  divine  Mediator,  is  established  on  better 
promises  than  the  covenant  made  with  the  nation 
of  Israeh  and  secures  to  them  all  things  pertain- 
ing to  eternal  salvation.  (JS'o/es,  2  Sam.  23:5.  h: 
55:1—3.  Hfib.  0:3—6.)  Yet,  alas!  many,  who  only 
deceive  themselves,  suppose  that  they  are  inter- 
ested in  these  blessings,  and  thence  take  encour- 
agement to  continue  in  sin.     The  lusts  of  their 
heart  were  never  mortified  by  converting  grace; 
and  therefore  when  occasion  offeis,  they  spring 
up  into  prnctices  as  poisonous  and  as  bitter  as 
hemlock  and  wormwood.     Thus  many  are  defiled , 
or  hardened  in  prejudice,  unbelief,  and  ungodli- 
ness; or  buoyed  up  in  vain  confidence:   and  the 
dire  evil  eats  as  a  canker,  pervades  great  multi- 
tudes, and  corrupts  Avhole  churches;    while  the 
tempters  themselves  "draw  back  unto  perdition," 
or  perhaps  propagate  pestilential  heresies. — But, 
however  the  curses  denounced  in  Scripture  may 
be   disbelieved   and   despised,  their   tremendous 
effects  will  assuredly  convince  the  most  daring 
sinners,  without  distinction  of  rank  or  sex,  and 
without  regard  to  multitudes,  "that  it  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God." 
And  though  the  heart  of  man  now  rages  in  enmity 
against  them;    the  period  is  approaching,  when 
not  only  spectators,  but  the  criminals  themselves, 
whilst  enduring  their  direful  accomplishment,  will 
be  constrained  to  admit  the  justice  of  their  own 
condemnation.— But  it  is  the  grand  design  of  Sa- 
tan to  embolden  men  in  sin  by  the  hopes  of  impu- 
nity: and  as  they  are  prone  to  flatter  themselves, 
they  love  to  be  flattered  by  others;  and  find  many 
ready  to  assure  them,  that  "they  shall  have  peace, 
though  they  walk  after  the  imagination  of  their 
hearts,"  and  gratify  their  favorite  passions.  They 
persuade  themselves,  and  find  others  concur  with 
them,  that  they  need  not  be  so  strict,  and  that 
God  will  not  be  so  severe,  as  vulgar  r<Jaders  of 

[59' 


v 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451 


CHAP.  XXX. 

Prophecies  and  promises  of  mercy  to  Israel  in  after  ages,  1 — 10. 
The  nearness  and  plainness  of  the  things  enjoined,  11 — 14. 
Life  and  death  solemnly  set  before  the  people.  15 — 20. 

AND  ^  it  shall  come  to  pass  when  all 
these  things  are  come  upon  thee, 
^  the  blessing  and  the  curse  which  I  have 
set  before  thee,  and  *^  thou  shalt  call  them 
to  mind  among  all  the  nations  ''  whither 
the  Lord  thy  God  hath  driven  thee: 

2  And  shalt  ®  return  unto  the  Lord  thy 
God,  and  shalt  obey  his  voice,  according 
to  all  that  I  command  thee  this  day,  thou 
and  thy  children,  ^with  all  thine  heart, 
and  with  all  thy  soul; 

3  That  e  then  the  Lord  thy  God  will 
turn  thy  captivity,  and  have  compassion 
upon  thee,  and  will  return  and  ^  gather 
thee  from  all  the  nations  whither  the 
Lord  thy  God  hath  scattered  thee. 

4  If  am/  of  thine  be  driven  out  *  unto 
the  utmost  parts  of  heaven,  from  thence 
will  the  Lord  thy  God  gather  thee,  and 
from  thence  will  he  fetch  thee: 

5  And  the  Lord  thy  God  will  bring 
thee  into  the  land  which  thy  fathers  pos- 
sessed, and  thou  shalt  possess  it;  and  he 
wdll  do  thee  good,  and  multiply  thee 
above  thy  fathers. 


a  See  on  4;30.'  Lev.  28:40 — 46. 
b  15,19.   11:26—28.  27:  28:  29: 

18—23.  Lev.  26: 
c  I  Kings  8:41,48.  Is.  46:8.  Ez. 

18.28.  Luk»  16:17. 
<!  Gen.  4:14.  Jer.  8:3. 
e  4:28—31.  Neb.  1:9.    Is.  65:6, 

7.  Lam.  3:32,40.     Hos.  3:5.  6: 

1,2.    14:1—3.        Joel    2:12,13. 

Zcch.  12:10.  2  Cor.  3:16. 
f  6:5.  13:3.   iChr.  29:9,17.     Ps. 


41:12.  119:80.     .Ter.  3:10.  4:14. 

29:13.   Eph.  6:24. 
g  Ps.  106:45—47.  126:1—3.     Is. 

56:8.    Jer.  31:10.     Lam.  3.22. 

Rom.  11:23,26,31. 
h  Ezra  1:1—4.    Ps.  147:2.  Jer. 

32:37.       Ez.    34:12,13.    36:24. 

Zech.  8:7,8. 
i  23.64.  Is.  11:11-  16.    Ez.  39: 

26—29.  Zeph.  3:19,20. 


the  Bible  imagine:  and  so,  by  some  ingenious  in- 
terpretation, they  evaporate  the  force  of  these 
awful  declarations,  till  they  fall  fast  asleep  in  the 
jaws  of  destruction!  And  should  some  faithful 
minister,  out  of  love  to  their  souls,  address  them 
in  scriptural  language,  concerning  "the  curse  of 
God"  and  "the  wrath  to  come;"  he  would  be  lib- 
erally repaid  with  reproaches,  and  branded  as  a 
bigot,  an  uncharitable  wretch,  a  man  of  a  vulgar 
and  narrow  mind,  an  enthusiast,  or  a  madman. 
But  the  Lord  will  not  spare  such  presumptuous 
transgressors,  who  treat  his  truth  as  a  lie,  blas- 
pheme his  justice  as  cruelty,  and  set  his  vengeance 
at  defiance:  against  such  persons  "his  anger  and 
jealousy  will  smoke,  and  all  the  curses  that  are 
written  in  this  book  will  rest  upon  them;"  "their 
names  shall  be  blotted  out  from  under  heaven," 
and  they  shall  be  "separated  unto  evil"  afar  off 
from  the  company  of  the  redeemed;  where  full 
conviction  shall  be  attended  with  "weeping,  wail- 
ing, and  gnashing  of  teeth,"  in  anguish  and  de- 
spair.— But  these  things  are  not  written,  nor  are 
these  observatious  made,  God  is  witness,  in  order 
that  this  misery  should  be  endured  by  those,  who 
are  thus  addressed:  but  that  all  that  hear  and 
read,  may  take  "warning  and  flee  from  the  wrath 
to  come;"  that  they  may  profit  by  the  divine  judg- 
ments u)ion  others;  that  they  may  flee  for  refuge 
to  the  hope  of  the  gospel;  that  they  may  fear 
coming  short  of  the  grace  of  God;  that  they  may 
deny  their  sinful  inclinations  every  indulgence, 
and  watch  against  the  beginnings  of  evil  and  the 
inroads  of  negligence;  and,  above  all,  that  they 
may  shudder  at  the  thought  of  venturing  upon  sin, 
598] 


6  And  the  Lord  thy  God  J  will  circum- 
cise thine  heart,  and  the  heart  of  thy  seed, 
^  to  love  the  Lord  thy  God  with  all  thine 
heart,  and  with  all  thy  soul,  that  thou 
mayest  live. 

7  And  the  Lord  thy  God  will  ^put  all 
these  curses  upon  thine  enemies  and  on 
them  that  hate  thee,  which  persecuted 
thee. 

8  And  ■"  thou  shalt  return  and  obey  the 
j  voice  of  the  Lord,  and  do  all  his  com- 
mandments, which  I  command  thee  this 
day. 

9  And  the  Lord  thy  God  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  rejoic- 
ed over  thy  fathers: 

10  If  thou  shalt  p  hearken  unto  the 
voice  of  the  Lord  thy  God,  to  keep  his 
commandments  and  his  statutes  zvhich  are 
written  in  this  book  of  the  law,  and  if 
thou  ^  turn  unto  the  Lord  thy  God  with 
all  thine  heart,  and  with  all  thy  soul. 


J  10:16.      Jer.  4:4.  9:26.  32:39. 

Ez.  11:19,20.  36:26,27.     John 

3:3—7.       Rom.  2:28,29.  11:26. 

2  Cor.  5:17.  Col.  2:il. 
k  6:5.      Ex.  20:6.     Matt.  22:37. 

Kom.  8:23.   1  Cor.  8:3.  Jam.  1 : 

12.2:6.     lJohn4:7,16— 19.  5: 

3,4. 
1  Num.  24:14.  Ps.  137:7—9.  Is. 

10:12.14:1,2.     Jer.  26:12— 16, 

29.  50:33,34.  51:24—26,34—37. 

Lam.  3:64—66.  4:21,22.     Ez. 

25:3,6,8,12,15.    Am.  1:3,6,9,11, 

13.  Zech.  12:3. 


m  See  on  2.— Prov.  16:1.     Is.  1: 

26,26.       Jer.   31:33.   32:39,40. 

Ez.     11:19,20.     36:27.     37:24. 

Rom.    11:26,27.       Eph.    2:16. 

Phil.  2:13. 
D  See  on  28:4,11—14.    Lev.  26: 

4 — 6,9,10. 
o  28:63.     Is.  62:6.  65:19.     Jer. 

32:41.33:9.  Zeph.  3:17.   Luke 

16:6-10,32.  John  16:11. 
p  See  on  2,8. 
q  Neh.  1:9.     Ez.   18:21.  33:11, 

14,19.  Acts  3:19.  26:20. 


by  abusing  the  grace  of  the  gospel. — Many,  who 
themselves  are  ungodly,  can  readily  enough  per- 
ceive the  steps  by  which  others  descend  todestruc- 
tion,  and  acknowledge  the  justice  of  their  punish- 
ment; though  they  are  blind  to  the  sentence  of 
condemnation  which  hangs  over  them  also.  But 
let  every  one  of  us  look  to  his  own  case:  let  us 
avoid  sloth  and  dissipation,  and  deeply  reflect  on 
these  infinitely  important  subjects;  let  us  be  care- 
ful not  to  repress  our  convictions,  nor  indulge  in 
empty  speculations,  bold  conjectures,  and  impious 
objections  to  the  truths  and  ways  of  God;  and  let 
us  not  curiously  pry  into  unrevealed  things.  On 
the  contrary,  may  we  use  revelation  "as  the  lan- 
tern of  our  paths,"  by  which  to  see  the  safe  and 
happy  road  through  this  dark  and  dangerous 
world,  that  we  may  walk  in  it  ourselves,  and  point 
it  out  to  our  children  also. — In  that  world  above, 
whither  this  light  will  guide  the  humble  and  obe- 
dient believer,  even  things  which  are  now  secret 
will  be  discovered;  all  darkness  and  difficulties 
will  vanish;  perfect  light  will  shine  upon  all  the 
counsels  and  judgments  of  God;  and  the  whole 
will  terminate  in  universal  and  everlasting  appro- 
bation, admiration,  gratitude,  praise,  and  felicity. 

NOTES. 
Chap.  XXX.  V.  1 — 10.  This  passage  evidently 
refers  to  the  prophetical  denunciations  of  the  two 
preceding  chapters,  which,  as  it  has  been  shewn, 
had  their  main  accomplishment  in  the  destruction 
of  Jerusalem  by  the  Romans,  and  in  the  subse- 
quent dispersion  of  the  Jews  to  the  present  day: 
little  doubt  therefore  can  remain  that  these  pro- 


B.  C.   1451. 


CHAPTER  XXX. 


B.  C.  1451. 


1 1  TI  For  this  commandment  which  I 
command  thee  this  day,  ■"  it  is  not  hidden 
from  thee,  neither  is  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,  y  in  thy  mouth,  and  in  thy  heart, 
that  thou  mayest  do  it. 

15  H  See,  '"■  1  have  set  before  thee  this 
day  life  and  good,  and  death  and  evil; 

1 6  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. 


r  Ps.  147:19,20.  Is.  46;19.  Rom. 

16:26,26.  Col.  1:26,27. 
s  Prov.  30:4.  John  3:13.    Rom. 

10:6,7. 
t  Act8  10:22,33.  16:9.  Rom.  10: 

14,15. 
uPror.  2:1—5.  3:13—18.  8:11. 

16:16.  Matt.  12:42.  John  6:27. 

Acts  8:27,&c. 
X  Ez.  2:5.  33:33.      Luke  10:11, 


12.    John  6:46.    Acts  13.26,38 

— 41.  28:23—28.    Heb.  2:1—3. 
yjer.  12:2.    Ez.  33:31.     Matt. 

7:21.  Rom.  10:8—10. 
z  1,19.     11:26.    28:l,&c.    32:47. 

Mark  16:16.    John  3:16.    Gal. 

3:13,14.5:6.   Ijohn  3:23.  6:11, 

12. 
a  See  on  6 1  Cor.  7:19.   1  John 

6:2.3. 


phetical  promises  are  yet  unaccomplished;  and 
that  the  relics  of  the  nation  shall,  in  some  future 
and  not  very  distant  period,  be  converted  to  Christ; 
and  probably  be  gathered  together  and  reinstated 
in  Canaan.  {JV'otes,  4:29—31.  Lev.  26:40—45.  1 
Kings  8:46 — 53.)  The  language  here  used  is  in  a 
great  measure  absolute;  not  containing  merely  a 
conditional  encouragement,  but  predicting  an  event 
which  would  assuredly  take  place:  for  the  Lord 
himself  engaged  to  "circumcise  the  hearts"  of  the 

[)eople;  and  when  this  has  taken  place,  and  divine 
ove  has  supplanted  the  love  of  sin,  they  certainly 
will  consider  and  repent,  and  return  to  God  and 
obey  him.  [JSTotes,  10:16.  Gen.  17:9—12.  Rom.  2: 
25 — 29.)  And  then  he  will  rejoice  over  them  to  do 
them  good,  and  prosper  them  in  all  things;  and  at 
the  same  time  he  will  terribly  punish  their  ene- 
mies, who  have  cruelly  insulted  and  oppressed 
them.  (Ab<e*,  28:37.  Jer.  31:31—40.  32:39—41. 
Ez.  36:25—38.  37:20—28.  38:  39:23—29.  Zech. 
12:9—14.  Rc^m.  11:16—32.) 

V.  11 — 14.  What  Moses  here  spake  of  the  com- 
mandment, St.  Paul  applied  to  the  method  of  a 
sinncr'^s  justijication,  by  faith  in  Jesus  Christ. 
{JVote,  Rom.  10:5 — 11.)  For  the  covenant,  pro- 
posed to  Israel  in  the  form  of  commandments,  did 
not  consist  of  the  moral  law  alone,  obedience  to 
which  especially  constitutes  "the  righteousness  of 
works;"  but  of  the  ceremonial  law  also,  in  which 
Christ  was  typified,  "as  the  end  of  the  law  for 
righteousness  to  every  one  that  belie veth:"  and 
though  a  large  proportion  of  the  Israelites  mis- 
took the  nature  of  these  instructions,  (as  multi- 
tudes of  professed  Christians  utterly  misunder- 
stand the  sacraments  of  the  New  Testament,)  yet 
in  the  legal  ordinances,  their  dispensation  of  the 
gospel  was  principally  contained.  There  never 
was,  since  the  fall  of  man,  more  than  one  way  to 
heaven;  which  is  marked  out  in  both  Testaments, 
though  not  with  equal  clearness  and  precision. 
Moses  therefore  assuredly  meant  to  include  that 


1 7  But  ^  if  thine  *=  heart  turn  away,  so 
that  thou  wilt  not  hear,  but  shalt  be 
drawn  away  and  worship  other  gods, 
and  serve  them; 

18  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. 

1 9  ®  I  call  heaven  and  earth  to  record 
this  day  against  you,  ^  that  I  have  set  be- 
fore you  life  and  death,  blessing  and 
cursing:  therefore  8  choose  life,  ^  that 
both  thou  and  thy  seed  may  live; 

20  That  thou  mayest  » love  the  Lord 
thy  God,  and  that  thou  mayest  obey  his 
voice,  and  that  thou  mayest  ^  cleave  unto 
him;  (for  he  is  '  thy  Life,  and  the  Length 
of  thy  days;)  that  ">  thou  mayest  dwell  in 
the  land  which  the  Lord  sware  unto  thy 
fathers,  to  Abraham,  to  Isaac,  and  to  Ja- 
cob, to  give  them. 


b  See  on29:]8— 28.— 1  Sam.  12: 

26.  John  3:19—21. 
c  17:17.  1  Kings  11:2.    Prov.  1: 

32.  14:14.  2  Tim.  4:4.  Heb.  3: 

12.  12:26. 
d  8:19,20.  31:29.     Josh.  23:16, 

16.  Is.  63:17,18. 
e  S«e  on  4:26.— 31:28.  32:1.    Is. 

1:2.    Jer.  22.29,30.    1  Tim.  6: 

21. 
f  See  on  15. 11:26. 
g  Josh.  24:15—22.     Ps.  119:30, 


111,173.   ProT.  1:29.  8:36.    Is. 

56:4.   Luke  10:42. 
h  Jer.  32:39.  Acts  2:39. 
i  See  on  6,16.-10:12.  11:22. 
k  See  on  4:4.-10:20.    Josh.  23: 

8.  Acts  11:23.  Rom.  12.9. 
1  Ps.  27:1.  36:9.  66:9.   John  11: 

26,26.  14:6.  17:3.     Acts  17:26. 

Gal.  2:20.  Col.  3:3,4.  Rev.  21: 

6.  22:1,17. 
m  See  on  4:40.  5:16.  11:9.  12:10. 


way  of  acceptance,  which  the  apostle  more  ex- 
plicitly described;  and  St.  Paul's  words  implied 
the  same  conscientious  obedience,  of  which  Moses 
more  fully  treated. — Under  both  testaments,  the 
word  of  God  brings  the  good  and  right  way  near 
to  us:  so  that  we  need  not  travel  for  instruction, 
as  ancient  philosophers  did;  nor  seek  information 
from  men,  at  immense  labor  and  expense;  nor 
need  we  anxiously  or  curiously  desire  to  be  wise 
above  what  is  written.  For  the  sacred  Scriptures 
will  suflSce  for  every  useful  purpose,  if  we  make 
ourselves  acquainted  with  them;  if  we  believe  and 
love  them,  and  treasure  them  up  in  our  hearts  in 
order  to  reduce  them  to  practice.  [J'Toles,  Col.  2: 
8—10.  2  Tim.  3:14—17.)  The  expression  "in  thy 
mouth  and  in  thy  heart,"  seems  to  refer  to  the  time, 
when  "the  Lord  shall  circumcise  the  hearts"  of 
the  Jews.  (6) 

V.  15—20.  [Marg.  Ref.—JS'otes,  11:29,30.  27: 
28: )  The  exhortations  of  tnese  verses,  as  addressed 
to  the  nation  of  Israel,  are  indeed  enforced  chiefly 
by  temporal  sanctions:  but  the  use  which  the 
apostle  makes  of  the  preceding  verses,  fully  war- 
rants our  application  of  them  to  the  hearts  and 
consciences  of  individuals,  by  the  more  powerful 
motives  of  eternal  recompense. 


PRACTICAL  OBSERVATIONS. 

"The  holy  Scriptures  are  able  to  make  us  wise 
unto  salvation,  by  faith  in  Jesus  Christ;"  and 
"thoroughly  to  furnish  us  for  every  good  work." 
And  the  instruction  which  they  convey,  forces 
itself  upon  our  attention,  judgments,  consciences, 
and  affections,  by  every  argument,  warning,  and 
encouragement,  which' can  render  it  impressive 
and  efBcacious.  But  in  vain  does  a  kind  Provi- 
dence bring  these  advantages  near;  in  vain  do 
ministers  endeavor  to  convey  divine  truths  to  the 
conscience,  in  the  most  convincing  manner;  if  men 
will  thrust  them  away  in  unbelief  and  love  of  sin: 
nor  will  hearing,  understanding,  or  disputing  about 

[599 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  XXXI. 

Mo9«s  encourages  the  people  and  Joshua,  1 — 8.  He  delivers  the 
law  to  the  priests,  and  orders  it  to  be  publicly  read  every  sev- 
enth year,  9 13.     The  Lord  informs  Moses  and  Joshua  of  the 

future  apostacy  and  calamities  of  Israel;  and  orders  a  sung  to 
be  made  to  testify  against  them,  14 — 22.  Mosus  gives  Joshua 
a  charge,  finishes  the  book  of  the  law,  directs  the  Levites  con- 
cerning it,  and  convenes  the  elders  to  hear  the  song,  23 — 30. 

AND  Moses  Avent  and  spake   these 
words  unto  all  Israel. 

2  And  he  said  unto  them,  *  I  am  an 
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  will  go  over 
before  thee,  and  he  will  destroy  these  na- 
tions 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  Sihon  and  to  Og,  kings  of 
the  Amorites,  and  unto  the  land  of  them 
whom  he  destroyed. 

5  And  the  Lord  shall  give  them  up 
before  your  face,  that  ye  may  do  unto 
them  s  according  unto  all  the  command- 

a  ?An.  Ex.  7:7.  Josh.  14:10,11. 

Ps.  90:10.  Acts  7:23. 
b  See  on,  34;7.      Num.  27:17.— 

2  Sam.  21:17.   1  Kings  3:7. 
c3:2fi,27.    4:21,22.    32:43 52. 

Num.  20:12.  27:13,14.  Acts20: 

25.   2  Pet.  1:13,14. 
d  .See  on  9:3.— Gen.  48:21.    Ps. 

146:3—6. 


e  7,8,14,23.  3:28.  34:9.      Num. 

27:21.       Josh.    1:2.    3:7.   4:14. 

Acts  7:45.  Heb.  4:8.  Jesus. 
f  2:33.  3:3— 11,21.7:2,16.     Ex. 

23:28— 31.— See   on  Num.  21: 

24—35. 
g  7:23— 26.  20:16,17.      Ex.  23: 

32,33.  34:12—16.    Num.  33:62 

—66. 


thein,  avail  us,  if  they  do  not  sink  into  our  hearts 
and  influence  our  conduct.  When  eternal  salva- 
tion is  thus  proposed  unto  us,  and  the  acceptance 
or  refusal  of  it  fairly  referred  to  our  choice;  noth- 
ini^  cj.n  prevent  our  felicity,  but  our  own  folly  and 
■wickedness:  and  they  who  refuse  the  offered  grace, 
eventually  choose  and  love  death  and  perdition, 
and  are  cruel  to  their  own  souls.  The  ministers 
of  Christ  ouj^ht  therefore  plainly  to  declare,  that, 
except  sinners  repent,  they  will  surely  perish;  as 
M'ell  as  to  set  before  them,  in  the  most  solemn  and 
affecting  manner,  "life  and  death,  blessing  and 
cursing;"  that  if  they  cannot  prevent  their  destruc- 
tion, they  may  deliver  their  own  souls.  And  in 
this  case,  not  only  will  they  at  last  become  wit- 
nesses against  them:  but  heaven  and  earth  will 
bear  record,  that  they  deserve  their  doom,  and 
have  none  to  blame  but  themselves. — But  are  ice 
sensible  of  the  reality  and  importance  of  the  eter- 
nal state.'  Do  we  "-choose  that  good  part  which 
shall  never  be  taken  from  us?"  Let  us  beg  of  God 
to  "cii'cumcise  our  hearts,"  to  subdue  our  lusts, 
and  to  implant  his  love:  then  shall  we  be  prepared 
for  serious  reflection,  for  godly  sorrow,  and  true 
repentance:  then  shall  we  value  his  salvation,  and 
hope  in  his  mercy:  then  shall  we  return  to  him  as 
our  Rest  and  Portion,  worship  and  obey  him  as 
the  Lord  our  God,  and  cleave  unto  him  as  our 
Father  and  our  Friend.  Then  will  every  ordi- 
nance, and  every  act  of  obedience,  be  pleasant; 
love  and  gratitude  will  enlarge  our  hearts;  and 
justice,  temperance,  truth,  and  kindness  will 
mark  our  patlts.  Every  good  gift  will  be  commu- 
nicated from  a  reconciled  God;  eveiy  enemj'  will 
by  degrees  be  subdued,  and  at  length  destroyed; 
and  a  blessing  will  be  resei-vjed  for  our  posterity, 
when  we  are  gone  to  glory.  And  should  the  only 
wise  God  see  good  to  willihold  temporal  benefits, 
and  command  afflictions  as  our  lot,  he  will  support 
600] 


ments   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  Avill  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  the 
land  which  the  Lord  hath  sworn  unto 
their  fathers  to  give  them;  and  thou  shalt 
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. 

9  H  And  P  Moses  wrote  this  law,  and 
1  delivered  it  unto  '  the  priests  the  sons 
of  Levi,  ^  which  bare  the  ark  of  the  cove- 
nant of  the  Lord,  and  unto  all  the  elders 
of  Israel. 


h  7,23.     Josh.  1:6,7,9.  10:25.     ] 

Chr.  22:13.  28:10,20.      2  Chr. 

32:7.      Ps.   27:14.       Hag.  2:4. 

Zech.  8:13.  1  Cor.  16:13.  Eph. 

6:10.  2  Tim.  2:1. 
i  20:1,3.    Num.  14:9.    Ps.  27:1. 

Is.  41:10.  51:12.      Luke  12:32. 

Rev.  21:8. 
k4:31.  Josh.  1:5.   1  Chr.  28:20. 

Is.  41:13—17.  Heb.  13:5. 
1  See  on  6.— Dan.  10:19. 
m  See  on  e.  3 1:38. 3:28.  John 

1:17. 


n  9:3.   Ex.  13:21,22.  33:14. 

0  See  on  6. — Josh.  1:5,9.    !s.  8: 

9,10.  43:1,2.  Rom.  8:31. 
p  22—24.    Num.  33:2.    Dao.  9: 

13.  Mai.  4:4.  Mark  10:4,6.  12: 

19.    Luke  30:28.  John  1:17,45. 

5:46. 
q24— 26.  17:18. 
r  Hos.  4:6.  Mai.  2:7. 
s  Num.  4:15.  Josh,  3:14— 17.  6: 

12.    1  Kings  8:3.     1  Chr.  16:2, 

12—15. 


and  comfort  us,  and  all  will  have  a  salutary  and  a 
happy  event.  In  the  mean  time,  tender  compas- 
sion and  expanded  benevolence  will  dictate  fer- 
vent prayers  for  our  fellow  sinners,  near  and  far 
off,  and  excite  assiduous  endeavors  to  communi- 
cate the  same  blessings  to  them:  and  the  twofold 
hope  of  the  triumphs  of  true  religion  upon  earth 
over  all  opposition,  and  of  the  complete  and  speedy 
deliverance  of  our  own  souls  from  sin  and  all  its 
consequences,  will  gild  our  most  gloomy  pros- 
pects, and  cheer  our  darkest  hours. 

NOTES. 

Chap.  XXXI.  V.  2.  Moses  had  not  experienc- 
ed any  decay  of  nature:  (JVo<c,  34:7.)  but  his  time 
of  life,  as  well  as  the  express  declaration  of  the 
Lord,  made  it  evident,  that  he  could  no  longer 
perform  the  duties  of  his  important  situation.  Yet, 
after  the  copious  warnings  and  exhortations  of  the 
preceding  chapters,  he  had  still  other  methods  to 
use,  in  order  to  impress  the  minds  of  the  people 
more  forcibly  and  durably. 

V.  3—8.  \j\Iarg.  Ref'.)—He  will  not  fail,  &c. 
(6)  'This  promise,  which  here  is  general,  in  the 
'next  verse  but  one  is  particularly  made  to  Joshua. 
'...  And  it  is  applied  by  the  apostle  to  all  faithful 
'Christians,  to  encourage  their  hope  of  being  con- 
'ducted  through  all  difficulties  and  dangers,  un!o 
'their  heavenly  inheritance.'  Bp.  Patrick.  [Joik. 
1:5.  J^ote.  Heb.  13:.5,6.) 

V.  9.  Some  understand  (his  of  the  book  of  Deu- 
teronomy alone:  but  it  is  far  more  reasonable  to 
conclude,  that  the  whole  law  was  delivered  to  the 
priests  and  elders,  a  copy  perhaps  to  the  principal 
person  in  eacii  tribe;  besides  one  to  he  deposited 
Ijy  the  side  of  the  ark.  It  may  be  supposed,  that 
afterwards  many  more  copies  would  be  taken; 
tliough  thej'  would  not  be  greatly  multiplied  in 
that  infancy,  as  it  were,  of  writing. — The  ordinary 


B.  C.   1451. 


CHAPTER  XXXI. 


B.  C.  1451. 


10  And  Moses  commanded  them,  say- 
ing, *■  At  the  end  of  evert/  seven  years,  in 
the  solemnity  of  the  year  of  release,  in 
the  feast  of  tabernacles, 

1 1  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. 

1 2  y  Gather  the  people  together,  ^  men, 
and  women,  and  children,  and  thy  stran- 
ger 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 


t  15:1,2.— See  on  Lev.  23:34— 
43. 

u  16:16,17.  Ex.  23:16,17.  34:24. 
Ps.  84:7. 

V  See  on  12:5. 

X  Josh.  8:34,35.  2  Kinjs  23:2. 
Neh.  8:1  —  8,13,18.  9:3.  Luke 
4:16,17.  Acts  13:16.  15:21. 


y  See  on  4:10. 

z  6:b,'7.     Ezra  10:1.     Ps.  19:7— 

11.    John  5:39.    2TiiD.  3:15— 

17- 
a  29:29.  Ps.  34:11  —  14. 
b  See  on  6:7.    11:2.— Ps.  78:6,7. 

Prov.  2^:6.   Eph.  6:4. 


Levites  of  the  family  ofKohath  g-enerally  carried 
the  ark,  when  the  priests  had  covered  it:  but  on 
great  occasions,  tlie  priests,  who  were  of  the  fam- 
ily of  Kohath,  performed  this  service.  [Marg. 
Ref.  s.) 

V.  10 — 13.  The  people  had  before  been  com- 
manded, by  every  means  in  their  power,  to  be- 
come acquainted  themselves,  and  to  make  their 
children  acquainted,  with  the  truths  and  precepts 
delivered  to  them:  (JVbfe.9,  6:7— 9.  11:18— 21. )but 
in  these  verses,  a  method  is  enjoined,  of  rendering 
them  known  to  the  nation  in  general,  which  the 
rulers  must  superintend  and  carrj'  into  effect. — 
Every  seventh  year,  the  law  was  to  be  publicly 
read,  and  the  people  must  be  summoned  to  as- 
s&uible  that  they  might  hear  it.  Doubtless  this 
was  not  merely  confined  to  one  person  or  place; 
but  numbers  were  engaged  in  different  situations, 
so  that  every  one  might  have  an  opportunity  of 
hearing:  and  the  Jews  have  a  tradition  that  the 
king,  judge,  or  high  priest,  was  the  chief  reader, 
in  the  court  of  the  tabernacle  or  temple;  and  they 
add  several  particulars  concerning  the  manner  in 
which  the  service  was  performed,  which  only  con- 
tain their  opinion  how  it  ought  to  have  been  done. 
— The  sabbatical  year,  and  the  feast  of  taber- 
nacles, were  selected  for  this  ordinance;  [Jfotes, 
Lev.  23:34—36,39—43.  25:1-7.)  when  the  peo- 
ple, being  more  exempt  than  usual  from  employ- 
ment and  care,  might  be  supposed  to  assemble  at 
the  sanctuary  in  greater  numbers  than  at  other 
times:  and  though  the  men  alone  were  obliged  to 
attend  at  the  festivals,  it  might  be  supposed  that 
many  of  the  women,  children,  and  servants,  would 
come  on  this  occasion. — A  few  instances  of  the 
observation  of  this  command  are  recorded;  ( JVb/f.s 
2  Kings  23:2.  JVeh.  8:1—9,14—18.  9:3.  13:1—3.) 
but  the  neglect  of  it  seems  to  have  been  one  main 
cause  why  the  nation  was  so  soon  carried  away 
into  idolatry  and  iniquity.  "The  people  perLshed 
for  lack  of  knowledge,"  through  the  ignorance  or 
remissness  of  the  rulers  and  priests. — The  plenty 
and  cheapness  of  Bibles,  indeed,  place  the  inhab- 
itants of  this  favored  land  in  a  very  different  situ- 
ation from  that  of  the  Israelites;  so  that  we  can 
hardly  form  a  due  conception  of  their  disadvan- 
tages in  this  respect.  Indeed  the  case  was  the 
same  to  a  considerable  degree,  not  only  till  the 
coming  of  Christ,  but  even  till  the  art  of  printing 
was  invented:  for  copies  of  the  Scriptures  never 
became  so  plentiful  and  cheap,  as  to  enable  poor 
people  in  general  to  procure  them,  till  this  invalu- 
VOL.    I.  76 


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. 

[Pi-actical  Obse}-vations.] 

14  IT  And  the  Lord  said  unto  Moses, 
Behold,  thy  days  approach  •=  that  thou 
must  die:  call  Joshua,  and  present  your- 
selves in  the  tabernacle  of  the  congrega- 
tion, that  ^  I  may  give  him  a  charge. 
And  Moses  and  Joshua  went,  and  «  pre- 
sented themselves  in  the  tabernacle  of 
the  congregation. 

15  And  the  Lord  ^  appeared  in  the  tab- 
ernacle in  the  pillar  of  a  cloud:  and  the 
pillar  of  the  cloud  stood  over  the  door 
of  the  tabernacle. 


c  See  on  2.-34:5.    Num.  27:13. 

Josh.  23:14.  2  Kings  1:4.    Ec. 

9:5.   Is.  33:1. 
d  23 — See  on  Num.  27:19,20.- 

Acts  20:28—31.        2  Tim.  4:1 

—4. 


e  Ex.  34:2.  Josh.  24:1.    1  Sam. 

10:19.   Job  1:6.2:1.    Rom.  12: 

I.  Jude  24. 
f  See  on   Ex.  33:9,10.  40:38. — 

Ps.  99:7. 


able,  though  much  perverted  discovery  was  made: 
and  yet  exact  investigation,  excited  by  means  of 
the  excellent  British  and  Foreign  Bible  Society, 
indisputably  proves,  that  hitherto  an  immense 
number  of  families  among  nominal  Christians, 
have  been  destitute  of  the  Sacred  Scriptures.  But 
a  hope  is,  by  the  same  measures,  excited,  that  ere 
long  no  family  will  remain  unsupplied  with  the 
sacred  volume;  no  individual  left  incapable  of 
reading  it. — And  whoever  has  read,  in  the  history 
of  the  reformation  in  England,  the  pains  and  de- 
vices, which  numbers  employed,  to  get  even 
scraps  of  the  English  translation  of  the  sacred 
books,  when  whole  copies  could  neither  be  pro- 
cured, nor  safely  possessed;  and  with  what  avidity 
they  flocked  to  read  the  Scriptures,  and  hear  them 
read,  when  placed  in  the  parish  churches;  and  the 
extensive  usefulness  of  these  means,  which  many 
now  think  of  little  importance;  will  be  the  better 
able  to  realize  the  state  of  the  Israelites,  and  to 
judge  of  the  wisdom  and  goodness  of  tliis  divine 
appointment,  for  the  instruction  of  the  people  at 
large,  in  the  knowledge  and  fear  of  God. — In  after 
ages,  the  law  and  prophets  were  read  every  sab- 
bath-day, at  least,  in  the  synagogues  all  over  the 
land;  which  had  a  vast  effect  hi  preventing  idol- 
atry after  the  Babylonish  captivity. — The  public 
reading  of  the  Scriptures  is  indeed  an  honor, 
which  should  in  all  places  be  shewn  them:  it  is 
likewise  equivalent  to  the  minister's  producing  his 
commission  and  instructions,  the  touchsi-ne.  and 
warrant  of  his  doctrine;  and  an  important  means 
of  bringing  men  in  general  acquainte  j;  with  other 
parts  of  them,  besides  those  short  texts,  which  it  is 
become  customary  to  select  as  the  subject  of  our 
sermons:  and  there  is  every  reason  to  believe,  that 
the  reading  of  the  Scriptures  in  all  the  parish 
churches  in  this  kingdom,  proves  the  means  of 
salvation  to  many  souls,  who  are  in  great  measure 
left  destitute  of  other  means  of  in." 'ruction.  It 
were  however  to  be  wished,  thai  the  several 
clergymen,  employed  in  this  service,  were  mind- 
ful to  read  the  appointed  portions  audibly,  dis- 
tinctly, and  deliberately;  as  this  would  give  prob- 
able ground  to  expect  far  more  extensively  bene- 
ficial effects,  to  result  from  so  laudable  an  institu- 
tion. 

V.  14,  15.  Joshua,  not  being  a  priest,  never 
went  within  the  tabernacle:  and  the  context  leads 
us  to  conclude,  that  Moses  and  he  stood  before 
the  door  of  it  at  this  time. — "The  pillar  oi  the 
cloud"  generally  rested  on  the  top  of  the  taber- 

[601 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


16  And  the  Lord  said  unto  Moses, 
Behold,  s  thou  shalt  *  sleep  with  thy  fa- 
thers; and  this  people  will  rise  up,  ^  and 
go  a  whoring  after  the  gods  of  the  stran- 
gers of  the  land  whither  they  go  to  be 
among  them,  and  will  '  forsake  me,  and 
^  break  my  covenant  which  I  have  made 
with  them. 

17  Then  '  my  anger  shall  be  kindled 
against  them  in  that  day,  and  ""  I  will  for- 
sake them,  and  I  will  °  hide  my  face  from 
them,  and  they  shall  be  devoured,  and 
many  evils  and  troubles  shall  +  befal 
them;  so  that  they  will  say  in  that  day, 
°  Are  not  these  evils  come  upon  us,  be- 
cause our  God  is  not  among  us? 

1 8  And  P I  will  surely  hide  my  face  in 
that  day,  for  all  the  evils  which  they  shall 
have  wrought,  in  that  they  are  turned 
unto  other  gods. 

1 9  Now  therefore  write  ye  '  this  song 
for  you,  '  and  teach  it  the  children  of  Is- 
rael: *put  it  in  their  mouths,  that  this 
song  may  be  "a  witness  for  me  against 
the  children  of  Israel. 


g  Gen.  25-.8.    2  Sam.  7:12.     Is. 

67;2.  Acts  13;36. 
*  Heb.  lie  down.    Job  20:11. 
b  Ex.  32:6.  34:15.    Lev.  20:3— 

6.  Judg.  2:17.     Ps.  73:27.  106: 

39.     Is.  67:3—8.     Jer.  3:1—3. 

Ez.     16:25—36.     23:5— 8,&c. 

Hos.  2:2—6.      Rev.   17:2—6. 

19:2. 
i  32:15.       Judg.    2:12.    10:6,13. 

Jer.  2:11— 13. 
b  Lev.  26:16.   Judg.  2:20.  Jer. 

31:32. 
)  Seco7i29:20.— 32:21,22.  Judg. 

2:14,15.   Ps.  2:12.  90:11. 
m  1  Chr.  28:9.  2  Chr.  15:2.  Jer. 


23:33,39.  Hos.  9:12. 
n  32:20.     Job   13:24.     Ps.  27:9. 

30:7.  89:46.  104:29.       Is.   8:17. 

64:7.   Ez.  39:29. 
t  Heb.  find.  Neh.  9:32.  marg. 

Job  34:11. 
0  See  on  29:24— 27.— Num.  14: 

42.  Judg.  6:13.  Is.  63:17. 
p  See  on  16,17. 
r  22,30.  32:l,&c.44,45. 
s  See  on  4:9,10.  6:7.  11:19. 
t  Ex.  4:16.  2  Sam.  14:3.  Is.  51: 

16.  59:21.    Jer.  1:9. 
u  21,26.    Ez.  2:6.    Matt.  10:18. 

John  12:43. 


nacle;  but,  on  particular  occasions,  it  removed  to 
the  entrance,  and  the  glory  of  the  Lord  appeared 
in  it.   [J^ote,  23.) 

V.  16,  17.    Jlar^.  Ref.—Kote,  Judg.  6:13. 

V.  18.  When  God  withholds  his  gracious  influ- 
ences, man's  evil  inclinations  invariably  lead  him 
into  sin;  and  when  he  withdraws  his  protection 
and  blessing,  (which  is  implied  by  the  figurative 
expression  of  "hiding  his  face,")  man  necessarily 
sinks  into  misery.  Our  dependence  on  God  is  in 
every  respect  absolute:  and  it  is  proper  we  should 
know  it;  that  we  may  fear  to  provoke  him,  and 
seek  to  please  him;  that  we  may  wholly  trust  in 
him,  and  give  him  all  the  praise  of  our  knowledge, 
holiness,  and  felicity;  but  that  we  may  abhor  tlie 
blasphemy  of  charging  our  sin  or  folly  to  his  ac- 
count, from  whose  unchangeable  perfection  good 
and  only  good  can  flow.  [J^otes,  29:4.  Jam.  1:13 
-18.) 

V.  19.  Poetry,  when  well  composed,  and  upon 
an  interesting  subject,  is  exceedingly  attractive, 
as  well  as  easily  fixed  and  retained  in  the  memory: 
and  in  almost  every  nation  in  the  earlier  stages  of 
civilization  and  literature,  men  delight  in  poeti- 
cal compositions,  which  are  learned,  recited,  or 
sung  with  a  sort  of  enthusiastic  eagerness.  [J^ote, 
Ex.  15:1.)  To  this  propensity  of  the  human  mind 
the  Lord  was  pleased  to  adapt  his  instructions.  A 
sacred  song,  containing  the  substance  of  the  pre- 
ceding addresses,  was  appointed  to  be  composed 
by  Moses,  doubtless  under  divine  inspiration;  with 
whom  Joshua,  as  his  coadjutor  and  successor,  was 
joined:  and  on  him  it  would  devolve,  to  see  that 
602] 


20  For  ^  when  1  shall  have  brought 
them  into  the  land  which  I  sware  unto 
their  fathers,  >  that  floweth  with  milk  and 
honey;  and  they  shall  ^  have  eaten  and 
filled  themselves,  and  *  waxen  fat;  ^  then 
will  they  turn  unto  other  gods,  and  serve 
them,  and  provoke  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  their  seed:  for  *•  I 
know  their  imagination  which  they  ^  go 
about  even  now,  before  I  have  brought 
them  into  the  land  which  I  sware. 

22  Moses  ®  therefore  wrote  this  song 
the  same  day,  and  taught  it  the  children 
of  Israel. 

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  I  will  be  with 
thee. 

24  IT  And  it  came  to  pass,  when  Mo- 
ses had  made  an  end  of  ^  writing  the 
words  of  this  law  in  a  book,  until  they 
were  finished, 

25  That  Moses  commanded  the  Le- 


X  See  on  6:10—12.  7:1.  8:7. 

y  See  on  Ex.  3:8,17. 

z  3:10—14.  Nell.  9:25,26. 

a  32:15.     Neh.  9:25,35.    Ps.  17: 

10.  73:7.  119:70.    Jer.  5:28.  50: 

11.  Ez.  34:16,20.  Hos.  13:6. 
b  See  on  16,17. 

c  .See  on  19. 
I  Heb.  before. 


d  Gen.  6:6.  3:21.  Ps.  139:2 
la.  46:10,  Ez.  38:10,11.  Hos. 
5:3.  John  2:24,25.  Acts2:23. 
4.28. 

$  Heb.  do. 

e  See  oyi  9,19. 

f  See  on  7,8,14.— Josh.   1:6—9. 

g  See  on  3. — 3:28.  Acts  7:45. 

h  See  07!  9.  17:18. 


the  subsequent  command  was  obeyed.  For  the 
people  were  required  to  learn  it,  and  to  teach  it 
to  their  children,  from  generation  to  generation. 
Thus  Ihey  would  liave  it  frequently  in  their  mem- 
ories and  mouths,  when  the  other  parts  of  the  law 
were  generally  neglected:  and  indeed  God  him- 
self engaged  that  it  should  not  be  forgotten.  (21) 
— This  song,  (which  was  also  a  prophecy,)  in  after 
ages,  when  the  predictions  contained  in  it  had 
received  their  accomplishment,  would  vouch  the 
divine  inspiration  of  Moses;  shew  the  cause  of  the 
people's  miseries;  bear  witness  to  the  justice  of 
God  and  against  their  wickedness;  and  form  a 
powerful  call  to  them  to  repent  and  return  to  him, 
as  the  only  metliod  in  which  they  could  obtain 
deliverance.    {jYotes,  32:) 

V.  20,  21.  Marg.  Ref.—JVotes,  32:15.  Prov. 
30:7 — 9. — /  know.  Sic.  (21 )  The  Lord  knows  what 
is  in  man,  and  whither  his  inclinations  will  lead 
him  if  left  to  himself:  and  nothing  can  be  more 
undeniable,  or  more  incompre.hensihle,  than  his 
foresight  of  the  innumerable  volitions  of  rational 
agents,  to  the  remotest  futurity,  and  his  method 
of  over-ruling  them  all  to  accomplish  his  wise  and 
righteous  purposes,  without  in  the  least  interfer- 
ing with  their  free  agency.  Thus  neither  his  fore- 
knowledge, nor  his  deep  decrees,  cause  or  excuse 
man's  wickedness,  or  diminish  the  punishment 
which  sinners  will  justly  suffer.  (J^ote,  Ez.  38:10.) 

V.  23.  (JVb<e,  J^um.  27:19.)  'The  Lord,  who 
'had  hitherto  -spoken  by  Moses,  now  spake  to 
'Joshua  himself,  and  gave  him  this  charge.'  Bp. 
Patrick.    The  language  must  imply  this;  or  else 


B.  C.   1451. 


CHAPTER  XXXI. 


B.  C.  1431. 


vites,  which  '  bare  the  ark  of  the  covenant 
of  the  Lord,  saying, 

26  Take  this  book  of  the  law,  and  put 
it  ^  in  the  side  of  the  ark  of  the  covenant 
of  the  Lord  your  God,  that  it  may  be 
there  for  '  a  witness  against  thee. 

27  For  •"  I  know  thy  rebelhon,  and  thy 
"  stiff  neck:  behokl,  while  I  am  yet  ahvc 
with  you  this  day,  °  ye  have  been  rebell- 
ious against  the  Lord;  and  how  much 
more  after  my  death? 

28  i"  Gather  unto  me  all  the  elders  of 
your  tribes,  and  your  officers,  that  I  may 


>  .See  071  9. 

k  1  Kings  8:9.      2  Kings  22:3— 

II.  2Chr.  34:14,15. 
1  See  on  19— 2   Kings  22:13— 

19.   Rom.  3:19,m  Gal.  2:19. 
m  32:20. 


n  See  on  9:6.— Ex.  32:9.  2  Chr. 

30:8.    Ps.  78:8.    Is.  43:4.    Acts 

■7:61. 
o  See  on  9:24. 
p  «ee  on  12.-29:10.   Ex.  18:25. 

Num.  Il:l6,n. 


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  ■■  corrupt  yourselves,  and  turn 
aside  from  the  way  which  I  have  com- 
manded you:  ^  and  evil  will  befal  you  in 
*  the  latter  days,  because  ye  will  do  evil 
in  the  sight  of  the  Lord,  to  provoke  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. 


q  4:26.— .See  0)1 30:19.— 32:1.  Is. 

1:2.    Lulce  19:40. 
r  32:5.     Judg.    2:19.       Is.    1:4. 

Ho9.  9:9.    Acts  20:30.    2  Tim. 

3:1—6.  2  Pet.  1:14,15.2:1,2. 
s  28:15,&c.  29:18— 28.  Lev.  26: 


14,&c.  Luke  19:42— 44.  21:24. 
t  4:30.     Gen.  49:1.    Job  »:25. 

Ez.  38:3.   1  Tim.  4:1.    2  Tim. 

3:1.  Heb.  1:2.    2  Pet.  3:3. 
u  See     on     4:5. — John     12:49. 

Acts  20:27.  Heb.  3:2,6. 


Moses  repeated  to  him  the  very  words  of  God, 
and  in  his  name.  (14. — JVotes,  Josh.  1:1 — B.) 

V.  25.  Ill  the  side  of  the  ark.'\  In  a  coffer,  or 
box,  without  the  ark.  [Marg  Ref.  k.) — This  ap- 
pears to  have  been  a  correct  and  authentic  copy 
of  the  five  books  of  Moses,  probably  written  with 
his  own  hand:  which  would  be  reserved,  that,  in 
case  of  errors  or  disputes,  or  defect  of  other 
copies,  it  might  be  referred  to,  and  would  be  a 
witness  against  the  sins  of  Israel,  whenever  it  was 
examined. — This  is  an  express  declaration,  that 
Moses  himself  was  the  writer  of  the  whole  law,  in 
that  very  form,  in  which  it  was  kept  by  the  priests 
in  the  sanctuary.  [JVote^  2  Kings  22:8 — 14.) 

V.  29.  These  repeated  declarations  were  in 
fact  prophecies,  which  have  been  accomplishing 
ever  since.  [Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 

V.  1—13. 

It  is  very  profitable  for  us  to  consider  how  life 
passes;  and  how  much  of  our  day  is  spent,  in  pro- 
portion to  the  progress  made  in  the  work  allotted 
us;  that  we  may  be  the  more  earnest  in  p^jparing 
for  our  final  account,  and  in  rendering  our  re- 
maining services  to  the  church  and  to  the  world. 
— Even  when  old  age  is  healthy  and  vigorous,  we 
should  remember,  that  the  limits  of  human  life  are 
fixed,  by  him  who  hatli  denounced  the  sentence 
of  death  against  us.  Nor  need  we,  if  believers, 
desire  to  live  in  this  world;  for  we  must  feel  pain, 
experience  conflict  and  temptation,  and  witness 
iniquity,  while  we  continue  here:  and  when  our 
journey  is  ended,  and  our  victory  completed,  God 
will  raise  up  other  instruments  by  which  to  carry 
on  his  great  designs;  and  be  himself  the  ever- 
living  Guardian  of  those,  about  whom  we  are 
most  affectionately  anxious.  We  have  only  to  do 
our  work,  and  if  able,  to  be  doubly  active  when 
the  shadows  of  the  evening  approach;  and,  with 
all  our  influence  and  zeal,  endeavor  to  impress 
divine  truths  upon  our  survivors,  confirming  cur 
living  profession  with  our  dying  testimony. — Sa- 
tan constantly  aims  to  embolden  men  in  sin,  and 
intimidate  them  from  duty:  we  should  there- 
fore animate  ourselves  and  each  other  to  obe- 
dience, and  awe  our  minds  from  sin,  by  meditat- 
ing on  the  promises  and  denunciations  of  God's 
word. — But  the  human  heart  is  so  insensible,  that 
every  method  should  be  tried,  to  keep  up  a  due 
attention  to  the  truths,  precepts,  and  worship  of 
God  among  men:  and  all  opportunities  should  be 
embraced,  and  every  avenue  to  the  heart  seized, 
to  excite  some  useful  conviction,  and  to  stir  up 
the  remembrance  of  some  forgotten  doctrine  or 
neglected  duty.  {Mote,%Pet.  1;12— 15.) 


V.  14—29. 

Not  only  the  bulk  of  mankind,  but  even  the 
best  of  men  need  repeated  encouragements  and 
charges,  to  engage  them  steadily  in  the  work  of 
God,  especially  in  arduous  and  perilous  services 
in  tliis  evil  world. — But  the  Lord  will  never  fail 
nor  forsake  such  as  trust  in  him:  they  ma)'  there- 
fore be  strong  and  of  a  good  courage,  however  nu- 
merous, malicious,  or  powerful  their  enemies  are; 
for  in  such  a  cause,  and  with  such  a  Helper,  they 
shall  certainly  triumph   over  all  opposition,  till 
every  promise  in  the  book  of  God  has  been  ac- 
complished.    Every  former  mercy,  to  the  church 
or  to  themselves,  warrants  the  assurance  of  future 
successes,   and   they  are   "encompassed   with  a 
cloud   of   witnesses"    who    unitedly   testify   the 
achievements  of  faith. — To  the  priests,  the  Lord's 
ministers,  is  the  written  word  of  God  especially 
committed,  to  be  by  them  preserved  and  deliver- 
ed uncorrupted  unto  the  people;  and   men,   wo- 
men, children,  and  strangers  should  be  diligently 
instructed  from  it,  that  they  may  learn  to  fear  and 
serve  God  in  the  obedience  of  faith.     Every  or- 
dinance, every  copy  of  the  Scriptures,  every  faith- 
ful  sermon,   every  pious  book,  every  psalm  or 
hjj^mn,  which  is  printed,   read,   or  sung,  nay  the 
very  words  of  men's  own  mouths,  will  rise  up  in 
judgment  and  bear  witness  for  God  against  those, 
who,  notwithstanding  all,  forsake  him  and  commit 
iniquity.     And  to  his  holy  abhorrence  of  sin  we 
must  ascribe  all  the  miseries  which  are  endured 
on  earth,   as  well  as  the  torments  which  are  re- 
served for  the  wicked  in  hell. — Alas!  that  the  lib- 
erality of  the  Lord  should   occasion   increasing 
ungodliness;  and  that  prosperity  should  generate 
ingratitude!     Hence  it  becomes  necessary  for  the 
Lord  to  correct  those  most,  whom  he  loves  best; 
and  hence  we  have  all  need  to  fear  prosperity 
more  than  the  severest  affliction,  and  to  be  doubly 
watchful  and  instant  in  prayer  under  the  smiles 
of  Providence.   (P.  O.  6:    latter  part.    P.  O.  8: 
ibid.) — The  more  accurately  wise  and  holy  men 
have  studied,  and  the  longer  they  have  observed 
human  nature,   comparing  it  with  the  word  of 
God,  the  more  they  have  perceived  and  lamented 
its  proneness  to   rebellion:  and   when   the  most 
powerful  restraints  fail  to  deter  men  from  sin, 
with  what  impetuosity  will  they  rush  into  it  when 
left  to  follow  their  own  inclinations!     But  if  we 
grieve  to  see  the  present  prevalence  of  wicked- 
ness, and  entertain  gloomy  apiirehensions  of  yet 
increasing  ungodliness;  let  us  remember  that  thus 
it  was  with  Moses,  with  the  apostles,  and  with 
most  of  those  who  have  served  God,   and  their 
generation:  and  having  used  our  influence,  and 
poured  out  our  praj'ers,  to  prevent  it  as  much  as 
we  can;  let  us  leave  the  matter  with  him  who  will 

[603 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


CHAP.  XXXII. 

The  song  of  Moses,  contrasting  the  perfections  of  God,  and  his 
special  goodness  to  Israel,  with  Israel's  ingratitude  and  apos- 
tacy,  1 — 18:  and  predicting  terrible  judgments  on  them  for 
their  sins,  which  would  yet  end  in  mercy,  19 — 43.  Moses  ex- 
horts the  pinple  to  set  their  hearts  on  the  words  which  he  had 
spoken,  li — 17.  The  Lord  orders  him  to  go  up  to  mount  Nebo, 
to  view  tr,  i  promised  land,  and  die,  48 — 52. 


Cx 


IVE  *  ear,  O  ye  heavens,  and  I  will 
speak;    and    hear,   O   eardi,    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: 


a4;2S.  30:19.  31:28.    Ps.  49:1,2. 

60:4.     Is.  1:2.     Jer.  2:12.  6:19. 

2-2:29. 
b  2  Sam.  23:4.      Job  29:22,23. 

Ps.  72:6.  Is.  55:10,11.   Hos.  6: 


4.  14:5.     1  Cor.  3:6—8.     H"eb. 
6:7. 
c  Ez.  34:26.    Mic.  5:7.     Zech. 
10:1. 


3  Because  ^  I  will  publish  the  name  of 
the  Lord:  ^  ascribe  ye  greatness  unto  oui' 
God. 

4  He  is  ^  the  Rock,  ^  his  work  is  per- 
fect; for  ^  all  his  ways  are  judgment:  '  a 
God  of  truth,  and  ^  without  iniquity,  just 
and  right  is  he. 


d  Ex.  3:13—16.  6:3.  20:24.  34: 

5—7.       I's.    29:1,2.    89:16—18. 

106:1—5.  145:1-10.  Jer.  10:6, 

7.  23:6.    Matt.  1:23.  6:9.  John 

17:6,26. 
e  6:24.      1  Chr.  17:19,21.  29:11. 

Ps.    145:3.    150:2.      Jer.    10:6. 

Eph.  1:19. 
f  18,30,31.   1  Sam.  2:2.    2  Sam. 

22:2,3,32,47.    23:3.       Ps.    18:2. 

61.2 — 4.  92:15.  Is.  26:4.  .Mar^. 

23:16.  32:2.     Matt.   16:16-18. 

1  Cor.  10:4.   1  Pet.  2:6. 


gGen.  1:31.  Ps.  18:30.  19.7. 
138:8.  Matt,  5:43.  Jam.  1:17. 

h  10:18.  Gen.  18:25.  1  Sam.  2: 
3.  Job  8.3.  35:14.  Ps.  9:16, 
97:2.  99:4.  101:1.  103:6.  Is.  30: 
18.  Jer.  9:24.  Dan.  4:37.  John 
5:22,23.  Rom.  1:32.  2:2,6. 
Jam.  4:12.  Rev.  15.3,4. 

i  Ex.  34:6.  Ps.  31:5.  61:7.  86: 
10.  93:3.  100:5.  146:6.  Is.  25:1. 
Jer.  10:10.  John  1:14,17.  14:6. 

kJob  34:10—12.  Ps.  92:15. 
Hab.  1:13.  Rom.  3:6. 


maintain  his  own  cause,  and  who  is  "able  to  keep 
us  from  falling-,  and  to  present  us  faultless  before 
the  presence  of  his  glory  with  exceeding  joy." 

NOTES. 

Chap.  XXXII.  V.  1.  This  bold  and  poetical 
invocation  of  the  heavens  and  the  earth,  or  the 
whole  creation,  to  attend  to  what  was  about  to  be 
spoken,  and  to  judge  between  the  Lord  and  his 
worshippers,  was  adapted,  and  intended,  to  con- 
vey a  strong  idea  of  the  vast  importance  of  the 
subject,  and  to  awaken  the  seriousness  and  atten- 
tion of  all  who  should  hear  or  read  it.  (J\Iarg. 
Rcf.) 

V.  2.  As  the  rain  and  dew,  gently  distilling, 
soften  the  earth  and  produce  a  beautiful  verdure 
and  fertility;  so  this  song  tended,  and  the  inspired 
writer  aimed,  to  soften  the  Israelites  into  repent- 
ance, and  gently  to  insinuate  into  their  minds 
those  good  instructions,  which,  by  the  divine 
blessing,  might  render  them  fruitful  in  good 
works,  and  prosperous  in  the  Lord's  favor:  and 
such  would  be  the  effect  as  to  many.  [J^Iarg.  Rpf-) 
— Some  interpret  the  former  clause  of  the  juiig- 
ments  of  God  which  like  torrents  of  impetuous 
rain  sweep  down  all  before  them;  and  observe  that 
the  effect  of  this  song  was  to  hasten  and  aggravate 
the  miseries  of  obstinate  sinners,  by  rendering 
their  conduct  more  inexcusable. 

V.  3.  To  "publish  the  name  of  the  Lord,"  is 
to  delineate  the  glorious  perfections  and  charac- 
ter of  Jehovah,  even  of  that  God  whom  the  Isra- 
elites forsook  for  their  worthless  idols.  (JVbf'5.s,  Ex. 
34:5—7.  JV/a«L  11:25— 27.  28:19,20.  John  \:\Q. 
17:25,26.) — To  "ascribe  greatness  unto  our  God," 
is  to  acknowledge  his  self-existence,  eternity,  om- 
nipresence, omniscience,  almighty  power,  and 
universal  absolute  authority.  [Marg.  Ref. — 
J^otes,  1  C/i?-.  29:10— 19.  Dara.  4:1— 3,34— 37. 
JSIait.  6:13.  Rom.  11:3.3—36.) 

V.  4.  "He  is  the  Rock."  This  is  the  first  time 
God  is  called  a  Rock  in  Scripture:  and  the  ex- 
pression seems  to  denote,  that  his  unchangeable 
power,  faithfulness,  and  love,  as  revealed  in  the 
promised  Savior,  form  an  immoveable  foundation, 
on  which  we  may  build  our  hopes  of  felicity;  and 
that  under  his  protection  we  may  find  refuge  from 
allourenemies,and  in  all  our  troubles:  as  the  rocks 
in  those  countries  frequently  sheltered  the  inhab- 
itants from  the  heat  of  the  sun,  from  impetuous 
tempests,  and  from  hostile  invasions.  [J^utes,  30, 
31.  1  Sam.  2:1,2.  2  Sam.  22:2,3.  Ps.  61:1,2.  Is. 
32:1,2.  J\Iatt.  16:18.)~"His  work  is  perfect."  Ab- 
solute perfection  is  in  God  alone:  relative  perfec- 
tion is  all  that  belongs  to  creatures;  and  it  belongs 
to  them  all,  as  he  at  first  made  them;  to  a  worm  as 
much  as  to  an  archangel.  Every  work  of  God  is 
the  result  of  perfect  goodness,  the  contrivance  of 
perfect  wisdom,  and  the  effect  of  perfect  power; 
604] 


and  is  complete,  in  its  kind  and  for  its  use,  and  to 
fill  its  appointed  station  in  the  grand  scale  of  ex- 
istence. Every  providential  dispensation  is  per- 
fectly expressive  of  his  divine  justice,  truth,  good- 
ness, and  wisdom.  His  law  is  perfectly  holy,  just, 
and  good;  and  is  exactly  suited  to  answer  the 
ends  which  he  proposed  in  giving  it:  his  gospel  is 
perfect  also,  and  suited  to  answer  still  nobler  and 
more  important  ends.  The  Mosaic  dispensation 
was  perfectly  adapted  to  its  purpose  for  the  ap- 
pointed period.  The  New  Testament  dispensa- 
tion has  a  higher  and  more  enlarged  kind  of  per- 
fection. Every  part  of  the  universal  plan  is  per- 
fectly fitted  to  the  station  which  it  occupies,  and 
the  whole  is  a  perfect  plan,  and  will  at  length  be 
perfectly  executed;  as  will  every  work  which 
God  has  begun:  nor  could  any  alteration  be  made 
in  any  of  his  works,  without  proportionably  de- 
ducting from  their  excellency.  All  real  defect 
arises  from  another  quarter,  from  apostacy  and  re- 
bellion, and  their  consequences.  Much  imagined 
defect  is  real  excellence;  and  the  objections  made 
to  it  are  the  offspring  of  pride  and  ignorance.  If 
j  that  which  suits  its  place,  and  answers  the  inten- 
tion of  its  Maker,  were  advanced  to  a  higher  rank 
I  of  beauty  and  dignity,  its  relative  excellence 
{would  be  destroyed.  So  long  as  the  distinction 
j  between  the  infinite  and  absolute  perfection  of 
I  the  Creator,  and  the  finite  capacities  of  the  crea- 
1  ture,  remains,  there  can  be  no  end  of  such  vain 
( attempts  of  increasing  created  perfection  by  ad- 
I  vancing  it  to  superior  dignity:  and  the  idea  leads 
to  the  supposition  of  a  perfect  kingdom,  where  all 
are  rulers  and  none  subjects.  These  things  should 
not  be  overlooked  by  those  on  the  one  hand,  who 
are  continually  discovering  supposed  defects  in 
the  works  of  God,  without  knowing  the  intention 
of  the  great  Contriver;  nor  on  the  other  hand  by 
those,  who  speak  of  reason  and  of  the  law  of  God, 
when  distinguishing  them  from  revelation  and 
from  the  gospel,  in  such  degrading  language,  as 
seems  to  imply,  either  that  God  is  not  the  Giver 
of  them,  or  that  things  opposite  to  each  other  may 
proceed  from  the  same  immutable  Fountain  of 
light,  truth,  and  holiness.  These  were  intended, 
and  are  calculated,  for  distinct  purposes;  and 
man's  perversion  of  them  is  alone  to  be  found  fault 
with. — "All  his  ways  are  judgment."  All  the 
dealings  of  God  with  his  rational  creatures  are 
regulated  by  infallible  wisdom  and  perfect  jus- 
tice. "He  is  a  God  of  truth,"  of  entire  veracity, 
sincerity,  and  fidelity: — "and  without  iniquity;" 
never  using  his  power  or  authority  to  oppress  or 
injure  any;  never  requiring  more  than  his  due; 
never  punishing  any  of  his  innumerable  subjects 
who  have  not  deserved  it,  or  above  their  deserts. 
And  "just  and  right  is  he:"  none  therefore  can 
have  any  cause  to  revolt  against  him,  as  the  world 
iu  general,  and  as  Israel  in  particular,  had  done. 


B.  C.  1451. 


CHAPTER  XXXII. 


B.  C.  1451. 


5  *  They  have  *  corrupted  themselves; 
^  their  spot  is  not  the  spot  of  his  children: 
they  are  ™  a  perverse  and  crooked  gene- 
ration. 

6  Do  ye  thus  °  requite  the  Lord,  °  O 
foolish  people  and  unwise?  is  not  he  p  thy 
Father  that  i  hath  bought  thee?  hath  he 
not  «■  made  thee,  and  established  thee? 

7  ^  Remember  the  days  of  old,  consid- 
er the  years  of  }  many  generations:  '  ask 
thy  father,  and  he  will  shew  thee;  thy  el- 
ders, and  they  will  tell  thee. 


*  Heb.  He  hath  corrupted  to 
himself. 

I  See  Oil  4:16.  31:29.  Gen.  6:12. 
—Ex.  32:7.  Jiidg.  2:19.  Is.  1: 
4.  Hos.  9:9.  Zeph.3:7.  2  Cor. 
11.3. 

t  Or,  that  they  are  not  his  chil- 
dren, that  is  their  bloi,  John 
3:41,44.    1  John  3:8 — 10. 

m  9:24.  Ps.  78:8.  125:5.  Prov. 
2:15.  Is.  1:4.  Matt.  3:7.  16:4. 
17:17.  Luke  9:41.  Acts  7:51. 
Phil.  2:15. 

II  !3.  Ps.  116:12,13.  Is.  1:2. 
2  Cor.  5:14,15.     Tit.  2:11— 14. 

o  Ps.  74:18.  Jer.  4:22.  6:21. 
Gal.  3:1— 3. 


p  Ex.  4:22,23.     Is.  63:16.    Mai. 

1:6.     Luke  15:18—20.  John  8; 

41.    Kom.  8:14,16.    Gal.  3:26. 

4:6.    1  John  3:1. 
q  Ex.  15:16.  Ps.  74:2.    Is.  43:3, 

4.    Acts  20:28.     1  Cor.  6:20.  7: 

23.  2  Pet.  2:1. 
r  15.  Job  10:3,9.    Ps.  95:6.  100: 

3.  149:2.     Is.  27:11.  43:7.  44:2. 
s  Job  20:4.    Ps.  44:1.  77:5.  119: 

52.  Is.  63:11.   Lam.  5:21. 
X  Heb.  generation  and  genera- 
tion.  Ps.  10:6.  77:8.  niarg. 
t  4:32.     Ex.  13:14.    Judg.  6:13. 

Job  8:8— 10.     Ps.  44:1.  77:5,6, 

11,12.  78:3,4.  Is.  46:9. 


{J\Iarg.  Ref.—J^otes,  Ps.  25:8,9.  Is.  43:20—25. 
Jlic.  7:18—20.) 

V.  5.  "The  work  of  God  is  perfect:"  so  that  sin 
and  its  effects  cannot  originate  from  him.  The 
rebellious  Israelites  therefore  "corrupted  them- 
selves," and  must  bear  the  blame  of  their  per- 
verse ingratitude.  [JVotes,Jam.  1:13 — 18.) — The 
worshippers  of  God  are  in  general  called  his  chil- 
dren. But  the  wickedness  of  Israel,  notwith- 
standing the  many  judgments  and  mercies,  and 
the  warnings  and  encouragements,  which  concur- 
red to  deter  them  from  sin  and  bring  them  to  re- 
pentance, frequently  manifested  that  they  were 
indeed  the  children  of  another  father,  whose  hate- 
ful image  they  bore. — The  marginal  reading  im- 
plies, that  it  was  their  blot,  or  disgrace,  that  they 
were  not  the  children  of  God;  these  indeed  have 
their  spots  and  blemishes,  but  habitual  unrepent- 
ed  sin  is  not  one  of  them.  The  words  of  John 
the  Baptist,  of  Christ,  and  of  his  apostles,  to  the 
Jews  who  rejected  the  gospel,  form  an  instruct- 
ive comment  on  this  verse.  {Marg.  Ref. — JSTotes, 
JHa«.  3:7— 10.  23:13— 33.  JoAw  8:37—47.  Acts  1: 
51-53.   13:38—41.) 

V.  6.  God  had  acted  as  a  Father  to  Israel, 
though  they  had  renounced  the  relationship  of 
children  to  him  by  their  apostacy  and  idolatry, 
and  Vv'ere  "not  worthy  to  be  called  his  sons." 
[.JVotes,  Is.  63:7—10,13—19.  64:6—8.)  He  had 
created  them  men;  he  had  ransomed  them  from 
Egypt  by  desolating  that  country;  and  he  had 
formed  tliem  into  a  church  and  nation  incorporat- 
ed with  special  privileges:  so  that  the  folly  of  their 
rebellions  was  equal  to  the  ingratitude  of  them; 
for  they  could  not  injure  the  Lord,  but  would  in- 
evitably ruin  themselves. 

V.  7.  This  song  would  be  in  the  mouth  of  great 
numbers  who  were  unacquainted  with  the  books 
of  Moses,  or  had  not  access  to  them:  they  were 
therefore  called  upon  in  it  to  inquire  of  their  fa- 
thers and  elders,  concerning  their  original  many 
ages  before;  who  would  inform  them  of  the  dis- 
tinguishing kindness  which  God  had  shewn  to 
their  progenitors,  and  to  the  children  for  their 
sakes.  This  might  both  stir  them  up  to  the  study 
of  the  Scriptures,  as  far  as  they  had  opportunity; 
and  discover  to  them,  in  general,  their  obligations, 
both  of  gratitude  and  interest,  to  adhere  to  the 
worship  and  service  of  Jehovah.     [JVote,  31:19.) 

V.  8.  When,  according  to  the  purpose  of  "the 


8  When  the  "  Most  High  ^  divided  to 
the  nations  their  inheritance,  when  he 
separated  the  sons  of  Adam,  ^  he  set  the 
bounds  of  the  people  according  to  the 
number  of  the  children  of  Israel. 

9  For  ^  the  Lord's  portion  is  his  peo- 
ple; Jacob  is  the  5  lot  of  his  inheritance. 

10  He  ^  found  him  in  a  desert  land, 
and  in  the  waste  howling  wilderness:  he 
II  led  him  about,  ''  he  instructed  him,  •=  he 
kept  him  as  the  apple  of  his  eye. 

11  As  *^  an  eagle  stirrcth  up  her  nest, 
fluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth 
them  on  her  wings; 


u  Num.  24:16.     Ps.  7:17.  50:14. 

82.6.  91:1,9.  92:8.       Is.   14:14. 

Dan.  4:17,24,25.  5:13.    Acts  7: 

48. 
X  Gen.  10:26,32.  11:9.    Ps.  115: 

16.   Acts  17:26. 
y  Gen.  10:15—19.  16:18—21. 
z  26:18,19.       Ex.  15:16.    19:5,6. 

1  Sam.  10:1.   Ps.  135:4.  Is.  43; 

21.  Jer.  10:16.  51:19.    Eph.  1: 

18.   1  Pet.  2:9,10. 


^  Heb.  cord.  Mic.  2:.5. 

a  8:15,16.    Neh.  9:19— 21.    Vs. 

107:4,5.     Cant.  8:5.     Jer.  2:6. 

Hos.    13:5. 
II  Or,  compassed  him  alovt. 
h  4:36.     Neh.  9:20.     Ps.  32:7 — 

10.  147:19,20.     Kom.  2:18.  3:2. 
c  Ps.  17:8.     Prov.  7:2.      Zech. 

2:8. 
d  Ex.    19:4.       Is.   31:5.    40:31. 

Rev.  12:14. 


Most  High,"  the  earth  was  divided  in  the  days  of 
Peleg  among  tlie  descendants  of  Adam  and  Noah; 
[JVote,  Gen.  11:1,2.)  Jehovah  so  over-ruled  it, 
according  to  his  secret  designs  of  love  to  Israel, 
that  the  posterity  of  accursed  Canaan  should  have 
that  land,  which  he  had  selected  as  the  suitable 
and  sufficient  portion  of  the  descendants  of  Abra- 
ham, Isaac,  and  Jacob:  foreseeing  that,  by  the 
time  these  would  multiply  into  a  nation,  the  Ca- 
naanites  would  fill  up  the  measure  of  their  iniqui- 
ties, and  merit  utter  extirpation.  Thus  Israel  re- 
ceived their  portion  in  a  high  state  of  cultivation, 
and  replenished  with  cities,  towns,  and  villages, 
prepared  for  their  reception. 

V.  9.  That  part  of  the  human  race  which  the 
Lord  peculiarly  values  and  cultivates,  as  a  man 
does  his  own  estate,  and  from  which  he  receives 
his  whole  revenue  of  spiritual  worship  and  willing 
obedience,  was  typified  by  Israel,  and  was  under 
that  dispensation  chiefly  found  among  that  people. 
—{Mcirg.  Ref.  Jer.  10:16.   1  Pet.  2:9,10.) 

y.  10.  Israel  was  first  formed  into  a  nation,  In 
a  desolate  wilderness,  v/here  nothing  was  heard 
before  but  the  howling  of  the  beasts  of  prey. 
Here  the  Ijord  chose  that  people,  covenanted 
with  them,  and  became  their  King;  and  under  his 
government,  guidance,  and  protection,  they  Avere 
preserved  and  provided  for:  and  tliough  lie  led 
them  about  in  the  desert  during  forty  years,  the 
time  was  not  lost;  for  there  he  instructed  and 
trained  them  for  the  conquest  and  possession  of 
(he  promised  land.  And  when  the  Amalekites, 
Arad,  Balak,  and  others,  attempted  to  injure 
them,  his  power  enclosed  them  about  and  kept 
them  safe;  even  as  the  apple,  or  pupil,  of  the  eye 
is  preserved,  both  bj'  the  wise  contrivance  of  (he 
Creator,  and  by  the  jealous  care  of  the  possessor, 
from  external  violence.  [JSIarg.Ref.) — It  is  re- 
markable that  in  the  original  of  tliis  sublime  spe- 
cimen of  ancient  poetry,  the  future  and  past 
tenses  are  so  interchanged,  that  the  reader  is 
sometimes  led  back  to  the  times  of  the  patriarchs, 
and  views  the  deliverance  of  Israel  and  the  trans- 
actions that  followed  as  future: — "He  shall  find, 
&c."  At  others,  he  is  suddenly  carried  forward 
to  distant  ages,  and  witnesses  the  predictions  as 
already  accomplished.  Thus  he  is  made  as  it 
were  a  spectator  of  all  the  events  which  are 
spoken  of,  and  a  witness  of  the  divine  glory,  and 
of  Israel's  perverseness,  in  every  part  of  them. 

[605 


B.  C.  H31. 


DEUTERONOMY. 


B.  C.  1451. 


12  So  ®  the  Lord  alone  did  lead  him, 
and  there  was  ^  no  strange  god  with  him. 

13  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  ^  honej  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  wheal;  and  thou  didst  drink 
the  pure  "  blood  of  the  grape. 

[Practical  Ohservations.'] 

15  TT  But  "^Jeshurun  waxed  fat,  and 


el:3I.     Neh.  9:12.     Ps.  27:11. 

78:1-4,62,53.  80:1.   136:16.      Is. 

4iiA.  63:9—13. 
f  Is.  43:11,12.44:7,8. 
g  33:26,29.   Is.  58:14.    Ez.  36:2. 
h  Ex.  3:8.  Job  29:6.    Ps.  81:16. 

Is.  43:21.   Ez.  27:17. 
i  Gen.   18:8.       Judg.    5:25.      2 


Sam.  17:29.    Job  20:17.     la.  7: 

15,22. 
k  Ps.  22:12.    Ez.  39:18.  Am.  4: 

1.  Mic.  7:14. 
I  Ps.  147:14. 
m  Gen.  49:11,12.     Matt.  26:28, 

29.  John  6:55,66. 
n  33:6,26.   Is.  44:2. 


V.  11,  12.  The  eagle  is  remarkable  for  her  ten- 
der care  of  her  young-,  and  for  the  pains  that  she 
uses,  and  the  methods  which  she  employs,  in 
teaching'  them  to  fly;  stirring  them  up  out  of  the 
nest,  fluttering  in  the  air  over  them  to  shew  them 
how  to  use  their  wings,  and  even  carrying  them 
upon  her  own  wings:  so  that  in  order  to  destroy 
the  young  eagles,  the  body  of  the  old  one  must  on 
some  occasions  first  be  pierced.  Thus  the  Lord, 
by  the  message  of  Moses  and  Aaron,  excited  and 
encouraged  the  enslaved  Israelites  to  leave 
Egypt,  and  effectually  assisted  and  protected 
them  in  so  doing.  And  by  the  gospel,  and  the  in- 
fluence of  the  Holy  Spirit,  he  excites  sinners  to 
leave  Satan's  bondage,  and  instructs,  defends, 
and  effectually  assists  them.  The  last  circum- 
stance of  the  eagle's  tender  care  of  her  j'oung  is 
beautifully  emblematical  of  Am  love,  who  inter- 
posed between  divine  justice  and  our  guilty  souls, 
and  "bare  our  sins  in  his  own  body  on  the  tree." 
In  both  Testaments,  young  birds,  taken  care  of 
by  the  old  one,  are  emblems  of  tlie  church's  safe- 
ty under  the  Redeemer's  protection:  but  in  tlie 
Old  Testament  the  eagle  is  selected  as  descrip- 
tive of  his  power;  in  the  New,  the  hen  is  substi- 
tuted, as  most  expressive  of  his  condescension 
and  grace.  {J^Totes,  Ex.  19:4.  Malt.  23:37—39.) 
None  of  the  gods  of  the  nations  had  the  least 
share  in  those  wonderful  works  of  love,  which 
Jehovah  wrought  for  Israel:  how  absurd  and 
base  then  was  it  to  join  them  with  him,  or  prefer 
them  to  him,  as  the  objects  of  their  worship! 

V.  13.  The  Lord  caused  Israel,  as  a  triumphant 
conqueror  riding  in  grand  procession,  to  possess 
the  fortified  cities  and  inaccessible  mountains, 
which  the  Canaanites  thought  secure  from  their 
assaults.  In  this  fertile  land,  the  rocky  parts 
which  were  the  least  valued,  and  which  in  other 
countries  are  generally  unproductive,  by  the  pe- 
culiar blessing  of  God  afforded  them  great  quan- 
tities of  the  finest  honey  and  oil.  {J\Iarg.  Re/.)— 
The  preceding  verses  referred  to  previous  events: 
but  here  prediction  evidently  begins;  being  writ- 
ten in  the  past  tense  by  way  of  anticipation,  but 
expressly  for  the  use  of  future  ages. 

V.  14.  The  language  of  this  song,  according  to 
the  genius  of  poetry,  especially  the  Eastern  poe- 
try, abounds  with  "bold  metaphors  which  some- 
times obscure  the  meaning:  but  this  verse  may 
serve  as  a  specimen,  according  to  which  others 
less  perspicuous  must  be  interpreted.  A  grain 
of  wheat,  being  shaped  somewhat  like  the  kidney, 
which  is  surrounded  in  cattle  with  the  choicest 
fat,  and  the  wheat  of  Canaan  being  remarkably 

eo6] 


"  kicked:  thou  art  p  waxen  fat,  thou  art 
grown  thick,  thou  cirt  covered  with  fatness : 
^  then  he  forsook  God  which  made  him, 
and  lightly  esteemed  ""  the  Rock  of  his 
salvation. 

16  They  ^  provoked  him  to  jealou.sy 
with  strange  gods,  with  *  abominations 
provoked  they  him  to  anger. 

1 7  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. 


0  1  Sam.  2:29. 

p  S«e  0)1  31:20.    Job  15:27.    Ps. 

17:10.  73:7.   119:70.       Is.  6:10. 

Acts  28:27.  Kom.  2:4,6. 
q  6:10— 12.      8:10—14.     31:20. 

Neh.  9:25,26.  Is.  1:4.  Jer.  2:7. 

5:7,28,29.  Hos.  13:6. 
r  See  on  4.— Ps.   18:46.  89:26. 

95:1. 
s  6:9.    1  Kings  14:22.    Nab.  1: 


1,2.   1  Cor.  10:22. 
t  See  on  7:25.— Lev.   18:27.     2 

Kings  23:13. 
u  Ley.     17:7.        Ps.     106:37,38. 

1  Cor.  10:20.   1  Tim.  4:1.  Rev. 

9:20. 
*  Or,  which  were  not  God.  21. 

Jer.  10:15.      1  Cor.  8:4.   10:19. 
V  28:64.   Is.  44:3. 
X  Jud?.  5:8. 


fine,  the  sacred  writer  calls  it  "the  fat  of  kidneys 
of  wheat:"  and  the  production  of  the  red  or  pur- 
ple grape,  resembling  the  color  of  blood,  is  call- 
ed "the  pure  blood  of  the  grape." 

Butler,  &.C.]  'The  use  of  butter  was  very  an- 
'cient  among  the  Hebrews;  though  but  lately 
'known  to  the  Greeks.'  Bp.  Patrick.  [Mar^. 
Ref.  i.) 

V.  15.  The  word  "Jeshurun"  seems  to  mean, 
2'Ae  upright  one;  and  Israel  was  such  by  profes- 
sion, and  comparatively  so  in  reality,  for  some 
time:  but  when  greatly  prospered,  the  people  de- 
generated, and  grew  untractable  and  rebellious; 
like  the  cattle  that  kick  against  the  goad,  instead 
of  being  excited  by  it  to  labor.  {^J\l'ote,  1  Sam.  2: 
29.)  They  used  tlieir  abundance  intemperately, 
ana  grew  proud  and  luxurious.  This  rendered 
them  forgetful  of  God  and  ungrateful  to  him,  and 
indisposed  them  for  his  spiritual  worship  and  holy 
service:  [J^ote,  Is.  6:9,10.)  in  proportion,  they 
became  attached  to  the  sensual  worship  of  filthy 
idols,  to  which  they  apostatized,  forsaking  and 
lightly  esteeming  their  great  and  gracious  Bene- 
factor: and  when  they  were  reproved  by  the 
prophets,  or  corrected  by  the  Lord,  they  were 
fired  with  indignation  and  revolted  more  and 
more.  [J^ote,  Is.  1:5,6.) 

V.  17.  The  word,  rendered  devils,  means  de- 
stroyers: and  such  the  false  gods  proved  to  their 
worshippers,  instead  of  benefactors.  Thus  Satan 
is  called  by  the  apostle  Abaddon  and  ApoUyon, 
the  one  of  which  in  Hebrew,  and  the  other  in 
Greek,  signifies  a  destroyer:  [JVote,  Rev.  9:11.) 
and  our  Lord  says  "he  was  a  murderer  from  the 
beginning."  (J^oAn  8:44.)  Apostate  spirits  there- 
fore are  evidently  meant:  and  indeed  the  whole 
system  of  idolatry,  and  of  every  species  of  false  re- 
ligion, ultimately  centres  in  the  worship  and  ser- 
vice of  Satan;  who,  as  the  proud  riyal  of  God,  am- 
bitiously aspires  to  be  the  god  and  king  of  this 
world.  Not  only  were  the  evil  genii  of  the  hea- 
thens in  reality  devils;  but  their  good  genii  also, 
and  all  their  demons  or  gods,  as  far  as  they  had 
any  distinct  existence.  Whether  a  mere  phan- 
tom, or  some  peculiar  demon  under  the  name  of 
Baal  or  Jupiter,  or  some  deceased  hero,  or  the 
virtues  and  vices,  were  worshipped  under  these 
images;  the  things  which  were  sacrificed  unto 
them,  "were  sacrificed  unto  devils:"  and  it  is  rea- 
sonable to  suppose,  that  the  same  word  should  in 
an  idolater's  vocabulary  be  used  in  a  good  sense, 
as  signifying  a  deity,  which  in  the  word  of  God, 
and  in  the  lanp;'uage  of  his  worshippers,  signifies  a 
demon,  or  devii.    [Marg.Ref. — jiotei  1  Ck>r.  10: 


B.  C.  1451. 


CHAPTER  XXXII. 


B.  C.  1451. 


18  Of  y  the  Rock  that  begat  thee  thou* 
art  unmindful,  and  hast  ^  forgotten  God 
that  formed  thee. 

1 9  And  *  when  the  Lord  saw  it,  he 
*  abhorred  them,  because  of  the  provok- 
ing ^  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  genera- 
tion, ®  children  in  whom  is  no  faith. 

21  They  have  ^  moved  me  to  jealousy 
with  that  zohich  is  not  God;  they  have  pro- 
voked me  to  anger  ^  with  their  vanities: 
and  ^  I  will  move  them  to  jealousy  with 
those  which  are  not  a  people,   I  will  pro- 

y  See  on  4,16. 

z  6:12.  8:11,14,19.    Ps.  9:11.  44: 

iO— 22.  106:21.      Is.  2-2:10,11. 

Jer.  -2:32.3:21.    Hos.  8:14. 
a  Lev.   26:11,30.      Judg.   2:14. 

Ps.  5:4,5.   10:3.  78:59.   106:10. 

Am.  3:2,3.    Zech.  11:8.     Rev. 

3:16. 
*  Or,  despised.    Lam.  2:6. 
b  Ps.  82:6,7.   Is.  1:2.  .ler.  11:15. 
Q  See   on  3i:17, 18— Job   13.21. 

34:29.      Ps.   104:29.      Is.  64:7. 


Jer.  18:17.   Hos.  9:12. 
d  -See  on  5. — Is.  65:2 — 5. 

11:16,17.    Luke  7:31,32. 
e2  Chr.  20:20.      Is.  7:9 

Matt.  17:17.  Mark  9:19. 

18:8.  2Tlies.  3:2.   Heb. 
f  .See  on  16  — Ps.  78:58. 
S  1  Sam.  12:21.     1  Kings 

26.     Ps.  31:6.     Jer.  8:19. 

14:22.  Jon.  2:8.  Acts  14: 
h  Hos.  1:10.    Rom.  9:25. 

11:11—14.    1  Pet.  2:9,10 


Matt. 

.  30:9. 
Luke 
11:6. 

16:13, 

.  10:8. 

15. 

10:19. 


18 — 2'2.)  In  this  system  of  Satan,  old  gods,  or 
"new  gods  that  newly  came  up,"  (what  a  mon- 
strous absurdity!)  the  deification  of  living  as  well 
as  of  deceased  men,  the  change  from  one  idolatry 
to  another  in  ceaseless  variety,  equally  suited  his 
purpose.  This  explains  the  secret  of  that  inter- 
community  of  gods  and  religions,  which  the  liberal 
and  candid  Heathens  (as  many  now  affect  to  call 
them,)  universally  allowed  of,  but  which  the  big- 
oted Jews*would  not  conform  to;  who  were  there- 
fore hated  and  despised  for  their  imcharitable 
singularity,  by  which  thej'^  condemned  all  their 
neighbors.  The  Jews  were  indeed  faulty  in  de- 
spising and  hating  the  Gentiles,  and  were  really 
chargeable  with  big'otry  in  some  respects:  yet  the 
worshippers  of  Jkhovah  could  not  possibly  have 
any  intercommunity  with  the  worshippers  of  the 
devil;  Satan  himself  would  have  aimed  at  no  more, 
and  the  whole  law  of  God  forbad  it.  For  the 
same  reason,  different  modes  of  irreligion,  or  false 
re'igion,  may  admit  of  this  candid  intercommuni- 
ty; but  true  Christianity  cannot  thus  be  warped: 
and  therefore  many,  who  pride  themselves  upon 
their  candor  and  liberality  of  sentiment,  can  scarce- 
ly find  words  sufficiently  to  express  their  contempt 
of  those  bigots,  who  explicitly  declare  that  there 
is  but  one  way  of  a  sinner's  acceptance  and  sanc- 
tification;  and  that  no  man,  who  is  not  interested 
m  the  merits  and  atoning  sacrifice  of  the  divine 
Savior,  and  a  partaker  of  his  regenerating  Spirit, 
can  possibly  obtain  heaven,  or  escape  condemna- 
tion, whatever  be  his  moral  character  among  men. 
Yet  all  Christians  should  maintain  this  scriptural 
ground:  and  then  by  shewing  others  all  civil  re- 
spect and  tender  kindness;  by  manifesting  contin- 
ually a  disposition  to  sympathize  with  them,  and 
a  readiness  to  relieve  them,  with  modesty  and 
courteousness;  they  should  endeavor  to  convince 
them  that,  not  proud  bigotry  and  uncharitable  se- 
verity, but  regard  to  the  truth  of  God's  word,  and 
a  reluctance  to  do  any  thing  to  buoy  up  the  ground- 
less hopes  of  those  who  neglect  the  great  salvation 
of  the  gospel,  influence  them  in  making  this  pro- 
fession.    {^Totcs,  2  Cor.  6: 14—18.  2  John  7—1 1 . ) 

V.  18.  'God  the  author  of  thy  being;  who 
'  "formed  thee"  into  a  kingdom  of  priests.'  Bp. 
Patrick.     {Mjtes,  4,30,21.) 

V.  19,20.  The  Israelites  are  called  "the  sons 
and  daughters"  of  Jehovah  in  respect  to  privi- 
lege; while,  because  of  their  character,  tltat  rela- 


voke  them  to  anger  with   a  foolish   na- 
tion. 

22  For  '  a  fire  is  kindled,  in  mine  an- 
ger, and  +  shall  burn  unto  J  the  lowest 
hell,  and  ^  shall  ^  consume  the  earth  with 
her  increase,  and  set  on  fire  '  the  foun- 
dations of  the  mountains. 

23  I  will  ■»  heap  mischiefs  upon  them; 
I  will  °  spend  mine  arrows  upon  them. 

24  They  shall  be  "burnt  with  hunger, 
and  devoured  with  5  burning  heat,  and 
with  bitter  destruction:  I  will  also  send 
P  the  teeth  of  beasts  upon  them,  with  the 
poison  of  1  serpents  of  the  dust. 


i  29:20.  Num.  16:35.     Ps.  21:9. 

83:14.  97:3.  Is.  66:I,S,16.     Jer. 

4:4.  16:14.  17:4.     Lam.  2:3.  4: 

11.  Kz.S6:5.  Nah.  1:6.    Mai. 

4:1,2.  Mark  9:43— 48.  2  Thes. 

1:8.  Heb.  12:29.  Jude  7. 
t  Or,  hath  burned. 
j  Ps.  86:13.   Is.  30:33.    Zeph.  3: 

8.  Matt.  10:23.  18:9.  23:33. 
X  Or,  hath  consumed. 
k  29:23.   Is.  24:6,19,20. 
I  Job    9:5,6.       Ps.  46:2.   144:5. 

Is.  54:10.   Mic.  1:4.    Nah.  1:5. 

Hab.  3:10. 


m28:15,&c.     Lev.  26:18,24,28. 

Is.  24:17,18.    Jer.  15:2,3.    Ez. 

14:21.  Matt.  24:7,8. 
dPs.  7:12,13.    Lam.  3:13.    Ez. 

6:16. 
0  23:53—57.  Jer.  14:18.    Lara. 

4:4—9.  5:10. 
^  Heb.  burning  coals.  Ps.  18:12 

—14.  120:4.  Hab.  3:5. 
p  Lev.  26:'22.      Jer.  16:3.   16:4. 

Ez.  6:17.  14:15,21. 
q  Gen.  3:14.  49:17.      Is.  65:25. 

Am.  9:3. 


tion  is  disowned.  (5) — Having  received  their  nat- 
ural and  national  existence,  and  all  their  pecuhar 
advantages,  from  the  Lord,  they  so  provoked  him 
by  multiplied  idolatries,  that  he  abhorred,  or  dis- 
dained them,  and  as  it  were  turned  them  out  of  his 
house;  and  declared  that  he  would  withdraw  his 
protection  and  withhold  his  wonted  interposition 
in  their  favor:  and  even  afterwards,  whilst  they 
groaned  under  their  miseries,  that  he  would  look 
on  as  an  unconcerned  spectator,  until  they  were 
brought  to  the  utmost  extremities;  because  they 
were  a  froward  and  perverse  generation,  destitute 
alike  of  faith  and  faithfulness.  [Marg.  Ref. — 
J^otes,  Lev.  26:30.  /*.  63:10.   Zech.  11:7—9.) 

V.  21.  [Marg.  Ref—Mote.9,  Ex.  20:5.  34:11— 
17.)  Many  of  "the  judgments  inflicted  on  the  of- 
fending Israelites,  by  the  Canaanites,  Philistines, 
Midianites,  Chaldeans,  and  others,  might  form  a 
partial  accomplishment  of  this  prediction:  but  the 
apostle  applies  it,  no  doubt  most  justly,  to  the 
calling  of  the  Gentiles  into  the  church.  [Rom.  10: 
19.) — The  Jews,  proud  of  their  abused  privileges^ 
had  not  only  treated  the  heathen  as  foolish  and 
vile,  which,  as  given  up  to  base  idolatries,  they 
doubtless  were;  but  even  as  dogs  compared  with 
themselves,  to  whom  as  children  they  supposed 
that  all  spiritual  blessings  exclusively  and  unal- 
terably belonged:  [JSTote,  Matt.  15:25-28.)  and  it 
therefore  provoked  the  jealousy  of  the  Jews  to  a 
degree  of  indignant  rage,  to  see  them  enter  into 
the  church,  and  admitted  to  equal  privileges  with 
themselves.  This  eventually  tended  to  their  own 
entire  exclusion;  and  has  even  to  this  very  day 
exceedingly  exasperated  them  against  Christian- 
ity.    (JVbfe,  1  Thes.  2:13—16.) 

V.  22.  The  tremendous  effects  of  the  wrath 
of  God  are  here  represented  under  the  metaphor 
of  a  fire,  which,  kindled  upon  the  surface  of  the 
earth,  should  burn  even  to  its  centre;  and,  accord- 
ing to  a  very  general  notion  of  the  ancients,  quite 
through  to  the  place  of  miserable  departed  spirits. 
The  word  here  used,  [hw^.  !/S>ii,  Sept.)  signifying 

'the  unseen  state,'  seems  to  intimate  that  the  wrath 
of  God  would  pursue  its  objects,  after  death,  to 
that  place  "where  their  worm  never  dietli,  and 
the  fire  is  not  quenched."    [J^ote,  Ps.  16:8 — 1 1.) 

Lowest  hell.]  JVbie,  P«.  86:12,13. 

V.  24.  Serpents  of  the  dust.]  Or,  'serpents 
'which  crawl  upon  and  lick  the  dust.' — (The  word 

[607 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.   1451. 


25  The  •■  sword  without,  and  terror 
*  within,  shall  +  destroy  both  '  the  young 
man  and  the  virgin,  the  suckling  also,  with 
the  man  of  grey  hairs. 

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  1  feared  the 
wrath  of  the  enemy,  "  lest  their  adversa- 
ries should  behave  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  coun- 
sel, neither  is  there  any  understanding  in 
them. 

that  they  were  wise,  that  they 


29  Oh, ' 

r  Lev.  26:36,37. 


Is.   30:16,17. 
1:20.    Ez. -7: 


Jer.  9:21.    Lan 

15.  2  Cor.  7:5. 
*  Heb.  from,  the  chambers. 
■f  Heb.  berea've. 
s  Lam.  -2:19—22.  4:4. 
123:25,36,37,64.  Lev.  26:33,33. 

Luke  21:24. 
U  1  Sam.  12:22.   Is.  37:28,29,35. 

47:7.    Lam.  1:9.     j:z.  20:13,14, 

20—22.   Zech.  1:14,16. 
V  Ex.    32:12.       Num.    14:15,16. 

Josh.  7:9.    Ps.  115:1,2.    Is.  10: 


15.  37:10,12—23.      Dan.  4: 

30—37. 
I  Or,    our  high   hand  and  not 

the  LORD  hath  done  all  this. 
w  6.       Job   28:28.       Ps.    81:12. 

Prov.    1:7.       Is.    27:11.    29:14. 

Jer.  4:22.  8:9.   Hos.  4:6.  Matt. 

13:14,15.    Rom.  11:25.     1  Cor. 

3:19. 
x5:29.  Ps.  81:13.  107:15,43.  Is. 

43:18,19.  Hos.  14:';.   Luke  19: 

41,42. 


(ai'^m,)  rendered  "serpents,"  is  used  by  Micah  in 

a  similar  sense.  J/ic.  7:17.  Heb.) — The  marginal 
references  best  explain  the  highly  poetical  lan- 
^age  of  these  prophetical  denunciations. 

V.  2.5.     Mars;.  Ref. 

V.  26,  27.  The  idolatry  and  rebellions  of  Is- 
rael deserved,  and  the  justice  of  God  seemed  to 
demand,  that  they  should  be  banished  to  the  re- 
motest corners  of  the  earth,  where  they  might 
never  more  be  heard  of,  or  even  that  they  should 
be  entirely  extirpated:  but  he  knew  that  his  ene- 
mies would  misunderstand  this  event,  and  would 
in  consequence  be  elated  with  insufferable  inso- 
lence, and  emboldened  to  utter  blasphemies,  and 
to  deny  all  that  was  recorded  of  his  wonderful 
works  in  Egypt  and  at  the  Red  Sea.  [JVotes,  Ex. 
32:11—14.  J^um.  14:13—19.  Ez.  20:7—9.)  He 
therefore  determined  to  spare  the  nation:  and  he 
still,  for  similar  purposes,  continues  the  Jews  as 
living  witnesses  of  the  truth  of  the  Scriptures. 
For  no  doubt,  the  triumphs  of  modern  infidels 
would  have  been  more  insolent,  and  their  blas- 
phemies more  abundant,  had  there  been  no  traces 
of  such  a  people  as  Israel  any  where  discoverable 
upon  earth. — By  a  bold  figure,  the  sacred  poet 
ascribes  to  the  Almighty,  language  taken  from 
the  conduct  of  men,  who  are  deterred  from  such 
things,  as  they  have  a  strong  inclination  to,  through 
fear  of  disagreeable  consequences.  As  God  ab- 
horred idolatry,  pride,  and  blasphemy,  and  was  de- 
termined not  to  give  this  occasion  for  them,  he  is 
said  "to  fear  the  wrath  of  the  enemy;"  because  he 
acted  as  men  do  when  thus  afraid.  [J^otes,  Gen. 
6:6,7.  2Kin2:s  18:28—35.) 

V.  29.  The  Israelites,  had  they  been  wise, 
would  have  attended  to  these  warnings  and  in- 
structions, and  reflected  on  the  consequences  of 
their  conduct;  and  so  avoided  all  such  things  as 
led  to  personal  or  national  ruin,  and  observed 
all  such  as  conducted  to  prosperity  and  felicity: 
thus  they  would  have  "considered  their  latter 
end." — For,  notwithstanding  all  the  predictions 
which  had  been  delivered,  they  would  certainly 
have  prospered  had  they  been  obedient:  and  not- 
withstanding the  divine  decrees,  it  is  equally  cer- 
tain that  none  will  come  short  of  eternal  life,  but 
the  impenitent  and  unbelieving. — It  is  so  agreea- 
608] 


linderstood  this,  that  ^  they  would  consider 
their  latter  end! 

30  How  should  ^  one  chase  a  thousand, 
and  two  put  ten  thousand  to  flight,  except 
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  5  of  the  vine  of 
Sodom,  and  of  the  fields  of  Gomorrah: 
'^  their  grapes  are  grapes  of  gall,  their  clus- 
ters are  bitter: 

33  Their  wine  is  ®  the  poison  of  drag- 
ons, and  the  cruel  vepom  of  asps. 

34  Is  not  this  ^  laid  up  in  store  with 
me,  and  sealed  up  among  my  treasures? 

35  s  To  me  btlongeth  vengeance  and 

Is.  10:3.  47:7.      Jer.  6:31.  17:     ^  Or,   worse   than  the  vine  nj 


11.   Lam.  1:9.  Luke  12:20.  16; 

19—25. 
z  Lev.  26:8.  Josh.  23:10.  Judj. 

7:22,23.        1    Sam.    14:16—17. 

2Chr.  24:24.  Is.  30:17. 
a  Judg.  2:14.  3:8.  Ps.  44:12.  Is. 

50:1.  52:3.  Matt.  18:25. 
b  Job  11:10.  16:11.  Ps.  31:8. 
c  Kx.    14:26.       Num.     23:8,23. 

1  Sam.  2:2.  4:8.    Ezra  1:3.  6:9 

—  12.7:20,21.  Jer.  40:3.   Dan. 

2:47.  3:29.  6:26,27. 


Sodom.     Is.   1:10.     Lam.  4:b. 

Ez.  16:46—61.  Matt.  11:24. 
d  29:18.  Is.  6:4.  Heb.  12:15. 
e  Job  20:14—16.    Ps.  58:4.  140: 

3.   Jer.  8:14.   Marg.    Rom.  3: 

13. 
f  .lob  14:17.  Jer.  2:22.  Hos.  13: 

12.  Rom.  2:5.  1  Cor.  4:5.  Rev. 

20:12,13. 
g43.      Ps.    94:1.       Nab.    1:2,6. 

Rom.  12:19.  13:4.    Pleb.  10:30. 


ble  to  the  divine  holiness  and  love  that  his  rational 
creatures  should  be  obedient  and  happy,  and  that 
sinners  should  repent,  believe,  and  be  saved,  that 
he  is  represented  as  desiring  and  even  wishing  for 
it.  This  must  be  understood  in  the  same  manner 
as  his  "fearing  the  wrath  of  the  enemy;"  with  ref- 
erence to  the  conduct  which  he  approves  in  us, 
and  not  with  respect  to  his  own  government  of  the 
world,  which  is  in  all  respects  perfectly  wise, 
righteous,  faithful,  and  good,  though  often  too 
deep  for  our  investigation.  [JSTotes,  5:28,29.  Ps. 
81:13.  Ez.  32:\l.  J>/a«.  23:37— 39.  I,wA;e  19;42— 
44.) 

V.  30,  31.  Unless  the  Israelites  had  provoked 
God  by  their  crimes  to  sell  them  as  slaves,  and  to 
deliver  them,  as  malefactors  shut  up  in  prison, 
into  the  hands  of  their  enemies,  no  power  could 
possibly  have  prevailed  against  them.  For  he 
would  have  continued  to  be  their  omnipotent  Pro- 
tector and  Helper;  and,  in  that  case,  they  would 
have  been  uniformly  victorious  over  all  assailants, 
according  to  the  examples  recorded  in  Scripture. 
{J\Iarg.  Ref.  z,  a,  b.)  How  amazingly  different 
from  this  has  their  condition  been  during  above 
1 700  years! — The  idols  of  the  gentiles,  on  which 
they  professed  to  depend,  had  never  equalled  the 
wondrous  works  of  Jehovah,  even  by  their  own 
confession;  and  therefore  they  could  never  have 
prevailed  against  Israel,  had  not  their  Rock  and 
Defender  been  turned  from  them,  yea,  turned 
against  them.  [Marg.  Ref.  c.) 

V.  32,  33.  The  nation  of  Israel,  though  plant- 
ed a  generous  vine,  of  an  excellent  stock,  in  a 
rich  soil,  and  with  every  advantage  of  culture, 
did  not  bring  forth  the  good  fruits  of  righteous- 
ness: [J^otes,  Is.  5:2—7.  Jer.  2:20,21.)  nay,  it 
even  rivalled  Sodom  and  Gomorrah  in  wickedness: 
and  as  this  conduct  in  them  was  more  dishonorable 
to  God,  and  more  poisonous  to  the  minds  of  others, 
by  prejudicing  them  against  God  and  religion,  it 
would  therefore  be  eventually  more  bitter  to 
themselves. — Thus  Josephus  describes  the  Jews 
before  their  ruin  by  the  Romans:— 'They  were  a 
'more  atheistical  generation  than  the  inhabitants 
'of  Sodom.'— 'There  was  no  act  of  wickedness 
'that  was  not  committed:  nor  can  one  imagine  any 
'thing  so  bad  that  they  did  not  do;  endeavoring, 


B.  C.  1451. 


CHAPTER  XXXII. 


B.  C.  1451 


recompense:  ^  their  loot  shall  slide  in  due 
time:  for  the  day  of  their  calamity  ts  at 
hand,  and  '  the  things  that  shall  come 
upon  them  make  haste, 

[Practical  Observations.'} 

36  For  ^  the  Lord  shall  judge  his  peo- 
ple, 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  trust- 
ed; 

38  Which  did  °  eat  the  fat  of  their  sac- 
rifices, aiid  drank  the  wine  of  their  drink- 
offerings?  let  them  rise  up  and  help  you, 
and  be  +  your  protection. 

39  See  now  that  p  I,  even  I,  am  he,  and 


b  Ps.  IS:!?— 19.  Prov.  4:19.  Is. 

8:15.    Jer.  6:21.  13:16.     1  Pet. 

2:8. 
i  Is.  5:19.  30:12,13.  60:22.  Hab. 

2:3.    Luke  18:1,8.     2  Pet.  2:3. 

3:8—10. 

kPs.  7:8.  50:4.96:13.  135:14. 
1  Judg.  2:18.  Ps.  90:13.  106:45. 

.ler.  31:20.     Joel  2:14.    Amos 

7:3,6. 
*  Heb.  hand. 


m  I  Kinjs  14:10.  21:21.  2Kings 

9:8.  14:26. 
n  Judg-.  10:14.      2  Kings   3:13. 

Jer.  2:28. 

0  Lev.  21:21.  Ps.  50:13.  Ez. 
16:18,19.  Hos.  2:8.  Zeph.  2: 
11. 

1  Heb.  an  hiding  for  you. 

p  Is.  41:4.  46:5,22.  46:4.  48:12. 
Heb.  1:12.  Rev.  1:11.  2:8. 


'publicly  as  well  as  privately,  to  excel  one  anoth- 
'er,  both  in  impiety  towards  God  and  injustice  to 
'their  neighbors.' — 'Had  not  the  Romans  destroy- 
'ed  them,  the  earth  would  have  opened  and  swal- 
'lowed  them,  or  fire  from  heaven  would  have 
'consumed  them.'  [J\Iarg.  Ref. — JVbie,  Ez.  16: 
48—51.) 

V.  34,  35.  All  the  wickedness  of  Israel  was 
noticed  and  registered,  as  in  a  book,  by  the  Lord, 
until  the  appointed  time  of  vengeance:  and  it 
would  then  appear  that  it  had  been  reserved  in 
store,  to  be  produced  against  them,  to  manifest 
his  justice  in  their  punishment;  even  as  a  man 
seals  up  his  treasures,  and  deposits  them  in  a  se- 
cure place  till  he  wants  to  use  them. — For  it  be- 
longeth  to  God,  the  Judge  of  all,  to  execute  ven- 
geance on  the  wicked;  it  is  his  peculiar  office  and 
prerogative;  so  that  none  are  autiiorized  to  take 
vengeance,  except  as  commissioned  by  him.  [Mote, 
JSTum.  31:2.)  But  in  perfect  wisdom  he  waits  the 
most  proper  season;  and  though  his  judgments 
seem  to  linger,  they  in  reality  make  haste  and  are 
at  hand.  For  when  sinners  deem  themselves 
most  secure,  and  suppose  that  their  foot  stands 
firm,  he  causes  it  to  slide  in  due  time,  and  they 
suddenly  fall  into  destruction.  [Marg.  Ref. — 
JVb^e,  Heb.  10:28—31.) 

V.  36.  The  Lord  pleaded  the  cause  of  the  pious 
remnant  of  Israel  in  every  age;  he  rescued  the 
Jews  from  the  Babylonish  "captivity;  the  Messiah 
appeared  in  the  appointed  season;  and  the  nation 
has  from  time  to  time  received  many  gracious  de- 
liverances: but,  as  this  sacred  poem  relates  to  the 
same  events,  which  have  already  been  considered 
in  the  preceding  chapters;  this  part  also  certainly 
refers  to  mercies  still  reserved  for  them,  even  their 
future  conversion  and  restoration. — When  the 
appointed  period  shall  arrive,  the  Lord  will  plead 
their  cause,  and  avenge  Ihem  on  all  their  oppress- 
ors; he  will  change  his  conduct  towards  them,  as 
a  man  does  when  he  repents;  but  not  till  he  has 
brought  them  into  utter  distress,  so  that  none 
shall  be  any  where  shut  up,  and  exempted  from 
hostile  depredations;  or  left,  who  shall  not  be  car- 
ried captive,  and  at  the  rnercy  of  their  conquer- 
ors: and  he  will  continue  their  punishment,  till 
they  are  brought  to  renounce  all  dependence  on 
human  help.  (JVb(e«,  Is.  63:15—19.  64:  Ez.  36: 
Vol.  I.  77 


there  is  no  god  with  me:  i  1  kill,  and  I 
make  alive;  I  wound,  and  1  heal:  "■  nei- 
ther is  there  any  that  can  deliver  out  of 
my  hand. 

40  For  ^  I  lift  up  my  hand  to  heaven, 
and  say,  I  live  for  ever. 

41  ]f  I  *  whet  my  glittering  sword,  and 
mine  hand  take  hold  on  judgment;  "  I  will 
render  vengeance  to  mine  enemies,  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  upon  the  enemy. 

43  +  Rejoice,  ^  O  ye  nations,  with  his 


q  1  Sam.  2:6.   2  Kings  5:7.  Job 

5:18.       Ps.    68:20.       Is.  43:13. 

Hos.  6:1.    John  8:24.    Rev.  1: 

18. 
r  Job  10:7.  Ps.  50:22.  Is.  43:13. 

Mic.  5:8. 
s  Gen.  14:22.     Ex.  6:8.     Num. 

14:28—30.     Jer.  4:2.    Heb.  6: 

17,18.    Rev.  10:5,6. 
t  Ps.  7:12.     Is.  27:1.  34:5,6.  66: 

16.    Ez.  21:9,10,14,20.    Zeph. 

2:12. 
u  See  on  35. — Is.    1:24.   59:18. 


66:6. 

v  5:9.— See  on  Ex.  20:5.— 
Rtom.  1:30.  3:7.  2  Tim.  3:4. 

X  See  on  23. — Ps.  68:23.  Is.  34: 
6—8.  Jer.  46:10.  Ez.  35:6— 8. 
38:21,22. 

\  Or,  Praise  his  people,  ye  na- 
tions; or,  Sing  ye, 

y  Gen.  12:3.  1  Kings  8:43.  Ps. 
22:27.  Is.  11:10.  19:23,25. 
Luke  2:10,11,32.  Acts  13:47, 
48.  Rom.  15:9—13.  Rev.  5:9, 
10. 


25—32.  Hos.  2:14—17.  3:4,5.  14:1—8.  Zech.  12:9 
— 14.  Rom.  11:25— 32.)— This  evidently  predicts 
the  destruction  of  Jerusalem  by  the  Romans,  the 
consequent  desolations  of  their  land,  and  the  long 
continued  dispersion  which  has  ensued. 

V.  37 — 39.  It  is  most  obvious  to  understand 
this,  not  as  a  reproach  cast  on  the  Jews  by  their 
enemies,  but  as  the  rebuke  of  God  in  his  provi- 
dence; exposing  Israel's  folly  in  sacrificing  to 
worthless  idols,  and  as  it  were  feasting  tiicm  on 
their  abundance.  Let  the  idolaters,  in  their  dis- 
tress, apply  for  help  to  the  objects  of  their  abom- 
inable worship,  and  not  expect  it  from  Jehovah 
whom  they  had  so  basely  forsaken.  [J^otes,  Judg 
10:13,14.  ~Hos.  2:8,9.)  But  the  rejection  and  cru- 
cifixion of  the  Messiah  may  be  considered  as  a 
continuation  of  these  idolatries,  and  the  comple- 
tion of  their  national  guilt:  and  of  all  this  compli- 
cated wickedness  he  will  make  the  Jews  deeply 
sensible,  before  he  appears  to  deliver  them  fiom 
their  present  miseries.  Then  they  will  learn, 
that  there  is  no  God  but  Jehovah;  that  he  alone 
is  able  to  save  and  to  destroy,  to  afilict  and  pros- 
per, and  that  none  can  deliver  men  out  of  his 
hand.     [Marg.  Ref.—JVote,  I  Sam.  2:4—8.) 

V.  40 — 42.  "Lifting  up  the  hand"  was  at  that 
time  customary  in  taking  solemn  oaths:  [Marg. 
Ref.  s.)  and  when  Jehovah  sware  bj'  his  own  self- 
existence  and  eternity,  the  sentence,  whether  of 
mercy  or  of  judgment,  became  irrevocable  and 
irreversible.  And  therefore,  if  the  Lord  prepar- 
ed for  vengeance,  as  a  man  for  battle,  and  put  his 
hand  to  the  dreadful  work  of  executing  judgment 
on  the  wicked,  he  would  do  it  effectually;  nor 
should  any  of  those,  who  had  provoked  his  indig- 
nation, be  able  either  to  resist  or  escape.  Espe- 
cially he  will  revenge  himself  upon  all  those,  who 
at  any  time  have  injured  his  people.  [JS'otes,  Is. 
34:  63: 1—6.  Rev.  19: 1 1—21.)— The  words  render- 
ed, "from  the  beginning  of  revenges  on  the  ene- 
my;" are  obscure,  and  may  mean,  'from  the  high- 
'est  to  the  lowest  of  the  enemy.' — This  conclusion 
seems  to  relate  to  the  final  deliverance  of  Israel, 
and  the  destruction  of  all  who  oppose  that  deliv- 
erance, and  of  every  enemy  of  God  ana  bis  peo- 
ple: and  future  events  may  hereafter  illustrate 
i;his  part  of  the  prophecy,  as  history  has  explained 
the  foregoing  parts  of  it. 

[609 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


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. 

44  IF  And  Moses  came  and  ^  spake  all 
the  words  of  this  song  in  the  ears  of  the 
people,  he,  and  *  Hoshea  the  son  of  Nun. 

45  And  Moses  made  an  end  of  speak- 
ing 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  com- 
mand 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  your  days  in 
the  land  whither  ye  go  over  Jordan  to 
possess  it. 

48  And  ®  the  Lokd  spake  unto  Moses 
that  self-same  day,  saying. 


z  See  on  35. — Job  13:24.     Jer. 

13;14.   Lam.  2:5.    Luke  19:27, 

43,44.21:22—24.    Rom.  12:19. 

KeT.  6:10.  16:2,4.   18:2,20.  19: 

2. 
aPs.  86:1. 
b  See  on  31.22,30. 
*  Or,  Joshua.   See  on  Num.  13: 

8,16. 


cSee  on  6:6,7.   11:18.-1    Chr. 

22:19.      Ez.  40:4.     Luke  9:44. 

Heb.  2:1. 
d  30:19.    Lev.  18:6.     Prov.  3:1, 

2,18,22.  4:22.   Is.  45:19.    Matt. 

6:33.  Rom.  10:5,6.   1  Tim.  4:8. 

6:6—8.  1  Pet.  3:10— 12.  2  Pet. 

1:3,16.   Rev.  22:14. 
e  Num.  27:12,13. 


V.  43.  When  the  Gentiles  were  called  into 
the  church,  and  tlie  Jew.s  who  opposed  it  were  se- 
verely punished,  this  prophecy  beg'an  to  be  accom- 
plished: but  when,  upon  their  future  conversion, 
the  fulness  of  the  Gentiles  shall  be  brought  in, 
and  all  opposers  be  destroyed,  it  will  be  complete- 
ly fulfilled.  The  restoration  of  the  Jews  to  their 
own  land,  and  its  subsequent  fertility,  seem  also 
predicted.     [J^Totes,  Rom.  11:11—15.15:8—13.) 

V.  45 — 52.  Moses,  having  delivered  the  pre- 
ceding prophetical  song  to  Israel,  with  earnest 
attestations  and  exhortations,  continuing  the  "la- 
bor of  love"  to  his  latest  breath,  received  the 
summons  from  God  to  take  a  view  of  the  promised 
land,  and  then  close  his  eyes  in  death.  [JVotes,  3: 
23—28.  34:1—6.  JVwm.  20:10—13,22—28.  27:15 
— 17.) — The  expression,  "gathered  unto  thy  peo- 
ple," must  here  relate  to  the  soul,  not  to  the  body; 
for  none  of  Moses's  people  were  buried  in  mount 
Abarim:  yet  the  words  are  not  used  exclusively 
of  the  righteous.  {jYote,  Gen.  25:7,8.)— 'The  Is- 
'raelites  should  have  learnt,  that  as  Moses  left 
•them  short  of  the  promised  land,  and  could  not 
'bring  them  into  possession  of  it,  so  his  law  did 
'not  contain  a  perfect  revelation  of  God's  will,  but 
'they  were  to  expect  something  beyond  it.'  Bp. 
Patrick. 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 
T)ivine  truths,  if  proposed  with  solemnity  and 
affection,  and  accompanied  by  fervent  prayers, 
resemble  the  gentle  dews  and  rains  wliich  refresh 
and  fructify  the  earth:  and  while  numbers,  alas! 
turn  away  from  instruction  with  neglect  and  dis- 
like, many  in  every  age  welcome  the  blessing, 
and  shew  the  beneficial  tendency  of  it  in  their 
holy  and  useful  lives.  [J\'ote,  Ps.  72:4 — 7.) — When 
the  glorious  perfections  of  God,  and  his  dealings 
with  mankind  in  general,  and  with  every  individ- 
ual, and  their  real  character  and  conduct  towards 
liirn,  shall  be  completely  made  known  to  the  whole 
world,  either  his  mercy  in  their  salvation,  or  his 
justice  in  their  condemnation,  will  be  universally 
acknowledged  by  aU.  In  every  controversy  be- 
610] 


49  Get  thee  up  into  this  ^  mountain 
Abarim,  unto  mount  Nebo,  which  is  in  the 
land  of  Moab,  that  is  over  against  Jeri- 
cho; s  and  behold  the  land  of  Canaan, 
which  1  give  unto  the  children  of  Israel 
for  a  possession; 

50  And  die  in  the  mount  whither  thou 
goest  up,  and  ^  be  gathered  unto  thy 
people;  '  as  Aaron  thy  brother  died  in 
ro-ount  Hor,  and  was  gathered  unto  his 
people: 

51  Because  ^  ye  trespassed  against 
me  among  the  children  of  Israel,  at  the 
waters  of  t  Meribah-kadesh,  in  the  wil- 
derness of  Zin;  ^  because  ye  sanctified 
me  not  in  the  midst  of  the  children  of  Is- 
rael. 

52  Yet  ™  thou  shalt  see  the  land  be- 
fore thee;  but  thou  shalt  not  go  thither, 
unto  the  land  which  I  give  the  children 
of  Israel. 


(  34:1.— .See  on  Num.  33:47,48. 
g  34:2— 5.  Is.  33:17.  2Cor.  5:1. 
h  Gen.  15:15.— See  on  25:8,17. 

49:33.    Dan.  12:13. 
i  Num.  20:26,28.  33:38. 
k  3:23— 27.     Num.  20:11,12,24. 

27:14. 


t  Or,  strife  at  Kadesh.     Num. 

20:13,14. 
1  See  on  Lev.   10:3.-1   KiDga 

13:21—26.   1  Pet.  4:17. 
m  49.   34:1—3.       Num.    27:12. 

Heb.  11:13,39. 


tween  the  great  Creator  and  his  rational  crea- 
tures, the  heavens  and  the  earth,  and  every  part 
of  the  world,  will  be  witnesses  for  him  "to  declare 
his  righteousness,"  and  to  convict  and  silence  all 
who  have  rebelled  against  him:  for  the  benefits 
which  he  has  already  conferred,  lay  them  under 
so  strong  obligations  entirely  to  love  and  serve 
him,  that  their  ingratitude  and  disobedience  ad- 
mit of  no  excuse.  (JVofc,  jRo9?u  1:18 — 20.)  Yea 
every  advantage,  by  which  any  of  them  are  dis- 
tinguished from  others,  increases  their  obligation 
and  aggravates  the  guilt  of  transgression. — In  our 
own  case  we  should  recollect  that  our  favored 
land,  not  less  desirable  in  many  respects  than 
Canaan  itself;  the  place  of  our  abode,  if  pecu- 
liarly pleasant  or  suitable;  our  temporal  provi- 
sion, and  the  abundance  which  many  possess, 
with  a  variety  of  other  advantages  national  and 
personal;  are  as  much  the  special  gift  and  ap- 
pointment of  God  to  us,  as  the  land  of  promise 
was  to  Israel,  and  as  really  demand  our  grati- 
tude and  cheerful  obedience. — We  too,  as  well 
as  they,  are  singularly  favored  with  the  light  of 
revelation  and  the  ordinances  of  true  religion, 
and  are  professedly  the  Lore's  people.  We  hear 
continually  of  a  redemption  far  more  precious 
than  that  of  Israel  out  of  Egyptian  bondage,  and 
are  invited  to  partake  its  inestimable  blessings: 
but  unless  we  are  "redeemed  from  all  iniquity, 
and  purified  to  the  Redeemer  as  a  peculiar  peo- 
ple, zealous  of  good  works,"  all  our  privileges 
will  only  increase  our  condemnation. — And,  alas! 
the  dark  and  deep  stains  of  every  atrocious 
wickedness,  which  mark  our  national  character, 
are  not  "the  spots  of  God's  children,''  but  dem- 
onstrate that  in  general  we  are  Christians  only 
in  name:  and,  comparing  our  mercies  with  our 
conduct,  it  may  well  be  said  to  us,  "Do  ye  thus  re- 
quite the  Lord,  O  foolish  people  and  unwise.'  Is 
not  he  thy  Father  that  hath  bought  thee?  hath  he 
not  made  thee,  and  established  thee?" — Indeed 
he  found  us  all  dead  in  sin,  and  slaves  to  Satan, 
and  basely  in  love  with  our  chains:  and  even 
when  "warned  to  flee  from  the  wrath  to  come," 
and  invited  to  libert)'  and  felicity,  we  were  dis- 


B.  C.   1451. 


CHAPTER  XXXII. 


B.  C.  1451. 


posed  to  cleave  to  the  world,  and  shrink  from 
the  difficulties  and  perils  of  a  godly  life.  But 
his  Spirit  quickened  our  souls,  stirred  us  up  from 
the  dust,  sweetly  and  powerfully  shewed  us  our 
danger  and  our  refuge,  gave  us  effectual  assist- 
ance, and  led  us  in  paths  which  we  had  not  be- 
fore known.  Thus  we  became  the  redeemed 
servants  of  God,  "his  portion  and  the  lot  of  his 
inheritance,"  yea,  his  beloved  children  and  heirs 
of  eternal  glory;  and  were  favored  with  holy 
consolations  and  earnests  of  heavenly  felicity. 
Yet,  alas!  how  often  have  we  all  merited  the  re- 
proach of  ingratitude  and  folly!  How  frequently 
have  we  "grieved  his  Holy  Spirit,"  even  if  we 
have  been  kept  from  dishonoring  his  name!  How 
often  have  we  moved  him  to  jealousy  by  our 
inordinate  attachment  to  earthly  objects!  How- 
many  times  have  we  provoked  him  to  hide  his 
face  from  us,  and  to  chasten  us  for  our  sins, 
"that  we  might  not  be  condemned  with  the 
world!"  In  short  how  much  reason  do  we  find 
on  the  retrospect,  to  humble  ourselves  before 
God,  and  to  plead  with  him  for  his  mercy's  sake, 
to  pardon  our  sins,  to  renew  our  souls,  and  "to 
establish  our  goings  in  his  ways  that  our  foot- 
steps slip  not!" 

V.  15—35. 
It  is  a  striking  proof  of  human  depravity,  that 
prosperity  almost  always  increases  pride  and  un- 
godliness, as  well  as  luxury  and  sensuality.  Our 
national  riches  and  successes  have  manifestly 
produced  this  hateful  effect:  like  "Jeshurun,  we 
have  grown  fat  and  kicked:"  and  the  most  daring 
infidelity,  impiety,  and  profligacy,  which  abound 
on  every  side,  prove  that  we  have  forsaken  God, 
and  provoked  him  to  jealousy,  even  as  the  Israel- 
ites did  by  their  multiplied  idolatries  and  enor- 
mous crimes.  Indeed  it  is  an  observation,  which 
every  reflecting  man  has  had  occasion  to  make, 
that  many  who  in  adversity  or  low  circumstan- 
ces behaved  well,  and  seemed  favorable  to  reli- 
gion, when  become  prosperous  and  wealthy  grow 
insolent,  and  profane,  and  seem  to  say  unto  God, 
*'We  are  lords:  we  will  come  no  more  unto  thee." 
Of  this  class  of  apostates,  most  faithful  ministers 
in  large  cities  have  to  lament  over  many  affect- 
ing instances;  nay,  of  those  who  still  wish  to  be 
thought  Christians,  and  so  deem  themselves 
branches  of  the  true  Vine,  what  numbers  are 
there  of  whom  it  must  be  said,  "Their  vine  is  of 
the  vine  of  Sodom,  and  their  wine  the  poison  of 
dragons,  and  the  cruel  venom  of  asps." — Thus 
men  "treasure  up  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of  God, 
who  will  render  to  every  one  according  to  his 
deeds."  "For  a  fire  is  kindled  in  his  anger,  and 
shall  burn  to  the  lowest  hell;"  as  well  as  "con- 
sume the  earth  with  its  increase."  It  is  awful  to 
think  of  the  unnumbered  multitudes,  who  thus 
live  and  die,  and  perish  in  their  sins:  while  at 
the  same  time  they  add  continually  to  the  load 
of  our  national  guilt,  which  more  and  more  loud- 
ly calls  for  divine  vengeance  on  the  land,  and 
to  which  we  should  ascribe  all  our  calamities  and 
pressures.  Indeed,  sooner  or  later  iniquity  must 
be  our  ruin,  unless  prevented  by  a  gcncVal  re- 
vival and  enlarged  success  of  pure  Ciii-istianity 
among  us:  and  not  only  our  commerce  and  other 
temporal  advantages  will  be  given  to  others,  but 
even  our  religious  privileges  will  be  transferred 
to  some  of  those  nations,  whom  we  now  despise 
as  rude  and  ignorant  savages.  For,  as  we  have 
provoked  the  Lord  to  jealousy  by  our  crimes 
and  lying  vanities,  he  may  probably  provoke  us 
to  jealousy  and  indignation  by  the  very  people 
whom  we  most  disdain.  And  should  he  no  more 
regard  us  than  we  have  done  him,  it  may  easily 
be  seen  what  our  end  must  be.  To  him  "belong- 
eth  vengeance  and  recompense    and  the  feet  of 


his  enemies  will  slide  in  due  time;  for  the  day  of 
their  calamity  is  at  hand."     But  "to  the  Lord 
our  God"  likewise  "belong  mercies  and  forgive- 
nesses;" he  is  slow  to  anger  and  ready  to  forgive; 
he  "works  for  his  own  name's  sake,  that  it  should 
not  be  polluted  among  the  heathen;"  he  spares 
us  when  we  deserve  wrath;  and  he  bears  long 
with  his   professed  worshippers,  lest   he  should 
embolden  the  blasphemies  of  his  open  enemies; 
he  "waits  to  be  gracious,"  and   "in  wrath  re- 
members mercy."     Hence  it  is,  that  our  guilty 
land  has  hitherto  been  preserved  from  desolating 
judgments   and  dire   extremities.     Hence   it   is 
that  individually  we  are  spared,  and  are  not  now 
in  the  depths  of  hell.     "Oh,  that  men  were  wise, 
that  they  understood  this,  that  they  would  con- 
sider their  latter   end!" — But   alas!    viewed   in 
this  light,  after  all  our  improvements  in  science 
and  political  sagacity,  it  may  not  only  be  said  of 
us,  "They  are  children  in  whom  is  no  faith;" 
but  even,  "They  are  a  nation  void  of  counsel, 
neither  is  there  understanding  in  them."     For 
if  the  Lord  indeed  favored  us,  nay,  if  he  were 
not  provoked  to  sell  us  and  shut  us  up  in  the 
hand  of  our  enemies,  we  should  have  nothing  to 
fear  from   them.     Yet  how  few  think  of  using 
any  proper  means  of  ensuring  his   protection! 
what  eagerness  is  shewn  in  engaging  the   assist- 
ance of  an  arm  of  flesh!     In  men's  private  con- 
duct too,  how  little  earnestness  is  manifested  in 
the   infinitely    important  concerns   of  eternit}', 
compared  with  their  activity  about  the  perishing 
trifles   of  this  dying  world!     But   surely  man's 
wisdom  consists  not  in  sagacity  about  things  of 
momentary   duration,   but   in    "considering   his 
latter  end,"  and  in  preparing  for  his  final  ac- 
coimt;  in  seeking  deliverance  from  eternal  pun- 
ishment, and  a  title  to  eternal  felicity.     Nay, 
even  in  this  present  world,  the  hope  of  heaven, 
and  the  joys  which   God   communicates   to   his 
faithful   servants,   unspeakably   exceed   all    the 
pleasures  which  the  possession  of  the  whole  earth 
could  confer:  and  neither  the  sensual,  the  ambi- 
tious, nor  the  covetous;  nor  yet  the  devotees  of 
superstition,  nor  the  worshippers  of  saints  and 
angels;  can  so  much  as  imagine  that  "their  rock 
is  as  our  Rock,"  or  their  portion  comparable  to 
the   Christian's   eternal  inheritance. — Oh,   that 
men  would  then  be  persuaded  to  build  their  hopes 
on  Christ  the  sure  Foundation,  and  to  seek  the 
waters  of  life  which  he  gives  to  all  who  thirst 
for  them! — For  so  merciful  is  our  God,  and  so 
well  are  all  things  ordered  in  the  new  Covenant, 
that  none  are  excluded  from  these  blessings,  ex- 
cept such  as  "lightly  esteem  the  Bock  of  salva- 
tion;" because  they  cleave  to  other  confidences, 
or  prefer  the  service  of  sin  and  Satan. 
V.  36—52. 
Not  only  are  all  the  blessings  of  a  kind  Prov- 
idence abused  in  the  service  of  sin  by  ungodly 
men,  but  even  the  means  of  grace,  and  the  doc- 
trines of  Christianity,  are  perverted  to  the  bas- 
est purposes,  through  the  pride  and  lusts  of  the 
human  heart.     "The  salvation  of  the  righteous 
is"  therefore  entirely  "from  the  Lord;"  and  his 
special  grace  renders  the  invitations  of  his  word 
effectual  to  their  conversion.     And  whether  na- 
tions, or   churches,  or   individuals   depart  from 
him,  their  recovery  must  originate  from  the  same 
source.     But  when   the    Lord   has   purposes   of 
mercy,  he  frequentlj'  leaves  transgressors  to  en- 
dure very  grievous  sufferings,  in  consequence  of 
their  crimes;  and  follows  them  with  one  stroke 
after  another,  each  more  heavy  than  the  preced- 
ing': and  at  the  same  time  he  lets  them  feel  that 
they  can  procure  deliverance  from  no  other  hand 
than  his,  and  that  it  is  vain  to  seek  it  from  their 
sins  and  worldly  idols,  for  which  they  have  for- 
saken liira  and  to  vvliich  they  have  devoted  their 

[6U 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.   1451. 


CHAP.  XXXIII. 

Moses  records  the  displays  of  the  Lord's  majesty,  and  his  love 
to  Israel,  1 — 5.  He  pronounces  a  prophetical  blessing  on  each 
of  the  tribes,  6—25:  and  shews  in  general  their  felicity  as  the 
people  of  God,  26—29. 

AND  this  is  *  the  blessing,  wherewith 
Moses    ^  the  man  of  God  blessed 
the  children  of  Israel  before  his  death. 
2  And  he  said,  The  Lord  *^  came  from 


a  Gen.     27:4,27 — 29.    49:1,28. 

Luke  24:50,61.  John  14:27.  16: 

33.  17: 
b  Josh.    14:6.      Judg.   13:6.       1 

Sam.  2:27.  9:6,7.      1  Kings  13: 


1,6.   Ps.  90:  title.    1  Tim.  6:11. 
2  Tim.  3:17.  2  Pet.  1:21. 
cEx.  19:18—20.     Judg.  6:4,5. 
Hab.  3:3. 


time  and  talents.  Thus  he  seems  to  say  to  them, 
"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."  [J^otes,  Hos.  5:15.  6:1 — 3.) 
Then,  "coming  to  themselves,"  and  dreading  lest 
he  should  irrevocably  swear  in  his  wrath  that 
they  shall  have  their  portion  with  his  enemies, 
they  are  led  to  cry  for  mercy,  and  to  humble 
themselves  before  him,  conscious  that  their  pow- 
er is  gone,  their  danger  urgent,  and  their  crimes 
inexcusable.  And  when  this  takes  place,  he  will 
judge  them  as  his  people,  "and  repent  concern- 
ing liis  servants;"  he  will  deliver  them  from  their 
enemies,  and  terminate  their  miseries;  he  "will 
rejoice  over  them  to  do  them  good,"  and  all  his 
friends  and  servants  will  rejoice,  yea,  the  broken 
hearts  of  the  penitents  likewise  shall  be  filled 
■with  joy  and  consolation.  Thus  he  made  the  na- 
tions to  rejoice  with  his  people  in  the  primitive 
times;  and  many  of  us  sinners  of  the  Gentiles 
share  the  same  joy:  and  thus  he  will  at  length 
restore  the  Jews  to  their  long  forfeited  privi- 
leges; and  while  he  avenges  them  of  their  ene- 
mies, he  will  be  merciful  to  his  people  and  to  his 
land. — Indeed  there  has  been  a  long  conflict  on 
earth  between  the  cause  of  truth  and  holiness, 
and  that  of  error  and  ungodliness;  but  this  like- 
wise shall  terminate  in  the  final  and  universal 
triumph  of  tnie  religion,  and  in  the  ruin  of  all  its 
opponents;  which  will  be  the  prelude  to  the  eter- 
nal separation  between  the  friends  and  enemies 
of  God  in  the  unseen  world. — Ere  long  this 
change  will  take  place  with  each  of  us;  and  we 
shall  soon  be  required  to  "put  off  this  our  taber- 
nacle." Happy  they,  who  are  called  to  meet 
death  from  being  faithfully  emploj'ed  in  the  work 
of  the  Lord!  and  who  die  with  the  promised  in- 
heritance full  in  view,  and  Avith  a  clear  assur- 
ance of  eternal  life Yet  let  the  redeemed  of  the 

Lord  walk  circumspectly,  lest  some  false  step 
which  they  have  taken  should  be  remembered 
against  them  upon  a  death-bed,  and  render  that 
closing  scene  less  comfortable.  Let  us  all  be 
contented  in  obscurit}'^  and  poverty,  if  allotted 
to  !is,  as  most  favorable  to  godliness:  let  the  rich 
and  prosperous  rejoice  with  trembling,  lest  they 
should  have  their  portion  in  this  world;  and  let 
tliem  watc!;  and  pray,  lest  they  should  be  lifted 
up  to  their  hurt.  Let  us  all  recommend  religion 
to  our  children,  and  to  those  around  us,  as  "no 
vain  thing,"  but  our  eternal  life:  and  let  us  en- 
treat the  Lord  without  cea.sing,  that  the  bless- 
ings of  it  may  be  extended  to  the  remotest  na- 
tions of  the  earth. 

NOTES. 
Chap.  XXXIII.  V.  1.  To  all  the  preceding 
precepts,  exhortations,  warnings,  and  prophe- 
cies, in  prose  and  in  poetry,  Moses  added,  be- 
fore his  final  parting,  a  solemn  benediction.  This 
may  be  considered,  as  the  expression  of  his  cor- 
dial good -will  to  the  people,  and  his  fervent 
prayers  for  them,  notwithstanding  the  severe  re- 
Dukes  and  awful  curses  which  he  had  uttered;  or 

ei2 


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  zoenf  *  a  fiery  law  for 
them. 

3  Yea,  ^  he  loved  the  people:  ^  all  his 


d  Ps.   63:7,8,17.      Dan.  7:9,10. 

Acts  7:53.  Gal.  3:19.    2  Thes. 

1:7.  Heb.  2.2.  Jude  14.  Rev. 

5:11. 
*  Heb.  a  fire  of  lam.   5:22.    2 

Cor.  3:7,9.     Gal.  3:10.     Heb. 

12:20. 
e  7:7,3.     Ex.  19:6,6.    Ps.  47:4. 


147:19,20.  Jer.  31:3.  Hos.  H: 
1.  Mai.  1:2.  Rom.  9:11—13. 
Eph.  2:4,5. 
f  7:6.  1  Sam.  2:9.  Ps.  50:5. 
Jer.  32:40.  John  10:28,29. 
Rom.  8:35-39.  Col.  3:3,4. 
1  Pet.  1:5. 


rather,  as  a  prophecy  which  related  to  the  situa- 
tion and  circumstances  of  the  several  tribes.  It 
exceedingly  resembled  the  blessings,  which  Ja- 
cob pronounced  upon  his  sons;  and  intimated 
that,  notwithstanding  the  rebellions  of  Israel,  and 
the  foregoing  alarming  predictions,  the  Lord  had 
blessings  in  reserve  for  them.  [JSTotes,  Gen.  49: 
1,2,28.) — It  is  probable,  that  the  heads  of  the  sev- 
eral tribes  gathered  around  Moses,  after  he  had 
received  the  summons  recorded  in  the  close  of 
the  former  chapter,  and  just  before  he  ascended 
the  mount  where  he  ended  his  life:  and  that  he 
delivered  to  them,  both  by  word  of  mouth,  and  in 
writing,  these  his  last  dying  words.  Doubtless 
this  parting  interview  was  very  pathetic;  and  as 
the  people  could  no  longer  question  his  disinter- 
ested faithful  affection  to  them,  it  was  likely  to 
make  a  deep  and  durable  impression. — The  whole 
transaction  reminds  us  of  the  "Prophet  like  unto 
Moses,"  who  discoursed  with  his  disciples  the 
night  before  his  crucifixion  for  their  consola- 
tion, concluding  with  a  most  affectionate  prayer 
for  them;  [John  14: — 17:)  and  blessed  them  just 
when  he  parted  from  them  to  ascend  into  heaven. 
[J^ote,  Luke  24:50— 53.)— The  phrase,  "the  man 
of  God,"  here  first  used,  implies  a  man  that  is 
wholly  devoted  to  God;  and  it  is  generally  spoken 
of  prophets,  or  extraordinary  teachers  of  his 
truth.     {Jlarg.  Ref.  b.) 

V.  2.  The  benedictions  pronounced  on  this 
occasion,  were  introduced  with  a  brief  retrospect 
on  former  mercies;  the  language  of  which  is  very 
poetical:  and  it  hkewise  refers  to  scenes,  which 
would  be  much  better  conceived  by  the  Israelites 
than  they  can  be  by  us.  When  Jehovah  came 
down,  to  manifest  his  glorj',  and  promulgate  his 
law,  from  mount  Sinai,  either  the  splendor  of  his 
majesty  illuminated  the  distant  mountains  of  Seir 
and  Paran;  or  his  approach  was  preceded  by  some 
glorious  appearances  from  those  mountains,  as  the 
rising  sun  is  ushered  in  by  the  light  of  the  dawn- 
ing day:  or,  as  some  think,  the  words  relate  to 
the  continued  and  glorious  presence  of  God  with 
Israel,  while  they  were  in  the  desert,  near  to  those 
mountains.  [Jfotes,  Ps.  68:7,8.  Hab.  3:3—5.)— 
At  mount  Sinai,  however,  he  was  attended  by  "ten 
thousands  of  saints,"  or  holy  ones,  or  holy  angels: 
who  ministered  to  him  in  that  grand  dispiav  of  his 
divine  majestv.  {J^Totes,  Ex.  19:16—20.  Ps.  68: 
17.  Ga/.  3:19— 22.  Heb.2:l—4.  Jude  14— \ 6.) 
Thence  he  gave  the  law,  not  only  speaking  it  witn 
a  loud  voice  from  thejnidst  of  the  fire,  but  writing 
it  upon  tables  of  stone,  which  he  delivered  to  Is- 
rael as  a  sacred  deposit;  and  he  enforced  obedi- 
ence to  it  with  his  whole  power  and  authority;  for 
it  "went  from  his  right  hand  for  them."  It  is 
called  2l  fiery  law.,  not  only  as  delivered  from  the 
midst  of  fire,  but  because  of  the  fiery  indignation 
to  which  all  transgressors  are  doomed,  except  as 
they  find  mercy  through  the  gospel.  Its  sancti- 
fying effects  also,  when  written  in  the  hearts  of 
believers  by  the  finger  of  the  Spirit,  where,  as  fire, 
it  consumes  the  lusts,  purifies  the  affections,  and 
assimilates  the  soul  to  its  own  holy  nature,  may 
perhaps  be  intimated. 


B.  C.   1451. 


CHAPTER  XXXIII. 


B.  C.  1451. 


saints  are  in  thy  hand:  and  ^  they  sat 
down  at  thy  feet;  every  ^  one  shall  receive 
of  thy  words. 

4  '  Moses  commanded  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  were  gathered  together. 

6  1  Let  "  Reuben  live,  and  not  die; 
and  let  not  his  men  be  few. 

7  IT  And  this  is  the  blessing  of  Judah: 


g  Luke  2:46.  8;35.  10:39.    Acts 

22:3. 
hProv.  2:1.    1  Thes.  1:6.4:1. 
i  .John  1:17.  7:19. 
k  9:26— 29.  Ps.  119:72,111. 
1  Gen.  36:31.  Ex.  18:19.  Num. 


16:13—15.    Judg.  8:22,23.  9.2. 

17:6. 
m  See  on  32:15. 
a  Gen.  49:3,4.    Num.  32:31,32. 

Josh.  22:1—9. 


V.  3.  Even  the  promulgation  of  this  fiery  law 
was  the  effect  of  the  Lord's  special  love  to  Israel; 
and  in  connexion  with  the  gospel,  as  delivered  to 
them  under  the  legal  ceremonies,  (the  shadows  of 
good  things  to  come,)  it  was  the  grand  means  of 
rendering  them  holy,  and  consequently  safe  and 
happy,  {jyotes,  Ex.  20:1.  John  1:17.) — As  ex- 
ternally a  holy  people,  they  were  taken  under  his 
immediate  protection,  while  they  "sat  at  his  feet" 
and  received  his  instructions;  even  as  all  his  true 
saints  are  "kept  by  the  power  of  God,  through 
faith  unto  salvation."  [Marg.  Ref. — Jfote,  1  Pet. 
1:3—5.) 

V.  4,  5.  The  law  was  given  from  God,  and 
by  Moses;  who  was  also  the  mediator  of  that  cove- 
nant, by  which  the  congregation  of  Jacob's  pos- 
terity was  incorporated,  and  which  secured  to 
them  their  temporal  inheritance,  while  they  re- 
tained their  national  fidelity.  Yet  the  law  itself, 
as  comprising  the  whole  revelation  made  to  them, 
was  their  most  valuable  inheritance;  as  it  shewed 
them  the  way  of  peace  and  life  eternal,  and  en- 
sured these  blessings  to  all  who  truly  attended  to 
it. — In  giving  the  law,  Moses  acted  as  a  prophet: 
but  he  was  also  in  reality  "a  king;"  for  he  possess- 
ed all  the  authoritj',  and  performed  all  the  func- 
tions of  a  king;  though  he  neither  took  upon  him 
the  name  or  the  state  of  royalty,  nor  received  anj^ 
tribute  from  Israel;  and  though  he  joined  with 
him  the  heads  of  the  people,  and  of  the  tribes, 
both  as  his  council,  and  as  subordinate  magis- 
trates. (JVb<e,  18:13 — 19.) — Some  sup'Jjose,  that 
Jehovah  himself  is  here  meant;  and  doubtless  he 
was  King  over  Israel  in  all  ages,  and  in  an  espe- 
cial manner,  whoever  were  his  deputies:  for  in 
this  sense,  the  judges  were  kings,  as  really  as 
David  and  Solomon,  though  not  so  called. 

V.  6.  The  order  in  which  the  tribes  are  here 
blessed,  is  different  from  all  those  elsewhere  ob- 
served.— Reuben  the  first-born,  though  degraded 
by  Jacob,  and  superseded  by  Judah  as  to  the  pre- 
cedency in  the  encampments,  is  here  first  men- 
tioned. [JVote,  Gen.  49:3,4.J  Notwithstanding 
these  disgraces,  and  the  rebellion  in  the  wilder- 
ness, under  Dathan,  Abiram,  and  On,  in  which 
many  of  this  tribe  perished,  Moses  predicted,  that 
it  should  not  be  destroyed,  but  should  be  multi- 
plied to  a  great  number;  by  which  he  also  express- 
ed his  cordial  good-will  to  them,  notwithstanding 
tlieir  personal  misconduct  towards  him. — As  the 
Reubenites,  having  received  their  inheritance 
east  of  Jordan,  were  preparing  to  pass  over  Jor- 
dan, and  fight  for  their  brethren,  we  may  also 
suppose,  that  some  reference  is  had  to  this  cir- 
cumstance, and  that  the  blessing  implies  a  prayer 
for  their  protection — The  Septuagint  join  Simeon 
with  Reuben  in  this  benediction:  but  it  is  proba- 
ble, that  they  did  so  merely  because  Simeon  is 
not  mentioned  in  the  chapter.    (JVbie,  8.) 


and  he  said,  Hear,  Lord,  the  voice  of 
Judah,  °  and  bring  him  unto  his  people: 
p  let  his  hands  be  sufficient  for  him; 
1  and  be  thou  an  help  to  him  from  his 

enemies.  [PracUcal  Observations.'\ 

8  IT  And  of  Levi  he  said,  ^  Let  thy 
Thummim  and  thy  Urim  he  ^  with  thy 
holy  one,  whom  thou  didst  ^  prove  at  Mas- 
sah,  and  zoith  whom  thou  didst  strive  at 
the  waters  of  Meribah; 


oGen.  49:3—12.  Judg.l:],&c. 

Ps.  78:68,70.  Mic.  6:2,3.    Mai. 

3:1.  Heb.7:14. 
p  2  Sam.  3:1.  6:1,19,24.     1  Chr. 

12:22.     2  Chr.  17:12-19.     Is. 

9:7.  Rev-  19:13—16. 
q  2  Sam.  7:9— 11,12.    Ps.  2:  20: 

2.  21:1,8.  110:1,2.    Luke  19:27. 

1  Cor.  16:25.    Rev.  20:10—16. 


r  Ex.  28:30,36.  Lev.  8:8.  Norn. 

27:21.      1  Sam.  28:6.     Ezra  2: 

63.  Neh.  7:65. 
s  Lev.  21:7.  Num.  16:5.  2  Chr. 

23:6.      Ezra  8:28.     Ps.   16:10. 

106:16.   Heb.  7:26.   Rev.  3:7. 
t  8:2,3,16.   Ex.  17:7.    Num.  20: 

13.  Ps.  81:7. 


V.  7.  {J^ote,  Gen.  49:8—12.)  Judah  was  the 
governing  and  conquering  tribe;  and  Moses  pray- 
ed, that  he  might  be  protected  and  rendered  vic- 
torious, when  he  went  forth  to  battle,  and  be 
brought  back  triumphant  to  his  people;  and  that 
the  tribe  might  have  sufficient  forces  from  among 
themselves,  and  from  the  other  tribes;  and  especial- 
ly the  help  of  the  Lord  of  Hosts  himself.  This  was 
evidently  a  prophecy,  which  was  fulfilled  to  Ju- 
dah till  the  days  of  Christ,  and  in  him  shall  be  ac- 
complished to  the  end. — Some  commentators  in- 
terpret the  clause,  "bring  him  to  his  people,"  as 
predicting  the  coming  of  the  Messiali.  (Marg: 
Ref.) 

V.  8.  {JVote,  Gen.  49:5 — 7.) — Levi  and  Simeon 
had  been  left  under  a  severe  rebuke  by  Jacob: 
and  the  tribe  of  Simeon  had  in  no  wise  distin- 
guished itself;  on  the  contrary,  it  had  been  noto- 
riously guilty  in  the  transgression  of  Baal-peor, 
and  was  greatly  reduced  in  the  wilderness.  [J\''otes, 
JVum.  25:6 — 8.  26:14.)  A  portion  therefore  was 
assigned  it  within  the  lot  of  Judah,  with  which  it 
was  in  great  measure  incorporated:  and  perhaps 
for  that  reason,  it  was  not  separately  mentioned 
in  this  prophecy.  {JVote,  Josh.  19:1 — 9.) — But 
the  curse  of  Levi  had  been  turned  into  a  blessing, 
on  account  of  the  transactions  here  referred  to. 
Levi  was  the  dying  prophet's  own  tribe;  but  he 
only  mentioned  it,  as  the  tribe  which  the  Lord  had 
chosen  for  himself:  and,  as  the  welfare  of  Israel 
was  so  immediately  connected  with  the  Levitical 
priesthood,  he  expatiated  the  more  in  his  benedic- 
tion and  prophecy  concerning  it.  The  Urim 
and  Thummim,  or  illuminations  and  perfections, 
[J^ote,  Ex.  28:30.)  by  which  the  high  priest  inquir- 
ed of  the  Lord,  formed  one  distinguishing  token 
of  his  favor  to  this  tribe:  and  Moses  prophetically 
prayed  for  the  continuance  of  these  to  the  suc- 
ceeding high  priests,  during  many  generations; 
which  implied  also  the  continuance  of  all  needful 
gifts  and  graces  to  every  order  of  that  tribe,  that 
they  might  fill  up  their  several  places,  to  the  glory 
of  God,  and  the  maintenance  of  true  religion  in 
Israel. — It  is  however  confessed  by  the  Jews,  that 
the  "Urim  and  Thummim"  were  lost  in  the  Bab- 
ylonish captivity,  and  that  nothing  was  substitut- 
ed in  their  room:  but  in  our  "Holy  One,"  our 
great  High  Priest,  whom  Aaron  and  his  sons 
feebly  shadowed  forth,  the  things  signified  remain, 
and  from  him  are  communicated  to  all  his  true 
ministers  and  people,  according  to  their  measure. 
(J^otes,  Eph,  4:7 — 13.) — There  were  two  Meri- 
bahs,  one  of  which  is  also  called  Jilassah,  where 
probably  Aaron  and  the  Levites  remarkably  dis- 
tinguished themselves,  in  opposing  the  murmurs 
of  the  people.  [Marg.  Ref.  t.)  At  the  other 
Meribah  Aaron  was  found  faulty:  [J^ote,  J^Tum. 
20:10 — 13.)  yet  there  is  a  tradition,  that  the  tribe 
of  Levi  approved  themselves  faithful.   The  proph- 

[613 


B.  C.  1451. 


DEUTERONOMY. 


B.  C.   1451. 


9  Who  "  said  unto  his  father  and  to 
his  mother,  I  have  not  seen  him;  neither 
did  he  acknowledge  his  brethren,  nor 
knew  his  own  children:  for  they  have  ob- 
served thy  word,  and  kept  thy  covenant. 

10  *  They  shall  teach  Jacob  thy  judg- 
ments, and  Israel  thy  law;  "*■  they  shall  put 
incense  }  before  thee,  and  ^  whole  burnt- 
sacrifice  upon  thine  altar. 

1 1  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. 

1 2  IT  And  of  Benjamin  he  said,  ^  The 
beloved  of  the  Lord  shall  dwell  in  safety 
by  him;  and  the  LORD  shall  '^  cover  him 


u  Ex.  32:26—29.  Lev.  10:6.  21 
II.  Mai.  2:5.  Matt.  10:37.  12: 
48.  22:16.  Luke  14:26.  2  Cor. 
5:16.    Gal.  1:10.    1  Tbes.  2:4. 

1  Tim.  5:21. 

*  Or,  Let  them  teach.  17:9—11. 
24:8.  Lev.  10:11.  2  Chr.  17:8 
—10.  30:22.  Neh.  8:1—9,13— 
15,18.  Ez.  44:23,24.  Hos.  4:6. 
Mai.  2:6—8.  Matt.  23:2,3. 
John  21:15,16. 

*  Or,  let  tketn  put.  Ex.  30:7,8. 
Num.  16:40,46.     I  Sam.  2:28. 

2  Chr.   26:18.      Luke    1:9,10. 
Heb.  7:26.  9:24.    Rev.  8:3—6. 

J  Heb.  at  thy  nose. 


X  Lev.   1:9,13,17.  9:12,13.     Ps. 

61:19.   Ez.  43:27. 
y  18:1—5.    Num.  18:8—20.  35: 

9 g 

z  2  Sam.  24:23.    Ps.  20:3.    Ez. 

20:40,41.43:27.  Mai.  1:8—10. 
a  Is.  29:21.  Jer.  15:10.    Am.  5: 

10.  Matt.  10:14,15.  Luke  10:10 

—12,16.    1  Thes.  4:8. 
b  See  on  27— 29.— Josh.  18:11- 

28.  Judg.  1:21.  1  Kings  12:21. 

2  Chr.    11:1.    16:2.    17:17—19. 

Ps.  132:14.  Is.  37:22,36. 
c  Ps.  91:4.  Is.  81:16.    Matt.  23: 

37. 


et,  however,  in  this  passage,  seems  to  have  refer- 
red to  some  remarkable  instances  not  elsewhere 
recorded,  in  which  the  Levites  Avere  tried,  and 
honorably  distinguished  themselves  in  the  cause 
of  God. 

V.  9.  In  the  provocation  of  the  golden  calf,  the 
Levites,  at  God's  command,  inflicted  punishment 
on  the  ringleaders,  without  respect  to  rank  or  re- 
lation, and  in  a  very  zealous  and  impartial  man- 
ner. {J\''ote,  Ex.  32:27—29.)  Perhaps  some  of 
their  own  tribe  and  near  relations  were  deeply  in- 
volved in  that  guilt,  whom  they  no  more  spared 
than  other  criminals:  and  though  men  might  cen- 
sure this  severity,  yet  God  highly  approved  of  it, 
and  honored  those  who  so  honored  him.  [J^otes, 
JVMm.  25:6—13.  Luke  14:25—27.  2  Cor.  5:16.) 

V.  10.  Besides  oiTering  sacrifices,  officiating 
at  the  sanctuary,  and  acting  as  magistrates,  the 
priests  and  Levites  were  the  authorized  public 
teachers,  through  the  cities  and  villages  in  the 
several  tribes  of  Israel.  Too  many  of  them  how- 
ever, in  after  ages,  were  more  attentive  to  their 
perquisites  than  to  their  duty;  (as  it  is  generally 
the  case  in  similar  collective  bodies;)  and  the  ig- 
norance and  wickedness  of  the  people  were  fre- 
quently chargeable  upon  their  negligence  and 
scandalous  lives;  so  that  the  prophets  were  extra- 
ordiTuiry  messengers  sent  from  God,  especially  to 
reprove  the  priests  and  Levites,  and  stir  them  up 
to  their  duty. — Some  learned  men  indeed  thinks 
that  the  prophets  were  the  only  teachers  of  Is- 
rael; and  that  publicly  instructing  the  people  was 
no  regular  part  of  the  office  assigned  to  the  priests 
or  Levites,  except  as  some  of  them  acted  as  mag- 
istrates. But  the  preceding  statement  accords  far 
better  with  the  language  of  Scripture,  here  and 
elsewhere.  {J\Iarg.  reading  and  Marg.  Ref.  on 
it — J^ote,  2  Chr.  17:7—9.  30:21,22.  Ezra  7:6— 
10.  Keh.  8:5—7.  Mai.  2:4—9.) 

V.  11.  The  Levites  had  no  landed  inheritance, 
but  were  maintained  out  of  the  portion  which  God 
had  reserved  for  himself;  by  which  tlieir  interests 
were  connected  with  the  support  of  his  worship. 
On  tliis  provision  Moses  predicted  a  special  bless- 
ing from  God.  Some  indeed  interpret  this  clause, 
614] 


all  the  day  long,  and  he  shall  dwell  be- 
tween his  shoulders. 

13  IT  And  of  "^  Joseph  he  said.  Bless- 
ed of  the  Lord  he.  his  land,  for  the  pre- 
cious things  of  heaven,  for  ^  the  dew,  and 
for  the  deep  that  coucheth  beneath, 

1 4  And  for  ^  the  precious  fruits  brought 
forth  by  the  .sun,  and  for  the  precious 
things  J  put  forth  by  the  II  moon, 

15  And  s  for  the  chief  things  of  the  an- 
cient mountains,  and  for  the  precious 
things  of  the  lasting  hills, 

16  And  for  the  precious  things  of  ^  the 
earth  and  fulness  thereof;  and /or  '  the 
good-will  of  him  that  dwelt  in  the  bush; 
let  the  blessing  come  upon  the  head  of  Jo- 
seph, ^  and  upon  the  top  of  the  head  of 
him  that  was  separated  from  his  breth- 
ren. 


d  .See  on  Gen.  48:5,9,15—20. 49: 

22—26. 
e  32:2.  Gen.  27:28,29.    Job  29: 

19.    Ps.  110:3.    Prov.  3:20.  l9: 

12.  Is.  18:4.     Hos.  14:5.    Mic. 

6:7.   Zech.  8:12. 
f  23:8.  Lev.  26:4.  2  Sam.  23:4. 

Ps.    65:9 — 13.    74:16.    84:11. 

Mai.  4:2.  Matt.  5:45.  Acts  14: 

17.    1  Tim.  6:17. 
^  Heb.  thrust  forth. 
11  Heb.  moons.    Ps.  8:3.  104:19. 


Rev.  22:2. 
g  Gen.  49:26.    Hab.  3:6.    Jam. 

5:7. 

h  Ps.   24:1.   50:12.  89:11.     Jer. 

8:16.  marg.   1  Cor.  10:26,28. 
i  Ex.    3:2—4.         Mark     12:26. 

Luke  2:14.    Acts  7:30— 33.     2 

Cor.  12:7—10. 
k  Gen.  37:28,36.  39:2,3.  43:32. 

45:9— 11.— See  on 49:26.  Heb. 

7:26. 


of  their  abilities  for  their  sacred  ministiy,  that  the 
Lord  would  both  enable  them  for  their  work,  and 
prosper  them  in  it. — The  faithful  discharge  of 
their  office  might  give  offence,  and  so  raise  up 
enemies  against  them;  while  avarice  would  prompt 
numbers  to  defraud  them,  or  even  to  seek  the 
abolition  of  the  whole  order,  as  useless,  that  they 
might  seize  upon  the  revenues:  but  vengeance 
was  prophetically  denounced  against  all  who 
should  hate  them,  or  rise  up  against  them,  on  any 
account  whatever;  as  enemies  to  God  and  reli- 
gion, and  even  to  the  true  interests  of  the  nation. 
{J^ote,  J/a/.  3:7— 12.) 

V.  12.  (JVb/e,  Gen.  49:27.)  The  tribe  of  Ben- 
jamin had  their  inheritance  adjoining  to  mount 
Zion:  and  part  of  Jerusalem,  and  as  some  suppose, 
the  temple  itself,  was  situated  within  it.  This 
was  a  distinguishing  token  of  the  Lord's  love  to 
them:  the  sanctuary  was  their  security,  while 
they  adhered  to  it;  for  they  were  covered  by  the 
protection  of  the  Lord  continually,  and  had  his 
power  engaged  in  their  behalf. — This  tribe  ad- 
hered to  the  family  of  David  and  the  worship  of 
God,  when  the  ten  tribes  revolted  and  apostatized; 
and  thus  it  became  inseparably  united  and  incor- 
porated with  that  of  Judah;  and  was  preserved  in 
consequence,  when  tlie  ten  tribes  were  scattered 
among  the  nations.     [Marg.  Ref.  b.) 

V.  13 — 16.  It  is  here  predicted,  that  the  in- 
heritance of  the  tribes  descended  from  Joseph, 
should,  through  the  blessing  of  God,  be  peculiar- 
ly fertile.  By  the  seasonable  rains  and  refresh- 
ing dews, — those  precious  things  which  come 
down  from  above  and  make  the  earth  fruitful, — 
and  by  the  springs  w'hich  issue  from  beneath,  and 
the  benign  influences  of  the  sun,  all  kinds  of  val- 
uable productions,  peculiar  to  each  revolving 
moon  in  succession,  would  be  abundantly  afford- 
ed. The  mountains  and  hills  of  Joseph  would 
grow  vines,  and  olives,  and  timber-trees;  and  from 
beneath  would  be  dug  metals  and  minerals,  and 
stone  for  building.  In  short  their  land  should 
abound  with  every  precious  production,  that  the 
earth  and  its  fulness  can  afford;  all  which,  with  a 
variety  of  spiritual  privileges,  would  descend  upon 


B.  C.   1451. 


CHAPTER  XXXIIL 


B.  C.  145L 


1 7  His  glory  is  like  the  firstling  of  his 
bullock,  and  '  his  horns  arc  like  the  horns 
of  *iinicorns;  with  them  ™  he  shall  push 
the  people  together  to  the  ends  of  the 
earth;  and  thej  are  °  the  ten  thousands 
of  Ephraim,  and  thej  are  the  thousands 
of  JVlanasseh. 

[^Practical  Observatiom.'] 

1 8  IT  And  of  Zebulun  he  said,  °  Rejoice, 
Zebulun,  in  thy  going  out;  and  Issachar, 
in  thy  tents. 

1 9  They  shall  p  call  the  people  unto 
the  mountain;  there  "^  they  shall  offer  sac- 
rifices of  righteousness:  for  they  shall 
'  suck  of  the  abundance  of  the  seas,  and 
of  treasures  hid  in  the  sand. 

Josh.  19:11. 


I  Num.  23:22.  24:8.      Job  39:9, 

10.    Ps.  22:21.  29:6.  92:10.    Is. 

34:7. 
*  Heb.  an  unicorn. 
m  1  Kings22;l].    2  Chr.  18:10. 

Ps.  44:5. 
a  Gen.  48:19.      Num.  26:34,37. 

Hos.  5:3.  6:4.  7:1. 


o  Gen.  49:13—15. 

Jnclg.  5:14. 
p  Is.  2:3.  Jer.  50:4,5.  Mic.  4:2. 
q  Ps.  4:5.   50:13—15.  51:16,17. 

107:22.  Heb.  13:15,16.    1  Pet. 

2:5. 
r  32:13.  Is.  60:5,16.66:11,12. 


these  tribes  of  Ephraim  and  Manasseh,  from  the 
good- will  and  peculiar  kindness  of  Jehovah. — 
The  first  appearance  of  the  Lord  in  the  burning 
bush,  seems  to  have  been  recollected  with  grate- 
ful pleasure  by  the  dying  prophet;  and  he  char- 
acterized Him,  who  would  thus  bless  the  sons  of 
Joseph,  from  this  circumstance,  that  he  conde- 
.scended,  as  "the  God  of  Abraliam"  and  of  his 
seed,  to  dwell  in  a  mean  bush;  and  had  now  taken 
up  liis  more  abiding  residence  in  the  midst  of  Is- 
rael, wlio  was  equally  unworthy  of  such  an  lionor; 
but  would  in  like  manner  be  preserved  by  his  gra- 
cious presence.  [JVbtes,  Ex.  3:2 — 6.) — Joseph 
had  been  especiallj'  beloved  by  Jacob;  he  was  re- 
nowned for  piety,  wisdom,  and  usefulness;  his 
memory  was  dear  to  Israel  and  to  Moses.  On 
these  accounts  Moses  enlarged  in  blessing  his 
posterity,  which  evidently  refers  to  the  propheti- 
cal blessing  Jacob  had  pronounced  on  him,  under 
the  same  title  of  "him  that  was  separated  from 
his  brethren."     fJN'b^e,  Gen.  49:22—26.) 

V.  17.  Josepli,  as  if  he  had  been  the  first-born, 
had  the  birtli-right  and  the  double  portion,  instead 
of  Reuben;  and  Joshua,  under  whom  Canaan  was 
conquered,  was  of  the  tribe  of  Ephraim.  Many 
proofs  were  given  by  these  tribes  of  their  courage, 
and  they  were  signalized  with  much  success,  be- 
ing powerful  among  their  brethren  and  victori- 
ous over  their  enemies.  This  is  figuratively  not- 
ed by  Joseph's  being  as  "the  firstling  of  his  bul- 
lock, and  his  horns  being  as  the  horns  of  unicorns, 
with  which  he  should  push  the  people  together  to 
the  ends  of  the  earth,"  or  to  the  extremities  of  the 
land.  The  descendants  of  Joseph  were  also  re- 
markable for  their  numbers;  but  in  both  respects 
Ephraim  exceeded  Manasseh,  as  Jacob  had  fore- 
told, and  Moses  here  attested;  though  Ephraim 
was  much  deci-eased  in  the  wilderness,  and  was 
then  less  numerous  than  Manasseh.  [Marg:  Ref. 
onJ^um.  26:34,37 — jVbto,  Gen.  48:13—22.) 

V.  18,  19.  Zebulun  and  Issachar,  sons  of  Leah, 
were  united  in  this  blessing,  and  their  inherit- 
ances in  Canaan, as  appointed  hy  lot,  lay  together. 
{J^otes,  Josh.  19:10—23.)  It  was  predicted  that 
Zebulun  would  prosper,  and  consequently  "re- 
joice in  his  going  out:''''  that  is,  say  some,  as  a  mer- 
chant; "for  he  was  a  haven  of'  ships."  [JVotes, 
Gen.  49:13—15.)  Thus  "he  sucked  tlie  abun- 
dance of  the  seas  and  of  the  treasures  hid  in  the 
sand:"  that  is,  he  reaped,  as  it  were,  the  harvest 
of  the  sea,  or  worked  its  mines.  In  this  case,  we ' 
may  understand  his  "calling  the  people  to  the! 


20  TT  And  of  Gad  he  said,  «  Blessed  be 
he  that  enlargcth  Gad:  *  he  dwelleth  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,  zcas  he  +  seated;  and  ^  he 
came  with  the  heads  of  the  people,  he 
executed  the  justice  of  the  Lord,  and  his 
judgments  with  Israel. 

22  IT  And  of  Dan  he  said,  ^  Dan  is 
a  lion's  whelp;  he  shall  leap  from  Ba- 
shan. 

23  IF  And  of  Naphtali  he  said,  »  O 
Naphtali,   satisfied   with  favor,  and   full 


s  Gen.  9:26,27.  Josh.  13:8,24— 
28.  1  Chr.  4:10.  12:37,38.  Ps. 
18:19,36. 

t  I  Chr.  5:18—21.  12:8—14. 

11  Mic.  5:8. 

V  Num.  32:1—6. 

X  Num.  32:33.  Josh.  1:14.  22:4. 

t  Heb.  deled. 


y  Num.  32:16,21.  Josh.  4:12,13. 

Judg.  5:2,11. 
z  Gen.  49:16,17.      Josh.  19:47. 

Judg.    13:2,24,25.   14:6,19.    15: 

8,15,  16:30.  18:27.      1    Chr.  12: 

35. 
a  Gen.  49:21.     Is.  9:1,2.    Malt. 

4:13,16.  11:23. 


mountain,"  of  the  endeavors  which  those  of  this 
tribe  would  use,  in  bringing  the  strangers,  with 
whom  they  traded,  acquainted  with  true  religion. 
— But,  as  the  Zebulunites  were  situated,  at  a  dis- 
tance from  the  Mediterranean  sea,  and  upon  the 
sea  of  Tiberias;  perhaps  their  fishery  was  intend- 
ed, and  not  their  foreign  trade:  and  in  this  way, 
the  sea  yields  a  revenue  more  valuable  than  the 
productions  of  mines  of  gold,  and  almost  equal  to 
the  harvest  of  the  plain. — Of  Issachar  it  is  fore- 
told, that  he  should  prosper,  and  "rejoice  in  liis 
tents,"  as  a  shepherd  tending  his  flock.  And  both 
Zebulun  and  Issachar  would  be  zealous  for  the 
ordinances  of  God,  and  in  "offering  the  sacrifices 
of  righteousness"  out  of  their  just  gains;  and  would 
use  their  influence  in  persuading  others  to  ac- 
compan^'  them  to  the  mountain  at  Jerusalem,  on 
which  Moses  foresaw  that  the  temple  would  be. 
built,  but  which  lay  very  distant  from  the  lot  of 
these  tribes,  which  was  in  Galilee. 

V.  20,  21.  (JVbfe,  Gm.  49:19.)  The  increase 
of  Gad  is  here  predicted,  as  the  immediate  work 
of  the  Lord,  and  to  be  acknowledged  with  ador- 
ing gratitude.  When  this  tribe,  in  conjunction 
with  Reuben,  obtained  his  petition  for  a  posses- 
sion east  of  Jordan,  of  the  first-fruits  of  Israel's 
conquests,  "he  provided  the  first  part  for  himself, 
and  was  seated  in  a  portion  of  the  lawgiver;" 
that  is,  in  the  portion  which  Moses  the  lawgiver 
had  allotted  him:  [J^ofes,  Mmi.  32:29—41.)  for 
most  of  tlie  tribes  had  their  inheritance  assigned 
them  by  Joshua  and  Eleazar:  in  this  he  dwelt  as 
a  lion;  and  when  any  of  the  surrounding  nations 
attacked  him,  he  not  only  tare  their  arm.,  enfee- 
bling their  power,  but  their  head  too  in  bringing 
them  under  subjection.  [Marg.  Ref. — JVotes,  1 
Chr.  .5:18—22.  12:15.)- After  the  Gadites  were 
established  in  their  own  settlements,  they,  and  the 
tribe  of  Reuben  and  the  half  tribe  of  Manasseh, 
marched  boldly  across  Jordan  along  with  the  rest 
of  Israel,  to  assist  in  executing  the  righteous  judg- 
ments of  God  on  the  Canaanites.  [JVotes,  Jush, 
1:12—13.  22:1—4.) 

V.  22.  (JVb^e,  Gra.  49:16,17.)  Jacob  had  com- 
pared Dan  to  a  serpent,  but  Moses  likened  him  to 
a  young  lion,  when  leaping  from  Bashan  he  irre- 
sistibl}'  seized  his  prey.  In  Samson,  who  was  of 
this  tribe,  both  these  emblems  were  realized: 
and  when  the  Danites  suddenly  seized  the  country 
at  the  northern  extremity  of  Canaan,  they  were 
like  the  young  lion  leaping  on  the  defenceless 
cattle.  [Judg.  15:  16:  18:) 

[615 


B.  C.   1451. 


DEUTERONOMY. 


B.  C.  1451. 


with  the  blessing  of  the  Lord;  ^  possess 
thou  the  west  and  the  south. 

24  IF  And  of  Asher  he  said,  Let 
"  Asher  he  blessed  with  children;  ^  let  him 
be  acceptable  to  his  brethren,  and  ^  let 
him  dip  his  foot  in  oil. 

25  *  Thy  shoes  shall  he  iron  and  brass; 
*"  and  as  thy  days,  so  shall  thy  strength 
be. 

26  IT  There  is  s  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, 


b  Josh.  19:32—39. 

c  Gen.  49:20.     Ps.  n5;15.  128: 

3,6. 
d  Prov.  3:3,4.    Ec.  12:10.  Acts 

7:10.   Rom.  14:18.  15:31. 
e  Job  29:6. 
*  Or,  Under  thy  shoes  shall  be 

iro7i.  8:9.    Luke  15:22.     Eph. 

6:15. 
f  2  Chr.  16:9.   Ps.  138:3.  Is.  40: 

29.  41:10.    1  Cor.  10:13.  2  Cor. 

12:9,10.  Eph.  6:10.  Phil.  4:13. 

Col.  1:11. 


g  Ex.  15:11.  Ps.  86:8.  Is.  40:18, 

25.43:11  —  13.  Jer.  10:6. 
h  .See  on.  32:15. 
i   Ps.    18:10.    63:4,33,34.    104:3. 

Is.  19:1.   Hab.  3:8. 
k  1  Sam.  15:29.     Ps.  90:2.  }02: 

24.     Is.  9:6.  67:15.  Jer.  10:10. 

Mic.  5:2.   1  Tim.  1:17.  Heb.  9: 

14. 
1   Ps.  13:2.27:5.  36:7.46:1,7,11. 

48:3.  91:1,2,9,15.     Prov.  18:10. 

Is.  32:2.  Luke  13:34.  Phil.  3:9. 


V.  23.  {J\rote,  Gen.  49:21.)  Great  peace  and 
prosperity,  from  the  special  favor  of  the  Lord, 
were  predicted  to  Naphtali:  and  it  is  a  tradition 
of  the  Jewish  writers,  that  though  the  lot  of  this 
tribe  lay  in  the  northern  part  of  the  land,  yet  it 
was  so  remarkably  fruitful,  that  they  generally 
broug-ht  the. first-fruits  before  the  other  tribes. — 
The  lot  of  Naphtali  lay  to  the  south  of  that  coun- 
try on  which  Dan  seized;  and  near  to  the  sea,  of 
Tiberias:  ("possess  thou  the  sea  and  the  sonth:'''' 
Heb.)  for  the  situation  of  this  tribe  in  relation  to 
the  Danites  seems  intended. 

V.  24,  25.  (JVbie,  Gen.  49:20.)  Asher  signi- 
fies blessed:  and  to  this  tribe  Moses  predicted  a 
numerous  increase,  with  much  love  and  friend- 
.ship  from  their  brethren;  and  likewise  most  ex- 
cellent olive-oil  in  vast  abundance. — Some  sup- 
pose that  the  promise,  "Thy  shoes  shall  be  iron 
and  brass,"  referred  to  the  productive  mines  of 
iron  and  brass,  which  abounded  in  Asher's  lot, 
and  were  thus  continually  under  his  feet:  but  it 
has  long  been  interpreted  as  a  proverbial  expres- 
sion; which  indeed  is  the  most  natural  and  obvious 
meaning  of  the  words.  If  a  man  were  about  to 
travel  in  rough  roads,  or  to  climb  craggy  preci- 
pices, or  to  be  stationed  upon  a  slippery  eminence, 
it  would  be  useful  for  him  to  have  plates  or  spikes 
of  iron  or  brass  fixed  to  his  shoes:  and,  in  like 
manner,  the  Lord  would  prepare  Asher  for  every 
difficulty  which  he  would  have  to  encounter. 
According  to  this  interpretation,  the  words,  "And 
as  thy  days,  thy  strength,"  are  explanatory  of  the 
preceding  clause,  and  signify,  that  as  the  day  of 
trial  required,  strength  should  be  communicated; 
or,  as  some  expound  the  passage,  'As  thy  wants, 
♦so  shall  be  thy  sufficiency.'    [J^ote,  Eph.  6: 14 

V.  26.  Moses  added  to  this  prophetical  bless- 
ing on  each  tribe  in  particular,  a  declaration  of 
the  glory  of  God  and  the  happiness  of  Israel  in 
general,  and  these  were  his  last  words  which  are 
recorded.— The  "God  of  Jeshurun"  (Abfe,  32:15.) 
"rides  upon  the  heavens;"  that  is,  he  comes  in 
glorious  majesty,  and  with  irresistible  force,  to 
defend  his  people,  and  destroy  their  enemies;  and 
in  so  doing  displays  all  his  excellencies,  his  wis- 
dom, jur4ice,  truth,  and  love,  in  the  most  con- 
spicuous  manner.     (JVoles,   Ps.    104:3.     Is.    19: 

!•) 

V.  27,  28.  The  eternity,  immutability,  and 
616] 


and  "'underneath  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:  p  the  fountain  of  Jacob  shall  be 
upon  a  land  of  corn  and  wine;  also  *J  his 
heaven  shall  drop  down  dew. 

29  "■  Happy  art  thou,  O  Israel:  who  is 
like  unto  thee,  O  people,  ^  saved  by  the 
Lord,  *  the  Shield  of  thy  help,  and  who  is 
"  the  Sword  of  thy  excellency!  and  thine 
enemies  shall  be  t  found  liars  unto  thee, 
and  ^  thou  shalt  tread  upon  their  high 
places. 


m  Gen.    49:24.        Prov.  10:25. 

Cant.  2:6.  Is.  26:4.  1  Pet.  1:5. 

Jude  24. 
n  See  on  9:3. — John    10:28,29. 

Rom.  8:2.  16:20.    Rev.  20:2,3, 

10. 
0  Ex.  33:16.     Num.  23:9.    Jer. 

23:6.  33:16.     Ez.  34:25.    Rev. 

21:27.  22:14,16. 
p  8:7,8.  Ps.  68:26.  Prov.  5:15— 

18.    Is.  43:1. 
q  .See  074  13.— 11:11.32:2.  Gen. 

27:28. 


r  4:7,8.    Num. '23:20— 24.  24:6. 

2  Sam.  7:23.   Ps.  33:12.  144:15. 

146:5. 
s  Is.  12:2.  45:17.  1  Tim.  4:10. 
t  Gen.  16:1.  Ps.  84:11.  115:9 — 

11. 
u  Judg.  7:20.  Ps.7:12.  45:3.  Is. 

27:1.  34:6,6.     Jer.  12:12.  47:6. 

Rev.  1:16.  19:21. 
t  Or,  subdued.    Ps.  18:44.  66:3. 

81:15.    Margins. 
X  32:13.    Josh.  10-.24,25.     Hab. 

3:19. 


almighty  power  of  God,  form  the  secure  Refuge 
and  the  firm  support  of  his  people  in  all  dangers, 
pressures,  and  difficulties:  for  his  arms  of  ever- 
lasting and  unfailing  power  are  put  under  them 
to  sustain  them.  (JVo<e,  32:4.)  The  word  rendered 
"Refuge,"  literally  signifies  Dwelling-place,  for 
God  is  their  Home,  Rest,  and  Felicity.  [J\larg. 
Ref.—JSTotes,  Ps.  90:1,2.  John  6:52—580  This 
would  secure  to  Israel  the  conquest  of  Canaan, 
and  enable  them  to  execute  the  divine  command 
in  the  destruction  of  its  inhabitants:  and  it  would 
likewise  ensure  their  peaceable  and  prosperous 
possession,  so  long  as  they  were  obedient,  and  did 
not  forfeit  their  national  covenant. — Alone:  (28) 
J^ote,  JS'um.  23:9. 

V.  29.  Israel,  being  thus  saved  by  the  Lord, 
and  rendered  victorious  by  his  power,  as  their 
Shield  and  Sword,  would  become  terrible  to  their 
enemies;  who  would  be  constrained  to  dissemble 
their  enmity,  and  yield  a  feigned  or  reluctant 
submission,  as  the  Gibeonites  did  to  Joshua. 
Thus  Israel  would  be  a  most  happy  nation,  and 
have  most  extraordinary  privileges. — But  the 
true  "Israel  of  God"  possess  all  these  blessings  in 
the  noblest  sense,  and  have  them  secured  to  them 
hy  still  more  precious  promises,  and  an  incom- 
parably better  covenant.  (JVo<e*,  Ps.  84:11,12. 
Rom.  8:28—39.  Heb.  11:13—16.) 

PRACTICAL  OBSERVATIOINS. 
V.  1—7. 

The  faithful  servants  of  God  dare  not  flatter 
men  in  their  sins,  or  shun  to  declare  his  whole 
counsel  as  far  as  they  are  able,  even  when  that 
renders  it  necessary  to  denounce  the  most  tre- 
mendous curses  against  all  impenitent  sinners: 
but  at  the  same  time,  their  hearts  are  full  of  the 
most  compassionate  and  tender  love;  and  could 
those  whom  their  faithfulness  exasperates,  wit- 
ness their  affectionate  desires  and  fervent  pray- 
ers in  secret  for  them,  it  must  in  some  degree 
abate  their  resentment.  [^Kote,  Jer.  13:15 — 17.) 
Nay,  even  the  awful  warnings,  which  are  most 
convincing  and  alarming  to  the  conscience, 
spring  from  tender  concern  for  the  eternal  wel- 
fare of  sinners;  and  they  who  are  hated  for  giv- 
ing them,  commonly  live  and  die  praying  ear- 
nestly, that  all  the  blessings  of  the  new  covenant 
may  be  communicated  to  their  enraged  persecut- 


J3.  C.   1451. 


CHAPTER  XXXIV. 


B.  C.   1451, 


CHAP.  XXXIV. 


Moses  ascends  mount  Nebo,  and  %'iews  the  promised  land,  1 — 4. 
His  death,  burial,  and  age,  and  Israel's  mourning  for  him,  6 — 
8.  Joshua  succeeds  him,  9.  No  prophet  arose  like  to  him,  10 
—12. 


ors.  (^cf*7:51— 60.)— Though  the  divine  law  is 
"holy,  just,  and  g'ood;"  yet  when  fully  explained 
and  enforced,  and  when  applied  by  the  Holy 
Spirit,  il  is  still  "a  fiery  law;"  and  sometimes  oc- 
casions terrors,  as  great,  and  at  least  as  well 
grounded,  as  tliose  which  appalled  Israel,  when 
they  heard  it  from  the  midst  of  the  fire  upon 
mount  Sinai.  {J^Tote,  Hcb.  12:18—21.)  How  intol- 
erable then  is  the  thought  of  being  compelled  to 
meet  the  Judge,  at  the  consummation  of  all  things, 
to  receive  tlie  eternal  sentence  according  to  it! 
— Yet  this  "fiery  law"  is  most  useful  to  shew  us 
our  need  of  a  Savior,  and  the  nature,  glory,  and 
preciousness  of  his  salvation:  and  when  delivered 
to  us  b}'  Jesus  Christ,  and  written  in  our  hearts 
by  his  Spirit,  it  peculiarly  evidences  the  Lord's 
love  to  us,  and  directs  us  how  to  express  our  love 
to  him.  They,  who  have  thus  received  the  law 
from  the  hands  of  the  Savior,  are  "his  saints," 
who,  "being  justified  by  faith,  have  peace  with 
God  through  him;"  and,  secure  under  his  protec- 
tion, they  sit  down  at  his  feet  daily  to  derive 
further  instruction  from  his  words,  acknowledg- 
ing him  as  their  King,  and  yielding  him  prompt 
and  willingobedience. — The  blessings  with  which 
the  Lord  blesses  this  "church  of  the  first-born," 
are  suited  to  each  person's  case,  and  are  suffi- 
cient for  them  in  every  situation:  and  whilst 
every  one  properly  fills  his  appointed  place,  all 
become  blessings  to  others  and  receive  benefit 
from  them;  whether  appointed  to  the  magistracy 
or  ministry,  or  in  a  more  private  situation;  and 
whether  intruste''  with  wealth,  or  called  u))on  to 
labor  for  breadj'or  even  when,  incapable  of  labor, 
to  subsist  upon  charity. 

V.  8-17. 
Tliey,  who  are  employed  in  the  sacred  ministry, 
should  be  tried  persons,  approved  of  God,  pos- 
sessed of  enlightened  understandings,  sound  judg- 
ments, and  upright  hearts;  that,  being  filled  with 
zeal  for  the  glory  of  God,  and  love  to  souls,  they 
may  not  respect  the  persons  of  men,  nor  fear 
their  frowns.  They  should  be  entirely  superior 
to  the  allurements  of  covetousness  and  ambition, 
and  even  to  an  undue  bias  of  natural  affection; 
not  desiring  the  advancement  or  affluence  of 
their  brethren  or  children.  For  their  most  im- 
portant employment  consists  in  teaching  men  the 
truths,  precepts,  and  ordinances  of  God,  with  all 
faithfulness  and  diligence,  that  they  may  observe 
his  word  and  keep  his  covenant.  They  should 
therefore  give  themselves  wholly  to  the  study  of 
the  Scriptures;  and  pour  out  their  fervent  pray- 
ers to  the  Lord  to  increase  their  ability,  and  to 
prosper  the  work  of  their  hands;  and  leave  it  to 
him  to  provide  for  them  and  for  their  families 
after  them,  as  well  as  to  defend  them  and  plead 
their  cause,  against  all  who  rise  up  against  them. 
It  is  also  the  duty  of  all  to  pray  for  the  ministers 
of  the  Lord;  that  he  would  both  give  his  abun- 
dant blessing  on  those  who  are  faithful  and  able, 
and  communicate  wisdom  and  grace  to  all  who 
bear  the  sacred  office,  that  they  may  be  rendered 
blessings  to  the  people;  and  also  perpetuate  a 
succession  of  such  ministers  to  future  generations, 
and  send  forth  skilful,  faithful,  and  successful  la- 
borers into  every  part  of  the  earth. — To  be  sit- 
uated near  the  lively  ordinances,  is  a  precious 
gift  from  the  Lord  to  his  beloved;  and  they,  who 
value  and  improve  this  privilege,  will  find  their 
situation  so  secure  and  comfortable,  that  they 
will  not  be  induced  to  change  it  for  any  temporal 
convenience,  emolument,  or  indulgence — We 
Vol.  I.  78 


AND  Moses  went  up  from  the  plains 
of  Moab  unto   *  the   mountain   of 
Nebo,  to  the  top  of  *  Pisgah,  that  is  over 

a  See  on  32:49.  Num.  27:12.  33:  I  *  Or,  the  hill.   See  on  Num.  21: 
47.  1    20.    Marg. 


should  thankfully  receive,  from  the  blessing  ot 
the  Lord,  those  valuable  productions,  which  the 
fruitful  earth  yields  through  the  successive  sea- 
sons of  the  year,  by  the  genial  influences  of  the 
heavens  above.  But  those  good  gifts  which  come 
down  from  "the  Father  of  lights,"  through  the 
"rising  of  the  Sun  of  righteousness,"  and  the 
pouring  out  of  his  Spirit,  are  infinitely  more  pre- 
cious: and  these  belong  to  all  who  are  separated 
from  others  by  faith  and  holiness.  For  he,  who 
once  deigned  to  dwell  in  the  bush,  still  dwells  in 
all  his  people,  to  sanctify  and  preserve  them:  and 
thus  "the  righteous  shall  be  had  in  everlasting 
remembrance." 

V.  18—29. 
Happy  are  they,  who  through  the  blessing  of 
God  on  any  honest  occupation,  are  enabled  to 
maintain  their  families,  and  have  a  heart  to  con- 
secrate their  gain  unto  the  Lord;  who  shrink  not 
from  labor,  and  freely  incur  expense,  in  offering 
"spiritual  sacrifices  of  righteousness,  acceptable 
to  God  througli  Jesus  Christ;"  and  who  zealously 
improve  every  opportunity  and  advantage,  to 
bring  others  to  join  with  them  in  so  reasonable  a 
sei'vice.  Having  chosen  and  secured,  through 
the  grace  of  God,  "the  first  part  for  themselves," 
even  "that  good  part  which  shall  never  be  taken 
from  them,"  (JVb^e,  Lvke  10:38 — 41.)  what  can 
they  do  so  becoming  and  profitable,  as  to  assist 
their  neighbors  in  seeking  the  same  inheritance.'' 
— But  in  thus  decidedly  joining  with  the  Lord 
against  his  enemies,  tliey  must  expect  opposition, 
and  they  will  need  to  unite  the  boldness  of  the 
lion,  the  wisdom  of  the  serpent,  and  the  harm- 
lessness  of  the  dove,  in  their  character  and  con- 
duct. Being  "satisfied,  however,  with  the  favor 
of  the  Lord,  and  filled  with  his  blessing,"  and 
"being  acceptable  to  their  brethren,"  and  useful 
to  their  fellow-sinners,  they  may  well  bear  this 
trial.  For  all  difficulties  are  rendered  advan- 
tageous to  true  believers:  and  if  their  way  be 
rough,  their  "feet  shall  be  shod  with  the  prepara- 
tion of  the  gospel  of  peace,"  and  their  strength 
in  every  case  proportioned  to  the  emergency. 
[JVote,  2  Cor.  12:7 — 10.) — No  words  can  express 
the  glorious  excellences  of  "the  God  of  Jesh- 
urun,"  or  the  privileges  and  felicity  of  his  believ- 
ing people.  The  righteousness  in  which  they  are 
justified  is  everlasting,  and  their  salvation  is  se- 
cure. Being  one  with  Christ  by  his  life-giving 
Spirit,  they  are  already  "saved  in  the  Lord;" 
"the  eternal  God  is  their"  pi-esent  "Refuge;"  his 
everlasting  arms  form  their  unfailing  support;  all 
his  perfections  are  engaged  in  their  behalf;  he 
will  hasten  to  their  assistance  with  invincible 
force  whenever  their  enemies  assault  them;  and 
silence  all  the  accusations  of  their  malicious  slan- 
derers: (JVb^fl,  Is.  .54:15 — 17.)  he  will  guard  their 
peace  and  character,  as  well  as  the  life  of  their 
souls;  he  "will  choose  their  inheritance"  for 
I  them,  and  put  them  in  possession  of  it;  and  there 
shall  they  dwell  alone,  (28)  when  their  'inward 
'foes  shad  all  be  slain,'  and  the  devil  and  his 
angels  driven  away  into  everlasting  punishment. 
There  shall  they  be  filled  with  the  love  of  their 
God  and  Savior,  and  be  perfected  in  love  to  him 
and  to  each  other,  and  all  their  employment  shall 
be  praise  and  grateful  adoration.  There  will  the 
felicity  of  every  happy  inhabitant  reciprocally 
enhance  that  of  all  the  rest;  nor  shall  any  emu- 
lation remain,  but  which  shall  most  love  and 
glorify  the  supreme  Object  of  their  united  affec- 
tions and  adoration,  and  the  Source  of  all  their 

[617 


B.  C.    1451. 


DEUTERONOMY. 


B.  C.  1451. 


against  Jericho:  and  the  Lord  ''  shewed 
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  of  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,-!  will 
give  it  unto  thy  seed:  ^  I  have  caused 
thee  to  see  it  with  thine  eyes,  but  thou 
shalt  not  go  over  thither. 

5  '  So  Moses,  the  servant  of  the  Lord, 


b4.  3;27.  Num.  32:33— 40.  Ez. 

40:2.  Rev.  21:10. 
cGen.     14:14.        Josh.    19:4T 

Jud?.  18:29. 
d  11:24.  Ex.  23:31.  Num.  34:6. 

Josh.  15:12. 
e  Judg.  1:1(5.  3:13.      2  Chr.  28: 

16. 


f  Gen.  14:2,8. 19:22.  Num.  34.3. 
g  Gen.   12:7.    13:15.    16:18—21. 

26:3.  28:13.   Ps.  105:9—11. 
h  3:27.   32:52.        Num.    20:12. 

John  1:17. 
i  Josh.  1:1.    Mai.  4:4.    John  8: 

35,36.    2  Tim.  2.24.     Heb.  3:3 

—6.  2  Pet.  1:1.  Rer.  15:3. 


joys. — God  help  us  to  seek,  and  set  our  affections 
on,  those  things  which  are  above,  and  to  detach 
our  souls  from  earthly,  polluted,  perishing  objects; 
that  we  raaj'  not  have  our  lot  in  the  regions  of 
darkness  and  despair,  but  with  "the  Israel  of  God" 
in  the  realms  of  love  and  bliss  ineffable. 

NOTES. 
Chap.  XXXIV.     V.  1—4.     The  last  chapter 
closed  the  words  and  writings  of  Moses,  and  this 
chapter  must  have  been  added  bj'  another  hand: 
but  it  is  uncertain  whether  by  Joshua,  or    by 
Samuel,  or  by  some  other  prophet.     Some  indeed 
maintain,  that  Moses  himself  wrote  it,  by  the 
Spirit  of  prophecy.     This  however  is  not  at  all 
probable:  but,  by  whomsoever  it  was  written,  the 
information  must  have  been  originally  communi- 
cated by   immediate    revelation.      Perhaps   the 
three  last  verses  were  added  as  late  as  the  days 
of  Ezra:  but  all  the  subsequent  books  of  Scrip- 
ture assume  as  undoubted  facts  the  things  record- 
ed in  it. — Moses  appeared  reluctant  to  leave  his 
work;  but,  that  being  finished,  he  manifested  no 
unwillingness  to  die.     He  now  acquiesced  in  the 
will  of  God  who  refused  him  an  entrance  into 
Canaan:  (JVote,  3:23 — 28.)  he  was  animated  with 
the  immediate  prospect  oi  glory,  which  loosened 
all  earthly  attachments,  and  supplied  him  with 
strength   and   spirits    to   ascend   the   mountain, 
where  he  was  to  put  off  the  tabernacle  of  his 
body;  and  it  seems  probable,  that  he  went  alone, 
and  died  without  a  witness,  or  a  companion  to 
close  his  eyes. — Aharim  is  supposed  to  be  a  ridge 
of  mountains,  J^ebo  the  highest  mountain  in  that 
ridge,  and  Pisgah  the  summit  of  that  mountain. 
— The  vision  of  Moses  was  miraculously  assisted, 
in  taking  a  distinct  and  deliberate  survey  of  the 
promised  land,  as  it  was  afterwards  divided  among 
the  tribes  of  Israel.    {Marg.  Ref.)    This  would 
gratify  his  endeared  aflection  for  the  people:  and 
it  was  also  a  type  of  those  prospects  of  the  heaven- 
ly rest,  which  reconcile  jthe  believer  to  dissolu- 
tion. 

V.  5.  "Moses,  the  servant  of  the  Lord,"  was 
obedient  unto  death,  and  as  willingly  obeyed  this 
as  he  had  any  foregoing  command,  though  it 
seemed  much  harder. — In  this  he  resembled  Jesus 
Christ:  but  Moses  died  in  honor,  in  peace,  and  in 
the  most  easy  manner;  our  Savior  expired  on  the 
ignominious  and  torturing  cross! 
€18] 


'^  died  there  in  the  land  of  Moab,  accord- 
ing to  the  word  of  the  Lord. 

6  And  '  he  buried  him  in  a  valley,  in 
the  land  of  Moab,  over  against  Beth-peor: 
but  no  man  knoweth  of  his  sepulchre  unto 
this  day. 

7  And  Moses  was  ™  an  hundred  and 
twenty  years  old  when  he  died:  °  his  eye 
was  not  dim,  nor  his  *  natural  force  abat- 
ed. 

8  And  the  children  of  Israel  °  wept  for 
Moses  in  the  plains  of  Moab  thirty  days: 
so  the  days  of  weeping  and  mourning  for 
Moses  were  ended. 

9  IT  And  Joshua  the  son  of  Nun  was 
P  full  of  the  Spirit  of  wisdom;  for  i  Moses 
had  laid  his  hands  upon  him:  and  '  the 

Josh.  1:1,2. 


k  31:14.  32:50. 

1  Jude  9, 

m  31:2.  Acts  7:23,30,36. 

n  Gen.  27:1.  48:10.  Josh.  14:10, 

11. 
*  Heb.  moisture  Jled. 
o  Gen.   60:3,10.      Num.  20:29. 

lSam.25:l.   Is.  57:1.  Acts8:2. 


p  Ex.  31.3.      Num.  11:17.       1 

Kings  3:9,12.     2  Kings  2:9.15. 

Is.  11:2.   Dan.  6:3.  Joha  3.34. 

Col.  2:3. 
q  Num.  '.'7:18—23.  Acts  6:6.  8: 

17—19.   1  Tim.  4:14.  6:22. 
r  Josh.  1:16—18. 


V.  6.  The  bones  of  Joseph  were  carried  into 
Canaan  to  be  interred:  but  the  Lord  himself, 
(the  immediate  antecedent  to  the  pronoun  Ae,) 
buried  the  body  of  Moses,  and  so  concealed  it, 
that  when  this  account  was  written  no  man  knew 
of  his  sepulchre;  and  we  have  reason  to  conclude 
it  was  never  afterwards  found.  The  ministration 
of  angels  was  probably  employed,  but  no  human 
assistance;  and  we  may  be  sure  nothing  was 
placed  that  could  lead  to  a  discovery.  [jVolr, 
Jude  9,10.)  No  doubt  this  precaution  was  used 
to  prevent  superstition  and  idolntry;  as  many  ages 
afterwards  the  Israelites  burnt  incense  to  the 
brazen  serpent  which  Moses  made.  {JVole,  2 
Kings  18:4.)  But  not  being  allowed  to  venerate 
the  relics  of  their  lawgiver,  they  seem  never  to 
have  been  guilty  of  that  species  of  superstition, 
which  has  so  long  disgraced  tlie  Christian  church. 
— When  Moses  died,  the  Lord  buried  him;  but 
when  Christ  died,  he  was  raised  from  the  dead: 
for  the  Mosaic  dispensation  was  superseded  by  the 
Christian,  but  Christianity  shall  endure  to  the  end 
of  time. — Nothing  can  be  conceived  more  directly 
opposite  to  Scripture,  than  the  tradition,  sanction- 
ed by  several  ancient  Christian  writers,  and  ap- 
parently favored  by  some  moderns,  that  Moses  did 
not  die,  but  went  to  heaven  alive,  as  Enoch  and 
Elijah  did.  We  should  be  very  careful  not  to 
give  any  countenance  to  this  method  of  opposing 
tradition,  or  vain  reasonings,  to  tlie  divine  testi- 
mony; for  it  opens  the  door  to  every  kind  of  skep- 
ticism. 

V.  7.  The  life  of  Moses  was  remarkably  divid- 
ed into  three  periods,  each  consisting  of  forty 
years:  during  the  first  he  sustained  the  rank  of  a 
courtier;  during  the  second  he  was  a  shepherd  in 
Uie  wilderness;  and  during  the  third,  he  filled  the 
important  station  of  a  lawgiver  and  "king  in 
Jeshurun."  {Ex.  7:7.  JVuw. 33:39.  Acts  7:23,30.) 
— Though  he  lived  so  much  longer  than  the  most 
of  his  contemporaries,  [Ps.  90: 10.)  he  had  expe- 
rienced no  failure  in  his  faculties,  but  died,  not  b}' 
the  course  of  nature,  but  according  to  the  will  of 
God,  when  his  work  was  finished.  Thus  also 
Christ  died  in  the  vigor  of  life. — Some  suppose 
that  the  shining  of  Moses's  face  continued  to  bis 
death. 

V.  8.  The  Israelites  not  only  paid  Moses  the 
customarjf  honor  at  his  death,  but  seem  to  have 
been  deeply  sensible  of  their  loss.  And  perhaps 
even  those  who  formerly  were  refi-actory  and  re- 


B.  C.   1451. 


CHAPTER  XXXIV. 


B.  C.  1451. 


children  of  Israel   hearkened  unto  him, 
and  did  as  the  Lord  commanded  Moses. 
1 0  IF  And  there  =  arose  not  a  prophet 
since  in  Israel  like   unto  Moses,   whom 
*  the  Lord  knew  face  to  face; 


s  18:15—18. 
37. 


Acts  352,23.   7: 


t  6:4,5. 
6—8. 


Ex.  3S:ll.    Num.  12: 


bellious,  when  he  had  opposed  their  sins,  at  this 
time  sincerely  lamented  the  loss  of  so  faithful  a 
friend. 

V.  9.     Jfotes,  JVum.  27:18—21.  Josh.  1:1—9. 

V.  10 — 12.  Whether  Joshua,  or  Samuel,  or 
some  later  writer,  inserted  these  words,  the}^  con- 
tain an  acknowledgment,  that  the  promise  made 
to  Moses  had  not  at  that  time  been  accomplished. 
[jVote,  18:15 — 19.)  No  prophet  had  arisen  in  all 
respects  qualified  and  honored  of  God  as  Moses 
had  been,  nor  did  any  one  arise  until  the  coming 
of  Christ:  but  he  exceeded  Moses  as  the  Son  does 
the  servant;  [JVote,  Heb.  2:1 — 6.)  and  not  only 
was  known  of  the  Father  face  to  face,  but  came 
forth  from  the  bosom  of  the  Father,  to  reveal  him, 
and  his  truth  and  salvation,  to  sinful  men.  Several 
even  of  the  Jewish  writers  are  sensible  that  this 
passag-e  refers  to  the  Messiah;  for  one  of  them 
writes  thus: — 'It  cannot  be  but  that  a  prophet 
'shall  at  last  arise  like  to  Moses,  or  greater  than 
'he:  for  the  King  Messiah  shall  be  as  great  or 
'greater.  Therefore  these  words  are  not  to  be 
'expounded,  as  if  there  should  never  be  such  a 
'prophet:  but  that  in  all  the  time  of  the  following 
'prophets,  till  the  cessation  of  prophecy,  none 
'should  arise  like  to  Moses.  But  after  that  there 
'shall  be  one  like  him,  or  rather,  greater  than  he.' 
Doubtless  this  author  writes  absurdly'  enough,  in 
supposing  the  cessation  of  prophecy  to  take  place 
before  the  coming  of  the  principal  Prophet.  Yet 
his  testimony  serves  to  shew,  that  the  ancient 
scriptures  naturally  induced  an  expectation  of  a 
subsequent  and  more  illustrious  revelation,  and  a 
far  more  honorable  person  than  any  who  had  then 
appeared. — Another  Jewish  writer  says,  on  the 
words  of  Isaiah,  "He  shall  be  exalted,  and  extol- 
led, and  be  very  high;"  [Is.  52: 13.)  that  'the  King 
'Messiah  shall  be  exalted  above  Abraham,  extol- 
'led  above  Moses,  and  be  verj'  high  above  the 
'angels  of  the  ministry.'  Upon  which  Conradus 
Pellicanus  thus  glosses  and  concludes  his  com- 
mentary, as  I  shall  do  mine,  'What  it  is  to  be 
'above  the  angels,  let  the  Jews  explain;  we  can 
'understand  nothing  by  it,  but  the  very  "Word  of 
'God,  which  was  in  the  beginning  with  God,  and 
'was  God,  by  whom  all  things  were  made,  and 
'without  him  nothing  was  made  that  was  made:" 
'viz.  the  Lord  God  of  hosts,  to  whom  in  perfect 
'Unit)',  God  the  Father,  Son,  and  Holy  Spirit,  be 
'all  honor  and  glory  for  ever,  Amen.'  Bp.  Patrick. 


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  sheAved 
in  the  sight  of  all  Israel. 

u  4:34.  7:19.   Ps.  78:43-53.  105:26—38. 


PRACTICAL   OBSERVATIONS. 

As  we  must  ere  long  be  called  into  the  eternal 
world,  our  wisdom  and  happiness  consist  in  habit- 
ual readiness  for  that  solemn  event:  and  if  we 
have  experienced  the  salvation  of  God,  we  are 
prepared,  and  should  be  willing,  to  depart  when- 
ever it  pleases  him. — To  "stand  with  our  loins 
girded,"  diligently  doing  our  proper  work,  and 
waiting  the  summons  of  the  Lord,  will  best  ensure 
those  views  of  heavenly  rest,  and  those  foretastes 
of  joy,  which  gild  the  prospect  and  cheer  the 
heart  of  believers  in  passing  that  last  gloomy  vale. 
We  need  not  be  anxious  about  the  pi'esence  of 
beloved  relatives,  or  the  solace  of  the  Lord's  peo- 
ple or  ministers  in  our  dying  moments:  for  should 
our  departure  be  sudden,  alone,  or  even  among 
strangers,  the  love  and  presence  of  our  God  and 
Savior  will  abundantly  suffice.  Still  less  should 
we  be  concerned  where  our  bones  are  laid;  as  the 
burial  of  Christ  has  consecrated  every  spot  where 
a  believer  is  interred,  and  his  omnipotent  voice 
will  at  length  raise  us  incorruptible.  But  we 
should  fear  leaving  any  occasion  of  sin  to  surviv- 
ors: for  the  enmity  and  envy  which  follow  the 
Lord's  servants  while  they  live,  are  frequently 
changed  into  superstitious  regard  for  them  after 
their  decease;  so  that  sometimes  even  their  mis- 
takes will  then  be  espoused,  and  their  failings 
imitated:  and  many  eminent  saints,  now  in  glory, 
could  they  again  revisit  this  lower  world,  would 
embrace  that  opportunity  of  burying,  or  burning, 
or  expunging  some  passages  out  of,  writings  that 
they  have  left  behind,  perhaps  without  intention 
of  Being  made  public;  and  which  Satan  has  after- 
wards made  use  of  as  a  handle  against  divine 
truth,  far  beside  the  intention  of  the  writer,  yet 
under  the  venerable  sanction  of  his  established 
reputation. — While  respect  is  paid  to  the  memory 
of  the  deceased,  the  living  servants  of  God  ought 
not  to  be  undervalued:  for,  though  in  some  respects 
inferior  to  their  predecessors,  God  will  qualify 
them  for  their  work.  His  authority  should  there- 
fore be  honored  in  them;  and  the  measure  of  wis- 
dom and-holiness,  which  he  has  given  them,  es- 
teemed and  regarded.  And  as  Jesus  ever  liveth 
to  take  care  of  his  own  cause,  we  need  not  mourn 
for  the  most  eminent  men,  "as  those  who  have  no 
hope"  that  the  loss  will  be  made  up  to  the  church 
of  God. 


THE 


BOOK  OF  JOSHUA. 


We  now  enter  on  that  portion  of  the  Old  Testament,  which  is  commonly  distinguished  as  historical. 

For  though  the  books  of  Moses  contain  a  large  proportion  of  history,  and  are  the  only  authentic 

records  existing  of  those  primeval  ages;  and  though  several  of  the  prophetical  books  are  in  part 

historical:    vef  these  having  been  denominated  "the  law  and  the  prophets,"  from  the  grand 

/  ]"619 


JOSHUA. 

peculiarities  of  each,  the  books  before  us  may  properly  be  called  historical.,  by  way  of  distinction. 

— From  the  death  of  Moses  to  that  of  Nehemiah,  at  least  1050  years  intervened;  indeed  some 

g'enealog'ies  in  Nehemiah  extend  beyond  that  period:  and  of  this  succession  of  ages  these  books 

contain  a  connected  and  regular  narrative,  which  is  extremely  interesting-  to  the  sober  student, 

as  well  as  edifying  to  every  pious  reader. — If  we  except  some  Phenician  fragments,  tilled  with 

inconsistencies,  and  of  doubtful  authority;  and  a  iew  traditions  concerning  the  Egyptians  and 

Assyrians,  distorted  by  the  most  extravagant  relations,  and  evidently  replete  with  fables;  there 

is  scarcely  any  thing  extant,  which  gives  us  the  least  information  of  what  was  transacted  in  any 

of  the  nations  of  the  world,  during  by  far  the  greater  part  of  this  period.     For  it  does  not  yet 

appear,  that  any  dependence  can  be  placed  on  those  narratives  from  the  eastern  world,  which 

have  latelj'  been  brought  into  Europe,  and  have  excited  considerable  attention;  and  which  some 

have  so  highly  extolled,  as  to  insinuate,  not  only  that  they  render  questionable  other  ancient 

histories  hitherto  of  approved  authority,  but  that  their  testimony  ought  to  have  some  weight 

even  in  opposition  to  the  records  of  the  Scripture.   Yet  it  is  notorious,  that  they  are  so  disfigured 

by  fable  or  allegor)^,  as  to  be  scarcely  intelligible;  and  that  they  relate  events  of  the  most 

extravagant  and  incredible  antiquity.     Leaving  these,  however,  till  fuller  investigation  has 

shewn  what  credit  they  deserve;  it  is  obvious  to  remark,  that  Herodotus,  who  used  to  be  called 

the  father  of  history.,  is"  supposed  to  have  been  contemporary  with  Ezra  and  Nehemiah,  the  latest 

writers  of  these  scriptural  records:  and  all  that  he  collected,  concerning  times  long  preceding 

his  own,  is  generally  allowed  to  be  of  doubtful  authority,  and  blended  with  much  that  is  altogether 

fabulous.     Yet  the  history  on  which  we  are  entering,  though  modern,  compared  with  that 

contained  in  the  books  of  Moses,  commences  at  least  1000  years  before  the  days  of  this  fattier 

of  history!     And  (except  as  skeptics  choose  to  confound  well  attested  public  miracles,  wrought 

bj'  the  almighty  God  for  the  most  important  of  all  purposes,  with  the  absurd  and  pernicious 

fables  of  pagan  writers,)  the  whole  narrative  is  exceedingly  probable  and  rational,  and  accords 

with  the  known  character  and  general  conduct  of  mankind,  in  the  various  circumstances  in 

which  thej'  are  placed.     It  also  agrees  with  the  most  sober  traditions  and  detached  fragments  of 

antiquity;  and  serves  to  elucidate  man}'  obscure  parts  of  profane  history,  and  to  decide  many 

questions  in  respect  of  ancient  chronology.     It  also  coincides  with  the  manners  and  customs  of 

those  eastern  regions,  in  the  remotest  ages,  as  far  as  any  accounts  of  them  have  come  down  to  us. 

Many  learned  men  have  endeavored  to  elucidate  Scripture  by  passages  from  pagan  writers;  and 

their  labors  have  not  been  useless:  yet,  almost  uniformly,  one  hesitation  occurs  to  the  reflecting 

reader  on  every  case;  namely,  a  doubt  whether  the  pagan  customs  were  as  ancient  as  tlie 

scriptural  narration,  which  they  were  adduced  to  illustrate;  or  whether  the  scriptural  history 

and  institutions  were  not  the  real  source,  from  which  the  pagan  notions  and  customs  were 

derived.     It  would  be  a  very  interesting  employment,  to  inquire  how  far,  on  the  other  hand, 

ancient  history,  chronology,  and  even   geography,  and  various  things  connected  with  these 

branches  of  learning,  are  indebted  to  the  sacred  volume.  For  though  the  records  here  transmitted 

to  us,  principally  refer  to  a  people  in  many  respects  far  from  considerable,  and  also  unjustly 

despised  in  the  world;  yet  they  continually  call  the  reader's  attention   to  the  most  ancient 

transactions  of  all  the  surrounding  nations:  so  that  more  satisfactory  information  is  derived  from 

the  Scriptures  concerning  the  Egyptians,  the  Phenicians  or  Tyrians,  the  Syrians,  the  Assyrians, 

the  Chaldeans,  and  even  the  Medes  and  Persians,  than  from  the  writings  of  those  persons  who 

profess  to  give  us  the  histories  of  those  nations. 

These  considerations  are  suited  to  impress  the  mind  of  the  reflecting  reader  with  a  high  veneration 

for  tViis  part  of  the  sacred  Scripture,  which  beyond  comparison  is  in  all  respects  the  most 

wonderful  book  in  the  world;  but  the  nature  and  tendency  of  the  historj'  here  given  us  should 

still  more  endear  it  to  every  real  Christian.     Not  to  anticipate  the  instructions  which  will  be 

deduced  from  every  chapter,  it  maj'  in  general  be  observed,  that  the  whole  is  suited  to  make 

known  to  us  the  perfections  and  providence  of  God,  in  the  most  interesting  and  affecting  manner; 

to  shew  what  is  the  real  character  of  man;  and  to  evince  both  the  immense  importance  and 

excellency,  and  the  genuine  nature,  of  true  religion. — Even  amidst  the  events  of  history,  types 

and  prophecies  are  interspersed,  especially'  of  the  Redeemer,  who  is  never  wholly  kept  out  of 

sight  in  any  part  of  the  sacred  oracles.     Public  miracles,  of  the  most  extraordinary  nature, 

challenging  the  investigation  of  the  most  virulent  enemies,  and  wrought  on  purpose  to  confirm 

those  messages  from  God,  which  were  most  otfensive,  either  to  idolatrous  rulers,  or  a  rebellious 

nation,  are  likewise  here  recorded. 

We  are  noi  expressly  informed  who  was  the  writer  of  each  book  in  this  collection;  but  we  have 

several  intimations,  that  the  prophets,  or  seers,  of  whom  continual  mention  is  made,  were 

employed  in  this  service.  (1  Chr.  29:29.  2  Chr.  12:15.  20:34.  26:22.)  It  is  indeed  not  improbable, 

that  the  contemporary  prophets  wrote  the  principal  ti'ansactions  of  their  own  times,  under  the 

superintendence  of  the   Holy  Spirit,  by  whom  they  were  preserved  from  error  and  partiality, 

guided  in  selecting  such  facts  as  were  most  proper  to  be  recorded,  and  instructed  immediately 

where  ordinary  sources  of  information  failed;  and  that  subsequent  prophets,  under  the  same 

superintendence,  gave  the  history  its  present  form.     Perhaps  some  parts  of  it  were  compiled 

from  ancient  records,  as  late  as  the  times  of  Ezra,  who  was  himself  an  inspired  writer;  and  the 

rest  revised  by  him  and  his  assistants,  with  some  short  notes,  elucidating  the  several  parts  of  the 

narrative:  and  this  may  account  for  a  few  expressions,  which  seem  to  belong  to  later  times  than 

those  of  the  events  related,  as  well  as  for  the  references  to  some  books  then  known,  but  not  now 

extant. — Very  little  histor)',  subsequent  to  the  days  of  Ezra,  is  transmitted  to  us  in  Scripture, 

previous  to  that  contained  in  the  New  Testament;  and  a  few  incidents  or  genealogies,  which 

seem  to  pertain  to  a  rather  later  period,  might  be  added  by  the  prophet  Malachi.  But  the  canou 

of  the  Old  Testament,  for  substance  the  same  as  we  now  have  it,  was  evidently  settled  in  the 

time  of  Ezra,  and  has  never  since  received  any  material  alteration. 

These  books,  however,  were  undoubtedly  a  part  of  the  sacred  Scriptures,  to  which  our  Lord  and 

his  apostles  continuall)'  appealed,  and  which  the  Jews  in  general  received  as  the  oracles  of  God, 

and  as  given  by  inspiration  from  him. — And  it  is  exceedingly  worthy  of  notice,  that  the  several 

parts  of  the  Bible  thus  reciprocally  attest  each  other,  and  pre-suppose  the  undoubted  truth  of  the 

history  which  they  record,  and  the  divine  authority  of  the  doctrines  and  commandments  delivered 

620J 


CHAPTER  I. 


in  them-  so  that,  like  the  stones  in  a  well  constructed  arch,  each  supports  and  is  supported  by  all 
the  rest!  In  particular,  the  Psalms,  the  prophetical  books,  and  every  part  of  he  New  Testament, 
assume  as  acknowledged  truth,  that  these  historical  records  contain  undoubted  facts;  and  these 
several  divisions  of  the  sacred  Volume  often  constitute  an  important  comment  on  each  other. 
The  books,  on  which  we  now  enter,  do  not  contain  a  complete  pohlical  history  of  Israel,  but  merely 
a  connected  account  of  the  most  material  events,  or  of  such  as  were  most  suited  to  convey 
important  instruction:  and  because  transactions,  which  in  the  general  estimate  of  mankind  are 
considered  as  comparatively  little,  frequently  inculcate  the  most  sah.tary  lessons  of  heavenly 
wisdom;  these  are  often  very  fully  recorded,  while  the  more  splendid  concerns  of  courts  and 
camps  are  passed  over  in  silence,  or  but  cursorily  noticed.  ■ 

The  authoritv  and  value  of  this  division  of  the  sacred  Scriptures  being  thus  ascertained,  a  few 
additional  remarks  on  the  book  of  Joshua,  with  which  it  opens,  may  suffice.— In  all  the  versions, 
as  well  as  in  the  original,  it  is  named  from  Joshua,  either  as  the  author,  or  as  the  principal 
subject:  and  it  is  probable  he  wrote  the  substance  of  it.  (24:26.)  The  writer  speaks  of  himself  as 
a  person  concerned  in  the  transactions  which  he  relates:  5:1.)  and  the  mention  of  Rahab,  as 
still  living  in  Israel,  implies  that  he  was  a  contemporary.  (6:25.)  But  some  passages  doubtless 
were  addid  afterwards,  perhaps  by  Phinehas,  or  rather  by  a  subsequent  prophet:  (19:47.  24:29 
—33.)  yet  several  things  adduced  as  proofs  that  the  book  was  written  at  a  later  period,  by- no 
means  establish  that  conclusion.- Among  the  various  passages  in  which  the  history  contained  in 
this  book  is  attested  by  other  sacred  writers,  the  following  may  be  selected:  1  fings  16:34. 
1  Chr.  2-7.  Ps.  114:3—5.  Acts  7:45.  13:19.  Heb.  4:8.  11:30,31.  13:5.  Jam.  2:25.  and  at  the  same 
^  time  it  may  be  observed,  that  this  book  appeals  to  the  books  of  Moses,  as  then  extant;  and  marks 
repeatedlv- the  fulfilment  of  the  promises  and  predictions  contained  in  them,  or  confirms  them 
as  undoubtedly  to  be  accomplished.  (1:8.  8:30-35.  11:15,20,23.  14:2-9.  20:2.  21:43-45.22:1 

9    23-6 16.  24:2 10,19,20.) 

The  Pagan  writers  were  in  some  measure  acquainted  with  this  history;  and  several  of  their  fables 
are  supposed  to  have  been  derived  from  it:  especially  the  story  of  Phaeton  driving  the  chariot 
of  the  sun  for  the  space  of  one  day,  seems  to  have  originated  from  the  sun  s  staving  his  course  for 
one  day,  at  the  word  of  Joshua:  and  it  clearly  shews,  that  a  tradition  prevailW  of  one  day,  m 
ancient  times,  having  been  wholly  unlike  all  others,  either  before  or  after  it.— It  is  probable  that 
the  Carthaginians  were  originally  Phenicians,  or  Canaanites,  who  fled  from  the  victorious  sword 
of  Joshua,  first  to  Tyre,  whence  they  colonized  to  Africa. 
This  book  does  not  contain  any  explicit  prophecies:  except  as  the  warnings  given  to  the  people, 
to  expect  the  completion  of  those  delivered  by  Moses,  may  be  considered  as  prophetical;  or  as 
the  curse  denounced  on  him  that  should  rebuild  Jericho  was  of  that  nature.  (6:26.)  But  Joshua 
himself,  his  wars  and  victories,  and  the  inheritance  which  he  was  appointed  to  assign  to  Israel, 
were  typical  pre-intimations  of  Christ  and  his  conflicts  and  triumphs,  and  the  rest  reserved  for 
all  his  true  people.— This  will  be  shewn  more  fully  as  we  proceed;  and  the  wars  which  Joshua 
Avaged,  and  the  devastations  which  he  made,  fully  vindicated  from  the  objections,  that  have  been 

made  against  them.  j  ,    .  ^i      j     .i      *• 

Expositors  have  generally  computed,  that  about  seventeen  years  passed  between  the  death  ot 
Moses  and  that  of  Joshua;  seven  of  which  were  spent  in  the  conquest  of  Canaan,  and  ten  in  the 
peaceable  possession  of  the  land:  but  some  learned  men  think  that  Joshua  survived  his  victories 
twenty  years,  or  nearly. — Every  part  of  the  book  conveys  useful  instruction;  but  the  exhortations, 
with  which  Joshua  took  his  leave  of  the  people  just  before  his  death,  are  peculiarly  interesting 
and  affecting. 


B.  C.   1451. 


CHAP.  I. 


The  Lord  confirms  Joshua  as  the  successor  of  Moses,  I,  2.  He 
shews  the  extent  of  the  promised  land,  and  instructs  and  en- 
courages Joshua,  3 — 9;  who  gives  orders  about  passing  over 
Jordan,  10,  11;  and  reminds  the  two  tribes  and  a  half  of  their 
engagement,  12 — 15.     The  people  promise  obedience,  J6 — 18. 

NOW  after  ^  the  death  of  Moses,  the 
servant  of  the  Lord,  it  came  to 
pass,  that  the  Lord  spake  unto  ^  Joshua 
the  son  of  Nun,  *=  Moses's  minister,  saj- 


a  12:6.— See  on  Deut.  33:1.  34: 
5.  Acts  13:36,37 — Rom.  1:1. 
Tit.  1:1.  Jam.  1:1.  Rev.  1:13. 

b  Ex.  17:9— 13.— See  on  Num. 
13:8,16.— Deut.  1:38.    31:3,23. 


34:9.  Acts  "7:46.  Jesus. 
cEx.  2.1:13.      Num.  11:28.     1 
Kings  19:16.     2  Kings  3:11.4: 
27-29.  5:25-27.  Matt.  20:26, 
27.  Luke  16:10. 


B.  C.    1451. 

1  2  ^  Moses  my  servant  is  dead;  now 
therefore  ""  arise,  go  over  this  Jordan, 
thou,  and  all  this  people,  unto  the  land 
which  I  do  give  to  them,  even  to  the  chil- 
dren of  Israel. 

3  Every  place,  that  ^  the  sole  of  your 
foot  shall  tread  upon,  that  have  1  given 
unto  you,  as  I  said  unto  Moses. 

4  From  s  the  wilderness  and  this  Leb- 
anon even  unto  the  great  river,  the  river 

42:1.     Heb.     f  14:9.  Deut.  11:24.   Tit.  1:2. 

g  Gen.  15:18—21.       Ex.  23:31. 
Deut.  3:28.       Num.  34:12— 18.   Deut.  1:7.  3: 
25.  11:24.    1  Chr.  5:9.  18:3. 


NOTES. 
Chap.  I.  V.  1,  2.  The  beginning  of  this 
book  is  connected  with  the  conclusion  of  Deu- 
teronomy, as  the  continuation  of  the  preceding 
history;  and  in  the  title  given  to  "Moses,  the  ser- 
vant of  the  Lord,"  reference  is  made  to  it.  [Deut. 
34:5.)  We  are  not  informed,  whether  God  im- 
mediately revealed  himself  to  Josliua  on  this  oc- 
casion, or  whether  he  inquired  the  divine  will  by 
the  high  priest.  (J^um.  27:21.)— The  death  of 
Moses  made  it  necessary  for  Joshua  to  enter  fully 
on  his  office.    ( JVb<e*,  JV'wm.  27: 18—20. )— It  can- 


d  See  on  a.  1. — Is. 

3:5,6.  7:23,24. 
eNum.  27:16— 21. 

31:7. 


not  be  supposed  that  Israel  passed  over  Jordan 
before  the  thirty  days  of  mourning  for  Moses  were 
expired;  yet  perhaps  tliis  renewal  of  Joshua's 
commission,  and  even  the  sending  out  of  the  spies, 
might  take  place  in  the  mean  while.  (2:1.) — The 
Mosaic  dispensation  was  introductory  to  that  of 
the  gospel,  and  the  former  must  expire  before  the 
latter  could  appear  in  its  glory.  The  moral  law 
is  exceedingly  useful  to  the  church  of  God,  and 
to  every  believer:  but  tlie  gospel  alone  can  con- 
duct us  to  the  heavenly  inheritance;  [jVote,  John 
1 1:17.)  and  being  "dea<i  to  the  law"  as  the  ground 

[621 


B.  C.   1451. 


JOSHUA. 


B.  C.  1451. 


Euphrates,  all  the  land  df  the  Hittites, 
and  unto  the  great  sea  towards  the  going 
down  of  the  sun,  shall  be  your  coast. 

5  There  ^  shall  not  any  man  be  able 
to  stand  before  thee  all  the  days  of  thy 
life:  'as  I  was  with  Moses,  so  I  will  be 
with  thee:  J I  will  not  fail  thee,  nor  forsake 
thee. 

6  "^  Be  strong  and  of  a  good  courage; 
for  *  unto  this  people  shalt  thou  ^  divide 
for  an  inheritance  the  land  ™  which  I 
sware  unto  their  fathers  to  give  them. 

7  Only  be  thou  strong,  and  very  cour- 
ageous, that  thou  maycst  observe  to  do 
according  to  all  the  law  "  which  Moses 
my  servant  commanded  thee:  °  turn  not 
from  it  to  the  right  hand  or  to  the  left, 
P  that  thou  mayest  ^  prosper  whitherso- 
ever thou  goest. 

8  This  1  book  of  the  law  shall  not  de- 
part out  of  thy  mouth;  but  ""  thou  shalt 
meditate  ther^jp  day  and  night,  that  thou 
mayest  ^  observe  to  do  according  to  all 
that  is  written  therein:  for  then  thou  shalt 
make  thy  way  prosperous,  and  then  thou 
shalt  *  have  good  succ^s. 

9  'Have  not  I  commanded  thee?    Be 


h  Deut.  7-.24.  20:4.      Ps.  46:11. 

Rom.  8:31,37. 
i  9,17.   3:7.    6:27.         Ex.    3:12. 

Deut.  31:23.  Matt.  28:20.  Acts 

18:9,10.    2  Tim.  4:17. 
j  See  on  Deut.  31:6— 8.— Is.  41: 

10—16.  43.2—5.   Heb.  13:5. 
k  7,9.   I  Sam.  4:9.     1  Kin^s  2:2. 

1  Chr.  22:13.  28:10.  2  Clir.  32: 

7,8.  Ps.  27:14.   Is.  35:3,4.  Dan. 

10:19.     Hag.  2:4.      Zech.  8:9. 

1  Cor.  16:13.       Eph.  6:10.       2 

Tim.  2:1. 

*  Or,  thou  shalt  came  this  peo- 
ple to  inherit. 
1  Num.  34:17—29. 
in  Gen.  26:3. 
n  See  on  1—11:15.  Num.  27:23. 

Deut.  31:7. 


0  Deut.  5:32.  12:32.  28:14.  Prov. 

4:27.  8:20. 
p  Deut.  29:9.      1  Kings  2:3.     1 

Chr.  22:13. 
f  Or,  do  tvisely.  8.  tnarg. 
q  Deut.  6:6— 9.  11:18,19.    17:18, 

19.30:14.31:11.    Ps.  37:30,31. 

40:10.    119:42,43.       Is.    69:21. 

Matt.  12:35.  Eph.  4:29. 
r  Ps.  1:2,3.   19:11.    119:11,15,97, 

99.    Prov.  2:1— 5.  3:1.     Col.  3: 

16.    1  Tim.  4:14—16. 
s  See  on  Deut.  5:29,32,33.  6:1— 

3.— Matt.  7:21,24.  28:20.  Luke 

11:28.  John  13:17.  14:21.  Jam. 

1:22—25.    Rev.  22:14. 
\  Or,  do  TV  i sell/. 
t  Juig.    6:14.        2  Sam.    13:28. 

Acts  4:19. 


of  our  confidence,  is  necessary  to  our  salvation  hj 
Jesus  Christ.  (JVb<e,  Gal.  2:17—21.)  These 
things  were  typically  taught  by  the  death  of  Mo- 
ses, and  the  succession  of  Joshua. 

V.  3,  4.  Lebanon  seems  to  have  been  the  ter- 
mination of  an  extensive  prospect,  which  lay  open 
to  Joshua  at  this  time. — In  the  days  of  David  and 
Solomon  the  whole  country  contained  in  this 
grant,  was  possessed  by  Israel,  or  tributary  to 
their  kings:  but  in  general,  through  sin,  they 
came  short  of  that  prosperitj'  which  they  might 
otherwise  have  enjoyed.  [JsTotes,  Ex,  23:31.  2 
Sam.  8:3.  1  Kings '4:2\ .) 

v.  5.  Marg.  Re/.— Mites,  Deut.  31:3— S.  Heb. 
13:5,6. 

V.  7.  The  successor  of  Moses  that  eminent 
servant  of  God;  the  ruler  over  so  numerous  and 
untractable  a  people  as  Israel,  and  that  people 
the  worshippers  of  the  true  and  living  God;  and 
the  commander  in  so  perilous  an  undertaking  as 
the  conquest  of  Canaan,  would  need  great  strength 
of  grace  and  courage  of  faith:  especially  that  he 
might  persevere  in  the  path  of  duty,  unmoved  by 
terrors,  difficulties,  or  persuasions,  and  neither 
"turn  to  the  right  hand  nor  to  the  left;"  not  only 
observing  the  commandments  of  God  himself,  but 
impartially  exerting  his  authority  in  enforcing 
them  on  all  the  people,  which  alone  would  be  true 
wisdom,  and  ensure  good  success  in  his  arduous 
622] 


strong  and  of  a  good  courage;  ^  be  not 
afraid,  neither  be  thou  dismayed:  for  the 
Lord  thy  God  is  with  thee  whithersoever 
thou  goest. 

10  IT  Then  Joshua  commanded  the 
officers  of  the  people,  saying, 

1 1  Pass  through  the  host,  and  command 
the  people,  saying.  Prepare  you  victuals; 
for  within  ^  three  days  y  ye  shall  pass 
over  this  Jordan,  to  go  in  to  possess  the 
land  which  the  Lord  your  God  giveth 
you  to  possess  it. 

12  And  to  the  Reubenites,  and  to  the 
Gadites,  and  to  half  the  tribe  of  Manas- 
seh,  spake  Joshua,  saying, 

13  Remember  ^  the  word  which  Moses 
the  servant  of  the  Lord  commanded  you, 
saying,  The  Lord  your  God  hath  given 
you  rest,  and  hath  given  you  this  land. 

14  Your  wives,  your  little  ones,  and 
your  catde,  shall  remain  in  the  land  which 
Moses  gave  you  on  this  side  Jordan;  but 
ye  shall  pass  before  your  brethren  i  arm- 
ed, all  *  the  mighty  men  of  valor,  and  help 
them; 

15  Until  ^the  Lord  have  given  your 
brethren  rest,  as  he  hath  given  you,  and 
they  also  have  possessed  the  land  which 
the  Lord  your  God  giveth  them;  *■  then 
ye  shall  return  unto  the  land  of  your  pos 


which  Moses  the 
you  on  this    side 
Jordan,  toward  the  sun-rising. 

16  And  they  answered  Joshua,  saying, 


session,  and  enjoy  it. 
Lord's    servant  gave 


u  See  on  Deut.  20:1 Ps.   27:1, 

2.   Jer.  1:7,8. 
X  3:2.    Ex.  19:11.    2  Kings  20:5. 

Hos.  6:2. 
y  .9eeonDeut.  9:1.  11:31. 
z  22:2—4.         Num.    32:20—28. 

Deut.  3:18. 


§  Heb.  marshalltd  ly five.  Ex. 

13:18. 
a  Deut.  20:8.   Rev.  17:14. 
b  Num.  32:11—22.      Gal.  5:13. 

6:2.  Phil.  1:21—26.  2:4. 
c22:4,&c.    1  Cor.  12:26.  13:5. 


undertakings.  [J\Iarg.  Ref. — J^otes,  1  Kings  3: 
5—14.   1  Chr.  22:11—13.  28:20,21.) 

V.  8.  It  is  undeniable  from  the  language  here 
used,  that  Joshua  possessed  a  written  cop}'  of  the 
law:  for  if  Moses  had  not  himself  written  the 
books  containing  it,  what  meaning  would  there 
have  been  in  this  exhortation.' — By  constant  med- 
itation, the  good  treasure  of  divine  truth  must  be 
deposited  in  Joshua's  heart;  that  from  that  abun- 
dance his  mouth  might  speak  as  occasion  required, 
for  the  conviction,  direction,  or  encouragement 
of  the  people;  and  likewise  that  he  might  know 
the  duties  of  his  important  station.  [J^Totes,  Deut. 
6:6—9.  lt:18.  Ps.  1:1—3.  119:97—100.) 

V.  11.  The  manna  had  not  yet  ceased  to  fall; 
{Mote,  5:11,12.)  but  probably  the  Israelites  used 
more  of  other  provisions,  after  they  had  taken 
possession  of  the  kingdoms  of  Sihon  and  Og:  and 
in  the  hurry  of  passing  over  Jordan  and  entering 
an  enemy's  country,  there  would  not  be  leisure  to 
gather  manna  enough  for  the  people.  In  general 
they  were  thus  directed  to  prepare  all  things  ne- 
cessary for  the  expedition. — This  command  seems 
to  have  been  given  after  the  return  of  the  spies,  as 
recorded  in  the  subsequent  chapter;  for  they  were 
absent  more  than  three  days.     (2:22.) 

V.  12 — 15.  The  gentleness  with  which  Joshua, 
the  divinely  constituted  .successor  to  Moses,  en- 
tered on  the  exercise  of  his  authority,  may  be 


B.  C.    1451. 


CHAPTER  II. 


B.  C.  1451. 


^  All  that  thou  commandest  us  we  will  do, 
and  whithersoever  thou  sendest  us  we 
will  go: 

17  According  as  we  hearkened  unto 
Moses  in  all  things,  so  will  Ave  hearken 
unto  thee:  «  only  the  Lord  thy  God  be 
with  thee,  as  he  was  with  Moses. 

18  Whosoever  Ae  be  ^  that  doth  rebel 
against  thy  commandment,  and  will  not 
hearken  unto  thy  words  in  all  that  thou 
commandest  him,  he  shall  be  put  to  death: 
2  only  be  strong,  and  of  a  good  courage. 

dNum.  32.-25.      Rom.    13.1—5.      f  Deut.  17:12.       1    Sam.    11:12. 


Tit.  3:1.  1  Pet.  2:13—15. 
e  See  on  5 — 1  Sam.  20:13.  1 
Kings  1.37.  1  Chr.  28:20,21. 
Ps.  20:1 — 4,9.  118:25,26.  Matt. 
21:9.    1  Tim.  2:1,2. 


Ps.  2:1— 6.   Luke  19:27.    Heb. 
10:28,29.  12:25. 
g  See  oil  t) — Ezra  10:4.     Eph. 
6:10. 


contrasted  with  the  conduct  of  Rehoboam  when 
he  succeeded  Solomon.  [JYotes,  1  Kings  12:1 — 
15.) — All  the  men  in  the  two  tribes  and  a  half, 
uble  to  bear  arms,  had  engaged  to  go  over  Jordan 
with  their  brethren:  but  it  was  doubtless  under- 
stood, that  some  would  be  permitted  to  stay  at 
home  to  guard  their  families  and  flocks;  and  the 
selection  was  left  to  Joshua.  (Kotes,  JVian.  32:16 
^-19.) 

V.  16 — 18.  This  seems  to  have  been  the  an- 
swer, not  only  of  the  two  tribes  and  a  half,  but  of 
the  elders,  or  rulers,  of  the  people  in  general,  as 
concurring  with  them.  They  acknowledged  Josh- 
ua as  their  governor,  expressly  engaged  to  be 
obedient,  and  determined  that  they  who  rebelled 
against  his  authority  should  be  put  to  death.  The 
words,  '-only  the  Lord  thy  God  be  with  thee," 
may  be  understood  as  a  desire  or  prayer  that  this 
might  be  the  case;  or  as  an  intimation,  that  it  was 
in  confidence  of  this  being  the  case,  that  they  en- 
gaged to  be  obedient.  In  this  sense  they  implied 
a  caution  to  Joshua,  to  shun  every  thing  which 
might  tend  to  disappoint  this  expectation.  (JVbie, 
1  Kings  1:36,37.) 

PRACTICAL  OBSERVATIONS. 

The  removal  of  those,  who  have  been  faithful 
and  useful,  should  quicken  their  survivors  to  re- 
doubled earnestness  and  activity;  both  to  make 
up,  as  much  as  they  are  able,  the  public  loss,  and 
to  prepare  for  their  own  dissolution.  {Mote,  Ec. 
9:10.) — Everyone  of  the  Lord's  servants,  having 
performed  the  work  assigned  him,  retires  to  rest, 
and  others  are  raised  up  to  succeed  until  their 
services  also  are  finished;  [Acts  13:36.)  and  gen- 
erally they,  who  in  the  close  of  life  are  most  hon- 
ored, have  been  previously  submissive  and  diligent 
in  more  obscure  situations. — No  consciousness  of 
inferiority,  insufficiency,  or  even  unworthiness, 
should  induce  us  to  decline  the  services  allotted 
to  us:  for  the  same  fulness,  whence  prophets  and 
apostles  received  all  their  sufficiency,  is  open  for 
us  also;  [JVote,  Johri-  1:16.)  and  in  our  more  limit- 
ed spheres,  and  for  the  duties  incumbent  on  us, 
we  have  a  warrant  to  expect  that  "the  Lord  will 
be  with  us,"  even  as  he  was  with  Moses  or  Paul; 
though  he  will  not  "speak  to  us  face  to  face,"  or 
give  us  a  vision  of  the  third  heaven,  and  of  the 
unutterable  things  there  displayed.  {JVole,  2  Cor. 
12:1— 6.)— That  man  needs  strong  faith  and  great 
fortitude,  who  in  this  evil  world  would  order  his 
whole  conduct  according  to  the  rule  of  the  holy 
Scriptures;  and  "not  turn  aside  to  the  right  hand 
or  to  the  left,"  on  account  of  any  temptation,  or 
through  fear  of  consequences:  but  as  God  himself 
commands  us  to  "be  strong  and  courageous,"  we 
should  consider  this  precept  as  an  exhortation  to 
cry  earnestly  to  him,  that  he  may  give  us  strength 
and  courage;  and  in  this  dependence  we  may  go 


CHAP.  II. 


Two  spies,  sent  by  Joshua,  enter  Jericho,  and  are  concealed  by 
Rahab,    1 — 7.      She   informs   them  of  the  terror  which   had 

seized  the  Canaanites,  8 — 11;    and  covenants  with  them,  J2 

21.     They  return  and  make  their  report,  22 — 24. 

AND  Joshua  the  son  of  Nun  *  sent  out 
of  *  Shittim  two  men,  ^  to  spy  se- 
credy,  saying.  Go  view  the  land, « even 
Jericho.  And  they  went,  and  came  into 
an  d  harlot's  house  named  Rahab,  and 
t  lodged  there. 

2  And  it  was  «  told  the  king  of  Jericho, 
saying.  Behold,  there  came  men  in  hither 

*  Or, had  sent.  an.^s   c,  n,     r,    ,     ...,.     , 


a  Num.  25:1.  33:49. 
bNum.  13:17—21. 
14,17.  Matt.  10:16 
c  5:10.  6:1—24. 
d  6:17,25.    Matt.  1:5 


Judg.  18:2, 
Eph.  5:15. 

Rachah. 


20:16.21:31.   Heb.  11:31.  Jam. 

2:25. 

t  Heb.  lay. 
e  Ps.  127:1.  Prov.  21:30.  Is.  43; 

13.   Dan.  4:35. 


forth,  assured  that  nothing  can  stand  before  us  or 
impede  our  course;  for  "He  will  not  fail  us,  nor 
forsake  us."— But  let  it  be  especially  noted,  that 
well  grounded  confidence  is  always  connected 
with  proportionable  humility  and  conscientious- 
ness: and  genuine  courage  chiefly  appears  in  dar- 
ing to  do  our  duty,  though  censured  by  misjudging 
friends,  or  slandered  and  threatened  by  malicious 
enemies. — That  we  may  be  secured  from  decep- 
tion, and  be  assured  that  we  are  reproached  or 
persecuted,  not  for  following  our  own  fancies,  but 
for  the  sake  of  truth  and  righteousness;  we  should 
endeavor,  by  daily  meditation  and  prayer,  to  ob- 
tain an  intimate  acquaintance  with  the  precepts 
as  well  as  the  promises  of  Scripture:  for  thus  the 
path  of  duty  will  be  evident  to  our  own  minds,  and 
we  shall  be  able  to  explain  our  reasons  and  motives 
satisfactorily  to  the  candid  and  pious,  when  occa- 
sion requires;  as  well  as  to  use  our  influence  in 
bringing  others  to  obey  our  God. — If  we  proceed 
according  to  his  instructions,  he  will  afford  us  all 
needful  assistance,  and  perhaps  "make  our  very 
enemies  to  be  at  peace  with  us!"    And  when  per- 
sons of  different  ranks,  in  due  subordination,  har- 
moniously concur  in  promoting  the  welfare  of  the 
church,  and  seeking  the  presence  and  blessing  of 
the  Lord,  the  prospect  of  success  is  very  pleasing; 
and  they  who  oppose  such  efforts  merit  the  sever- 
est punishment. — May  we  then  learn  to  trust  in 
the  Lord;  to  submit  to  those  whom  he  hath  placed 
over  us;  and  to  assist  them  with  our  prayers,  and 
in  every  way  that  we  are  able:  and  may  we  en- 
deavor to  aid  one  another  in  the  most  disinterested 
manner,  and  with  the  most  exact  punctuality  to 
every  engagement.     Especially  may  we  be  ena- 
bled to  submit  to  the  authority,  and  enlist  under 
the  banner,  of  the  Captain  of  our  salvation;  to  be 
obedient  to  his  commands,  and  to  fight  the  good 
fight  of  faith,  in  concurrence  with  all  who  love 
his  name,  and  in  opposition   to  all,  within  and 
without,  that  opposes  his  authority:   for  whoever 
refuses  to  obey  him  must  inevitably  perish. 
NOTES. 
Chap.  II.     V.  1.     The  beginning  of  this  verse 
may  be  read,  "Now  Joshua  hud  sent;''''  [nuirg.) 
that  is,  before  the  orders  recorded  in  the  preced- 
ing chapter.     (JVb<e,   1:11.) — It  might  be   very 
useful  to  him  to  learn  many  things  respecting  the 
avenues   of  Canaan,   the   situation  of   Jericho, 
which  was  first  to  be  assaulted,  and  the  disposi- 
tion of  its  inhabitants:  and  these  might  be  known 
by  ordinary  means  as  well  as  by  immediate  reve- 
lation.    Two  persons,  probably  not  of  eminent 
rank,  but  of  approved  prudence,  intrepidity,  and 
faith,  were  therefore  selected,  and  sent  by  Joshua 
to  search  out,  not  the  land  at  large,  but  Jericho 
and  its  confines,  and  to  bring  their  report  to  him, 
and  not  to  the  congregation:  for  the  word  "secret- 
ly" seems  to  refer  to  his  sending  them;  not  to  their 

[623 


B.  C.    1451. 


JOSHUA. 


B.  C.  1451. 


to-night  of  the  children  of  Israel,  to  search 
out  the  country. 

3  And  the  king  of  Jericho  sent  unto 
Rahab,  saying,  ^  Bring  forth  the  men  that 
are  come  to  thee,  which  are  entered  into 
thine  house:  for  they  be  come  s  to  search 
out  all  the  country. 

4  And  the  woman  ^  took  the  two  men, 
and  hid  them,  and  said  thus.  There  came 
men  unto  me,  but  I  wist  not  whence  they 
were. 

5  And  it  came  to  pass  about  the  time 
•  of  shutting  of  the  gate,  when  it  was  dark, 
that  ^  the  men  went  out;  whither  the  men 


f  10:23.  Gen.  38:24.  Lev.  24: 
14.  Job  21:30.  John  19:4.  Acts 
12:4,6. 

g  Gen.  42:9—12,31.  2  Sam.  10: 
3.   1  Chr.  19:3. 


h  Ex.  1:19.   2  Sam.  10:18,19.  17: 

20.   2  Kings  6:19. 
i  7.  Neh.  13:19.   Is.  60:11.  Ez. 

46:1,2,12.    Rev.  21:25. 
k  Jer.  50:20.   Rom.  3:7,8. 


concealing'  themselves  from  theCanaauites: — "He 
secretly  sent  two  men,  &;c."  Most  likely,  this 
measure  was  adopted  according'  to  some  intima- 
tion of  the  will  of  God;  for  the  spies  were  evident- 
ly guided  and  protected  in  a  peculiar  manner, 
and  many  important  g'ood  consequences  resulted 
from  their  enterprise.  {JVotes,  J^urn.  13:)  They 
undertook  this  perilous  service  with  boldness  and 
promptitude;  and  passed  Jordan,  doubtless  at  the 
fords,  the  river  not  having  yet  overflowed  its 
banks  as  it  did  soon  after.  Being  arrived  at  Jer- 
icho, "they  came  into  a  harlot's  house,  ...  and 
lodged  there."  Perhaps  Rahab  kept  some  kind 
of  a  house  of  entertainment  for  travellers;  espe- 
cially as  she  stated  that  "two  men  had  come  to 
her"  of  whom  she  knew  nothing:  yet  from  the  tes- 
timony of  two  apostles,  {JJarg.  Rpf.  d,)  there  can 
be  no  reasonable  doubt  but  she  had  been  a  harlot, 
''thougli  now,  it  is  probable,  she  was  converted  by 
'the  faith  which  was  wrouglit  in  her;  which  was 
*so  eminent,  that  she  was  not  only  admitted  into 
*the  society  of  God's  people,  but  married  into  a 
'noble  family  of  the  tribe  of  Judah  from  whom 
''Christ  sprang.'  Bp.  Patrick.  It  may  be  sup- 
posed from  these  circumstances,  that  she  was  not 
ixv  advanced  in  life  at  this  time; — It  is  however 
evident  from  the  whole  narrative,  that  the  spies 
ivere  led  thither  by  a  special  providence;  and  that 
Rahab  entertained  them  out  of  regard  to  Israel 
and  Israel's  God,  and  neither  for  lucre,  nor  for 
any  evil  purpose. 

V.  2,  3.  The  twelve  spies,  sent  by  Moses, 
seem  to  have  passed  unsuspected  through  the 
whole  land:  yet  these  two  men  no  sooner  entered 
Jericho  than  the  king  heard  of  it,  and  sent  to  ap- 
prehend them;  while  at  the  same  time  he,  and  the 
other  kings  of  the  country,  seem  entirely  to  have 
neglected  to  guard  the  passes  of  Jordan,  the  nat- 
ural barrier  of  the  land!  (JVb<e,  3:2.)  The  spies 
were  known  or  supposed  to  be  Israelites,  either 
by  their  apparel  or  appearance;  and  their  business 
in  that  case  could  not  be  doubted. 

V.  4 — 6.  The  words  translated,  "The  woman 
took  the  two  men,  and  hid  them,"  might  be  ren- 
dered, "she  had  taken,  ...  and  hidden  them." — It 
is  evident  that  Rahab  was  acquainted  with  the 
business  of  the  spies,  before  she  received  the  mes- 
sage from  the  king:  and  being  sensible  of  the  dan- 
ger to  which  they  would  be  exposed,  when  every 
one  was  ujion  the  watch  as  aware  of  the  situation 
and  purposes  of  Israel,  and  perhaps  hearing  the 
rumors  about  them,  she  had  previously  concealed 
them  under  some  stalks  of  flax  which  were  laid 
on  the  flat  roof  of  her  house:  and  by  her  answers 
to  the  messengers,  she  not  only  led  them  to  sup- 
pose that  the  men  were  gone,  but  also  that  she 
624] 


went  I  wot  not:  pursue  after  them  quick- 
ly; for  ye  shall  overtake  them. 

6  But  she  had  brought  them  up  ^  to 
the  roof  of  the  house,  and  "  hid  them 
with  the  stalks  of  flax  which  she  had  laid 
in  order  upon  the  roof. 

7  And  the  men  pursued  after  them  the 
way  to  Jordan,  unto  "  the  fords:  and  as 
soon  as  they  which  pursued  after  them 
were  gone  out,  °  they  shut  the  gate. 

8  TI  And  before  they  were  laid  down, 
she  came  up  unto  them  upon  the  roof; 

9  And  she  said  unto  the  men,  p  I  know 
^  that  the  Lord  hath  given  you  the  land, 


1  8.     Deut.  22:8.     2  Sam.  11:2. 

Matt.  24:17. 
m  Ex.   2:2.     2  Sam.    17:19.     1 

Kine:s   18:4,13.     2  Kins^s   11:2. 

Jer."36:26.  Col. 3:3.  Hei>.  11:23. 
n  Jiid'-.  3:28.  12:5. 


0  5.  Acts  5:23. 

p  Ex.  18:11.    2  Kings  5:15.  .7ob 

19:25.    Kc.  8:12.    Heb.  11:1,2. 
q  Gen.      13:14—17.     15:18—21. 

Ex.  3:G^8.     Deut.  32:8.     Ps. 

115:16.  Jer.  27:5.  Matt.  20:15. 


was  very  desirous  that  they  should  be  apprehend- 
ed, which  exceedingly  tended  to  prevent  suspi- 
cion.— Various  opinions  have  been  formed  con- 
cerning Rahab's  conduct  on  this  trying  occasion. 
Some  object,  that  her  treachery  to  her  king  and 
country  cannot  be  vindicated:  but  it  may  be  au- 
SAvered,  that  as  she  firmly  believed  the  God  of 
heaven  had  devoted  the  Canaanites  to  be  utterly 
destroj-ed  by  the  Israelites,  (9 — 11.)  she  must 
either  side  with  Israel  and  Israel's  God  against 
her  country,  or  perish  with  it  in  a  hopeless  con- 
test against  the  Almighty:  so  that,  in  her  circum- 
stances, she  could  not  have  acted  otherwise,  if  in- 
fluenced by  a  true  and  living  faith.  {Jfote,  James 
2:25,26.)  In  fact  every  true  convert  equally  re- 
nounces the  alliance  of  the  Lord's  enemies,  how- 
ever nearlj'^  connected,  and  refuses  to  join  with 
them  in  rebellion  and  persecution  of  his  servants. 
[Jfotes,  Luke  14:25—27.  2  Cor.  5:16.)  But  as  no 
people  can  possibly  produce  such  an  authenticated 
commission  from  God  to  destroy  another  nation, 
as  Israel  had  to  destroy  the  Canaanites:  Rahab's 
conduct,  in  uniting  interests  with  the  enemies  and 
invaders  of  her  country,  though  her  absolute  duty, 
cannot  now  be  drawn  into  precedent. — In  respect 
of  the  falsehoods  that  she  uttered,  were  not  a  gen- 
eral question  of  some  importance  and  of  great  dif- 
ficulty involved,  it  would  be  most  obvious  to  re- 
solve it  into  her  ignorance  of  the  divine  law;  and 
to  saj',  that  the  principle  and  substance  of  her  con- 
duct being  good  were  accepted,  and  that  the  sin 
which  incidentally  mixed  with  it  was  pardoned. 
But  indeed,  if  it  were  her  indispensable  duty  if 
possible  to  protect  the  spies,  and  there  were  no 
other  conceivable  way  of  doing  this,  it  seems  not 
necessary  to  condemn  her  conduct  altogether. 
Stratagems  of  war,  and  similar  impositions  upon 
determined  enemies  and  persecutors,  are  not  ab- 
solutely condemned  in  Scripture,  though  incon- 
sistent with  exact  veracity;  [Marg.  Ref.  h;)  and 
if  deception  could  in  any  case  be  justifiable,  we 
can  scarcely  imagine  one  in  which  it  would  be 
more  so.  It  is  however  certain,  that  in  no  case, 
except  one  equally  extraordinary,  ought  the  ex- 
ample to  be  imitated.  [Jfotes,  Ex.  1:19.  1  Saitu 
19:12—17.  21:1,2.  27:8—12.) 

V.  7.  "The  fords,"  or  passages,  were  no  doubt 
parts  of  the  river,  where  it  might  be  passed  with- 
out danger,  either  by  walking  or  swimming  across. 
Here,  probably,  the  messengers  waited  a  consid- 
erable time  to  intercept  the  spies:  and  lest  they 
should  have  staid  in  the  city,  the  gates  were  im- 
mediately shut  to  prevent  the  possibility  of  their 
escape.  But  they  found  a  way  of  getting  out  of 
the  city,  and  in  due  time  of  crossing  Jordan  at 
the  fords.     (15,23.) 


B.  C.   1451. 


CHAPTER  II. 


B.  C.  1451. 


and  that  •"  your  terror  is  fallen  upon  us, } 
and  that  all  the  inhabitants  of  the  land! 

*  faint  because  of  you. 

10  For  ^  we  have  heard  how  the  Lord 
dried  up  the  water  of  the  Red  Sea  for 
you,  when  ye  came  out  of  Egypt:  and 

*  what  ye  did  unto  the  two  kings  of  the 
Amorites  that  were  on  the  other  side  Jor- 
dan, Sihon  and  Og,  whom  ye  utterly  de- 
stroyed. ^Practical  Observations.] 

1 1  And  as  soon  as  we  had  heard  these 
Ihings,  "  our  hearts  did  melt,  neither  ^  did 
there  remain  any  more  courage  in  any 
man,  because  of  you:  ^  for  the  Lord  your 
God,  he  is  God  in  heaven  above,  and  in 
earth  beneath. 

1 2  Now  therefore  I  pray  you,  ^  swear 
unto  me  by  the  Lord,  since  I  have  shew- 
ed you  kindness,  ^  that  ye  will  also  shew 
kindness  unto  '^  my  father's  house-,  and 
^  give  me  a  true  token: 

13  And  that  ye  will  save  alive  my  fa- 
ther, and  my  mother,  and  my  brethren, 
and  my  sisters,  and  all  that  they  have,  and 
deliver  our  lives  from  death. 

14  And  the  men  ansAvered  her.  Our 
life  *for  yours,  if  ye  utter  not  this   our 


r  Ex.  23:27.    Deut.  2:25.  11:25. 

28:10.    Judg.  7:14.     1  Sara.  14: 

15.  2  Kings  7:6. 
*  Heb.  melt.  11.    1  Sam.  14:16. 

2  Sam.  17:10.     Ps.  112:10.     Is. 

19:1.  Nah.  2:10. 
s  4:24.     Ex.  14:21—31.  15:14— 

16. 
t  Num.  21:24 — 35.     Deut.  2:30 

—37.3:1—8. 
u  .See  on  5:1.  7:5.    14:8.     Deut. 

1:28.  20:3.  Is.  13:7.  Nah.  2:10. 
]  Heb.  roseup.  Rev.  6:16. 


X  Deut.  4:39.   1  Kings  8:60.   Ps. 

83:13.  102:15.     Jer.  16:19—21. 

Dan.  4:34,35.  6:25—27.    Zech. 

8:20—23. 
y  9:15,18—20.       1   Sam.  30:15. 

2Chr.  36:13.  .ler.  12:16. 
z  1    Sam.    20:14—17.    24:21,22. 

Esth.  0:6.      2  Tim.   1:16—18. 

Jam.  2:13. 
a  13.   Rom.  1:31.     1  Tim.  5:8. 
b  13.   Ex.  12:13.   Mark  14:44. 
;|;  Heb.   instead   of  you  to  die. 

1  Kings  20:39. 


V.  8 — 11.     We  have  here  an  account  of  Ra- 
haVs  faith  and  its  fruits,  which  are  spoken  of  with 
decided   approbation   by  the  apostles  Paul  and 
James.     (.Voies,  i/e6.  11:31.  Ja?«.  2:25,28.)     She 
had  heard  of  the  miracles  which  God  had  wrought 
for  Israel,  and  the  promises  that  he  had  made  to 
them:  and  whilst  the  same  report  exasperated  or 
intimidated  the  other  inhabitants  of  the  land,  she 
firmly  believed  Jehovah  to  be  the  only  true  God 
in  heaven  and  earth,  and  the  Israelites  his  only 
accepted  worshippers;    that  his   promises  would 
certainly  be  fulfilled  and  his  threatening-s  take  ef-  j 
feet;  and  that  there  was  no  way  of  escaping  his 
vengeance,  but  by  uniting  interests  with  his  peo- ' 
pie.     Indeed  Balaam  himself  seems  to  have  been  \ 
convinced  in  his  judgment  of  these  grand  truths, 
as  well  as  to  have  professed  them  with  his  lips;  but 
then  his  ambitious  and  covetous  heart  abhorred 
them,  and  he  persisted  in  enmity  to  God  and  Is-  j 
rael:  while  the  conduct  of  Rahab  proved,  that  she ' 
had  the  genuine  principle  of  divine  faith,  which  I 
induced  her  to  renounce  all  her  interests  among  I 
the  devoted  Canaanites;  and  to  venture  her  life, 
and  expose  herself  to  the  imminent  danger  of  the 
most  cruel  tortures,  in  expressing  hei*  love  for  the 
people  of  God.     [J^otes,  Heb.  1 1: 1,2,.5,6.) 

V.  12 —  1 6.  Rahab  asked  no  other  recompense 
for  her  perilous  service,  than  preservation  for  her- 
self and  her  near  relations,  when  the  promises  of 
God  to  Israel  had  been  fulfilled.  Even  the  regard 
manifested  to  her  relatives,  who  were  not  sensible 
of  their  own  danger,  was  a  genuine  effect  of  true 
grace.  Rahab  likewise  gave  the  spies  all  the  in- 
formation in  her  power,  and  all  which  they  want- 
VoL.  L  79 


business.  And  it  shall  be,  *=  when  the 
Lord  hath  given  us  the  land,  that  we  will 
deal  kindly  and  truly  with  thee. 

15  Then  '^  she  let  them  down  by  a 
cord  through  the  window:  ®  for  her  house 
roas  upon  the  town-wall,  and  she  dwelt 
upon  the  wall. 

16  And  she  said  unto  them,  '"Get  ye 
to  the  mountain,  lest  the  pursuers  meet 
you;  and  hide  yourselves  there  three 
days,  until  the  pursuers  be  returned:  and 
afterward  may  ye  go  your  Avay. 

1 7  And  tlie  men  said  unto  her,  s  We 
zvill  be  blameless  of  this  thine  oath  which 
thou  hast  made  us  swear. 

18  Behold,  when  we  come  into  the 
land,  thou  shalt  bind  this  line  of  ''  scarlet 
thread  in  the  window  which  thou  didst  let 
us  down  by;  and  thou  shalt  5  bring  » thy 
father,  and  thy  mother,  and  thy  brethren, 
and  all  thy  father's  household,  home  unto 
thee. 

19  And  it  shall  be,  that  '^  whosoever 
shall  go  out  of  the  doors  of  thy  house 
into  the  street,  '  his  blood  shall  be  upon 
his  head,  and  we  will  be  guiltless:  and 
whosoever    shall   be    with    thee    in   the 


c  6:17,25.         Num.     10:29—32. 

i  13.  6:23.  Gen.  7:1.  12:2.  19:12 

Judg.    1:24,25.       2  Sam.    9:1. 

—  17.     Esth.  8:6.      Luke   19:9. 

Prov.  18:24.   Matt.  5:7. 

Acts  10:27,33.  11:14.  2  Tim.  1: 

d  1  Sam.  19:12—17.    Acts  9:25. 

16. 

2  Cor.  11:33. 

k  Ex.  12:13,23.       Num.  35:26— 

e  6:20. 

28.      1  Kings  2:36 — 12.     Matt. 

f  22.  1  Sam.  23:14,29.  Ps.  11:1. 

24:17.     Acts  27:31.     Phil.  3:9. 

g  20.    Gen.  24:3—8.     Ex.  20:7. 

Heb.  10:29.    1  John  2:27,28. 

Num.  30:2.  2  Sam.  21:1,2,7. 

1  Lev.  20:9,11.     2  Sam.  1:16.3: 

h  21.    Lev.  14:4.    Num.  4:8.  19: 

23,29.   Ez.  33:4.5.   Matt.  27:24, 

6.  Heb.  9:19. 

25.  Acts  18:6.  20:26. 

§  Heb.  gather. 
- 

ed;  and  she  deemed  the  solemn  oath  of  Jehovah 
a  sufficient  security  for  the  performance  of  their 
engagements!  When,  with  great  attention,  cau- 
tion, and  trouble,  she  had  dismissed  them,  and 
given  them  proper  counsel,  she  performed  her 
promise  of  secrecy;  and  at  the  appointed  time  col- 
lected her  relatives  into  her  house,  as  it  had  been 
agreed:  and  thus  without  reserve  joined  interests 
with  the  people  of  God.  [J^ote,  6:22,23.)  Her 
whole  conduct  manifested  a  reverential  fear  of 
the  Lord,  an  entire  belief  of  his  word,  a  desire 
and  hope  of  his  favor,  an  affection  for  his  people, 
and  a  disposition  to  forsake,  venture,  and  suffer 
any  thing  in  his  cause.  Multitudes,  who  had 
seen  all  the  miracles  wrought  in  Egypt  and  in  the 
wilderness,  and  who  had  every  advantage  of  in- 
struction in  the  camp  of  Israel,  continued  unbe- 
lievers; very  few  indeed  manifested  such  strong 
faith,  such  holy  fear,  such  confidence  in  God,  and 
such  a  disposition  to  labor  and  suffer  for  his  sake, 
as  this  stigmatized  inhabitant  of  accursed  Jericho, 
who  had  only  heard  a  general  and  ind'~(inct  re- 
port of  his  wonderful  works  for  Israel!  It  cannot 
therefore  be  reasonably  doubted,  that  her  faith 
had,  before  this,  been  accompanied  with  deep  re- 
pentance of  those  sinful  practices,  from  which  she 
derived  the  name  of  "the  harlot;"  which  however 
is  given  her  where  her  faith  and  works  are  most 
celebrated,  as  illustrating  the  great  evangelical 
truth,  that  "where  sin  hath  abounded,  grace  much 
more  aboundeth."  The  same  principles  would 
also  prepare  her  mind  to  receive  further  instruc- 
tion concerning  the  promised  Messiah,  and  the 
true  meaning  of  those  saci'ifices  which  t}'pified  his 

[625 


B.  C.  1451. 


JOSHUA. 


B.  C.  1451. 


house,  ™  his  blood  shall  be  on  our  head, 
if  any  hand  be  upon  him. 

20  And  if  thou  utter  this  our  business, 
then  "  we  will  be  quit  of  thine  oath  which 
thou  hast  made  us  to  swear. 

21  And  she  said,  According  unto  your 
words,  so  he  it.  And  she  sent  them 
away,  and  they  departed:  °  and  she 
bound  the  scarlet  line  in  the  window. 

22  And  they  went,  and  came  unto  the 
mountain,  and  abode  there   three  days, 

m  14.    2  Sam.  4:11.    1  Kinjs  2:     oSeeonlZ.     Matt.  ":-4.    John 


until  the  pursuers  were  returned.     And 
the  pursuers  sought  them  throughout  all 
i  the  way,  but  p  found  them  not. 
I      23  So  the  two  men  returned,  and  de- 
I  scended  from  the  mountain,  and  passed 
jOver,  and  came  to  Joshua  the  son  of  Nun, 
;  i  and  told  him  all  things  that  befel  them. 
I      24  And  they  said  unto  Joshua,  "i  Truly 
the  Lord  hath  delivered  into  our  hands 
all  the  land:  for  even  ""  all  the  inhabitants 
of  the  country  do  *  faint  because  of  us. 

"  "  "         48:5,6. 


32.  Matt.  -27:2S. 
n  See  on  17. 


2:5. 


atonement,  when  that  further  advantag-e  was  af- 
forded her.  [J^otes,  Acts  10:1,-2.  latter  half.  3—8, 
27—33.) 

V.   17 — 20.      These   spies,   not   doubting-  that 
Joshua  and  Israel  would  confirm  the  transaction, 
most  solemnly  assured  Rahab  of  security  if  she 
disclosed  not  the  business;   intimating,  that  they 
should  expect  death  by  some  judgment  of  God  if 
they  deceived  her:  yet  as  men  who  reverenced  an 
oatii,  and  dreaded  "the  guilt  of  perjury,  tliey  de- 
sired to  have  the  terms  of  the  agreement  precisely 
stated  and  exactly  explained  before  they  parted; 
and  they  selected  that  house  which  had  protected 
them,  to  be  the  refuge  of  those  who  were  found  in 
it,  when  others  were  utterly  destroyed. — Though 
the  Israelites  were  forbidden  to  form  any  alliance 
with  the  nations  of  Canaan,  yet  it  is  evident  that 
individuals,  who  came  cordially  into  their  inter- 
ests, might  be  spared.    [J^otes,  9:19,20.  11:19,20.)! 
— This  passage  may  remind  us  of  the  door  sprin- ; 
kled  with  the  blood  of  the  paschal  lamb,  that  was  i 
the  security  of  Israel,  when  the  destroying  angel 
was  slaying  the  first-born  of  Egypt;  which  typified  j 
the  sinner's  security  under  the  protection  of  the ; 
atoning  blood,  who  has  fled  to  it  for  refuge  from  ^ 
the  wrath  and  curse  of  an  offended  God.     [JVote, ' 
Ex.   12:11—14.) 

V.  21.     It  is  probable,  that  Rahab  immediately 
bound  the  scarlet  line,  or  cord,  in  her  window; 
that  no  suspicion  might  be  excited  by  doing  it| 
when  Israel  approached  the  city. 

V.  23,  24.    Having  been  thus  wonderfully  pro- ; 
tected  and  restored  in  safety,  the  spies  seem  to 
have  spoken  little  on  the  strict  watch  kept  by  the 
inhabitants  of  Jericho,  or  on  their  own  narrow , 
escape.     But  they  reported  the  dismay  of  their  | 
enemies,  not  only  as  an  encouraging  circumstance, 
but  as  a  token  that  the  Lord  had  delivered  them 
into  their  hands,  having  thus  begun  to  perform  his 
promises  in  their  behalf.     They  seem,  however, 
to  have  made  their  report  privately  to  Joshua,  and 
not  to  the  people  or  elders.     {Jfotes,  J^um.  13:26 
—33.  14:1—10.) 

PRACTICAL  OBSERVATIONS. 
V.  1— Jl. 

As  the  greatest,  wisest,  and  best  of  men  must 
on  many  occasions  use,  as  it  were,  the  eyes  and 
ears  of  others;  it  is  of  prime  importance,  that  per- 
sons should  be  selected,  on  whose  veracity  and 
fidelity  firm  dependence  may  be  placed.— The 
Lord  has  "a  remnant  according  to  the  election  of 
grace,"  in  many  unlikely  situations,  and  even  of 
such  as  have  previously  borne  very  bad  charac- 
ters: for  he  will  glorify  his  mercy  and  grace  in 
saving  some  of  every  kind. — That  reproach  of  for- 
mer sins,  which  rests  upon  the  reputation  of  atro- 
cious offenders  after  they  are  pardoned,  ought  to 
be  patiently  endured:  and  they  should  thence  take 
occasion  to  renew  their  repentance;  and  to  pour 
out  their  earnest  prayers,  that  their  future  con- 
duct may  ootli  demonstrate  the  reality,  and  iUus- 
626] 


p  1  Sam.  1'J:10— 12. '2  Sam.  17: 

20.   Ps.  32:6,7. 
q  1:8.  21:44,45.    Num.  13:32,33. 

Prov.  25:13. 


r  See    on    9 — 11. 

Rev.  6:16,17. 
*Heb.7ne;<.  11.5:1 


Ps. 


Ex.  15:15. 


trate  the  nature,  of  that  grace  which  they  have 
received;  that  those  may  be  ashamed,  who'persist 
in  reviling  them;  and  that  many  may  glorify  God 
ou  their  account,  be  edified  by  their  example,  and 
encouraged  by  witnessing  their  good  conversation 
in  Christ. — The  feeblest  means,  when  accompa- 
nied by  the  divine  blessing,  produces  most  glorious 
effects:  while  the  carnal  heart,  if  left  to  itself, 
grows  hardened  in  infidelity  under  the  most  con- 
clusive evidence,  and  the  most  convincing  minis- 
try of  the  word!  {JVotes,  Matt.  11:20—24.  12:41, 
42.) — When  the  worst  of  sinners  truly  believe  the 
word  of  God,  a  blessed  change  infallibly  takes 
place:  for  the  divine  Spirit,  through  the  exercise 
of  faith,  excites  in  them  fear  of  wrath,  hatred  of 
sin,  hope  of  mercy,  reverence  of  the  name  and 
authority  of  the  Lord,  and  love  to  him  and  his 
people;  which  are  manifested  by  such  actions,  as 
they  have  opportunity  and  ability  to  perform. 
Thus  they  are  led  to  repent,  and  to  do  works  meet 
for  repentance;  to  renounce  worldly  objects  and 
connexions,  as  far  as  evident  duty  requires  them; 
and  to  unite  interests  with  the  people  of  God:  and 
they  are  prepared  for  self-denial,  and  to  venture 
persecution  and  even  death  itself,  rather  than 
give  up  their  hope  and  pursuit  of  salvation.  Thej'^ 
may  at  first  have  very  little  explicit  knowledge  of 
divine  truth;  and  much  infirmity,  and  many  mis- 
takes may  mix  with  their  endeavors  to  obey  God, 
and  to  do  good  to  his  people:  but  their  conduct 
will  be  conscientious,  and  their  disposition  teach- 
able, and  their  light  will  increase  continually. 
[Jfotes,  Ps.  25:8,9.  Prov.  4:18,19.  Hos.  6:1—3.) 
And  no  faith,  which  is  not  manifested  by  these 
good  fruits,  will  justify  the  sinner  before  God,  or 
even  his  profession  before  his  fellow-creatures. 
V.  12—24. 
When  we  really  discover  the  danger  to  which 
our  souls  are  fexposed,  from  the  wrath  of  an  offend- 
ed God,  and  are  earnestly  seeking  salvation,  we 
shall  begin  to  feel  for  those  who  are  not  sensible 
of  their  own  lost  condition.  This  will  induce  us 
to  attempt  doing  what  we  can  to  forward  the  sal- 
vation of  our  beloved  friends  and  relations:  and 
tlius  they  who  have  been  the  grief  and  disgrace 
of  their  families,  may,  by  the  mercy  of  God,  be- 
come their  protection  as  well  as  ornament. — If  we 
lost  sinners  have  a  prospect  of  escaping  destruc- 
tion, we  should  not  seek  great  things  for  our- 
selves, either  in  the  world  or  in  the  church:  yet 
such  distinctions  are  often  conferred  on  those  who 
least  aspire  to  them. — While  we  are  serving  God, 
and  employed  for  the  good  of  his  people,  we  may 
securely  confide  in  his  protection,  and  need  not 
fear  what  man  can  do  unto  us;  as  the  dangers,  to 
which  we  may  be  exposed,  wiU  eventually  excite 
the  greater  admiration  of  the  truth,  love,  and  pow- 
er of  God  in  our  preservation:  yet  we  should  use 
every  prudent  and  lawful  means  of  safety;  and  be 
thankful  to  the  instruments  of  it,  and  endeavor  to 
recompense  them.  But  even  in  exercising  grati 
tude,  we  must  not  oblige  our  benefactors  in  any 


B.  C.    1451, 


CHAPTER  III. 


B.  C.  1451. 


CHAP.  III. 

Israel  arrives  at  Jordan,  1.     The  officers  give  orders  concerning 
the  passage:   and  Joshua  also  directs  both  priests  and  people, 

2 fi.     The  Lord  encourages  and  instnicts  Joshua,  7 — 9:    and 

again,  Joshua  the  people;  assuring  them  that  the  waters  would 
be  divided  before  the  ark,  10—13.  The  waters  are  divided, 
and  Israel  passes  the  river,  while  the  priests  bearing  the  ark 
stand  in  the  midst  of  it,  14 — 17. 


A 


ND  Joshua  *  rose  early  in  the  morn- 
and  they  removed  from  ^  Shit- 


ing; 


tim,  and  came  to  Jordan,  he  and  all  the 
children  of  Israel,  and  lodged  there  be- 
fore they  passed  over. 

2  And  it  came  to  pass  after  "^  three 
days,  that  the  officers  went  through  the 
host;^ 

3  And  they  commanded  the  people, 
saying,  ^  When  ye  see  the  ark  of  the 
covenant  of  the  Lord 
*  the  priests  the  Levites 
fye  shall  remove  from  your  place,  and 
go  after  it. 

4  Yet  there  shall  be  "a  space  between 


your  God,   and 
bearing  it,  then 


a  Gen.  W:3.  Ps.  119:60.  Jer.  7: 

la.  25:3.  "26:5.   Mark  1:35. 
b  2:1.  Num.  25:1.  Mic.  6:5. 
c  See  on  1:10,11. 

d  11 See  on  Num.  10:33. 

e  6,8,14—17.  4:10.  6:6.  Num.  4: 


15.  Dent.  31:9,35.    2  Sam.  6:3, 

13.   1  Chr.  15:11,12. 
f  Ex.  13:21,22.     Matt.  8:19.  Iti: 

24.  Rev.  14:4. 
g  Ex.  3:5.  19:12.  P8.  89:7.  Heb. 

12:28,29. 


thing  contrary  to  the  wiW  of  God,  or  to  the  inter- 
ests of  his  people;  nor  flatter  them  with  the  hope 
of  deHverance  from  future  punishment,  except  in 
Ihe  method  of  the  gospel:  and  if  any  of  our  en- 
gagements are  ratified  with  an  oath,  the  utmost 
reverence  and  caution  should  be  used  in  taking, 
and  the  greatest  exactness  in  fulfilling,  that 
solemn  obligation. — While  the  accomplishment 
of  some  of  God's  promises,  is  a  pledge  for  the  per- 
formance of  the  whole  to  the  true  believer;  those 
terrors  of  conscience,  and  that  sense  of  divine 
V7rath,  which  dismay  the  ungodly,  but  do  not 
bring  them  to  repentance,  are  fearful  presages  of 
approaching  destruction.  [J^otes,  Prov.  10:24. 
11;23.) 

NOTES. 

Chap.  III.  V.  I.  Early4n  the  morning,  Joshua 
took  measures  for  the  removal  of  the  whole  con- 
gregation and  all  their  baggage  and  possessions, 
from  Shittim  to  the  banks  of  Jordan,  which  is  sup- 
posed to  have  been  about  seven  miles  distant. 
There  they  arrived  in  the  course  of  the  day;  and 
lodged  that  night,  that  they  might  be  ready  to 
pass  over  the  next  morning. 

V.  2.  Three  days  from  the  orders  before  men- 
tioned had  now  passed,  (1:11.)  and  perhaps  from 
the  return  of  the  spies,  during  which  time  the 
people  had  made  all  requisite  preparations.  It 
does  not  appear,  whether  they  expected  a  mirac- 
ulous interposition  to  facilitate  their  passage,  or 
whether  they  had  thoughts  of  crossing  the  river 
in  some  other  way:  but  they  were  very  obedient 
and  tractable,  and  seem  to  have  harbored  no 
distrust  about  the  event. — At  any  time,  the 
passage  of  such  a  multitude  of  men,  women, 
children,  flocks  and  herds,  with  all  their  sub- 
stance, by  fords  or  other  ordinary  means,  must 
have  been  attended  with  much  difficulty  and  de- 
lay, and  with  great  danger  if  the  enemies  had 
opposed  them;  but  when  Jordan  overflowed  all 
its  banks,  it  would  probably  have  been  imprac- 
ticable: (15)  for  whatever  appearance  this  river 
may  make  to  modern  travellers,  the  whole  his- 
tory represents  it,  as  having  been  at  that  time  a 
considerable  and  rapid  stream. — The  miraculous 
passage  of  Jordan  was  peculiarly  suited  to  at- 


you  and  it,  about  two  thousand  cubits  by 
measure;  come  not  near  unto  it,  that  ye 
may  know  the  way  by  which  ye  must  go; 
for  ye  have  not  passed  this  way  *  hereto- 
fore. 

5  And  Joshua  said  unto  the  people, 
''  Sanctify  yourselves:  for  to-morrow  '  the 
Lord  will  do  wonders  among  you. 

6  And  Joshua  spake  unto  the  priests, 
saying,  ^  Take  up  the  ark  of  the  cove- 
nant, and  pass  over  before  the  people. 
And  they  took  up  the  ark  of  the  cove- 
nant, and  went  before  the  people. 

7  H  And  the  Lord  said  unto  Joshua, 
This  day  will  I  begin  to  '  magnify  thee 
in  the  sight  of  all  Israel,  that  they  may 
know  "  that  as  I  was  with  Moses,  so  I  will 
be  with  thee. 

And  thou  shalt  "  command  the  priests 

■    ■  6:20. 


8 


*  Heb.  since  yesterday  and  the 
third  day.  Gen.  31:2.  Ex.  4: 
10.  1  Chr.  11:2.  Is.  30:33.  mar- 
gins. 

h  7:13.  Ex.  19:10—15.  Lev.  10: 
3.20:7.  Num.  11:18.  1  Sam. 
16:5.  Job  1:5.  Joel  2:16. 

i   13,15.    Ps.  114:1—7. 

k  i>ee  on  3 Num.  4:15.   10:33. 

Mic.  2:13.    John  14:2,3.    Heb. 


1  4:14.  T  Chr.  29:25.  2  Chr.  1: 
1.  Job  7:17.  John  17:1.  Phil, 
1:20.  2:9—11. 

m  See  on  1:5,17. 

n  1  Chr.  15:11,12.  2  Chr.  178,9.- 
29:4-11,15,27,30.  30:12.  31:9, 
10.  35:3—6.  Neh.  12:24— :8. 
13:22,28. 


tend  the  other* wonders  which  the  Lord  had 
wrought  for  Israel.  Thus  their  entrance  into 
Canaan  corresponded  with  their  departure  out  of 
Egypt;  [jYofes,  Ex.  14:  15:)  and  the  dismay  of 
the  Canaanites  would  be  increased,  the  faith  of 
Israel  strengthened,  their  expectations  raised, 
and  tlieir  conquests  facilitated. — It  can  only  be 
attributed  to  a  supernatural  power,  intimidating 
or  infatuating  the  minds  of  the  Canaanites,  that 
they  never  attempted  to  defend  this  barrier  of 
their  country,  or  to  obstruct  the  passage  of 
Israel. 

V.  3,  4.    The  Levites,  of  the  family  of  Kohath, 
I  carried  the  ark,  in  ordinary  circumstances:  but 
;  on  this  signal  occasion,  as  well  as  some  others, 
1  the  priests  (who  were  of  that  family,)  performed 
I  this   service.  {J^imi.   4:15.   10:21.  J^otes,  6:3—5. 
1  Kings  8:3.)     Thej'  were  commanded  to  march 
!  about  three  quarters  of  a  mile  before  the  people, 
till  they  arrived  at    their  destined   station:    by 
j  which  it  appeared  that  the  ark,  as  a  pledge  of 
I  Jehovah's  protection  while  they  were  obedient, 
secured  the  people,  not  they  it.  A  noble  defiance 
of  the  enemies  of  Israel  was  thus  given;    who 
were  challenged  to  attack  the  unarmed  priests,- 
I  or  to  seize  the  unattended  ark.     The  faith  and 
'  courage  of  the  priests  were  also  tried,  and  dis- 
i played  for  an  example  to  the  people;  and   rever- 
ence for  this  symbol  of  Jehovah's  presence  was 
[expressed  in  a  manner,  suited  to  the  nature  of 
that  dispensation.  The  whole  congregation  would 
!  also   have  a   faii-er  opportunity  of  viewing  the 
ark,  the  dividing  of  the  waters,  and  "the  way  by 
j  which  they  were  to  go,"  than  if  it  had  been  near- 
|er;  and  as  they  witnessed  the  obedience  of  the 
i  inanimate  creation  to  their  covenant-God,  they 
would  thus  be  instructed  to  obey  likewise. 

V.  5.  Sanctify  yourselves.'^  J\''ote,  E.r.  19:10 — 
15. — 'Beside  the  legal  purifications,  one  cannot 
'but  think  that  he  intended  they  should  dispose 
'their  minds,  by  holy  meditations  and  prayer  to 
'God,  to  receive  his  benefits,  and  to  be  more  sen- 
'sible  of  them  when  ihev  were  bestowed  on 
'them.'  Bp.  Patrick.  (JV'oies,  2  Chr.  29:5.  Joel 
2:15—17.) 

V.  7.  The  people  desired  to  see  that  God  was 
with  Joshua,  as  he  had  been  with  Moses:  (1:17.) 

[627 


B.  C.   1451. 


JOSHUA. 


B.  C.  1451. 


that  bear  the  ark  of  the  covenant,  s&ying, 
When  ye  are  come  to  the  brink  of  the 
water  of  Jordan,  °  ye  shall  stand  still  in 
Jordan. 

9  And  Joshua  said  unto  the  children 
of  Israel,  Come  hither,  and  p  hear  the 
words  of  the  Lord  your  God. 

10  And  Joshua  said,  'i  Hereby  ye 
shall  know  that  the  ""  living  God  is 
^  among  you,  and  that  he  will  without 
fail  *  drive  out  from  before  you  the  Ca- 
naanites,  and  the  Hittitcs,  and  the  Hi- 
vites,  and  the  Perizzites,  and  the  Girga- 
shites,  and  the  Amorites,  and  the  Jebu- 
sites. 

1 1  Behold,  the  ark  of  the  covenant  of 
"  the  Lord  of  all  the  earth  '  passeth  over 
before  you  into  Jordan. 

12  Now  therefore  ^  take  ye  twelve 
men  out  of  the  tribes  of  Israel,  out  of 
every  tribe  a  man. 

1 3  And  it  shall  come  to  pass  as  soon 
as  y  the  soles  of  the  feet  of  the  priests 
that  bear  the  ark  of  the  Lord,  the  Lord 
of  all  the  earth,  shall  rest  in  the  waters  of 
Jordan,  that  the  waters  of  Jordan  shall  be 
cut  off  from  the  waters  that  come  down 


o  17.  Ex.  14:13.  Lam.  3:26. 

Juig.  6:12,13. 

f  See  on  Deut.  4:1.  12:8. 

t  Sec  on  Gen.   15:15—13 — Ex. 

q  Num.  16:28—30.     1  Kings  18: 

3:8.23:27—30.33:2.   Deut.  7:1. 

36,.S7.  22:28.   Ps.  9:16.  Is.  7:14. 

Ps.  44:2,3. 

2  Cor.  13:2,3. 

u  Ps.  24:1.     Is.  54:5.    Jer.  10:7. 

r  Deut.  5:26.    1  Sam.  17:26.     2 

Mic.  4:13.     Zeph.  2:11.    Zech. 

Kings  19:4.    Jer.  10:10.     Hos. 

4:14.  6:5.  14:9. 

1:10.     Matt.  16:16.    John  6:69. 

Y  See  07i3— 6.— Is.  3:12. 

}  Thes.  1:9.  Heb.  10:31. 

X  4:9. 

s  22:31.  Ex.  17:7.  Deut.  31:17. 

y  15,16.  Ex.  14:19—22. 

and  the  Lord  promised  him,  (probably  by  imme- 
diate revelation,)  that  by  dividing-  the  waters  of 
Jordan,  he  would  put  honor  on  him,  as  he  had 
honored  Moses  at  the  Red  Sea.  In  this  manner 
the  Lord  was  pleased  to  mark  out  the  persons, 
whom  he  appointed  to  govern  Israel,  till  in  the 
days  of  Samuel  they  desired  to  have  a  kin£!^:  and 
then  he  selected  Saul,  and  afterwards  David  and 

his  posterity,  to  thatofBce At  the  river  Jordan, 

and  probably  at  Bethabara,  or  the  house  (jf  pas- 
sage, even  at  the  very  same  place  where  Israel 
passed  over  that  river,  the  Lord  Jesus  began  to 
.be  magnified  by  the  descent  of  the  Holy  Spirit, 
and  by  a  voice  from  heaven.  [John  1:28. — JVotes, 
Matt.  3:13—17.) 

V.  8.  At  the  brink  of  the  water  the  priests 
were  commanded  to  stop,  until  the  channel  of 
Jordan  had  become  drj';  and  then  to  take  their 
station  in  the  midst  of  it,  till  all  the  people  were 
passed  over.  (17) 

V.  10 — 13.  Joshua,  in  calling  Jehovah  "the 
living  God,"  and  "the  Lord,"  or  Proprietor  and 
Governor,  "of  all  the  earth,"  as  well  as  "the 
God  of  Israel,"  seems  especially  to  have  aimed 
to  render  the  stupendous  miracle  about  to  be 
wrought,  (and  which  he  foretold,  that  it  might 
be  tlie  more  impressive,)  a  convincing  proof  in 
the  minds  of  the  people,  that  all  the  gods  of  the 
nations  were  idols  destitute  of  life  and  power: 
and  that  idolatry  (to  which  they  were  excessively 
prone,)  was  as  senseless,  as  it  was  impious  and 
abominable.  [J^otes,  Deut.  4:35 — 40.  2  Kings 
19:14—19.  Is.  54:4,5.) 

V.  15.  Jordan  overjloweth,  &c.]  This  annual 
inundation  arose  from  the  melting  of  the  snows 
628] 


from  above;  and  they  shall  ^  stand  upon 
an  heap. 

1 4  it  And  it  came  to  pass,  when  the 
people  removed  from  their  tents  to  pass 
over  Jordan,  and  the  priests  *  bearing 
the  ark  of  the  covenant  before  the  peo- 
ple; 

15  And  as  they  that  bare  the  ark  were 
come  unto  Jordan,  and  ^  the  feet  of  the 
priests  that  bare  the  ark  were  dipped  in 
the  brim  of  the  water;  (for  *=  Jordan  over- 
iioweth  all  his  banks  ''all  the  time  of  har- 
vest;) 

1 6  That  the  waters  which  came  down 
from  above  stood,  and  ^  rose  up  upon  an 
heap,  very  far  from  the  city  Adam,  that 
is  beside  *"  Zaretan;  and  those  that  came 
down  toward  the  sea  of  the  plain,  even 
^  the  salt  sea,  failed,  and  were  cut  off:  and 
the  people  passed  over  right  against  Jer- 
icho. 

1 7  And  ^  the  priests  that  bare  the  ark 
of  the  covenant  of  the  Lord  *  stood  firm 
on  dry  ground  in  the  midst  of  Jordan,  and 
''  all  the  Israelites  passed  over  on  dry 
ground,  until  all  the  people  were  passed 
clean  over  Jordan. 


7.  I6.    Ex.  15:8.   Ps.  33:7.  78:13. 

114:3—5.   Hab.  3:15. 
a  See  on  3,6. — 6:6.      Acts  7:44, 

45.    1  Cor.  1:24,25. 
b  13.   Is.  26:6. 
c  4:18.   1  Chr.  12:15.    Jer.  12:5. 

49:19. 
d  5:10—12.         Lev.   23:10—16. 

Deut.  16:1—9. 
e  See  on  13 Ps.  29:10.  77:19. 


Matt.  3:26,27.  14:24—33. 
fl  Kings  4:12.      Zartanah.  7: 

46.  Zarihan. 
g  15:2.  Gen.  14:3.     Num.  34:3. 

Deut.  3:17. 
h  3,6. 

i  4:3.  2  Kings  2:8. 
k  Ex.  14:22,29.      Ps.  66:6.     Is. 

25:8.  Heb.  11:29. 


upon  mount  Lebanon.  The  barley-harvest  was 
at  hand,  or  already  begun;  and  the  overflowing 
of  the  river  seems  to  have  taken  place,  just  be- 
fore Israel  was  commanded  to  pass  over  it,  which 
served  to  render  the  miracle  more  incontestable 
and  stupendous.  (2:7,23.) 

V.  16,  17.  The  waters  helow  the  place  where 
Israel  then  was,  ran  off  towards  the  dead  or  salt 
sea,  which  was  once  the  ptain  of  Sodom,  and  left 
the  channel  dry  for  the  space  of  several  miles; 
whilst  those  above  accumulated,  and  stood  like 
mountains  very  far  back  towards  the  sea  of  Ti- 
berias, without  inundating  the  adjacent  country. 
[Marg.  Ref.  f,  g.)  As  an  illustrious  example  of 
faith  and  obedience,  the  priests,  who  bare  the 
ark,  marched  into  the  midst  of  the  dr)'  channel, 
and  there  took  their  stand,  with  the  waters  piled 
up  far  higher  than  their  heads  and  nothing  to 
prevent  their  being  overwhelmed  by  them,  but 
the  invisible  power  of  God.  Here  they  abode  all 
day,  till  the  people,  encouraged  by  their  exam- 
ple, had  in  succession  marched  over  the  river, 
with  all  that  appertained  to  them,  and  were  safely 
landed  on  the  further  shore!  (JVofes,  4:3 — 10.) — 
The  passage  through  the  Red  Sea  took  place 
in  the  night,  when  the  Israelites  were  fleeing 
from  the  Egyptians  with  great  trepidation:  but 
they  passed  Jordan  in  the  day-time,  with  pre- 
vious warning,  leisurely,  directly  opposite  to 
Jericho,   and  with  a  triumphant  defiance  of  the 

Canaanites This  passage  of  Israel  over  Jordan 

into  the  promised  land,  after  their  weary  wander- 
ings in  the  wilderness,  evidently  typified  the  be- 
liever's passage  through  death  to  heaven,  when 
he  has  finished  his  course  in  this  sinful  world. 


B.  C.   1451. 


CHAPTER  IV. 


B.  C.  1451. 


CHAP.  IV. 


Twelve  men  nre  appointed  to  take  twelve  stones  out  of  Jordan 
for  a  memorial;  and  twelve  stones  are  set  up  in  the  midst  of 

Jordan,  1 9.     The  people  pass  over;   God  magnifies  Joshua; 

and  Uie  priests  are  ordered  to  bring  tlie  ark  out  of  Jordan, 
which  then  overflows  as  before,  10—18.  The  date  of  this  event, 
19.  The  twelve  stones  are  .set  up  in  Gilgal,  where  Israel  en- 
camped, '20 — 24. 


A 


ND  it  came  to   pass,  when  all  the 
people    ^  were  clean   passed  over 


a  3:17.  Deut.  27:2. 


PRACTICAL  OBSERVATIONS. 

They  who  are  attentive  to  the  duties  of  their 
station,  and  enemies  to  sloth  and  self-indulg-ence, 
are  likely  to  be  eminent   and   useful;  and  they 
alone. — We  ong-ht  to  proceed  in  our  appointed 
course,  notwithstanding  remote  difficulties,  which 
may  appear  to  us  insurmountable;  and  to  rely  on 
the  Lord  to  remove  them  when  the  critical  mo- 
ment arrives:  for  his  interpositions  are  intended 
to  excite,  not  to  supersede,  our  activity.     But 
we  should  look  well  to  the  path  of  our  feet,  es- 
pecially when   "we  have  not  passed  that  way 
heretofore."     {JsTotes,  Prov.  4:26,27.)— The  pre- 
cepts of  the  word  of  God,  his  providential  dis- 
pensations, and  the  counsel  and  example  of  his 
ministers   and   people,  when   properly  attended 
to;  together   with   the   inward   teaching   of  his 
Holy  Spirit,  humbly  sought  by  earnest  prayer; 
wi  if  make  our  way  plain  to  us,  though  perplexed 
in  itself;    {J^ote,  Prov.  3:5,6.  P.  O.  Is.  30:18— 
33.)  and  we  cannot  in  general  go  wrong  in  keep- 
ing close  to  the  ordinances  of  God,  and  thus,  as 
it  were,  following  the  ark  in  all  its  removals.    In 
so  doing,  we   need   not  fear   rivers  of  trouble, 
mountains  of  difficulty,  or  hosts  of  opposing  foes; 
but  confiding  in  the  faithful  promise,  the  almighty 
power,  and  covenant-love  of  our  God,  "the  liv- 
ing God,  the  Lord  of  the  whole  earth,"  we  may 
proceed  with  boldness  and  alacrity.     Whether 
we  be  called  to  endure  poverty,  pain,  reproach, 
persecution,  or  death,  we  are  following  "the  Au- 
thor  and   Finisher  of  our   faith:"  nor  can   we 
set  our    foot   in   any  perilous  or   arduous  spot, 
through  the  whole  journey,  but  faith  will  there 
descry  the  print  of  the  Redeemer's  foot,  who  trod 
that  very  path  to  glory  above,  and  who  calls  us 
to  "follow  him,  that  where  he  is,  there  we  may 
be  also." — His  ministers  especially,  are  required 
to  set  the  people  an  example  of  obedience,  pa- 
tience, and  unshaken  confidence  in  him;  by  abid- 
ing in  those  perilous  or  difficult  stations  which 
he  has  assigned  them,  when  others  fear  to  pass 
that  way;  and  in  so  doing  they  may  expect  pecu- 
liar support   and   protection:    [Mole,   Ads  8:1.) 
but  if  they  hesitate  to  take  the  lead   in  facing 
danger  and  enduring  hardship;  and  shew  an  un- 
due attention  to   their  own  ease,  security,  and 
indulgence,  their  exhortations  will  be  very  light- 
ly regai'ded. — The  more  adventurous  we  are  in 
(he  path  of  duty,  the  greater  evidence  we  shall 
have  of  the   Lord's  love  and  care  of  us;  for  he 
will  not  disappoint  the  expectation  of  faith,  but 
in  due  season  exceed  our  most  enlarged  hopes. 
But  would  we  experience  the  more  signal  effects 
of  his  love  and  power,  we  must  study  to  put  away 
from  us  the  pollutions  of  sin,  and  be  peculiarly 
careful  not  "to  grieve  the  Holy  Spirit;"  we  must 
diligently  follow  his  directions,  and  give  him  all 
the  glory. — Thus   the  Christian's  course   origi- 
nates from  "the  working  of  the  mighty  power  of 
God,"  in  his  deliverance  from  the  yoke  of  sin 
and  Satan;  and  that  same  power  daily  carries  on 
the  work  of  "renewing  him  in  the  spirit  of  his 
mind,"  amidst  innumerable  snares,  temptations, 
and  counteracting  obstacles:  but  in  the  last  con- 
flict especially,  he  will  find  that   the  Lord  "is 
able  to  do  exceeding  abundantly  above  all  that 
he  asks  or  thinks,  according   to    that    power 


Jordan,  that  the  Lord  spake  unto  Joshua, 
saying, 

2  Take  you  ^  twelve  men  out  of  the 
people,  out  of  every  tribe  a  man; 

3  And  command  you  them,  saying. 
Take  you  hence  out  of  the  midst  of  Jor- 
dan, out  of  the  place  where  '  the  priests' 


b  3:12.    Num.  1:4—15.  13:2.  34: 
13.   Deut.  1:23.    1  Kings  18:31. 


Matt.  10:1—5. 
c  See  on  3:13. 


which  now  worketh  in  him;"  [JVote,  Eph.  3:20, 
21.)  so  that  even  the  feeble  Christian  shall  con- 
quer in  this  conflict,  and  pass  safely  through  this 
path  beset  with  terrors.     This  shall  continue  in- 
variably to  be  the  case,  till  all  the  company  of 
the    redeemed    "are   clean    passed   over,"    and 
landed    safe    on   Canaan's   shore. — For    though 
none  of  them  have  passed  this  way  heretofore; 
yet  Jesus  their  Brother   and   Friend,   the  true 
"Ark  of  the  covenant,"  has  gone  before,   and 
crossed  the  river,  when  its  floods  were  swelled  to 
a  tremendous  height:  and  thus  he  has  divided  the 
floods  before  them.  He  safely  reached  the  heaven- 
ly shore,  when  he  rose  from  the  dead  as  the  first- 
fruits  of  his  people,  and  ascended  into  heaven  as 
their  Forerunner:  and  he  began  to  be  magnified 
in  the  sight  of  all  Israel,  when,  thus  risen  and  as- 
cended,  he  sent  down  his  Holy  Spirit,  to  give 
assistance  to  his  apostles,  and  success  to  his  holy 
gospel.     To  those  who  neglect  this  great  salva- 
tion, death  may  well  be  "the  king  of  terrors:" 
for  its  consequences  will  be  to  them  tremendous 
beyond  expression.     But  to  believers  even  this 
"king  of  terrors"  is  become  a  friend.     "To  them 
to  live   is   Christ,   and   to  die  is  gain."  [J^Totes, 
Phil.  1:19 — 26.)     This  world  is  a  dreary  wilder- 
ness, and  they  are  often  weary  of  their  toilsome 
pilgrimage,  though  fed  with  the  Bread  of  heaven, 
and  drinking  the  Waters  of  life  from  the  Rock 
of  salvation:  and  though  guided  and  guarded  by 
their  gracious  Redeemer  through  all  the  dangers 
of  the  way;   in  their  deliberate  judgment   they 
count  it  "far  better  to  depart  hence  to  be  with 
Christ:"  and  they  may  meet  death  in  the  most 
horrid    form    (like   Jordan   overflowing   all   his 
banks,)  without  terror,  if  they  are  but  able  to 
keep  the  eye  of  faith  fixed  upon  the  Savior,  and 
on  the  inheritance  provided  for  them  in  heaven 
— Let  us  then  treasure  up  our  experiences  of  his 
faithful  and  tender  care  during  the  whole  course 
of  our  lives,  that   they  may  come  in  aid  to  our 
faith  and  hope  in  this  last  conflict:  let  us  carefully 
consider  the  examples  of  others,  whose   happy 
death  we  witness,  or  of  which  we  read  and  hear, 
to  allay  our  fears  and  encourage  our  hearts:  let 
us   prepare  daily  for  this   important  season,  by 
faith  and  repentance:  and  a  conscientious  atten- 
tion to  the  duties  of  our  station;  and  let  us  watch 
and   pray  against  anxious  or  distressing  fears. 
The  Lord  will  provide  for  our  passage  over  this 
Jordan,  when  the  time  comes:  yea,  he  will  come 
and  meet  us,  and  by  his  animating  presence  in- 
vigorate our  faith  and  hope;  till  we  join  the  innu- 
merable multitude,  that  in   the   Canaan  above 
are  singing  the  praises  of  their  greater  Deliv- 
erer, who  hath   both   redeemed  them  from  far 
worse  than  Egyptian  bondage,  and  brought  them 
safe  to  the  promised  land,  through  his  precious 
blood,  and  by  his  all-conquering  arm. 
NOTES. 
Chap.  IV.  V.  2.  These  twelve  men  had  before 
been  selected,  to  hold  themselves  in  readiness. 
(3:12.)     One  %vas  chosen  out  of  every  tribe:  (4) 
for  though  some  had  received  their  inheritance 
on  the  other  side  of  Jordan,  they  were  all  breth- 
ren, united  in  interest  and  religion;  and  it  was 
proper  they  should  all  join  in  perpetuating  the 
memory  of  this  signal  miracle. 

[629 


B.  C.   1451. 


JOSHUA. 


B.  C.  1451. 


feet  stood  firm,  ^  twelve  stones;  and  ye 
shall  carry  them  over  with  you,  and 
^  leave  them  in  the  lodging-place  where 
ye  shall  lodge  this  night. 

4  Then  Joshua  called  the  twelve  men 
whom  he  had  ^  prepared  of  the  children 
of  Israel,  out  of  every  tribe  a  man; 

5  And  Joshua  said  unto  them,  Pass 
over  before  the  ark  of  the  Lord  your 
God  into  the  midst  of  Jordan,  and  take  ye 
up  every  man  of  you  a  stone  upon  his 
shoulder,  according  unto  the  number  of 
the  tribes  of  the  children  of  Israel; 

6  That  this  may  be  s  a  sign  among 
you,  that  ^  when  your  children  ask  their 
fathers  *  in  time  to  come,  saying.  What 
mean  ye  by  these  stones? 

7  Then  ye  shall  answer  them,  That 
•  the  waters  of  Jordan  were  cut  off  before 
the  ark  of  the  covenant  of  the  Lord; 
when  it  passed  over  Jordan,  the  waters  of 
Jordan  were  cut  oft':  and  these  stones  shall 
be  for  a  J  memorial  unto  the  children  of 
Israel  for  ever. 

8  And  the  children  of  Israel  ^  did  so  as 
Joshua  commanded,  and  took  up  twelve 
stones  out  of  the  midst  of  Jordan,  as  the 
Lord  spake  unto  Joshua,  according  to  the 
number  of  the  tribes  of  the  children  of 
Israel,  and  carried  them  over  with  them 
unto  the  place  where  they  lodged,  and 
laid  them  down  there. 


Gen.  28:22.    1  Sam.  7: 
103:2.  111:4.    Luke  19: 


d  -24:27. 

12.   Ps. 

40. 
■e  8,19,20. 

f  See  on  2 Mark  3:14—19. 

g  22:27.    Kx.  12:14.  13:9.  31:13. 

Num.  16:38.  Is.  55:13.  Ez.  20: 

12,20. 
h  Ex.  12:26,27.  13:14.    Deut.  6: 


20,21.  11:19.       Ps.  44:1.71:18. 

78:3—6.   Is.  38:19.  Acts  2:39. 
*  Heb.  to-7norrtrw. 
i  3:13—16. 
j  See   on  6 Ex.    12:14.   28:12. 

30:16.     Num.  16:40.     Is.  66:3. 

Marg.   1  Cor.  11:24. 
k2— 5.  1:16—18. 


V.  3 — 9.  After  all  the  people  had  passed  over 
Jordan,  and  before  they  marched  to  the  place  of 
encampment,  or  had  any  opportunity  of  refresh- 
ing' themselves  and  taking  care  of  their  families; 
they  were  required  to  use  proper  measures  for 
transmitting-  to  posterity  a  memorial  that  Jordan 
had  been  divided  "before  the  ark  of  the  Lord;" 
and  so  g^ive  parents  an  opportunity  of  instructing 
their  children,  concerning'  the  wonderful  works 
of  God  for  Israel.  {^Tote,  20— 24.)— The  priests 
patiently  and  courag-eously  kept  their  station, 
not  only  till  the  whole  multitude  was  passed  over, 
but  also  till  these  twelve  men  had  returned  into 
the  midst  of  the  river,  and  taking  each  a  large 
stone,  probably  as  great  as  he  could  carry,  had 
returned  with  them  to  the  shore;  and  until  twelve 
stones  had  been  set  up  in  the  midst  of  the  river. 
The  twelve  stones  were  taken  from  the  very  spot 
where  the  priests  had  kept  their  station;  and  the 
twelve  other  stones  were  set  up  in  the  same 
place.  As  the  water  would  there  be  always  of 
considerable  depth,  it  may  be  supposed  that  these 
stones  were  formed  into  a  kind  of  pillar,  or  mon- 
ument, generally  visible  from  the  banks  of  the 
river. — The  concluding  words  might  be  written 
by  Joshua  at  the  close  of  his  life,  or  perhaps 
added  by  some  later  prophet.  [Marg.  Rcf.  m.) 

V.  10.  Moses  commanded.]  We  do  not  read, 
that  Moses  gave  any  instructions  about  the  pas- 
sage of  Israel  over  Jordan:  but  he  charged 
630] 


9  And  Joshua  '  set  up  twelve  stones  in 
the  midst  of  Jordan,  in  the  place  where 
the  feet  of  the  priests  which  bare  the  ark 
of  the  covenant  stood:  and  "  they  are 
there  unto  this  day. 

10  For  the  priests  which  bare  the  ark 
"  stood  in  the  midst  of  Jordan,  until  every 
thing  was  finished,  that  the  Lord  com- 
manded Joshua  to  speak  unto  the  people, 
according  to  all  that  °  Moses  commanded 
Joshua:  and  the  people  p  hasted  and  pass- 
ed over. 

1 1  And  it  came  to  pass,  when  all  the 
people  were  clean  passed  over,  '^  that  the 
ark  of  the  Lord  passed  over,  and  the 
priests,  in  the  presence  of  the  people. 

12  And  "■  the  children  of  Reuben,  and 
the  children  of  Gad,  and  half  the  tribe  of 
Manasseh,  passed  over  armed  before  the 
children  of  Israel,  as  Moses  spake  unto 
them. 

13  About  forty  thousand,  t  prepared  for 
war,  passed  over  before  the  Lord  unto 
battle,  ^  to  the  plains  of  Jericho. 

14  IT  On  that  day  the  Lord  *  magnified 
Joshua  in  the  sight  of  all  Israel;  and  "  they 
feared  him,  as  they  feared  Moses,  all  the 
days  of  his  life. 

15  And  the  Lord  spake  unto  Joshua, 
saying, 

16  Command    ^  the  priests  that  bear 


1    Ps.  111:2—4. 

m  Gen.  26:33.  Deut.  34:6.  Jud?. 

1:26.     1  Sam.  .30:25.    2  Sam.  4: 

3.    2  Chr.  5:9.     Matt.  27:8.  28: 

15. 
n  See  07i  3:16,17.— Is.  28:16. 
o  Num.  27:21—23.  Deut.  31:9. 
p  Ex.  12:39.  Ps.  119:60.    Prov. 

27:1.     Ec.  9:10.      2  Cor.  6:2. 

Heb.  3:7,8. 
q  18.  3:3,17. 


r  1:14.  Num.  32:20—32. 

]  Or,  ready  arrned.   Eph.  6:11. 

s  5:10.    2  Kings  25:5.  Jer.  39:5. 

■62:3. 
t  1:16—13 S<eon3:7 1  Cor. 

10:2. 
u  Ex.  14:31.       1  Sam.  12:18.      1 

Kings   3:28.         2    Chr.    30:12. 

Prov.  24:21.  Bom.  13:4. 
V  See  on   3:3—6 Ex.   25:16— 

22.  Rev.  11:19. 


Joshua  to  obey  the  Lord,  and  the  people  to  be 
observant  of  Joshua;  to  which  they  peculiarly 
attended  on  this  occasion. — It  is  said,  "the  peo- 
ple hasted,"  as  none  of  them  wasted  any  time: 
perhaps  some  were  timorous  through  unbelief;  but 
there  was  no  undue  haste  or  confusion.  (JVo<e, 
/*.  28:16,  conclusion.) 

V.  11.  The  people  'beheld  the  water  standing 
'still  on  an  heap,  while  the  ark  was  in  the  river; 
'but  come  tumbling  down  when  it  was  gone; 
'which  demonstrated  that  it  was  God's  presence 
'with  them,  to  which  alone  they  owed  this  mirac- 
'ulous  mercy.'     Bp.  Patrick. 

V.  12,  13.  This  armed  body  of  men,  unencum- 
bered with  families  or  flocks,  and  prepared  to 
repel  the  enemy,  if  they  should  attack  them, 
would  leave  the  other  tribes  more  at  liberty  to 
attend  upon  their  personal  and  domestic  concerns. 
(JVb/e,  1:12— 15.)— Probably  the  inhabitants  of 
Jericho  witnessed  from  the  walls  of  the  city  this 
astonishing  scene;  and  saw  their  invaders  en- 
camp in  those  very  plains,  where  it  might  have 
been  expected  the  inhabitants  of  the  land  would 
have  mustered  their  forces  to  oppose  them.  [JVote, 
3:2.) 

V.  14.  In  consequence  of  the  honor  which 
God  put  en  Joshua  on  this  occasion,  the  Israel- 
ites stood  in  awe  of  him,  and  submitted  to  his 
authority  ever  after,  as  the  divinely  appointed 
successor  to  Moses;  perceiving  that  the  Lord  was 


B.  C.   1451 


CHAPTER  IV. 


B.  C.  1451. 


the  ark  of  the  testimony,  that  they  come 
up  out  of  Jordan. 

17  Joshua  therefore  commanded  the 
priests,  saying,  *  Come  ye  up  out  of  Jor- 
dan. 

18  And  it  came  to  pass,  when  the 
priests  that  bare  the  ark  of  the  covenant 
of  the  Lord,  were  come  up  out  of  the 
midst  of  Jordan,  and  ^  the  soles  of  the 
priests'  feet  were  *  hfted  up  unto  the  dry 
land,  ^  that  the  waters  of  Jordan  returned 
unto  their  place,  *  and  +  flowed  over  all 
his  banks,  as  ihey  did  before. 

19  And  the  people  came  up  out  of  Jor- 
dan on  the  tenth  day  of  the  ^  first  month, 
and  encamped  in  '^  Gilgal,  in  the  east  bor- 
der of  Jericho. 

20  And  '^  those  twelve  stones,  which 
they  took  out  of  Jordan,  did  Joshua  pitch 
in  Gilgal. 


X  Gen.   8:16—13.      Dan.  3:20. 

Acts  16:23,35—39. 
y  See  on  3:13,15. 
*  Heb.  plucked  up. 
z  Kx.  14:26—28. 
,13:1.5.    1  Chr.  12:15. 


t  Heb.  -ti'ent.  Is.  8:8. 

b  Ex.  12:2,3. 

c  5:9.  10:6,43.  15:7.      1  Sam.  11: 

14,15.    15:33.       Am.   4:4.    5:5. 

Mlc.  6:5. 
d  See  on  3,8. 


with  him,  as  he  had  been  with  Moses.  [JVole,  1: 
16—18.) 

V.  15 — 18.  The  priests  did  not  quit  their  sta- 
tion, till  Joshua,  who  had  commanded  them  thith- 
er, ordered  them  thence;  nor  did  he  thus  order 
them  till  the  Lord  commanded  him:  so  obedient 
were  all  parties  to  the  word  of  God,  and  so  en- 
tirely confident  of  his  protection!  As  soon  as  the 
priests  liad  reached  the  shore,  and  the  ark,  the 
sj'mbol  of  the  Lord's  presence,  had  left  the  river, 
the  waters  reverted  to  their  natural  course,  and 
flowed  over  all  the  banks  as  before;  shewing  that 
the  power  of  him,  who  enacted  the  laws  of  na- 
ture, had  on  this  occasion  suspended  them,  for 
the  display  of  his  glory  in  performing  his  prom- 
ises to  the  people.     (JVoies,  11.   Dan.  3:26,27.) 

V.  19.  The  Israelites  passed  over  Jordan,  ex- 
actly five  days  short  of  forty  years  after  they 
left  Egypt,  and  just  in  time  to  prepare  for  the 
celebration  of  the  passover,  upon  their  entrance 
into  Canaan,  as  they  had  celebrated  it  just  be- 
fore their  departure  out  of  Egypt.  [JVote,  Ex. 
12:3—10.) 

V.  20 — 24.  It  is  most  natural  to  conclude,  that 
these  stones  were  placed  separately  on  some 
eminence,  where  they  would  be  conspicuous;  and 
being  exactly  twelve,  according  to  the  number 
of  the  tribes  in  Israel,  and  probablj'  no  other 
stones  near,  at  all  like  them  in  size  and  kind; 
they  would  naturally  excite  inquiries,  Jiow  they 
rame  there,  and  what  was  meant  by  them.  Thus 
llie  miraculous  division  of  Jordan,  (as  completing 
that  kindness  to  Israel,  which  was  begun  at  the 
division  of  the  Red  Sea,)  would  frequently  be- 
come the  subject  of  conversation,  both  among 
the  Israelites,  and  those  who  came  thither  from 
distant  nations;  the  tradition  of  this  event  would 
be  perpetuated  and  circulated  very  widely;  and 
even  the  gentiles  might  be  induced  to  examine 
the  sacred  oracles,  and  to  inquire  further  con- 
cerning the  glorious  perfections  and  wonderful 
works  of  Israel's  God. — In  these  respects  this 
memorial  would  tend  to  promote  true  religion; 
"that  all  the  people  of  the  earth  might  know  the 
hand  of  the  Lord,  that  it  is  mighty."  But  it 
would  especially  give  parents  an  opportunity  of 
diverting  the  inquisitiveness  of  tiieir  children  into 
a  profitable  channel,  by  encouraging   them  to 


21  And  he  spake  unto  the  children  of 
Israel,  saying,  ^  When  your  children 
shall  ask  their  fathers  ^  in  time  to  come, 
saying.  What  mean  these  stones? 

22  Then  ye  shall  let  your  children 
know,  '"saying,  Israel  came  over  this  Jor- 
dan on  dry  land. 

23  For  the  Lord  your  God  dried  up 
the  waters  of  Jordan  from  before  you, 
until  ye  were  passed  over,  as  the  Lord 
your  God  did  to  the  Red  Sea,  g  which  he 
dried  up  from  before  us,  until  we  were 
gone  over: 

24  That  "  all  the  people  of  the  earth 
might  know  the  hand  of  the  Lord,  »  that 
it  is  mighty;  that  ^  ye  might  fear  the 
Lord  your  God  5  for  ever. 


e  See  on  6.— Ps.   105:2—5.   145: 

4—7. 
t  Heb.  to-morroTv. 
I'  See  on  3:17 — Ex.   14:29.    15: 

19.     Ps.  66:5,6.      Is.   11:15,16. 

44:27.  51:10.   Rev.  16:12. 
gNeh.  9:11.    Ps.  77:16— 19.  78: 

13.   Is.  43:16.  63:12—14. 
h  Ex.   9:16.      Deut.  28:10.       1 


Sam.  17:46.      1  Kin^s  8:43.     2 

Kings  5:15.   19:19.     Ps.   106:8. 

Dan.  3:26—29.  6:26,27. 
i  Ex.  15:16.     iCbr.  29:12.    Ps. 

89:13. 
k  Ex.   14:31.  20:20.     Deut.  6:2. 

Ps.  76:6—8.  89:7.    Jer.  10:6,7. 

32:40. 
^  Heb.  all  days. 


ask  questions  on  the  subject;  and  by  giving  them 
such  answers,  as  would  tend  to  bring  them  ac- 
quainted with  the  works  of  God,  and  to  impress 
them  with  the  fear  of  his  name;  that  so  one  gen- 
eration after  another  might  be  confirmed  in 
worshipping  him  alone,  and  be  restrained  from 
idolatry. — These  stones  are  supposed  to  have 
remained,  till  the  days  of  Christ,  or  even  longer. 
(JVoie*,  £a:.  12:11— k.  13:8—10.  Ps.  78:3—8. 
111:4.) 

PRACTICAL  OBSERVATIONS. 

The  works  of  the  Lord  are  so  worthy  of  re- 
membrance, and  the  heart  of  man  is  so  prone  to 
forget  them,  that  various  methods  must  be  adopt- 
ed to  keep  them  in  remembrance. — Our  own 
case  should  be  disregarded,  and  our  ordinary  em- 
ployments or  refreshments  postponed,  that  we 
may  lose  no  time  in  rendering  to  the  Lord  the 
tribute  of  praise  for  mercies  received,  while  the 
sense  of  gratitude  glows  in  the  heart,  and  before 
tlie  lively  impression  has  time  to  wear  off. — 
There  is  a  pecidiar  st^'le  in  the  works  and  in 
the  word  of  God:  majestic  in  simplicity,  expres- 
sive and  emphatic;  but  with  genuine  dignity, 
disdaining  the  incumbrance  of  useless  ornament 
and  afl't'cted  splendor.  Never  did  triumphal  col- 
umn or  arch,  with  all  the  magnificence  of  archi- 
tecture, form  so  proper  a  monument  of  some 
celebrated  victory,  as  did  the  twelve  rude  stones 
from  Jordan's  channel  of  the  miraculous  passage 
of  Israel  into  Canaan,  under  the  conduct  of  the 
ark  of  the  Lord.  Such  is  the  instituted  memo- 
rial of  the  Redeemer's  dying  love:  simple,  im- 
pressive, and  entirely  calculated  to  shew  forth 
liis  death  and  passion  in  the  most  affecting  man- 
ner; to  be  a  suitable  profession  of  our  repent- 
ance, faith,  and  grateful  love;  and  to  express  our 
devotedness  to  him,  our  fellowship  with  him  and 
his  people,  and  our  expectation  of  future  harmo- 
nious felicity  in  the  realms  above.  Yet  all  this 
is  veiled  under  so  plain  an  exterior,  that  the 
carnal  eye  can  see  no  comeliness  or  excellency 
in  it,  any  more  than  in  him  whose  love  is  com- 
memorated: and  to  make  it  suit  the  grovelling 
minds  of  the  worldly,  and  the  selfish  purposes  of 
the  ambitious,  it  has  been  dressed  up  with  pomp 
and  parade  of  meaning  and  of  ceremony;  whif*h 

[G31 


13.  C.   1451. 


JOSHUA. 


B. 


h. 


1451. 


CHAP.  V. 

The  Canaaoites  are  affrighted,  1.  Joshua,  at  God's  command, 
circumcises  Israel:  the  need  there  was  of  this,  2 — 8.  The 
place  is  called  Gilgal,  9.  The  passover  is  kept  at  Gilgal,  10, 
II.  The  manna  ceases,  12.  One  appears  to  Joshua,  calling 
himself  "The  Captain  of  the  Lord's  host,"  13 — 15. 

AND  it  came  to  pass,  when  *  all  the 
kings  of  the  Amorites,  which  were 
on  the  side  of  Jordan  westward,  and  all 
the  kings  of  the  *^  Canaanites, ''  which  were 
by  the  sea,  ®  heard  that  the  Lord  had 
dried  up  the  waters  of  Jordan  from  be- 
fore the  children  of  Israel,  until  we  were 
passed  over,  that  their  heart  melted; 
'  neither  was  there  spirit  in  them  any 
more  because  of  the  children  of  Israel. 

2  IT  At  that  time  the  Lord  said  unto 
Joshua,  Make  thee  *  sharp  knives,  and 
^  circumcise  again  the  children  of  Israel 
the  second  time. 

3  And  Joshua  *"  made  him  sharp  knives, 
and  circumcised  the  children  of  Israel  at 
+  the  hill  of  the  foreskins. 

4  And  this  is  the  cause  why  Joshua 
did  circumcise:  '  All  the  people  that  came 

Is.  13:6—3.     Ez.  21:7.      Dan. 

5:6. 
*Or,  knives  of  Jlint.  Ex.  4:25. 
g  Gen.  17.10— 14.    Deut.  10:16. 

30:6.    Rom.  2:29.  4:11.    Col.  2: 

11. 
h  Gen.  17:23—27.    Matt.  16:24. 
t  Or,  Gibeah  haaraloth. 
\  Num.  14:29.  26:64,65.     Deut. 

2:16.    1  Cor.  10:5.   Heb.  3:17— 

19. 


a  12:9—24.24:15.  Gen.  10:15— 

19.  15:13—21.  48:22.  Judg.  11: 

23.     2  Sam.  21:2.      Ez.   16:3. 

Am.  2:9. 
c  17:12,18.    Gen.  12:6.     Ex.23: 

23.     Judg.  1:1.  4:2.     Ezra  9:1. 

Ps.  135:11. 
d  Num.  13:29.  Judg.  3:3.   Zeph. 

2:4—6. 
eS«o>v2:9— 11 Ex.    15:14, 

15.   Ps.  4;:4— 6.   Rev.  18:10. 
f  1  Sara.  25:37.       1  Kin?s   10:5. 


Lave  so  disg-uised  and  perplexed  the  divine  ap- 
pointment, that  many  of  the  true  disciples  of 
Christ  have  been  strang-ely  frighted  from  it,  as  if 
some  formidable  mischief  lay  concealed  within; 
to  the  dishonor  of  the  Lord,  and  the  detriment  of 
their  own  souls.  But  we  should  take  every 
proper  occasion  of  attending  on  that  sacred  or- 
dinance, learning  from  the  word  of  God  its  sim- 
ple meaning  and  intention;  and,  should  gladly 
speak  of  them,  when  opportunity  is  afforded,  to 
our  children,  our  neighbors,  and  to  every  in- 
quirer. In  tliis,  and  in  every  thing  else,  the  cu- 
riosity of  children  should  be  improved  as  an 
opening  to  their  instruction:  and  they  who  take 
pleasure  in  searching  out  the  works  of  the  Lord, 
and  in  diffusing  their  knowledge  among  stran- 
gers, or  perpetuating  it  to  posterity,  shall  more 
and  more  understand  his  lovmg  kindness  and 
mercy.  [Ps.  107:43.) — Gladly  should  we  all  ren- 
der every  service  we  can  to  the  church  of  God, 
and  consider  ourselves  as  having  one  common 
interest  with  all  the  families  of  the  redeemed, 
however  separated  by  rivers,  seas,  or  mountains, 
or  by  the  more  unnalural  partition-walls  of  sects 
and  parties:  and  in  so  doing,  we  may  safely  com- 
mit our  families  and  interests  to  the  protection 

of  Israel's  God When,  with  careful  attention 

to  the  commands  and  providence  of  God,  we 
have  taken  the  place,  and  engaged  in  the  ser- 
vice, assigned  us;  we  ought  patiently  to  abide  in 
it,  and  not  to  attempt  to  remove,  till  he  evidently 
commands  us  thence.     Nothing  can  hurt  us  in 


doing 


this,   and    nothing    should   intimidate    us 


from  it.  In  like  manner  also,  we  ought  patiently 
to  wait  our  dismission  from  this  sinful  world, 
ready  to  depart,  but  willing  to  bear  the  cro.ss  and 
maintain  the  conflict,  till  the  Lord's  purposes 
for  his  own  glory  be  accomplished  in  us. — But  the 
removal  of  the  righteous  is  frequently  like  the 
(332] 


out  of  Egypt  that  were  males,  even  all  the 
men  of  war,  died  in  the  wilderness  by  the 
way  after  they  came  out  of  Egypt. 

5  Now  all  the  people  that  came  out 
were  circumcised;  but  all  the  people  thai 
were  born  in  the  wilderness  by  the  way, 
as  they  came  forth  out  of  Egypt,  them 
J  they  had  not  circumcised. 

6  For  the  children  of  Israel  ^  walked 
forty  years  in  the  wilderness,  till  all  the 
people  that  were  men  of  war,  which  came 
out  of  Egypt,  were  consumed,  because 
they  obeyed  not  the  voice  of  the  Lord: 
unto  whom  the  Lord  '  sware,  that  he 
would  not  shew  them  the  land,  which  the 
Lord  sware  unto  their  fathers  that  he 
would  give  us,  ""  a  land  that  floweth  with 
milk  and  honey. 

7  And  °  their  children  whom  he  raised 
up  in  their  stead,  them  Joshua  circum- 
cised: for  they  were  uncircumcised,  be- 
cause they  had  not  circumcised  them  by 
the  way. 

8  And  it  came  to  pass  }  when  they  had 
done  circumcising  all  the  people,  that  they 
abode  in  their  places  in  the  camp  °  till 
they  were  whole. 


J   Deut.     12:8,9.        Hos.    6:6,7. 

Matt.  12:7.  Rom.  2:26.    1  Cor. 

7:19.  Gal.  5:6.6:15. 
k  Num.  14:32—34.   Deut.  1:3.  2: 

7,14.   Ps.  95:10,11.  Jer.  2:2. 
1  Num.  14:23.   Heb.  3:11. 
m  See  on  Ex.  3:8,17 Ez.  20:6, 


15.  Joel  3:18. 

n  Num.  14:31.  Deut.  1.39. 

J  Heb.  ichen  the  people  had 
made  an  etid  to  be  circum- 
cised. 

o  Gen.  34:25. 


opening  of  the  flood-gates  of  divine  judgments 
upon  guilty  nations,  wliich  have  been  restrained 
by  their  presence,  example,  and  prayers;  and 
much  more  when  the  ministers  and  ordinances 
of  God  are  removed,  may  national  calamities  be 
expected.  But  let  us  bless  God  that  this  is  not 
the  case  with  our  favored  land:  let  us  unite  in 
prajer  that  it  may  not  be:  and  let  us  also  remem- 
ber, that  we  may  derive  benefit  from  all  the  mer- 
cies shewn  to  his  church  in  all  ages  and  nations, 
and  should  bless  God  for  them;  and  every  re- 
cent favor  should  excite  us  to  repeat  his  praises 
for  former  blessings. 

NOTES. 

Chap.  V.  V.  1.  Great  terror  had  before  per- 
vaded the  minds  of  the  inhabitants  of  Canaan, 
in  every  part  of  the  country:  yet  the  kings 
seem  to  have  kept  up  their  courage,  till  they 
heard  that  tiie  barrier  of  the  land  had  been 
broken  through,  by  a  miracle  similar  to  the  di- 
viding of  the  Red  Sea;  and  that  the  whole  mul- 
titude of  Israel  was  actually  encamped  in  their 
country,  M'ith  the  express  purpose  of  possessing 
it,  and  extirpating  the  former  inhabitants.  On 
hearing  this,  their  hearts  melted  with  terror,  as 
wax  before  tiie  fire;  and  this  both  anticipated  and 
facilitated  their  destruction.  [Marg.  Ref.) — The 
words  "  We  were  passed  over,"  intimates  that  the 
writer  was  one  of  the  company. 

V.  2—8.  It  is  probable,  that  there  had  been 
a  general  circumcision,  a  short  time  before  the 
departure  of  Israel  from  Egypt;  of  all  those  who 
were  then  found  uncircumcised:  and  with  refer- 
ence to  it,  this  circumcision,  which  took  place 
immediately  on  their  entering  the  promised  land, 
was  called  "the  second  time."  It  is  evident  that 
the  Israelites,  who  had  been  born  in  the  wilder- 
ness, were  left  uncircumcised:  but  it  is  not  so 


B.  C.  1451. 


CHAPTER  V. 


.    B.  C.   1451. 


9  And  the  Lord  said  unto  Joshua, 
This  day  have  I  p  rolled  away  the  re- 
proach of  Egypt  from  off  you:  wherefore 
the  name  of  the  place  is  called  *Gilgal 
unto  this  day. 

10  And  the  children  of  Israel  encamp- 
ed «in  Gilgal,  and  i  kept  the  passover  on 
the  fourteenth  day  of  the  month  at  even, 
in  the  plains  of  Jericho. 

1 1  And  they  did  eat  of  the  old  corn  of 
the  land  on  the  morrow  after  the  pass- 
over,  "■  unleavened  cakes,  and  parched 
corn  in  the  self-same  day. 

12  And  Uhe  manna  ceased  on  the 
morrow  after  they  had  eaten  of  the  old 
corn  of  the  land;  neither  had  the  children 
of  Israel  manna  anymore;  *but  they  did 
eat  of  the  fruit  of  the  land  of  Canaan  that 
year. 

13  TF  And  it  came  to  pass,  when  Josh- 


p  Gen.  34:14.  1  Sam.  17:26,36. 
Ps.  119:39.  Jer.  9:25.  Ez.  20: 
7.  ::3:3,8.  Eph.  2:11,12. 

*  That  is,  rolling.  4:19. 

q  Kx.  12:3,&c.    Num.  9:1—5, 

r  Ex.  12:18—20.   13:6,7.     Lev. 


23:6,14. 
s  Ex.  16:35.  Neh.  9:20,21.  Rev. 

7:16,17. 
t  Deut.  6:10,1).      Prov.    13:22. 

Is.  65:13,14.  John  4:38. 


manifest  whether  this  omissioa  arose  from  neg'- 
lijence;  or  whether  the  Lord  dispensed  with  it 
during'  their  wanderings,  when  every  removal 
would  have  rendered  it  dangerous  to  many  in- 
fants; or  whether  the  nation  was  laid  under  a 
kind  of  interdict,  when  the  rebellious  genera- 
tion was  doomed  to  die  in  the  wilderness.  It  is 
generally  agreed,  that  the  passover  was  cele- 
brated only  once,  during  Israel's  continuance  in 
the  desert;  and  the  people  there  did  not  want  any 
mark  of  distinction  from  other  nations:  so  that 
circumcision,  in  respect  of  its  principal  objects, 
was  not  so  requisite  in  that  situation,  as  after 
they  were  settled  in  Canaan;-  where  every  in- 
stituted ordinance,  and  every  method  of  distinc- 
tion and  separation,  mu'^t  be  used.  The  command 
however  given  to  Joshua,  and  by  him  to  the  peo- 
ple, to  perform  this  painful  operation  on  so  great 
a  multitude,  immediately  upon  entering  the 
enemy's  country,  when  it  was  well  known  that 
tiiey  would  by  it  be  for  some  time  utterly  dis- 
abled, formed  a  very  great  trial  of  their  faith; 
(jVoie,  Gen.  34:25 — 28.)  and  their  prompt  and 
universal  obedience,  in  such  critical  circum- 
stances, manifested  a  confidence  in  the  Lord's 
protection,  and  a  submission  to  his  will,  which 
confirm  the  sentiment,  that  this  was  the  best  of 
all  the  generations  of  Israel. — As  circumcision 
might  be  performed  by  any  one;  though  the 
number  to  be  circumcised  was  great,  the  whole 
would  soon  be  completed,  probably  on  the  first 
day  after  their  passage  over  Jordan. 

V.  9.  When  the  Israelites  were  brought  into 
the  promised  land,  and  the  covenant  of  the  Lord 
was  thus  solemnly  ratified  with  them,  as  the  seed 
of  Abraham,  by  the  appointed  seal;  the  reproach 
of  their  Egyptian  bondage,  and  idolatrous  cus- 
toms, was  rolled  away;  and  it  was  plain,  that  the 
Lord  had  not  brought  them  forth  into  the  wilder- 
ness to  destroy  them.  {J^otes,  Gen.  17:7 — 12,23 
—27.  Ex.  4:24—26.  1  Sam.  17:25,26.')- The  word 
"Gilgal"  signifies  rolling.  The  same  place  was 
also  called,  "the  hill  of  the  foreskins;"  because  of 
the  -^reat  numbers  whose  foreskins  were  left  bu- 
ried there.  (3) 

V.  10.  The  general  circumcision  of  the  people 
was  preparatory  to  the  solemn  observance  of  the 
passover  in  its  season;  for  no  uncircumcised  per- 
VoL.  1.  80 


ua  was  by  Jericho,  that  "  he  lifted  up  his 
eyes  and  looked,  and  behold  there  stood 
^  a  Man  over  against  him,  with  ^  his  sword 
drawn  in  his  hand:  and  Joshua  went  unto 
him,  and  said  unto  him,  ^  Art  thou  for  us, 
or  for  our  adversaries? 

14  And  he  said.  Nay;  "  but  as  t  Cap- 
tain of  the  host  of  the  Lord  am  I  now 
come.  And  Joshua  ^  fell  on  his  face  to 
the  earth,  and  did  worship,  and  said 
unto  him,  "^What  saith  "^  my  lord  unto 
his  servant? 

15  And  the  Captain  of  the  Lord's 
host  said  unto  Joshua,  ^  Loose  thy  shoe 
from  off  thy  foot;  for  the  place  whereon 
thou  standest  is  holy.  And  Joshua  did 
so. 

u  Gen.;33:l,5.  Dan.  8-3.  10:5. 
X  6:2.        Gea.    18:2.    32:21—30. 

Judg.  13:8,9.11,22.    Dan.  10:5. 

Hos.  12:3—5.   Zech.  1:8.  Rev. 

1:13. 
y  Num.  22:23.     1  Chr.  21:16,17. 
z  1  Chr.  12:17,18. 
a  Ex.  23:20—22.  Is.  55:4.  Dan. 

10:13,21.    12:1.         Heb.    2:10. 

Rev.  12:7.  19:11,14. 
t  Or,  Prince. 


b  Gen.     17:3,17.        Lev.    9:24. 

Num.     16:22,45.        Matt.    8:2. 

Luke    5:12.        Acts    10:25,26. 

Rev.  19:10.22:8,9. 
c  1  Sam.  3:9,10.     Is.  6:8.     Acts 

9:6. 
d  Ex.  4:10,13.   Ps.  110:1.  Matt. 

22:14.    Luke  1:43.  20:42.  John 

20:28.   Phil.  3:3. 
e  Ex.  3:5.  Acts  7:32,33.   2  Pet. 

1:18. 


son  might  eat  of  it.  {J\rotes,Ex.  12:43—45,48,49.) 
This  was  a  proper  entrance  upon   the  promised 
land,   as  a  holy  land.     The   celebration   of  the 
passover   immediately   preceded  Israel's   depar- 
ture out  of  Egypt;  and  formed  nearly  their  first 
employment  on  entering  Canaan:  for  thej^  were 
both  brought  out  of  Egypt,  and   into  the  land  of 
.their   inheritance,    "that  they  might  keep  the 
Lord's  statutes,   and  observe  his  laws."    (JVoie, 
Ps.  105:43 — 45.)     Having  been  circumcised  on 
the  eleventh   day  of  the  month,  they  would    be 
enabled  to  eat  the  passover  on  the  evening  of  the 
fourteenth:  while  those  who  had  before  been  cir- 
cumcised might  prepare  for  their  brethren:  and 
by  the  time  that  the  days  of  unleavened  bread 
j  were  ended,  they  would  be  perfectly  healed  and 
fit  for  action.     In  the  mean  time,  the  Canaanites 
[  were  intimidated,  and  restrained  from  assaulting' 
I  them.     Nay,  their  very  confidence  in  thus  setting- 
I  their  enemies  at  defiance,  while  they  attended  to 
I  the  ordinances   of  their  religion,  and  engaged 
I  Jehovah  to  fight  their  battles,  if  it  were  known 
among  the  inhabitants  of  the  land,  would  tend  to 
increase  their  consternation.   [JSTote,  Ex.  H 4:24.) 
V.  11,  12.  The  people  would  find  abundance  of 
old  corn  in  the  deserted  granaries  of  the  affright- 
ed   inhabitants;    and    the   barley-harvest   being- 
I  ripe,   after  ofifering  the  sheaf  of  first-fruits,  they 
I  ate  also  new  parched  corn:  and  thus  the  manna, 
being  no  longer  necessary,  ceased,  after  having- 
been  sent  them  regularly  for  almost  forty  years! 
{Ex.  16:35.) 

V.  13 — 15.  Joshua  was  either  taking-  a  view  of 
Jericho,  in  order  to  attack  it,  or  employed  in  se- 
rious meditation  and  prayer,  or  both  alternately; 
when  he  was  surprised  with  the  appearance  of 
one,  in  form  as  "a  Man, ...  with  his  sword  drawn 
in  his  hand."  Joshua,  not  at  all  intimidated,  ac- 
costed him,  and  demanded  of  him  whether  he  was 
an  ally  or  an  enemy;  and  he  received  for  answer, 
that  he  was  come,  not  only  as  an  Ally,  but  as 
Commander-in-chief  over  the  Lord's  host,  and 
over  Joshua  himself:  upon  which  Joshua  recog-- 
nized  and  worshipped  him  as  his  Lord;  and  rev- 
erently prostrating  himself  upon  the  earth,  wait- 
ed and  asked  to  know  his  will.  Not  only  was  tliis 
worship  received,  but  he  was  further  command- 
ed to  shew  the  same  toke«  of  respect  to  the 

[633 


R  C.  1450. 


JOSHUA. 


B.  C.   1450. 


CHAP.  VI.  ,  ] 

Jericho  is  shut  up:  and  the  Lord  instructs  Joshua  how  to  conduct 
the  siege,  1 — 5.  Joshua  directs  the  priests  to  carry  the  ark 
round  the  city,  preceded  by  other  priests,  sounding  with  trum- 
pets, and  attended  by  the  people,  6,  7.  They  thus  march  round 
the  city  daily  for  six  days,  and  seven  times  on  the  seventh  day, 
8 — lb.  The  city  and  all  in  it,  (except  Rahab  and  those  with 
her,)  are  devoted  to  destruction,  17 — 19.  The  people  shout, 
the  walls  fall  down,  and  the  city  is  taken  and  destroyed;  but 
Rahab  is  preserved,  20 — 25.  A  curse  is  denounced  on  him 
who  should  rebuild  Jericho,  26.  Joshua  becomes  renowned,  27. 

NOW  Jericho   *  was  straitly  shut  up, 
^  because  of  the  children  of  Israel: 
none  went  out,  and  none  came  in. 

2  And  ^  the  Lord  said  unto  Joshua, 

*  Heb.  did  shut  it/>,  and  vias 
shut  up.  2:7.  2  Kings  17:4. 


a  2:9—14.   Ps.  127:1. 
b  See  on  5:13—15. 


lieavenly  vision,  which  had  been  required  when 
the  Lord  appeared  to  Moses  in  the  biisli:  [J^fotes, 
Ex.  3:2 — 6.)  and  this  being'  done,   he  received! 
from  him  the  orders  contained  in  the  ensuing' | 
chapter,  which  is  a  continuation  of  the  siibject, ! 
and  is  very  improperly  separated  from  the  close  { 
of  this. — All  these  circumstances  prove  bej'ond  a( 
doubt,    that  this  armed  Man  was  no  other  than  j 
the  Son  of  God,  Jehovah,  the  second  Person  in ; 
the  sacred  Trinity,  the  Captain  of  our  salvation, 
anticipating  his  incarnation,  and  assuring  Joshua 
of  success  in  this  war.  [JVotes,   Gen.  22:30.  Hos. 
12:3 — 6.    Phil.  2:5 — 8.)     'Jesus,   our   Lord,   the 
'Prince  of  his  Father's  host,    appearing  to  him 
'who  was  a  type  of  him,  at  Jericho,  with  a  drawn 
'sword,  promised  to  be  tlie  Defender  of  his  peo- 
'ple.'  Arclibp.  Usher.    'The  Angel,  who  suffered 
'himself  to  be  worshipped,  and  by  whose  presence 
'the  place  where  he  appeared  was  sanctified,  so 
'that  Joshua  was  commanded  to  put  off  his  shoes, 
'no  doubt  was  he  whom  all  the  angels  in  heaven 
-♦worshipped.'  Bp.  Patrick. 

PRACTICAL  OBSERVATIONS. 

•  How  dreadful  is  the  case  of  those,  who  are  ir- 
reversibly devoted  to  destruction,  for  whom  no 
mercy  is  reserved,  and  who  see  the  deserved  ven- 
geance of  God  advancing  towards  them  with 
steady  pace,  without  an}'  possibility  of  averting 
or  escaping  it!  Such  will  be  the  horrible  situa- 
tion of  the  wiclved,  when  stimmoned  to  appear  be- 
fore the  tribunal  of  an  offended  God.  Nor  can 
words  express  the  anguish  of  their  feelings,  or  the 
greatness  of  their  terror,  when  they  shall  call  in 
vain  "upon  the  rocks  and  mountains  to  fall  upon 
them,"  and  hide  them  from  the  intolerable  frown 
of  their  angry  Judge,  and  from  the  dire  sentence 
which  he  is  prepared  to  execute  upon  them.  As 
"men's  hearts  cannot  endure,  or  their  hands  be 
strong,"  in  such  circumstances;  oh,  that  they 
Would  now  take  warning,  even  before  it  be  too 
late,  that  they  would  flee  for  refuge  to  Isy  hold  1 
on  the  hope  set  before  them  in  the  salvation  of 
the  gospel! — The  maxi.ns  and  conduct  of  the  I 
church  of  God  are  widely  different  from  those  of 
the  world.  What  other  general  ever  opened  a 
campaign  in  an  enemy's  co^untry,  in  the  manner 
that  Joshua  did?  On  such  occasions,  all  atten- 
tion paid  to  the  exercises  of  religion  is  too  gen- 
erally considered  as  a  needless  waste  of  time. 
Yet, "if  the  help  of  God  be  indeed  the  best  securi- 
ty for  success,  and  if  his  anger  is  more  to  be  fear- 
ed than  the  sword  of  any  enemy,  it  will  be  found 
true  policy  to  begin  every  expedition  with  re- 
pentance of  sin,  and  attendance  on  the  solemn 
worship  of  the  Lord,  and  with  using  every  meth- 
od of  securing  his  protection;  though  to  a  car- 
nal eye  that  method  may  appear  unfavorable  to 
success.  [J^ote,  Matt.  6:33,34.)— But  especially 
the  Christian  soldier  must  thus  begin  his  spiritual 
warfare:  nor  can  he  face  any  of  his  enemies 
without  "the  circumcision  of  the  heart,"  as  the 
634] 


"  See,  I  have  given  into  thine  hand  Jeri- 
cho, and  the  king  thereof,  and  the  mighty 
men  of  valor. 

3  And  ^ye  shall  compass  the  city,  all 
ye  men  of  war,  and  go  round  about  the 
city  once.     Thus  shalt  thou  do  six  days. 

4  And  seven  priests  shall  bear  before 
the  ark  seven  ^  trumpets  of  rams'  horns: 
and  the  seventh  day  ye  shall  compass 


c  9—24.  8:1.  11:6 — 8.  Jud^.  11: 
21.  2  Sam.  5:19.  Neh.  9:24. 
Dan.  2:21,44.  4:17,35.  5:18. 

d  7,14.  Num.  14:9.  1  Cor.  1:21 
—25.  2  Cor.  4:7. 


e  Lev.  25:9.  Num.  10:1—10. 
Judg.  7:7,8,15—22.  2  Ghr.  J,-*: 
12.20:17,19,21.  Is.27:13.  Zech. 
4:6. 


internal  "seal  of  the  righteousness  of  faith,"  and 
the  ratification  of  the  new  covenant  between  a 
reconciled  God  and  his  soul.  (JVofe,'?,  Rom.  2:25 
—29.  4:9—12.)  Then  feeding  on  Christ,  the  Pas- 
chal Lamb  who  was  sacrificed  for  sinners,  and 
keeping  the  "feast  with  the  unleavened  bread  of 
sincerity  and  truth,"  he  will  be  prepared  for  the 
conflict.  [JVote,  1  Cor.  5:6—8.1  Yet  he  will  not 
prosper,  so  long  as  he  neglects  any  of  the  ordi- 
nances or  commandments  of  God;  or  lies  under 
the  reproach  of  living  in  conformity  to  the  world, 
or  of  acting  in  any  respect  inconsistently  with 
his  holy  profession.  But  duly  attending  to  the 
worship  of  God  and  the  means  of  grace,  and  dail}' 
girding  on  his  divine  armor,  he  may  boldly  defy 
all  his  enemies,  and  rest  assured  of  the  presence 
and  protection  of  the  great  "Captain  of  salva- 
tion;" whose  Person  he  will  reverently  worship, 
whose  orders  he  will  diligently  observe,  on  whose 
assistance  he  will  entirely  depend,  and  by  whom 
he  will  at  length  be  made  more  than  conqueror. 
— Many  things  are  amiss  in  the  best  state  of  the 
church  on  earth:  but  when  young  persons  have 
not  so  much  as  the  appearance  of  religion,  it  will 
redound  to  the  reproach  of  their  parents,  being' 
generally  the  consequence  of  their  misconduct. 
When  the  upright  believer  is  convinced  of  his 
neglect  or  sin,  he  will  readily  set  about  amend- 
ment; and  when  he  is  in  a  proper  frame  of  mind, 
he  will  account  the  most  self-denying  commands, 
or  mysterious  dispensations  of  the  Lord,  reason- 
able, wise,  and  kind.  Finally,  what  the  Lord  re- 
quires of  his  people,  he  will  supply  them  with  the 
means  of  performing:  when  one  source  of  provi- 
sion fails  he  will  open  another;  nor  shall  the  man- 
na for  their  souls  ever  fail,  till  they  arrive  at  the 
Canaan  above,  and  feast  on  its  rich  and  inex- 
haustible provisions. 

NOTES. 

Chap.  VI.  V.  1.  The  king  and  people  of  Jeri- 
cho did  not  possess  courage  enough  to  attack  tlie 
invaders;  but  they  shut  themselves  up  in  the  citj', 
where  doubtless  they  expected  to  detcnd  them- 
selves under  the  protection  of  the  walls,  till  suc- 
cors should  arrive  from  other  quarters.  It  does 
not  appear,  that  they  made  any  advances  toward 
an  accommodation. 

V.  2.  (JVo<e,  5:13—15.)  It  is  indisputable  that 
the  very  person,  who  in  the  preceding  chapter 
called  hhnself  "the  Captain  of  the  host  of  the 
Lord,"  is  here  called  Jehovah,  'which  shews  he 
'was  not  a  created  angel,  but  God  himself,  who 
'alone  could  promise  and  perform  wliat  follows.' 
Bp.  Patrick.  By  commission  from  him,  and  ac- 
cording to  his  instructions,  Joshua  was  directed 
to  conduct  his  hostilities  against  the  Cariaanites: 
and  this  authority  sanctioned,  and  even  sanctifi- 
ed, all  the  terrible  executions  with  which  it  was 
attended;  the  sword  in  his  hand  being  the  sword 
of  justice  drawn  against  condemned  criminals. 
{jYotes,  J\rum.  31:2,14—18.) 


B.  C.   1450. 


CHAPTER  VI. 


B.  C.  1450. 


the  city  *"  seven  times,   and  the  priests 
shall  blow  with  the  trumpets. 

5  And  it  shall  come  to  pass,  that  when 
they  s  make  a  long  blast  with  the  ram's 
horn,  and  when  ye  hear  the  sound  of  the 
trumpet,  all  ''  the  people  shall  shout  with 
a  great  shout:  and  '  the  wall  of  the  city 
shall  fall  down  *  flat,  and  the  people 
shall  ascend  up  every  man  straight  be- 
fore him. 

6  IT  And  Joshua  the  son  of  Nun  called 
the  priests,  and  said  unto  them,  ^  Take 
up  the  ark  of  the  covenant,  and  let  seven 
priests  bear  seven  trumpets  of  rams'  horns 
before  the  ark  of  the  Lord. 

7  And  he  said  unto  the  people.  Pass 
on,  and  compass  the  city,  and  let  him 
'  that  is  armed  pass  on  before  the  ark  of 
the  Lord. 

8  And  it  came  to  pass,  when  Joshua 
had  spoken  unto  the  people,  that  the  sev- 
en priests  bearing  the  seven  trumpets  of 
rams'  horns  passed  on  °  before  the  Lord, 
and  blew  with  the  trumpets:  and  the  ark 
of  the  covenant  of  the  Lokd  followed 
them.. 

9  And  the  armed  men  went  before  the 


{  Geo.  2:3.  7:2,3.  Lev.  4:6.  14: 
16.  2.5:8.  Xum.  'i3:l.  1  Kings 
18:4:!.  2  Kings  5:10.  .Tob  42:8. 
Zer.h.  4.2.  Rev.  1:4,20.  5:1,6. 
8:2,6.  10:3.  15:1,7.  l&J. 

^  16,20.    Ex.  19:19. 

h  .fiidg.  7:20—22.  1  Sam.  4:5. 
17:20,52.  2  Chr.  13:15.  .ler.  50: 


15. 
i  Is.  25:12.  30:25.  2  Cor.  10:4,5. 

Heb.  11:30.  .      . 

*  Heb.  under  it. 
k  8,13.— .See  on  3:3.— Ex.  25:14. 

Dciit.  20:-2— 4.  Acts  9:1. 
1  3.  1:14.  4:1.3. 
m  See  on  3,4. — Num.  32:20.   ' 


V.  3 — 5.  By  prescribing'  this  extraordinary 
method  of  besieg-ing  Jericho,  the  Lord  was  pleas- 
ed to  put  honor  upon  tlje  ark,  as  the  symbol  of 
liis  presence,  and  to  manifest  that  all  the  victo- 
ries of  Israel  were  from  him:  for  this  was  a  spe- 
cimen of  them.  The  faith  and  patience  of  the 
people  were  thus  proved  and  increased.  Their 
regard  to  the  priesthood  likewise  would  be  aug-- 
iiiented;  and  they  would  be  induced  the  more 
readil}'  to  g;ive  the  priests  their  dues,  when  the 
Lord  had  thus  employed  them  in  the  conquest  of 
the  land.  The  preaching  of  the  g-ospel  also,  and  its 
effects  were  typified. — The  words  (ai'73i>n  nincic',) 

translated  "rams'  horns,"  may  be  rendered  trvm- 
peis  of  the  jubilees,  that  is,  such  as  were  to  be 
blown  in  the  year  of  jubilee:  for  the  entrance  of 
Israel  into  the  promised  land  was  indeed  a.  jubilee 
to  them.  (1/Vo^es,  Lev.  25:8—22.)  Instead  of  the 
dreadful  trumpet  of  war,  they  were  ordered  to 
sound  the  trumpet  of  joy,  as  already  conquerors, 
in  the  anticipation  of  assured  faith.  The  word, 
signifying^  horn,  occurs  indeed  in  the  fifth  verse; 
but,  even  if  interpreted  literally,  it  onh'  proves 
that  horns  were  used,  without  restricting  the 
meaning  to  rams''  horns:  and  perhaps  horn  m^y 
be  understood  figuratively  for  Irnmpet.  (1  Chr. 
25:.'3.)  No  scriptural  instance,  on  any  other  sub- 
ject, is  adduced,  in  which  Sal'  signifies  a  ram;  that 

it  has  this  meaning,  is  principally  inferred  from 
the  Chaldee  paraphrase.  Probably  the  trumpets 
before  made,  and  others  of  the  same  kind,  were 
used  on  this  occasion;  for,  as  the  number  of  the 
priests  increased,  more  trumpets  were  doubtless 
formed,  either  of  silver,  or  of  some  other  materi- 
als. [Kote,  JSTum.  10:2— -10.)— The  repeated  pre- 
scription of  the'  number  seven  must  not  pass  un- 
noticed:    "Seven    priests,"    "seven    trumpets," 


priests  that  blew  Vvith  the  trumpets,  "and 
the  +  rear-ward  came  after  the  ark,  tJw. 
priests  going  on,  and  blowing  with  the 
trumpets. 

10  And  Joshua  had  commanded  the 
people,  saying.  Ye  shall  not  shout,  nor 
make  +  any  noise  with  your  voice,  neither 
shall  an^  word  proceed  out  of  your  mouth 
°  until  the  day  1  bid  you  shout;  then  shall 
ye  shout. 

]  1  So  the  ark  of  the  Lord  compassed 
the  city,  going  about  it  once:  and  they 
came  into  the  camp,  and  lodged  in  the 
camp. 

12  And  P  Joshua  rose  early  in  the 
morning,  and  ''  the  priests  took  up  the 
ark  of  the  Lord. 

13  And  seven  priests,  bearing  seven 
trumpets  of  rams'  horns  before  the  ark 
of  the  Lord,  ""went  on  continually,  and 
blew  with  the  trumpets:  and  the  armed 
men  went  before  them;  but  the  rear-ward 
came  after  the  ark  of  the  Lord,  the  pj-iesis 

'going  on  and  blowing  with  the  trumpets. 
I      14  And   ^  the  second  day  they  com- 
'  passed  the  city  once,   and  returned  into 
j  the  camp:  so  they  did  six  days. 

[Practical  Observations.] 


n  13.  Num.  10:25.  Is.  52:12.  58: 

8. 
t  Heb.  gathering  host. 
I  Heb.  your  voice  to  be  heard. 

Is.  42.2.  Matt.  12:19. 
o  2   Sam.    5:23,24.        Is.    28:16. 

Luke  24:49.  Acts  1:7. 


p  .See  071  3:1.— Gen.  22:3. 

q  .s>e  on  6— 8.— John  2:5—8.  6: 

10,11.  9:6,7.  Heb.  11:7,8. 
r  1   Chr.    15:26.       Matt.  24:13. 

GaJ.  6:9. 
s  3,11,15. 


I  "seven  days,"  and  "seven  times  on  the  seventh 

I  day."  {J\larg.  Ref.  e,  f.)     This  attention  to  the 

j  number  seven,  in'  Scripture,  probably  had  refer- 

,  ence  to  the  creation  of  the  world  in  six  days,  and 

tlie  Lord's  resting  on  the  seventh,  which  complet- 

1  ed  the  first  week:  this  was  the  first  reason  assign- 

j  cd  for  the  sanctification  of  the  sabbath,  and  oc- 

i  casioned  the  measuring  of  time  by  the  periodical 

!  return  of  the  seventh  day,  in  most  ages  and  na- 

i  tions  ever  since.    [J^otes,  Gen.  2:2,3.)     One   of 

I  these  seven  days  must  have  been  a  sabbath-day; 

1  the  Jews  say,  that  it  was  the  last,  on  which  the 

I  city  was  taken:  and  as  they  were  doing  the  work 

of  God,  for  his  glory,  no  objection  arises  ag-ainst 

it  from  tiie  fourth  commandment;  any  more,  than 

against  tlie  man's  carrying  his  bed  on  the  sab- 

bath-dav,  in  honor  of  Christ  who  had  healed  him. 

{J\rotes,^John  5:10—18.) 

V.  7.  It  may  be  suppored,  that  the  procession 
was  made  at  such  a  distance,  as  to  be  out  of  the 
reach  of  arrows  or  missile  weapons  from  the  walls. 
It  would  be  needful  for  the  army  to  go  before  in 
order  to  level  ttie  fences,  and  remove  all  obstruc- 
tions in  passing  round  the  city.  So  unprecedent- 
ed a  procession  would  doubtless  at  first  create 
much  surprise,  and  |ome  .consternation,  among 
the  inhabitants:  but  when  one  day  passed  after 
another,  and  no  effect  followed,  tliey  would  proba- 
bly become  secure,  and  treat  the  whole  with  de- 
rision as  a  senseless  parade. 

V.  9.  The  armed  men  preceded  the  priests  who 
blew  the  trumpets,  and  those  who  carried  the  arlr: 
but  after  them  the  people  in  general  seem  to  have 
followed,  with  fome  persons  appointed  to  close  the 
rear,  and  to  prevent  any  from  straggling  from  the 
main  body. 

V.  10.  This   implies,   that  a  profound   silence 

[63y 


B.  C.   1450. 


JOSHUA. 


B.  C.   1450. 


15  And  it  came  fo  pass  on  the  seventh 
day,  that  they  rose  early,  '  about  the 
dawning  of  the  day,  and  compassed  the 
city  after  the  same  manner  seven  times: 
"  only  on  that  day  they  compassed  the 
city  seven  times. 

16  And  it  came  to  pass  at  the  seventh 
time,  when  the  priests  blew  with  the 
trumpets,  Joshua  said  unto  the  people, 
"  Shout,  for  the  Lord  hath  given  you  the 

]  7  And  the  city  shall  be  *  accursed, 
even  it,  and  all  that  are  therein,  to  the 
Lord:  ^  only  Rahab  the  harlot  shall  live, 
she  and  all  that  are  with  her  in  the  house, 
y  because  she  hid  the  messengers  that  we 
sent. 

18  And  ye,  ^  in  any  wise  keep  your- 
selves from  the  accursed  thing,  *  lest  ye 
make  yourselves  accursed  when  ye  take  of 
the  accursed  thing,  and  ''make  the  camp 
of  Israel  a  curse,  '^  and  trouble  it. 

19  But  ''all  the  silver,  and  gold,  and 


t  Ps.    119:147.     Matt.   28:1.     2 

Pet.  1:19. 
u  !See  on  4. 
V  See    on    5 .ludg.    7:20—22. 

2  Chr.  13:15.  ^:0:22,23. 
*  Or,  devoted.  7:1.    Lev.  27:23, 

29.    Aum.  21:2,3.      1  Chr.  2:7. 

Kzra   10:3.    I'lar;.':      Is.    34:6. 

Jer.  46:10.   Kz.  3ii:17.    Mic.  4: 

13.   1  Cor.  16:22.   Gal.  3:10,13. 
X  .See  on  2:1. 
y  22,23.  2:4— 6i22.      Gen.    12:3. 

1  Sam.  15:6.      Matt.   10.41,42. 


25:40.    Heb.  6:10.  11:31.  Jam. 

2':25. 
z  Rom.  12:9.  2  Cor.  6:17.  Eph. 

5:11.    Jam.  1:27.     1  .John  5:21. 
a  7:1,11,12,15.     Deut.   7:26.   13: 

17. 
b  7:11,12.  22:18—20.   1  Sam.  14: 

28 — 42.   i'.c.  9:1S.  Jon.  1:12. 
c  7:25.  2  Sam.  21:1.   1  Kings  18: 

17,18. 
d  2  Sam.  8:11.   1  Chr.  18:11.  26: 

20,26,23.  20:12.     2  Chr.  15:13. 

31:12.   Is.  23:17,18.    Mic.  4:13. 


must  be  observed,  and  that  no  conversation  was 
allowed. 

V.  16.  Given  you  the  city.'\  It  is  not  before 
said,  that  Joshua  had  given  the  people  this  assur- 
ance: and  some  think  that  he  was  directed  to  con- 
ceal from  them  the  event  of  the  procession,  in  or- 
der to'make  the  fuller  proof  of  their  faith  and  obe- 
dience. [JVotes,  3:2 — 4.) — He  could  not  give  this 
notice  to  the  whole  body,  except  by  messengers, 
sent  to  make  proclamation  in  dilfcrcnt  places;  and 
these  might  sufficiently  notify  what  follows  also, 
tiiongh  not  before  explicitly  mentioned. 

V.  17—19.  [JVhte,  Lev.  27:28,29.)  This  city 
was,  as  it  were,  the  first-fruits  of  Canaan,  and  as 
sucli  wholly  devoted  to  the  Lord.  The  only  ad- 
vantages, which  the  people  derived  from  this  mi- 
raculous victory,  were  the  destruction  of  their 
enemies,  the  dominion  of  the  land,  and  the  en- 
riching of  the  sanctuary.  For  every  living  crea- 
ture must  be  slain,  except  Rahab,  and  those  who 
had  taken  refuge  in  her  house;  whatever  part  of 
the  spoil  was  not  consumed  with  fire,  was  ordered 
to  be  brought  into  the  treasury  of  the  Lord;  and  if 
any  Israi  lite  dared  to  appropriate  the  smallest 
part  to  himself,  the  curse  of  Jericho  would  rest 
upon  him,  and  upon  the  camp  of  Israel,  until  he 
also  and  all  that  appertained  to  him  were  utterly 
destroyed.  [J^'otes,  7:  •/>£«<.  7:25,26.  1  Saw.  15:"l 
—3,8,9,22,23.  I  Kings  20:41,42.)  The  whole  was 
to  be  made  a  solemn  and  awful  sacrifice  to  the 
justice  of  God  upon  a  people,  which  had  filled  up 
the  measure  of  their  iniquities. 

V.  21.  The  Canaanites  were  ripe  for  destruc- 
tion; and  the  Lord  was  pleased,  instead  of  destroy- 
ing them  by  a  pestilence,  a  famine,  an  earthquake, 
a  deluge,  or  fire  from  heaven,  to  employ  the  Isra- 
elites as  the  executioners  of  his  vengeance,  both 
for  their  warning  and  instruction,  and  for  that  of 
all  who  read  these  records.  Had  an  angel  been 
63CJ 


vessels  of  brass  and  iron,  are  +  consecrated 
unto  the  Lord:  they  shall  come  into  *  the 
treasury  of  the  Lord. 

20  So  the  people  shouted  when  the 
priests  blew  with  the  trumpets:  and  it 
came  to  pass,  when  the  people  heard  the 
.sound  of  the  trumpet,  and  the  people 
shouted  with  a  great  shout,  that  ^  (he  wall 
fell  down  t  flat,  so  that  the  people  went 
up  into  the  city,  every  man  straight  be- 
fore him,  and  they  took  the  city. 

21  And  they  s  utterly  destroyed  all 
that  teas  in  the  city,  both  man  and  wo- 
man, young  and  old,  and  ox,  and  sheep, 
and  ass,  with  the  edge  of  the  sword. 

22  But  ''  Joshua  had  said  unto  the  two 
men  that  had  spied  out  the  countr}^  Go 
into  the  harlot's  house,  and  bring  out 
thence  the  woman,  and  all  that  she  hath, 
'  as  ye  sware  unto  her. 

23  And  the  young  men  that  were  spies 
went  in,  and  brought  J  out  Rahab,  and 
her  father,  and  her  mother,  and  her  breth- 
ren, and    all   that   she    had;    and    they 


t  Heb.    holiness.      Lev.   19:24. 

marg.   Zech.  14:20,21. 
e  1  Kings  7:51.  14:26.     2  Kings 

24:13.      1  Chr.  26:20.     Neh.  7: 

70,71.  10:38.  Jer.  38:11.  Matt. 

27:6.  Mark  12:41. 
f  See  on  5.  2  Cor.  10:4,5.  Heb. 

11:30. 
J  Heb.  under  if. 
g  9:24,25.  10:28,39.  11:14.  Deut. 


2:34.  7:2,3,16.20:16,17.   1  Sam. 

15:3,8,18,19.       1   Kings  20:42. 

Jer.48:18.  Rev.  18:21. 
h  17.    2:l,&c. 
i  2:12—14,17—20.    9:15,18—20. 

2  Sam.  2l'2,7.     Ps.  15:4.    Kz. 

17:13,16,18,19. 
j  2:18.    Gen.  12:2.      18:24.     19: 

29.  Acts  27:24.  Heb.  11:7. 


I  commissioned  to  slay  them,  (as  one  did  Senna- 
I  cherib''s  army,)  who  would  have  charged  him  with 
iniquity  or  cruelty.''  (JVb/e,  2  Kings  19:35.) — In 
all  public  calamities  infants  are  involved;  and  tens 
of  thousands  of  infants  die  in  great  agony  every 
year.  Now,  either  God  is  not  the  Agent  in  these 
calamities,  (which  opinion,  though  often  implied 
in  men's  reasonings  on  these  subjects,  is  not  far 
from  atheism;)  or  they  must  consist  with  the  most 
perfect  justice  and  goodness.  What  injustice  then 
could  there  be,  in  his  ordering  the  destruction  of 
a  guilty  race  by  the  sword  of  his  people."*  Or  what 
injustice  can  be  charged  on  them,  while  execut- 
ing his  express  commission,  as  ratified  by  unde- 
niable miracles.'  If  the  history  be  authentic,  this 
was  the  case:  and  that  must  be  judged  of  by  other 
rules. — It  is  evident  that  the  hand  of  God  would 
be  far  more  noticed  in  these  uncommon  events, 
than  if  he  had  destroyed  his  enemies  by  the  ordi- 
nary course  of  second  causes;  as  the  very  objec- 
tions and  clamors  of  infidel^  demonstrate;  and 
the  maHgnity  of  sin,  with  the  indignation  of  God 
against  sinners,  and  his  power  and  determination 
to  inflict  condign  punishment  on  them,  would  be 
far  more  conspicuous  and  impressive.  Thus,  in  all 
governments,  solemn  public  executions,  in  which 
the  punishment  of  the  criminal  is  avowedly  in- 
flicted for  a  specified  offence,  have  always  been 
deemed  far  more  suited  to  produce  salutary  effects 
on  the  minds  of  all  concerned;  than  secretly  and 
without  notice  putting  criminals  to  death  in  a 
dungeon,  or  elsewhere.  In  short,  every  man,  who 
by  reading  the  account  of  these  awful  judgments, 
in  any  age  or  place,  has  been  led  to  a  deeper  sense 
of  the  evil  of  sin,  and  warned  to  repent  and  seek 
mercy  from  the  Lord,  will  to  eternal  ages  glorify 
(he  divine  wisdom  and  goodness,  in  the  very  dis- 
pensations, which  embolden  the  blasphemies  of  the 
impenitent  and  unbelieving.  (JVb<es,2,  JVu»».3l:2.) 


B.  C.  1450. 


CHAPTER  VI. 


B.  C.  1450. 


brought  out  all  her  *  kindred,  and  "^  left 
them  without  the  camp  of  Israel. 

24  And  they  '  burnt  the  city  with  fire, 
find  all  that  was  therein:  "'  only  the  silver, 
and  the  gold,  and  the  vessels  of  brass, 
and  of  iron,  they  put  into  the  treasury  of 
the  house  of  the  Lord. 

25  And  Joshua  °  saved  Rahab  the  har- 
lot alive,  and  her  father's  household,  and 
all  that  she  had;  and  °  she  dwelleth  in  Is- 
rael eren  p  unto  this  day:  because  she  hid 


*  Heb.Janiilies. 

k  Num.  5;2,3.     31:19.    Acts  10; 

m.   1  Cor.  5;  12.   Eph.  2:12. 
1  8:28.     Deut.    13:16.     2  Kings 

25:9.   Rev.  l^ie.    18:8. 


m  See  on  19. 

n  11:19,20.  Judg.  1:24,25.   Acts 

2:2). 
o  Matt.  1:5. 
p  See  on  4:9. 


V.  22, 23.  As  Rahab's  house  stood  upon  the 
wall  of  the  city,  the  preservation  of  it  must  have 
been  the  effect  of  the  Lord's  special  care:  for  had 
he  so  pleased,  she  might  have  perished  when  the 
wall  fell  down,  without  any  violation  of  the  en- 
g-agement  into  which  the  spies  had  entered  in  be- 
half of  Israel.  [JVotes,  2:12— 20.)— But  her  faith 
saved  her:  this  temporal  deliverance  was  the 
pledge  of  eternal  felicity:  she  was  first  honored  as 
the  means  of  preservation  to  her  relations;  and 
then  she  became  a  wife  and  mother  in  Israel,  and 
an  ancestor  of  David  and  of  Christ! — She  and  all 
her  relations  were,  however,  excluded  from  the 
camp  of  Israel,  till  they  had  been  purified,  ac- 
cording to  the  law. 

V.  25.  She  hid,  Sic]  'Which  proceeded  not 
'merely  from  her  humanity,  but  was  a  noble  act 
'of  courageous  faith.'   Bp.  Patrick. 

V.  26.  Jericho,  as  devoted  to  utter  destruction, 
was  to  be  left  a  perpetual  desolation,  and  if  any 
man  ventured  to  rebuild  it,  he  would  do  it  at  his 
peril.  [i,Yote,  1  Kings  16:34.)  Probably  Joshua 
botind  the  nation,  by  means  of  their  princes  and 
elders,  by  an  oath,  as  connected  with  this  curse, 
that  tiiey  would  leave  it  in  ruins. 

V.  27.  No  wonder  that  the  fame  of  that  com- 
mander was  celebrated,  even  by  enemies,  before 
whom  the  river  was  divided,  and  the  strong  walls 
of  the  city  fell  down,  without  any  visible  cause. — 
Joshua  might  very  well  write  this  of  liimself,  as 
the  whole  honor  was  referred  to  the  Lord  God  of 
Israel. 

PRACTICAL  OBSERVATIONS. 
V.  1—14. 
When  sinners  are  repeatedly  warned  to  flee 
from  the  wrath  to  come,  and  alarmed  and  disquiet- 
ed in  their  consciences  with  apprehensions  of  im- 
pending vengeance,  and  yet  harden  their  hearts 
m  impenitence,  and  disdain  to  sue  for  peace  or  ask 
forgiveness  from  God;  they  may  be  considered  as 
"devoted  to  utter  destruction:"  nor  can  any  coun- 
sel, courage,  strength,  or  numbers,  afford  them 
the  least  security,  in  their  infatuated  contest  with 
the  Almighty. — When  the  Lord  effects  his  pur- 
poses by  such  means  and  instruments  as  we  deem 
adequate;  our  vieuvs  are  apt  to  terminate  upon 
thetti,  and  to  overlook  Him  "who  worketh  all 
things  according  to  the  counsel  of  his  own  will." 
To  obviate  this  propensity,  our  God  sometimes 
deviates  from  the  common  track,  and  works  by 
methods  or  instruments,  which  in  themselves  ap- 
pear not  at  all  suited  to  produce  the  intended 
effect;  nay,  indeed  have  no  direct  connexion  with 
it.  {J\'otes,  jyum.  21:6—9.  Ez.  37:1—10.  John  9: 
4 — 7.)  But  it  is  our  duty  to  use  only  those  means 
which  the  Lord  appoints  or  allows;  to  submit  to 
his  will  and  depend  upon  his  blessing;  and  with 
patient  waiting  and  self-denying  diligence  to  ex- 
pect the  event:  and  we  shall  thus  succeed  as  far 


the  messengers  which  Joshua  sent  to  spy 
out  Jericho. 

26  IT  And  Joshua  "^  adjured  them  at 
that  time,  saying,  *■  Cursed  be  the  man 
before  the  Lord,  that  riseth  up  and 
buildeth  this  city  Jericho:  he  shall  lay 
the  foundation  thereof  in  his  first-born, 
and  in  his  youngest  son  shall  he  set  up 
the  gates  of  it. 

27  So  ^  the  Lord  was  with  Joshua; 
and  ^  his  fame  vv^as  noised  throughout  all 
the  country. 


q  Num.  5:19—21.  1  Sam.  14:24, 
&c.  ]  Kings  22:16.  Matt.  26: 
63.  Acts  19:13. 

r  I  Kings  16:34.  Mai.  1:4. 

s  1:5,9.    Gen.  39:2,3,21.    Dent. 


31:6.  Matt.  18:20.  28:20.  Acts 
18:9,10.  2  Cor.  13:14.  2  Tim. 
4:17,22.- 

t  9:9.   1  Sam.  2:30.    2  Sam.  7:9. 
Matt.  4:24.    14:1. 


as  is  conducive  to  our  real  good. — He  takes  pecu- 
liar pleasure  in  leading  men's  attention  to  his  own 
truths  and  ordinances;  in  exercising  their  faith 
and  patience;  in  inuring  them  to  submit  their  un- 
derstandings implicitly  to  his  teaching,  and  their 
will  to  his  authority;  and  in  securing  to  himself 
their  praises  and  thankful  acknowledgments.  In 
promoting  true  religion  especially,  he  works  by 
means  and  instruments,  which  the  proud,  the 
learned,  the  wise,  and"  the  wealthy,  of  this  world, 
generally  despise.  The  doctrine  of  a  crucified 
Savior,  God  manifested  in  the  flesh,  as  the 
only  foundation  of  a  sinner's  hope  of  acceptance, 
and  the  only  source  of  sanctifying  grace;  preach- 
ed by  ministers,  frequently  of  obscure  birth  and 
moderate  abilities,  and  destitute  of  the  advantages 
of  eminent  learning  or  eloquence;  sometimes  even 
homely  in  their  appearance  and  address;  and  who 
are  themselves  conscious  of  much  unworthiness, 
and  insufficiency  for  so  arduous  and  important  an 
employ:— this,  I  saj',  from  generation  to  genera- 
tion, in  every  country  of  the  world,  has  been  the 
Lord's  ordinary  method  of  accomplishing  those 
purposes,  which  philosophers,  moralists,  and  law- 
givers, have  attempted  in  vain;  namely,  of  teach- 
ing numbers  "to  do  good  who  have  been  accus- 
tomed to  do  evil."  The  disregarded  Trumpet 
blown  by  the  despised  minister, — "the  preaching 
of  the  cross,  which  is  foolishness  to  them  that  per- 
ish,"— is  only  the  token:  the  operation, is  from 
God.  [^Totes,  Rom.  1:13—16.  1  Cor.  1:20—31.  2: 
3—5.  2  Cor.  4:7.  10:1—6.)  When  that  signal  is 
given  in  simple  dependence  upon  "the  exceeding 
greatness  of  his  mighty  power,"  it  becomes  indeed 
mighty  through  him,  and  Satan's  strong  holds  fall 
before  it.— Thus,  at  different  periods,  have  hea- 
then idolatry  and  Popish  superstition  sunk  before 
this  trumpet's  feeble  blast,  attended  with  the  shout, 
the  fervent  united  prayers,  of  the  true  Israel. — At 
some  future  period,  (perhaps  commencing  early 
in  the  seventh  thousand  years,)  this  gospel  shall  be 
preached  ffr  more  earnestly,  more  generally,  and 
more  successfully  than  ever;  all  Satan's  remain- 
ing bulwarks  shall  fall  down  to  the  ground;  "and 
the  kingdoms  of  the  earth  shall  become  the  king- 
doms of  the  Lord  and  of  his  Christ."  (JVbies,  Is. 
30:23—25.  Rev.  11:15— 18.)— In  the  mean  time, 
the  gospel  is  never  preached  in  vain,  in  any  na- 
tion, city,  or  village,  by  ministers' of  any  name 
who  simply  seek  the  glory  of  God  and  the  salva- 
tion of  souls.  Let  experience  decide,  whether  in 
our  age  and  nation,  this  same  "foolishness  of 
preaching"  has  not  done  more  towards  checking 
the  enormous  progress  of  profligacy  and  open  un- 
godliness, and  producing  a  regard  to  the  ordi- 
nances and  commandments  of  God  in  every  part 
of  the  land,  than  all  other  means  combined:  and 
whether  a  greater  number  of  undeniable  instances 
of  atrocious  sinners  being  transformed  into  new 
creatures,  leading  new  lives,  and  becoming  ex- 

1637 


B.  C.  1450. 


JOSHUA. 


B.  C.  1450. 


CHAP.  VII. 

Aohan  takes  of  the  accursed  thlnj;  and  Israel  is  defeated  before 
A\.  1 — 5.  Joshua,  with  the  elders,  humbles  himself,  and  com- 
plains before  God,  6 — 9;  who  shews  the  cause,  and  directs  him 
how  to  proceed,  10 — 15.  Achan,  taken  by  lot,  confesses  his 
crime,  16 — 23.  He  and  all  belonging  to  him  are  stoned,  burn-  i 
ed,  and  destroyed,  "24 — 26.  | 

UT  the  children  of  Israel  *  commit-! 
ted  a  trespass  in  the  accursed  thing: 
^for  '^  Achan,  the  son  of  Carmi,  the  son' 
of  Zabdi,  the  son  of  Zerah,  of  the  tribe  j 
of  Judah,  "^  took  of  the  accursed  thing: 


a  2-2:16.    2  Chr.  24:18. 

6.  Dan.  9:7. 
b  22:20. 


Ezra  9: 


c  1  Chr.  2:6,7.    Mchar 
d  See  on  6:17,18. 


Zimi 


cellent  relations  and  members  of  society,  cannot 
be  produced,  among  those  who  profess  and  preach 
"Christ  Jesus  and  him  crucified,"  than  among- 
those  who  patronise  a  system,  deemed  more  ra- 
tional, wise,  and  Liberal. — The   latter   is   man's 
contrivance,  and  is  left  to  its  own  efficacy;  the  • 
former  is  the  ordinance  of  God,  and  like  the  trum-  ' 
I)ets  soundini^  round  the  walls  of  Jericho,  is  ren-  I 
tiered  efl'ectual  by  his  almighty  power.  j 

V.    15—27.  i 

Would  we  witness  the  blessed  effects  of  the  gos- 
pel, the  ministers  of  Christ  must  strictly  adhere 
to  the  directions  of  their  Lord,  and  simply  expect,  [ 
pray,  and  wait  for  his  blessing;  not  yielding  to ; 
weariness,  though  they  long  seem  to  labor  in  vain.  ] 
They  must  be  "instant  in  season,  and  out  of  sea- 
son;" embracing  every  opportunity  of  preaching 
the  word  to   few   or   to   many,   every  day,   but 
abounding  on  the  Lord's  day;  and  they  must  dis-  , 
regard  the  causeless  reproaches,  scoffs,  and  slan-  I 
ders  of  opposers:  but  be  careful  that  they  give  no 
occasion  to  those,  who  seek  occasion  of  speaking 
reproachfully.     The  people  also,  who  know  the 
jovful  sound,  should  shew  their  concurrence  by  a  i 
diligent  attendance  upon  the  word  preached:  they ! 
should  endeavor  to  strengthen  the  hands  and  en-  i 
courage  the  hearts  of  the  ministers,  by  their  holy ' 
examples   and  concurring    endeavors,    in   theii- 
families  and  among  their  connexions;  and  unite 
in  earnest  and  constant  prayers  for  the  blessing  of 
Ood  upon  their  labors. — But  it  should  be  pecu-  [ 
Harly  noticed,  that  the  same  gospel,  which  pro- 1 
claims  salvation  to  the  chief  of  sinners  who  be-  j 
lieve,  becomes  the  occasion  of  increasing  a;;d  ac-  ! 
celeratihg  condemnation  to  the  obstinate  and  im- ! 
penitent;  who  are  never  more  in  danger  of  imme- ; 
(iiate  destruction,  than  when  most  careless  and 
secure,    (l    Thes.   5:3.) — Where   the  Lord  hath 
given  faith  he  will  in  due  time  complete  salvation: 
and  when  his  grace  is  bestowed  upon  one  in  a 
family,  that  one  is  often  made  the  honored  instru-  1 
ment  of  bringing  others  to  share  the  same  bless-  | 
ings. — The  severest  judgments  of  God,  however 
lliey  are  at  present  objected  to,  will,  at  tlie  day 
when  the  secrets  of  all  hearts  shall  he  disclosed, 
tippear   most   perfectly   righteous. — Whoever   is ' 
honored  as  an  instrument  in  the  Lord's  work, 
should  count  the  glor}'^  of  God  his  first  object,  and 
patiently  wait  his  time  and  manner  of  being  gra- ; 
ciously  recompensed:  for  a  covetous,  selfish  pro- 
fessor, or  minister  of  religion,  who  is  more  atten- 
tive to  his  own  gain  than  to  the  glory  of  God,  is  not 
only  accursed  himself,  but  a  curse  to  the  socifety 
or  congregation  to  which  he  belongs. — That  can 
never  be  lost  which  is  devoted  to  God,  nor  Avasted 
which  is  spent  in  his  service;  and  not  the  least  \ 
kindness  shewn  to  any  of  his  people  for  his  sake 
will  go  unrewarded. — But  how  deep  are  the  coun- 
sels of  God!    Grace;  abounds  to  some  of  the  chief; 
of  sinners,  while  vengeance  is  poured  out  upon 
others!    His  salvation  and  his  curse  are  both  for 
ever:    and  woe  be  to  that  man  who  attempts  to 
obliterate  the  memorials,  or  disannul  the  attesta- 
tions, which  the  Lord  has  made,  of  his  abhorrence 


€38] 


and  ®  the  anger  of  the  Lord  was  kindled 

against  the  children  of  Israel. 

2  And  Joshua  sent  men  from  Jericho 

to  ^  Ai,  which  is  beside  s  Beth-aven,  on 

the  east  side  of  Beth-el,  and  spake  unto 
I  them,  saying,  ^  Go  up  and  view  the  coun- 
!  try.     And  the  men  went  up  and  viewed 
JAi. 
I      3    And  they  returned  to  Joshua,  and 

te  22:18.  2  Sam.  24:1.  I  Chr.  |  g  18:12.  Gen.  28:19.  Hos.  4: 
I    21:7.     Ec.   9:18.     Jon.  1:7.      1        15. 

Cor.  5:1—6.  Heb.  12:15,16.  h  2:1.  Prov.  20:18.  »4:6.  Matt, 
f  12:9.     Gen.  12:8.  Hai.   Neh.       10:16.  Eph.  5:15. 

11:31.  jSyn.  ' 

of  sin,  and  his  vengeance  against  impenitent  sin- 
ners! 

NOTES. 

Chap.  VIL  V.  1.  The  most  promising  appear- 
ances had  been  often  blasted  by  the  sins  of  the 
people;  but  here  wratli  came  upon  the  whole  con- 
gregation, tlirough  the  sin  of  one  man!  (JVb<e,  22; 
20.) — Contraiy  to  the  express  command  of  God, 
and  in  contempt  of  his  awful  curse,  (JVofe,  6:17 — ■ 
19.)  Achan  had  ventured  to  appropriate  part  of 
the  spoil  of  Jericho.  The  temptation  was  strong: 
and  there  is  more  cause  to  wonder  that  none  else 
were  guilty,  than  that  one  was;  especially  as  the 
Israelites  were  comparatively  poor,  and  such 
treasures  as  Jericho  contained  were  alluring  ob- 
jects. At  the  opening  of  the  worship  at  the  taber- 
nacle, we  meet  with  one  striking  instance  of  the 
severity  of  divine  justice.  [j\otes,  Lev.  10:1 — 3.) 
Here,  upon  the  commencement  of  the  wars  of 
Canaan,  we  read  of  another:  and  the  infancy  of. 
the  Christian  church  presents  a  similar  example. 
\{JVote,  Jlcts  5:\ — 11.)  All  these  were  doubtless 
intended  to  increase  reverence  and  godly  fear, 
and  to  promote  circumspection;  as  well  as  to  pre- 
vent wickedness  in  general,  and  hypocrisy  in  par- 
ticular, from  disgracing  the  camp  of  Israel,  or  the 
church  of  God. — That  the  example  of  Achan 
might  excite  the  more  general  vigilance  in  Josh- 
ua, in  the  elders,  and  in  every  Israelite;  they  were 
given  to  understand,  that  the  guilt  of  an  individual, 
in  these  atrocious  crimes,  would  be  accounted  a 
national  sin,  until  detected  and  punished:  for  they 
were  all  one  body;  nor  could  any  part  be  infected 
with  so  dire  a  disease,  without  the  detriment  and 
danger  of  the  whole. 

V.  2.  {J^otes,  Gen.  12:8.  28:19.)  Beth-el,  which 
signifies  the  house  of  God,  seems  to  have  been 
afterwards  called  Beth-aven,  or  the  house  of  van- 
ity, when  the  golden  calf  was  placed  there  to  be 
worshipped:  yet  it  is  probable  the  name  Beth- 
aven  was  far  more  ancient  than  that  event;  and 
that  either  some  town,  or  some  tract  of  land,  in 
that  neighborhood,  was  so  called  in  the  days  of 
Joshua.  (18: 12.) — It  is  taken  for  granted  by  some 
learned  men,  that  terms  of  peace  were  offered  to 
each  of  these  cities,  before  it  was  assaulted,  ac- 
cording to  the  law  given  by  Moses.  [JS'ote,  Deut. 
20:10 — 18.)  But  several  things  in  that  law  could 
be  applicaole  only  to  cities  belonging  to  other  na- 
tions, and  not  to  the  devoted  Canaanites;  no  men- 
tion is  made  of  this  in  the  historj-;  and  some  things 
seem  irreconcileable  with  the  supposition,  that 
peace  was  offered  to  these  cities.  'The  Israelites 
'were,  to  offer  peace  to  the  Canaanites,  and  spare 
'their  lives,  on  condition  of  their  emigrating  for 
'ever  from  their  country;  or  renouncing  idolatry, 
'adopting  the  principles  of  the  patriarchal  religion 
•contained  in  the  precepts  of  Noah,  resigning 
'their  territory,  dissolving  their  national  union, 
'and  submitting  to  become  slaves.  For  it  is  evi- 
'dent,  that  they  could  not  tolei-ate  idolatry,  nor 
'enter  into  any  equal  leagues,  which  the  idols  who 
'were  worshipj)ed  as  the  guardian  gods  of  the  ad- 
'verse  party,  must  be  supposed  to  witness  and 


B.  C.  1450. 


CHAPTER  VII. 


B.  C.   1450. 


said  unlo  him,  Let  not  all  the  people  go 
up:  but  let  *  about  two  or  three  thousand 
men  go  up  and  smite  Ai,  and  make  not 
all  the  people  to  '  labor  thither:  for  they 
are  but  feAV. 

4  So  there  went  up  thither  of  the  peo- 
ple about  three  thousand  men;  and  ^  they 
fled  before  the  men  of  Ai. 

5  And  the  men  of  Ai  smote  of  them 
about  thirty  and  six  men:  for  they  chas- 
ed them  from  before  the  gate,  even  unto 
Shebarim,  and  smote  them  in  +  the  going 
down:  '  wherefore  the  hearts  of  the  peo- 
ple melted,  and  became  as  water. 

6  And  Joshua  ""  rent  his  clothes,  and 
°  fell  to  the  earth  upon  his  face  before 
the  ark  of  the  Lord  °  until  the  even-tide, 
he  and  the  elders  of  Israel,  and  p  put  dust 
upon  their  heads. 

7  And  Joshua  said,  Alas!  O  Lord  God, 
*>  wherefore  hast  thou  at  all  brought  this 
people  over  Jordan,  ■■  to  deliver  us  into 


or 


*  Heb.    aboxit    2000  men 

about  3000  men. 
1  Prov.  13:4.     21:25.     Luke  13: 

24.   Heb.  4:11.  6:11,12.  2  Pet. 

1.5,10.  • 
k  Lev.  26:17.  Deut.  28:25.     32: 

30.  Is.  .30:17.    59:2. 
+  Or,  jMorad. 
1  See  0)1  2:9,11.    5:1 Leir.  26: 

36.   Ps.  22:14.   Is.  13:7. 
m  Gen.  37:29,34.    Num.  14:6.  2 

Sam.     13:31.       Ezra    9:3 5. 

Eslh.  4:1.    Job  1:20.    Acts  14: 

14. 


n  Num.  16:22,45.   2  Sam.  12: IR. 
o  .Judg.  20:23,26.    21:2.  2  Sam. 

1:12. 
p  1    Sam.  4:12.     2  Sam.  13:19. 

Neh.  9:1.  Esth.4:l.  Job  2:12. 

Ez.  27:30.     Jon.  3:6.     Mic.  1; 

10. 
q  Ex.  5:22,23.     Num.    14:3.     2 

Kings  3:10.     Ps.  116:11.     Jer. 

12:1,2.   Heb.  12.5. 
r  Ex.  14:11,12.    17:3.  Num.20: 

4,5.     Matt.  17:17,20.     Mark  8: 

17,18. 


'sanction;  nor  leave  in  possession  of  their  cities 
'and  lands,  those  nations,  whose  country  the  great 
'Jfhovah  had  assigned  to  them  as  their  peculiar 
'inheritance.' ...  'But  if  the  nations  of  Canaan  had 
'renounced  idolatry,  and  submitted  to  slavery  or 
'emigration,  they  might  have  been  preserved  from 
'extermination,  is  strongly  confirmed,  by  that  pas- 
'sage  of  the  sacred  history,  which  adds  this  re- 
'inarkable  observation:  "Joshua  made  war  a  long 
'time  with  all  these  kings. — There  was  not  a  city 
'Ihat  made  peace  with  the  children  of  Israel,  save 
"Jie  llivites,  the  inhabitants  of  Gibeon:  all  others 
'lliey  took  in  battle;  for  it  was  of  the  Lord  to 
'tiarden  their  hearts,  that  they  might  come  against 
'isji-ael  in  battle,  that  he  might  destroy  them  utter- 
'ly,  and  that  they  might  have  no  favor,  but  that  he 
'might  destroy  them,  as  the  Lord  commanded 
'!\Ioses." '  Graves  on  the  Pentateuch^  Vol.  ii.  note, 
pp.  33—4.5.  {J^ote,  11: 19,20.)— It  appears  evident, 
that  had  the  Canaanites,  or  any  part  of  them,  of 
their  own  accord,  sued  for  peace,  or  rather  for  the 
sparing  of  their  lives,  on  the  terms  here  mention- 
ed; they  might  have  been  spared.  For  the  Israel- 
ites had  no  commission  to  pursue  into  other  lands 
those  who,  fleeing  from  the  sword  of  Joshua,  emi- 
grated; nor  did  any  of  the  rulers  or  kings  of  Is- 
rael afterwards,  attempt  to  destroy  the  subjected 
remnant  of  the  ancient  inhabitants.  {JV'ute,  1 
Kings  9:20 — 22.) — But  the  supposition  that  these 
terms  were  to  be  previously  proposed  to  them,  has 
no  scriptural  foundation.  (JVb^es,  9:3 — 5,14,15.) 

V.  3—5.  The  easy  conquest  of  Jericho  had  not 
only  encouraged  tlie  people  to  hope  for  great  suc- 
cess, through  tlie  power  of  the  Lord  fighting  for 
them;  but  had  also  excited  a  contempt  of  the  en- 
emy, and  a  disposition  to  spare  themselves,  and  to 
expect  the  Lord  to  do  all  for  them,  without  using 
the  proper  means.  Even  Joshua  seems  to  have 
formed  his  measures,  on  this  occasion,  without 


the  hand  of  the  Amorites,  to  destroy  us? 
^  Would  to  God  we  had  been  content, 
*  and  dwelt  on  the  other  side  Jordan! 

8  O  Lord,  "  what  shall  I  say,  when  Is- 
rael turneth  their  *  backs  before  their  en- 
emies! 

9  For  the  Canaanites,  and  all  the  in- 
habitants of  the  land  '^  shall  hear  of  it, 
and  shall  "^  environ  us  round,  and  cut  off 
our  name  from  the  earth:  and  *  what  wilt 
thou  do  unto  thy  great  name? 

[Practical  Observations.'^ 

10  And  the  Lord  said  unto  Joshua, 
Get  thee  up;  >  wherefore  5  liest  thou  thus 
upon  thy  face? 

11^  Israel  hath  sinned,  and  they  have 
also  ^  transgressed  my  covenant  which  I 
commanded  them;  for  they  have  even 
taken  of  ''the  accursed  thing,  and  have 
also  •=  stolen,  and  "^  dissembled  also,  and 
they  have  put  it  even  ^  among  their  own 
stufi". 

12  Therefore  ^  the  children  of  Israel 


s  Ex.  16:3. 

t  See  on  1:2 — 4. 

u  Ezra  9:10.     Hab.2:l.      Rom. 

3:5,6. 
J  Heb.  necks. 
V  Ex.  32:12.    Num.  14:13. 
w  Ps.  83:4.   124:2,3. 
X  Ucut.  32:27.       Ps.   106:6—8. 

Ez.  20:9.    Joel  2:17.   John  12: 

28. 
y  Ex.  14:15.    1  Sam.  15:22.    16: 

1.   1  Chr.  22:16. 
ij  Heb./a//esi.  6. 


z  See  on  1,20,21. 

a  23:16;     Deut.   17:2.     Judg.  2: 

20.     2  Kings  18:12.     Is.   24:5. 

50:1,2.  Jer.  31:32.  Hos.  6:7. 
b  .See  on  6:18,19. 
c  Mai.  3:3,9.   MaU.  22:21. 
d  2  Kings  5:25,26.    John  12:5,6. 

Acts5rj,2,9.  Heb.  4:13. 
e  Lev.  5:15.    Hab.  2:6.    Zeth. 

5:4. 
f  22:18—20.    Num.    14:45.    Ps. 

5:4,5.      Prov.    28:1.     Is.    69:2. 

Hab.  1:13. 


asking  counsel  of  the  Lord;  [JS''otes,  9:14,15.  JWmi. 
27:21.)  who  left  all  parties  to  follow  their  own  de- 
vices, in  order  to  bring  to  light  and  punish  AlLan's 
sin.  Yet,  as  they  must  have  been  unsuccHsful, 
now  that  the  Lord  had  left  them,  his  providence 
should  be  observed  in  this  circumstance;  for  the 
discomfiture  of  the  whole  army  would  have  been 
far  more  discouraging,  than  that  of  a  small  com- 
panj'. — Being,  however,  left  to  themselves,  their 
courage  wholly  forsook  them,  and  they  fled  with 
precipitation:  and  though  the  loss  sustained  was 
comparatively  small,  they  were  excessively  dis- 
mayed on  account  of  it. — Whether  those  who  fell 
were  secretly  guilt}'  of  any  atrocious  crimes  or 
not,  the  Lord  was  no  doubt  righteous  in  (his  dis- 
pensation. 

V.  6 — -9.  Joshua,  and  the  elders  of  Israel,  very 
justly  considered  this  ill  success  as  a  divine  re- 
buke, and  properly  expressed  their  sorrow  and 
humiliation  before  the  ark  of  the  Lord,  in  the  most 
self-abasing  posture,  and  with  the  customary 
tokens  of  deep  distress.  [Marg,  Ref.  m,  n.)  Josh- 
ua's pleas  in  prayer  also  were  excellent;  and  his 
concern  for  the  lionor  of  God,  far  more  than  even 
for  the  fate  of  Israel,  if  their  enemies  should  pre- 
vail and  destroy  them,  was  the  genuine  language 
of  "the  spirit  of  adoption."  (JVofe.s,  Ex.  32:11— 
14.  JV'mot.  14:1:3 — 19.)  Yet  this  was  evidently  mix- 
ed with  much  infirmity.  To  consider  this  trivial 
check  as  the  forerunner  of  total  ruin;  to  inquire 
wherefore  the  Ijord  had  brought  them  over  Jor- 
dan; and  to  admit  the  thought,  that  it  was  in  order 
to  deliver  them  into  the  hands  of  the  Amorites; 
were  proofs  of  unbelief,  which  may  be  accounted 
for,  but  were  wholly  inexcusable,  especially  after 
the  express  promises  and  miraculous  successes 
which  he  had  just  before  received. — To  attempt, 
by  a  qualify  iug  interpretation,  fully  to  vindicate 
so  high  a  chai-acter  as  Joshua,  would  form  a  per- 

[639 


B.  C.   1450. 


JOSHUA. 


B.  C.  1450. 


could  not  stand  before  their  enemies,  but 
turned  theii-  backs  before  their  enemies, 
because  ^  they  were  accursed:  s  neither 
will  I  be  with  you  any  more,  except 
ye  destroy  the  accursed  from  among 
you. 

13  Up,  •■  sanctify  the  people,  and  say, 
Sanctify  yourselves  against  to-morrow; 
for  thus  saith  the  Lord  God  of  Israel, 
There  is  '  an  accursed  thing  in  the  midst 
of  thee,  O  Israel:  thou  canst  not  stand 
before  thine  enemies,  until  ye  ^  take 
away  the  accursed  thing  from  among 
you. 

1 4  In  the  morning  therefore  ye  shall  be 
brought  according  to  your  tribes:  and  it 
shall  be,  that  ^  the  tribe  which  the  Lord 
taketh  shall  come  according  to  the  fam- 
ilies thereof^  and  the  family  which  the 
Lord  shall  take  shall  come  by  house- 
holds; and  the  household  which  the  Lord 
shall  take  shall  come  man  by  man. 

1 5  And  it  shall  be,  that  °  he  that  is 
taken  with  the  accursed  thing  shall  be 
burnt  with  fire,  he  and  all  that  he  hath; 
because  "  he  hath  transgressed  the  cove- 


f  6:18.  Deut.  7:26. 

g  ,I.;r.  6:8.  23:33.   Hos.  9:12. 

h  .S:.i.     Ex.  19:10— 15.    Lam.  3: 

40,41.    Joel  2:16,17.     Zeph.  2: 

1,2. 
i  Seeon  11— 2Chr.  28:10.  Matt. 

7:5. 


k  1  Cor.  5:1— 6,11— 13. 

1   17,18.     1  Sam.  10:19—21.    14: 

41,4-2.     Prov.  16:33.    Jon.  1:7. 

Acts  1:24—26. 
m  25,26.  Deut.  13:15,16.  1  Sam. 

14:38,39. 
n  See  on  11. 


feet  contrast  to  the  impartiality  of  the  sacred  his- 
torian. 

V^IO — 12.  At  the  ver)'  time,  when  the  Lord 
shewlsd  his  gracious  acceptance  of  Joshua's  hu- 
miliation and  prayers,  he  gently  rebuked  his 
despondency  and  unbelief.  He  had  already  spent 
a  full  proportion  of  time  in  this  manner:  and,  as 
chief  magistrate,  he  had  other  work  to  do;  which 
when  he  had  duly  performed,  he  might  expect 
better  success.  [JV'oles,  Ezra  10:2 — 5.) — The 
Lord  had  not  failed  of  his  promises,  nor  was  he 
unable  to  help  his  people:  but  thej'  had  sinned; 
and  by  appropriating  a  part  of  the  devoted  spoils 
of  Jericho,  they  had  exposed  themselves  to  the 
wrath  of  God,  as  well  as  deprived  themselves  of 
his  protection;  and  the  crime  was  so  great,  that 
unless  the  offender  were  made  a  public  example, 
it  would  be  interpreted  as  a  breach  of  covenant, 
and  the  Lord  would  not  any  more  be  with  the  peo- 
ple.—[J^otes,  1.  6:17—19.) 

V.  13—18.  The  Lord  did  not  point  out  the 
criminal  immediately;  but  he  left  the  matter  in 
ambiguity  for  some  time,  and  at  last  brought  it  to 
light  gradually:  that  both  magistrates  and  people 
might  learn  to  do  their  duty,  and  to  keep  a  vigi- 
lant eye  over  one  another;  and  that  the  delay  and 
the  process  might  make  the  transaction  more 
solemn,  and  excite  the  more  careful  self-examina- 
tion, and  sanctification  of  themselves,  by  every 
method  appointed  in  the  law.  {JVote,  3:5.)  After 
this,  the  decision  seems  to  have  been  made  by  lot, 
as  an  appeal  to  the  heart-searching  God.  (JVb<e, 
Prov.  16:33.) — The  feelings  of  Achan  must  have 
been  very  poignant,  when  he  was  thus,  by  one  lot 
following  another,  singled  out  as  the  accursed 
person,  for  whose  sake  wrath  was  come  upon  Is- 
rael. {jXotes,  1  Sajn.  14:36—44.  Jon.  1:7—10.)— 
It  may  be  inquired  why  Achan,  being  conscious 
of  guilt,  did  not  abscond:  but  it  may  be  answered 
640] 


nant  of  the  Lord,  and  because  he  hath 
°  wrought  *  folly  in  Israel. 

16  So  Joshua  Prose  up  early  in  the 
morning,  ^  and  brought  Israel  by  their 
tribes;  and  the  tribe  of  Judah  was  taken: 

1 7  And  he  brought  the  "^  family  of  Ju- 
dah; and  he  took  the  family  of  the  Zar- 
hit.es:  and  he  brought  the  family  of  the  Zai'- 
hites  man  by  man;  and  Zabdi  was  taken: 

1 8  And  he  brought  his  household  man 
by  man;  and  Achan,  the  son  of  Carmi, 
the  son  of  Zabdi,  the  son  of  Zerah,  of  the 
tribe  of  Judah,  ^  was  taken. 

[Practical  Observations.'] 

19  IT  And  Joshua  said  unto  Achan, 
^  My  son,  "  give,  I  pray  thee,  glory  to  the 
Lord  God  of  Israel,  and  ^  make  confess- 
ion unto-  him,  and  ^  tell  me  now  what 
thou  hast  done;  hide  it  not  from  me, 

20  And  Achan  answered  Joshua,  and 
said,  y  Indeed  I  have  sinned  against  the 
Lord  God  of  Israel,  and  thus  and  thus 
have  I  done. 


o  Gen.  34:7.  Judg.  20:6.  2  Sam. 

13:13. 
*  Or,  ■wickedness. 
p  See  on  3:1.— Gen.  22:3.     Vs. 

119:60.  Ec.  9:10. 
q  See  on  14. 
r  .See  on  Gen.   38:30.     Zarah. 

Num.  26:20.    1  Chr.  2:4—7. 
s  Num.  32:23.      1   Sam.    14:42. 

Prov.  13:21.     Jer.  2:26.     Acts 

5:1—10. 
t  2  Tim.  2:25.     Tit.  2:2.    Jam. 

1:20.   1  Pet.  3:8,9. 


u  1  Sam.  6:5.  Is.  42:12.  Jer.  I* 
16.  Luke  17:18.  John  9:24, 
Rer.  16:9. 

V  Num.  5:6,7.  2  Chr.  30:22.  33: 

12.  Ps.  32:5.     51:3.    Prov.  23: 

13.  Jer.  3:12,13.    Dan.  9:4.    1 
John  1:8—10. 

X  1  Sam.  14:43.  Jon.  1:8—10. 

y  Gen.  42:21.  Ex.  10:16.  Num. 
22:34.  1  Sam.  15:24,30.  Job 
7:20.  33:27.  Ps.  38:18.  Matt. 
27:4. 


that  his  flight  would  liave  been  a  confession  of  the 
crime,  which  perhaps  he  still  hoped  to  conceal; 
he  could  only  have  retired  among  the  devoted 
Canaanites;  and  he  would  have  been  in  great 
danger  of  being  intercepted,  had  he  attempted  it. 
Indeed  it  is  not  probable,  that  Joshua  and  the 
elders  publicly  disclosed  the  business,  till  the 
morning  of  the  decision. — Some  think  that  Achan, 
being  deeply  penitent,  waited  his  doom  in  submis- 
sion to  the  divine  justice:  yet  in  that  case,  it  is 
most  probable  that  he  would  have  made  an  imme- 
diate confession. — The  tribe,  family,  and  parent- 
age of  the  offender  are  specified  with  great  exact- 
ness, that  the  infamy  might  not  rest  on  the  repu- 
tation of  any  other  of  the  same  name.  iMarg. 
Ref.v.) 

V.  19.  Without  the  least  reproach,  and  with 
great  meekness,  Joshua  gave  Achan  the  best 
counsel  of  which  his  circumstances  could  possibly 
admit.  He  addressed  him  even  with  the  tender 
appellation  of  "My  son,"  and  exhorted  him  "to 
give  glory  unto  God  by  confessing  his  sin."  This 
would  imply  an  acknowledgment,  that  the  com- 
mandment was  reasonable,  and  the  penalty  equi- 
table; that  he  himself  was  indeed  the  transgressor, 
and  merited  the  punishment.  It  would  give  the 
Lord  the  glory  of  his  omniscience,  justice,  holi- 
ness, authority,  and  truth,  and  indeed  of  all  his 
perfections;  and  by  taking  shame  to  himself,  and 
accepting  the  punishment  of  his  sin  in  this  world, 
Achan  might  best  seek  for  mercy  to  his  soul  in 
the  world  to  come.  (JVb<e,  Ps.  51:  title.) — Joshua's 
conduct  in  this  difficult  service  is  worthy  of  tlie 
imitation  of  all  Christian  magistrates^  when  under 
the  painful  necessity  of  pronouncing  the  sentence 
of  death  upon  criminals. 

V.  20.  Had  not  Achan's  confession  been  ex- 
torted by  the  preceding  process,  and  delayed  till 
he  could  no  longer  conceal  his  guilt,  he  plight 


B.  C.   1450. 


CHAPTER  VII. 


B.  C.  1450. 


21  When  ^Isaw  among  the  spoils  a 
goodly  ^  Babylonish  garment,  and  two 
lumdred  shekels  of  silver,  and  a  *  wedge 
of  gold  of  fifty  shekels  weight,  then  ^  I 
cov^eted  them,  and  •=  took  them:  and,  be- 
hold, ''  they  art  hid  in  the  earth  in  the 
midst  of  my  tent,  and  the  silver  under  it. 

22  So  Joshua  sent  messengers,  and 
they  ran  unto  the  tent;  and,  behold,  il  was 
hid  in  his  tent,  and  the  silver  under  it. 

23  And  they  took  them  out  of  the 
inidst  of  the  tent,  and  brought  them  unto 
Joshua,  and  unto  all  the  children  of  Is- 
rael, and  +  laid  them  out  before  the  Lord. 

24  And  Joshua,  and  all  Israel  with 
hini,  ®  took  Achan  the  son  of  Zerah,  and 
the  silver,  and  the  garment,  and  the  wedge 


X  Gen.  3:6.     6:2.     2  Sam.  11:2. 

Job  .31:1.     Ps.    119:37.     Proy. 

23:31.     28:22.     Matt.    5:28,29. 

1  John  2:15,16. 
a  (ren.  10:10.  marg. 
*  Heb.   tongue, 
b  F,x.    20:17.      Dent.    7:25.      1 

Kui?s  21:1,2.     2  Kings  5:20— 

27.  "^Hab.  2:9.       Luke   12:15. 

Rom.  7:7,8.    Eph.  5:3.   Col.  3: 


5.    1  Tim.  6:9,10.     Heb.  13:5. 

2  Pet.  2:15. 
cProv.  4:23.    Mic.  2:1,2.    Jam. 

1:15. 
d  2  Sam.  11:6— 17.  2  Kings  5:24, 

25.  Is.  28:15.  29:15.  Luke  12:2. 
f  Heb.  poured. 
e  See  on  1. — Job  20:15.     ProT. 

15:27.   Ec.  5:13.  Ez.  22:13,14. 

1  Tim.  6:9,10. 


justly  have  been  deemed  a  true  penitent.  Though 
late,  however,  it  was  frank  and  ingenuou.s:  he  not 
only  allowed  the  fact,  and  the  offence  against  Is- 
rael, but  acknowledged  "that  he  had  sinned 
against  the  Lord  God  of  Israel;"  he  descended  to 
particulars,  attempted  no  excuse  or  extenuation, 
complained  not  of  the  severity  of  the  sentence, 
and  made  no  attempts  to  prevent  or  delay  its  ex- 
ecution. {jYotes,  J^33:'i7— 30.  Jon.  1:8—16. 
Luke  23:39—43.)       ^^.- 

V.  21.  The  tempf^on  entered  by  tlie  eye,  and 
excited  the  concupiscence  of  the  carnal  heart: 
thus  "lust  was  conceived  and  sin  brought  forth." 
(JVo/e.*,  Gen.  3:6.  Ex.  20:17.  Jam.  1:13—15.) 
The  goodly  Babylonish  garment,  (some  magnifi- 
cent robe  brought  from  vShinar,  or  Babylon, 
doubtless  at  a  great  price,)  was  I'escued  from  the 
flames;  and  gold  and  silver,  to  the  amount  of  a 
hundred  pounds  sterling,  or  rather  more,  were 
sacrilegiously  kept  back  from  the  treasury  of  tlie 
liord.  For  such  a  goodly  price  did  Achan  render 
lihmelt'  accursed,  forfeit  the  fair  prospect  of  a  rich 
inheritance  in  Canaan,  become  "the  troubler  of 
Israel,"  and  ruin  his  whole  family;  besides  the 
imminent  danger  to  which  he  exposed  his  immor- 
tal soull  No  sooner  had  he  got  possession  of  his 
plunder  than  it  became  his  burden:  had  he  jot 
been  miraculously  detected,  he  would  have  .been 
consumed  with  terrors,  and  not  have  dared  to  use 
his  ill-gotten  treasure:  and  when  the  other  Israel- 
ii es  had  been  enriched,  and  enjoyed  their  abun- 
dance with  credit  and  a  blessing,  he  would  have 
lost  all  the  comfort  of  his  portion!  So  differently 
do  the  objects  of  temptation  appear  at  a  distance, 
from  what  tliey  do  when  apprehended,  and  when 
the  infatuation  ceases!  (JVoie*,  2  Kings  5:20 — ^27. 
MM.  27:.J— 5.) 

V.  22.  The  silver,  and  probably  the  gold  also, 
lay  under  'the  garment  of  Shinar,'  as  it  is  called 
in  the  original. 

V.  23.  The  accursed  thing  being  thus  separated 
from  Israel's  substance,  and  "laid  before  the 
Lord,"  both  evidenced  Achan's  guilt,  and  tlie  in- 
nocence of  others;  that  the  wrath  of  the  Lord 
might  rest  on  him,  and  be  turned  away  from  them. 

V.  24.  His  sons,  Sic.]  No  intimation  is  given 
that  Achan's  sons,  or  any  of  his  family,  were  ac- 
cessary to  his  crime:  nothing  but  their  punish- 
ment can  excite  a  suspicion  of  it.  Magistrates 
Vol.  I.  81 


of  gold,  and  ^  his  sons,  and  his  daughters, 
and  his  oxen,  and  his  asses,  and  his  sheep, 
and  his  tent,  and  all  that  he  had;  and 
they  brought  them  unto  s  the  valley  of 
Achor. 

25  And  Joshua  said,  •"  Why  hast  thou 
troubled  us?  the  Lord  shall  trouble  thee, 
this  day.  And  '  all  Israel  stoned  him 
with  stones,  and  ^  burned  them  with 
fire,  after  they  had  stoned  them  with 
stones. 

26  And  they  '  raised  over  him  a  great 
heap  of  stones  unto  this  day.  "'  So  the 
Lord  turned  from  the  fierceness  of  his 
anger:  wherefore  the  name  of  that  place 
was  called,  The  valley  of  i  Achor  unto 
this  day. 


Gen.  18:25.  Ex.  20: 
.    16:27—31.     Job  20: 


f  6:18,21. 

5.     Num. 

23—28. 
g  15:7.  Is.  65:10.  Hos.  2:15. 
h  11—13.    6:13.    Gen.  34:30.   1 

Kings  18:17,18.        1   Chr.   2:7. 

Hab.    2:6—9.     Gal.    5:12.     2 

Thes.    1:6. 
i  Lev.  20:2.     24:14.     Deut.  13: 


10.    17:5.  21:21.  22:21—24. 
k  15.    Gen.  38:24.    Lev.  20:14. 

21:9. 
1  8.29.     10:27.     2   Sam.    18:17. 

L.-ini.  3:53. 
m  Deut.   13:17.     2  Sam.   21:14. 

Is.  40:2.    Joel  2:13,18.    Jon.  3: 

9,10.  Zech.  6:8. 
J  That  is,  Trouble.    See  on  25. 


indeed  were  forbidden  to  put  the  children  to 
death  for  the  parents'  crimes,  unless  expressly 
authorized  to  do  so  by  God  hiHi&elf:  but  all  lives 
are  the  Lord's,  and  forfeited  by  sin;  the  ungodly 
deserve  worse  punishment  than  temporal  death, 
and  the  righteous  are  the  sooner  taken  to  heaven. 
Some  have  thought  that  Achan's  chiidren  were 
only  spectators  of  his  awful  doom;  but  the  narra- 
tive implies  that  they  were  involved  in  it.  (25) — 
This  circumstance  would  be  a  vehement  expres- 
sion of  the  exceeding  enormity  of  the  offence,  and 
would  render  the  examjrie  more  affecting  and 
alarming.  {J^ote,  Ex.  20:5.) 

V.  25,  26.  It  seems  that  Achan  and  his  family 
were  first  stoned,  and  then  burned;  which  might 
denote  the  anger  of  God,  that  beyond  death  will 
pursue  and  punish  the  impenitent. — The  heap  of 
stones  would  perpetuate  the  memory  of  his  sin  and 
punishment,  for  the  instruction  of  future  genera- 
tions: as  would  also  the  name  given  to  the  place, 
which  signifies  Trouble.  {J^'ote,  Hos.  2:14 — 17.) 
Indeed  Achan  is  himself  called  Achar,  or  Trouble.^ 
in  the  subsequent  historj".     {Mote,  1  Chr.  2: 7. ) 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
When  by  their  heinous  sins  men  provoke  the 
Lord  to  anger,  he  commonly  leaves  them  to  mis- 
taken counsels,  and  thus  they  are  corrected  by 
their  own  iniquity. — The  people  of  God  can  never 
expect  to  prosper  in  any  undertaking,  concerning 
which  they  have  not  inquired  of  him,  to  know  his 
will  and  implore  his  assistance;  [JVote,-Prov.  3:5, 
6.)  or  in  which  they  have  indulged  sloth  and  vain 
confidence,  or  tempted  God  by  the  neglect  of 
proper  means.  But  human  nature  is  prone  to  ex- 
tremes: like  children,  we  are  easily  elated  by  a 
little  success,  and  presume  that  we  shall  carry  all 
before  us:  and  when,  in  order  to  humble  us  and 
check  our  self-confidence,  the  Lord  is  pleased  to 
throw  some  discouragement  in  our  way;  we  are 
easily  cast  down  into  despondency,  and  induced 
to  forebode  the  most  fatal  consetiuenccs! — Every 
failure  in  such  undertakings,  as  evidently  accord 
to  the  will  of  God,  and  the  duty  of  our  place  and 
station,  should  cause  us  to  humble  ourselves  be- 
fore him,  to  flee  to  his  mercy-seat,  to  pour  out  our 
hearts  in  prayer,  i»nd  inquire  "wherefore  he  con- 
tendeth  with  us:"  and  to  plead  his  promises  and 

[641 


B.  C.    1450. 


JOSHUA. 


B.  C.  1430. 


? 


the  glory  of  his  great  name,  as  engaged  to  support  j 
thit  cause  which  we  are  endeavoring  to  promote,  j 
whatever  becomes  of  us  and  our  worthless  names,  i 
— Yet  in  the  very  prayers  of  the  best  of  men  there  | 
is  often  much  evil,  which  the  Lord  might  justly : 
condemn,  and  for  which  he  frequently  rebukes 
and  chastens  them;  especially  when  they  appear 
ungrateful  for  former  mercies,  and  murmur  or 
despond  on  account  of  present  trials,  distrust  his 
faithfulness,  or  suspect  his  future  intentions,  as 
declared  by  his  express  promises. 
V.  10—18. 
"What  shall  we  say  when  Israel  turneth  their 
backs  before  their  enemies?"  It  is  not  enough 
that  the  forces  be  recruited,  the  passes  strength- 
ened, the  cowards  punished,  the  valiant  rewarded, 
the  soldiers  animated  by  word  and  deed,  and  the 
ensuing  assault  conducted  with  more  skill  and 
circumspection.  The  matter  is  not  thus:  "Israel 
hath  sinned,"  and  God  is  provoked;  and  nothing 
can  ensure  success,  till  his  indignation  is  turned 
away,  and  the  accursed  thing  is  removed  out  of 
the  camp.  Times  of  public  danger  and  calamity, 
therefore,  with  nations  professing  Christianity, 
peculiarly  require  zeal  for  reformation:  notorious 
criminals  ought  then  to  be  searched  out,  and 
brought  to  condign  punishment;  especially  such 
as  have  enriched  themselves  by  sacrilege,  per- 
jury, murder,  oppression,  and  iniquitous  traffic. 
Vhile  such  criminals  are  suffered  to  escape  with 
inpunity;  nay,  till  something  effectual  has  been 
done  towards  expiating  national  guilt,  by  the  ex- 
ecution of  public  justice,  on  those  whose  daring 
crimes  have  brought  the  wrath  of  God  on  a  guilty 
land;  there  is  little  cause  to  wonder,  if  the  inhab- 
itants turn  their  backs  upon  their  enemies,  and 
little  hope  that  God  will  be  with  them  any  more, 
notwithstanding  their  fastings  and  prayers.  Since 
these  things  have  been  so  much  disregarded  in 
protestant  countries,  they  have  been  left  to  quar- 
rel with  one  another;  and  to  become  the  instru- 
ments of  each  other's  correction,  instead  of  being 
united  and  prospered, nn  repelling  the  assaults  of 
their  common  enemies. — And  may  it  not  also  be 
seriously  questioned,  whether  the  case  be  not  the 
same  with  respect  to  the  success  of  the  gospel,  and 
the  state  of  religion  among  us?  It  is  to  be  feared  that 
there  has  often  been  more  zeal  shewn,  in  support- 
ing the  interests  of  one  party  against  another, 
than  for  the  interests  of  vital  godliness  against  the 
cause  of  infidelity,  proflig^y,  and  formal  profes- 
sion: and  that  in  this  competition,  men,  in  other 
respects  conscientious,  not  only  accept  the  prof- 
fered support  of  some  one  not  unlike  covetous  and 
sacrilegious  Achan,  but  assiduously  seek  after  it. 
It  is  still  more  evident,  that  there  has  not  been 
due  care  taken  to  censure  or  exclude  such  per- 
sons, as  are  evidently  the  slaves  of  avarice,  worldly 
lusts,  and  the  pride  of  life;  and  to  direct  the 
searching  nord  of  God  to  their  consciences,  in 
such  a  manner  as  effectually  to  make  them  under- 
stand, that  their  profession  of  the  doctrines  of  the 
gospel,  their  attendance  on  the  ordinances,  and 
their  support  of  the  ministers  of  Christ,  will  never 
save  their  souls,  unless  their  idols  be  dethroned, 
and  their  hearts  and  lives  renewed  by  converting 
grace.  There  is  reason  to  fear  that  there  are 
Achans  in  many  of  our  congregations,  whose  lives 
prejudice  men  against  the  truth,  and  bring  a  se- 
cret blight  on  our  ministry:  nor  "will  the  Lord  be 
with  us  any  more,"  unless  we  use  our  best  en- 
deavors, without  any  partial  or  personal  regards, 
to  separate  them  from  among  us.  And  it  is  pro- 
posed as  a  matter  of  serious  inquiry,  whether  the 
present  lamentable  divisions  among  the  professors 
of  evangelical  truth;  the  confessedly  small  suc- 
cess of  the  gospel,  compared  with  that  of  former 
times;  and  the  most  alarming  progress  of  open 
infidelity;  be  not  in  great  mrssure  owing  to  the 
same  cause  as  Israel's  defeat  before  Ai. — But  first 
642] 


of  all  we  should  look  into  our  own  hearts,  and 
make  diligent  search,  whether  there  be  not  some 
accursed  thing  there,  which  God  sees  and  abhors; 
some  unmortified  lust,  some  iniquitous  gain  "put 
among  our  own  stuff;"  some  withliolding  from 
God  and  the  poor  their  dues,  in  order  to  gratify 
avarice,  or  support  luxury  and  the  pride  of  life. 
If  this  is  the  case,  no  wonder  we  do  not  prosjer 
in  our  souls,  or  in  our  ministry;  no  wonder  if  we 
get  little  benefit  from  our  attendance  on  ordi- 
nances, or  see  no  considerable  effects  from  our 
I  unremitted  and  most  earnest  preaching  from 
'year  to  yean  Nor  can  we  expect  to  prosper  any 
j  better,  until  the  accursed  thing  be  destroyed  out 
j  of  our  hearts,  removed  out  of  our  houses,  and 
forsaken  in  our  lives.  Let  us,  however,  not  only 
be  careful,  that  we  ourselves  do  not  dissemble 
any  secret  iniquity;  but  remember  that  we  are 
accountable  for  our  families  also,  if  we  do  not 
use  all  our  circumspection,  and  exert  our  utmost 
authority,  to  preserve  them  free  from  eyery  ac- 
cursed thing.  In  this  way  will  Israel  prosper, 
our  souls  be  "like  a  watered  garden,"  and  "(he 
word  of  God  have  free  course  and  be  glorified." 
He  will  be  with  us  and  fight  for  us,  and  Israel 
shall  no  more  turn  their  backs  upon  their  ene- 
mies. 

V.  19—26. 
Would  we  avoid  the  commission  of  gross  in- 
iquity, we  must  "make  a  covenant  with  our  eyes" 
and  all  our  senses;  we  must  learn  to  behold  every 
object  by  faith  through  the  medium  of  God's 
word,  not  by  sense  through  the  medium  of  a 
worldly  judgment  and  a  carnal  mind;  we  must 
repress  the  first  movings  of  concupiscence,  and 
pray  earnestly  not  to  be  led  into  temptation;  we 
must  habittiate  ourselves  to  meditate  on  the  fu- 
ture consequences  of  sinful  gratifications  to 
our  characters,  families,  connexions,  and  tem- 
poral interests, — to  our  dBfcscience,  peace,  and 
eternal  concerns, — to  the  church  of  God,  and 
the  world  around  us;  and  tt  place  ourselves,  by 
an  effort  of  the  imagination,  in  those  very  cir- 
cumstances in  which  we  should  be,  were  the  sin 
committed,  and  the  infatuation  vanished;  and 
to  consider  what  our  judgment  and  feelings  in 
that  case  would  be.  We  should  also  treat  all 
expectations  of  secrecy  and  impunity,  as  the  de- 
lusions of  Satan.  From  our  Judge  we  can  con- 
ceal nothing;  and  secreting  our  offences  from 
our  fellow  criminals  will  avail  us  verj'  little,  since 
we  may  be  sure  our  iniquity  will  at  length  find 
us  out.  [Xote,  JSTum.  32:23.')  We  should  also 
accustom  ourselves  to  self-denial  and  patient 
waiting;  for  the  blessings  that  God  reserves  for 
his  people  are  like  fruit,  which  will  be  whole- 
some when  it  has  had  time  to  ripen,  but  will  cer- 
tafhly  be  noxious  if  greedily  and  prematuiely 
gathered. — When  wc  are  conscious  (hat  we  liave 
sinned,  we  should  ingenuously  confess  our  guil(; 
and  if  the  matter  requires  it,  we  should  glorify 
God  and  take  shame  to  ourselves,  by  an  open  ac- 
knowledgment of  our  crimes,  and  justify  him  in 
all  the  punishments  which  we  now  endure:  for, 
blessed  be  his  name,  through  him  who  was  made 
a  curse  for  us,  all  manner  of  sins  and  blasphe- 
mies shall  be  forgiven  to  the  true  penitent.  But 
even  when  final  condemnation  is  escaped,  what 
terrible  effects  does  sin  produce!  What  fatal 
consequences  often  ensue  in  this  world,  to  the 
sinner  himself,  and  to  all  connected  with  him! 
How  "one  sinner  destroyeth  much  good!"  What 
will  then  be  the  wrath  to  come!  Let  us  take 
warning,  and  without  delay  flee  from  it  to  Jesus, 
the  sinner's  Friend. — Finally,  though  atrocious 
cnmiuals  should  be  punished  with  unrelenting 
firmness,  and  all  should  unite  in  protesting 
against  their  crimes;  yet  their  misery  should  not 
I  be  insulted,  nor  their  immortal  souls  forgotten: 


B.  C,  1450. 


CHAPTER  VI 1 


B.  C.   1  150. 


CHAP.  VIII. 

Joshua,  oucoumged  and  iustructed  by  God,  lo  form  an  ambusli- 
iiieiit  against  Ai,  1 — 8.  The  city  is  taUun  and  dcptroyt-d  with 
the  inhabitants,  its  king  hanged  up,  and  its  spoil  divided,  ;1 — J'J. 
An  altar  is  built  on  Kbal,  sacritices  are  otiercd,  the  law  is 
written  on  stones,  and  the  blessings  and  curses  pronounc^'d,  as 
Moses  had  commanded,  30—35. 

ND  the  Loud  said  unto  Joshua; 
L  ■'*  Fear  not,  neither  be  thou  dismay- 
ed; take  all  the  people  of  war  with  thee, 
and  arise,  go  up  to  Ai:  "^see,  I  have  giv- 
en into  thy  hand  the  king  of  Ai,  and  his 
people,  and  his  city,  and  his  land. 

2  And  thou  shalt  *=  do  to  Ai  and  her 
king,  as  thou  didst  unto  Jericho  and  her 
king:  _  "^  only  the  spoil  thereof,  and  the  cat- 
tle thereof,  shall  ye  take  for  a  prey  unto 
yourselves.  ®Lay  thee  an  ambush  for 
the  city  behind  it. 

3  So  Joshua  arose,  and  all  the  people 
of  war,  to  go  up  against  Ai:  and  Joshua 
chose  out  thirty  thousand  mighty  men  of 
valor,  and  sent  them  away  ^  by  night. 

4  And  he  commanded  them,  saying. 
Behold,  ye  shall  s  He  in  wait  against  the 
city,  eveyi  behind  the  city;  ^  go  not  very 
far  from  the  city,  but  be  ye  all  ready: 

5  And  I,  and  all  the  people  that  are 
with  me,  will  approach  unto  the  city:  and 
it  shall  come  to  pass,  when  they  come  out 
against  us,  as  at  the  first,  '  that  we  will 
llee  before  them, 

6  (For  they  will  come  out  after  us,) 
till  we  have  *  drawn  them  from  the  city; 
for  they  will  say,  J  They  flee  before  us, 
as  at  the  first:  therefore  we  will  flee  be- 
fore them. 

7  Then  ye  shall  rise  up  from  the  am- 


a  See  on  7:6,7,9.  Deut.  1:21  — 
7:18.     31:8.     Ps.  27:1.     46:11. 

.  !s.  12:2.  '11:10—16.  43:2.  Jer. 
46,27.  Matt.  8:26. 

b  See  on  6:2.— Ps.  44:3.  Dan.  2: 
21,37,38.  4:25,35. 

c  24,28,29 See  OJi  6:21.— 10:1, 

23.   Deut.  3:2. 

a  27.  Deut.  20:14.  Job  27:16, 
17.  Ps.  39:6.  Prov.  13:22.  28: 
20.  Jcr.  17:11.   Luke  12:20,21. 

e  7,9,12,14,19.       Judg.   20:29— 


33.     2Chr.  13:13.    20:22.  Jer. 

51:12. 
f  Matt.  24:39,50.     25:6.  1  Thes. 

5:2.  2  Pet.  3:10. 
g  16.    Judg.    9:25.    20:2<1,.33,36. 

1  Sam.  15:2,5.  Acts  23:21. 
h  Ec.  7:19.   9:16. 
i  Judg.  20:31,33.  Matt.  10:16. 
*  Heb.  pulled.  16. 
j  Kx.    14:3.    15:9.     Judg.  20:32, 

Ec.  8:11.  9:12. 


but  calm  expostulations,  serious  instructions,  and 
compassionate  exhortations,  should  be  used  to 
bring-  them  to  repentance,  that  they  may  obtain 
mercy  from  God  in  a  future  world;  and  every 
method  should  be  adopted,  which  can  render  the 
example  of  public  justice  productive  of  as  deep 
and  durable  an  impression  as  possible,  upon  the 
minds  of  the  survivors. 

NOTES. 
Chap.  VIII.  V.  1,2.  Jericho  had  been  taken 
by  miracle,  without  danger  or  fatigue;  in  order 
to  teach  the  people  to  depend  on  God,  and  to 
give  him  the  glory  of  all  their  success.  But  they 
seem  to  have  inferred  that  they  might  despise 
their  enemies  and  indulge  themselves.  (J^''o(.e,  7: 
3 — 5.)  They  were  therefore  in  the  next  instance 
instructed,  that  diligence,  self-denial,  and  the 
exertion  of  all  their  powers  both  of  body  and 
mind,  were  required  in  order  to  secure  success: 
and  the  whole  force  of  Israel  was  commanded  to 
march  against  this  small  city.    Some  think,  how- 


but  Joshua  °  lodged  that 


bush,  and  seize  upon  the  city:  ^  for  the 
iLoHD  vour  God  will  deliver  it  into  your 
hand; 

8  And  it  shall  be,  when  ye  have  taken 
lifie  city,  that  ye  shall  '  set  the  city  on 
fire:  according  to  the  commandment  of 
the  Lord  shall  ye  do.  '"  See,  I  have 
commanded  you. 

9  IT  Joshua  therefore  sent  them  forth; 
and  they  went  to  lie  in  ambush,  and 
abode  "between  Beth-el  and  Ai,  on  the 
west  sid^of  Ai 
night  among  the  people. 

10  And  Joshua  Prose  up  early  in  the 
morning,  and  numbered  the  people,  and 
went  up,  he  and  the  elders  of  Israel,  be- 
fore the  people  to  Ai. 

11  And  'I  all  the  people,  ere?i  the  peo- 
ple of  war  that  were  with  him,  went  up, 
and  drew  nigh,  and  came  before  the  city, 
and  pitched  on  the  north  side  of  Ai:  now 
there  rvas  a  valley  between  them  and  Ai. 

12  And  he  took  about  ""five  thousand 
men,  and  set  them  to  he  in  ambush  be- 
tween Beth-el  and  Ai,  on  the  west  side 
+  of  the  city. 

1 3  And  when  they  had  set  the  people, 
even  all  the  host  that  7vas  on  the  north  of 
the  city,  and  their  }  liers  in  wait  ^  on  the 
west  of  the  city;  Joshua  went  that  night 
into  the  midst  of  the  valley. 

1 4  And  it  came  to  pass,  when  the  king 
of  *  Ai  saw  it,  that  they  hasted  and  rose 
up  early,  and  the  men  of  the  city  went 
out  against  Israel  to  battle,  he  and  all  his 
people,  at  a  time  appointed,  before  the 
plain;  but  "  he  wist  not  that  there  zvere 
liers  in  ambush  against  him  behind  the  city. 

"  '     "  q  See  on  1 — 5. 

r  .See  on  2,8. 
t  Or,  ofjli 


k  .See  071  b.  1.  2  Kings  5:1.  Prov 

21:30,31. 
i  28.  6:24. 
m  1:9,16.  Judg.  4:6.  2  Sam.  13 

28. 
n  12.  7:2.  Gen.  12:8.  ITai.  Ez 

ra  2:28.  Neh.  7:32. 
0  Gen.  32:21. 
p  .See  on  3:1 — 6:12.     7:16.    Ps 

119:60. 


i  Heb.  lying  in  tiiait. 

s  3,12. 

tS,16. 

u  Judg.  20:34.    Ec.  9:12.    Dan. 

4:31.    Matt.  24:39,50.    1  Thes. 

5:1— 3.  2  Pet.  2:3. 


ever,  that  this  was  crdered,  that  all  might  equally 
share  the  spoil. — An  ambush  was  also  to  be 
formed,  by  the  command  of  God  himself;  for  it 
was  as  lawful  to  outwit  their  enemies,  as  to  over- 
power them.  No  treaties  were  violated,  no  oaths 
broken,  no  falsehoods  uttered;  and  it  cannot  be 
requisite  to  inform  our  enemies  of  our  intentions 
and  purposes,  however  they  may  be  deceived  by 
appearances.  But  perjuries,  lies,  and  infractions 
of  treaties,  cannot,  in  any  war  or  in  any  case,  be 
allowable  or  excusable.  [J^oies,  2:4 — 6.  9:19, 
20.    2Sam.  21:1— 3.    IJr.  17:15— 21,  21:25— 27.) 

V.  9 — 12.  There  is  some  difficulty  in  deter- 
mining, whetlier  the  thirty  thousand  men,  first 
mentioned,  (3,4.)  at  length  assaulted  the  city 
openly,  whilst  onl)'  the  five  thousand  lay  in  am- 
bush; or  whether  the  whole  force  of  Israel  ap- 
peared in  arms  ag-ainst  Ai,  and  the  thirty  tliou- 
sand  formed  one  ambushment,  and  the  five  thou- 
sand formed  a  second  in  another  place.  But  the 
latter  opinion  agrees  best  with  the  narrative. 

V.  13,  14.    After  the  first  party  wassent  to  lie 

[643 


B.  C.   1450. 


JOSHUA. 


B.  C.  1450. 


1 5  And  Josnua  and  all  Israel  made  as 
if  they  were  be:aten  before  them,  and  fled 
*  by  the  way  of  the  Avildcrness. 

16  And  all  the  people  that  were  in  Ai 
were  y  called   together  to  pursue    afte^ 
them:  and  they  pursued  after  Joshua,  and 
were  '^  drawn  away  fi-om  the  city. 

1 7  And  there  was  not  ^  a  man  left  in 
Ai  or  Beth-el,  that  went  not  out  after  Is- 
rael: and  they  left,  the  city  open,  and  pur- 
sued after  Israel. 

18  And  the  Lord  said  unto*  Joshua, 
^  Stretch  out  the  spear  that  is  in  thy  hand 
toward  Ai;  for  I  will  give  it  into  thine 
hand.  And  Joshua  stretched  out  the 
spear  that  he  had  in  his  hand  toward  the 
city. 

19  And  '^  the  ambush  arose  quickly 
out  of  their  place,  and  they  ran  as  soon 
as  he  had  stretched  out  his  hand:  and 
they  entered  into  the  city,  and  took  it, 
and  hasted,  and  set  the  city  on  fire. 

20  And  when  the  men  of  Ai  looked 
behind  them,  they  saw,  and  behold,  '^  the 
smoke  of  the  city  ascended  up  to  heaven; 
^  and  they  had  no  *  power  to  flee  this  way 
or  that  way:  and  the  people  that  fled  to 
the  wilderness  turned  back  upon  the  pur- 
suers. 

21  And  when  Joshua  and  all  Israel 
saw  that  the  ambush  had  taken  the  city, 
and  that  the  smoke  of  the  city  ascended, 
then  they  turned  again,  and  slew  the  men 
of  Ai. 

22  And  the  other  issued  out  of  the  citv 


X  18:12. 

y  Judg.  20:36—39. 

z  5,6.     Judg.  20:31.     Ps.   9:16. 

Kz.    33:11—22.     Rev.    16:14. 

19:19—21. 
a3,24,-2.S.     1120.      Deut.  2:30. 

Job  5:13.    Is.  19:11—13. 
b7,26.  Ex.  8:5.    17:11.  Job  15: 


c  6—8. 

d  Gen.  19  28.     Is.  34:10.     Rev. 

18:9.  19:3. 
eJob   11:X).      Ps.  48:5,6.  76:5. 

Am.  2:14—16.    Rev.  6:15—17. 
*  Heb.  hand. 


in  ambush,  a  whole  day  seems  to  have  been  spent 
in  making'  preparations;  and  every  thing'  being' 
ready,  Joshua  during  the  next  night  drew  up  his 
army  in  the  valley,  and  so  was  seen  in  the  morn- 
ing by  the  king  of  Ai. 

V.  17.  Greater  infatuation  cannot  be  imagined, 
than  upon  so  trifling  an  advantage  as  the  former, 
(7:4,5.)  and  so  slight  an  appearance  of  further 
success  as  the  present,  to  leave  the  cities  de- 
fenceless, that  they  might  pursue  a  numerous 
army!  But  the  Canaanites  were  left  to  be  blind- 
ed by  pride,  obstinacy,  and  rage  against  Israel, 
in  order  to  their  more  speerlv  destruction.  [J^oles, 
3:2.  9:1,2.  11:19,20.)— The' king  and  people  of 
Beth-el  appear  to  have  been  confederate  with 
those  of  Ai,  and  to  have  been  subdued  and  de- 
stroyed at  the  same  time. 

V.  18.  Joshua  stretched  forth  his  hand  with  the 
spear,  perhaps  witli  some  flag  upon  it,  at  the 
time  when  God  commanded  him:  probably  it  was 
a  preconcerted  signal  to  those  who  were  in  am- 
bush, expected  by  some  appointed  to  watch  for 
it:  and  it  was  an  especial  token  of  the  divine 
assistance.  He  seems  to  have  remained  upon 
Bome  eminencej  in  the  sight  of  the  Israelites,  dur- 
^44] 


against  them;  so  they  were  in  the 
midst  of  Israel,  some  on  this  side,  and 
some  on  that  side:  and  they  smote  them, 
so  that  they  ^  let  none  of  thern  remain  or 

escape.  [Practical  Observations.] 

23  And  6  the  king  of  Ai  they  took 
alive,  and  brought  him  to  Joshua. 

24  And  It  came  to  pass,  when  Israel 
had  made  an  end  of  slaying  all  the  inhab- 
itants of  Ai  in  the  field,  in  the  wilderness 
wherein  they  chased  them,  and  when 
they  were  all  fallen  on  the  edge  of  the 
sword  until  they  were  consumed,  that  all 
the  Israelites  ''  returned  unto  Ai,  and 
smote  it  with  the  edge  of  the  sword. 

25  And  so  it  woLSihat  all  that  fell  thnt 
day,  both  of  men  and  women,  were  twelve 
thousand,  even  all  the  men  of  Ai. 

26  For  Joshua  '  drew  not  his  hand 
back,  wherewith  he  stretched  out  the 
spear,  until  he  had  utterly  destroyed  all 
the  inhabitants  of  Ai. 

27  Only  ^  the  catde  and  the  spoil  of 
that  city,  Israel  took  for  a  prey  unto 
themselves,  according  unto  the  word  of 
the  LoKD,  which  he  commanded  Joshua. 

28  And  Joshua  burnt  Ai,  and  made  it 
^  an  heap  for  ever,  even  a  desolation 
™  unto  this  day. 

29  And  "  the  king  of  Ai  he  hanged  on 
a  tree  until  even-tide:  and  "  as  soon  as 
the  sun  was  down,  Joshua  commanded 
that  they  should  take  his  carcass  down 
from  the  tree,  and  cast  it  at  the  entering 
of  the  gate  of  the  city,  and  raise  thereon 


f  6:21.  10:28.  11:11,12.  Deut.  7: 

2.    Job  20:5.     Luke  17:2(5—30. 

1  Thes.  5:3. 
g  -29.  10:17.   1  Sam.  15:8.    Rev. 

19:20. 
h  ]0;.30— 41.   11:10— 14.      Num. 

21:24. 
i   18.   Ex.  17:11,12. 
k  2.  11:14.    Num.  31:22,26.    Ps. 


50:10.  Malt.  20:15. 
1   Deut.   13:16.     2  Kinps   19:25. 

Is.  17:1.  25:2.     Jer.  9:11.  49:2. 

50:26.  Mic.  3;)2. 
ni  .See  nn  4:9. 
n  10:26,28,30,33.      Deut.  21:23. 

Estb.  7:10.     Ps.  107:40.  110-.5. 

Acts  12:23.  Rev.  19:17,13. 
o  10:27. 


ing  the  battle;  and  to  have  persevered  in  holding- 
up  his  spear,  till  all  the  enemies  were  destroyed; 
as  Moses  had  done  with  his  rod,  during  Joshua's 
conflict  with  the  Amalekites.  (26.  JVo<e,  EjC.  17: 
8 — 13.) — Thus  Joshua  conquered  by  seeming  lo 
jield:  and  this  has  been  accommodated  to  Christ, 
when  "by  death  he  overcame  him  who  had  the 
power  of  death,"  deprived  the  king-  of  terrors  of 
power  to  hurt  his  people,  and  prepared  the  way 
for  the  utter  destruction  of  this  last  enemy. 

V.  25.  The  men  of  Beth-el,  who  aided  those 
of  Ai,  seem  not  to  be  included  in  this  number. 

V.  27.  Thus  the  people  began  to  receive  a 
gracious  recompense  for  their  self-denial,  in  re- 
fraining from  the  devoted  spoil  of  Jericho;  Achan 
having  already  received  the  just  punishment  of 
his  sacrilege. 

V.  28.  When  a  few  houses  had  been  set  on 
fire,  the  flame  and  smoke  would  suffice  to  con- 
vince the  man  of  Ai  of  their  desperate  situation. 
But  after  the  Israelites  had  plundered  the  city, 
the  whole  was  burnt  down,  and  left  to  be  a  per- 
pttual  desolation:  and  the  ruins  continued  as  a 
proof  of  the  transaction,  till  the  close  of  Joshua's 
life,  and  probably  long  after,  though  we  read  of  a 


B.  C.  1450* 


CHAPTER  VIII. 


B.  C.    1450. 


P  a  great  heap  of  stones,  that  remaineth 
unto  this  clay. 

30  H  Then  Joshua  i  built  an  altar 
unto  the  Lord  God  of  Israel,  *■  in  mount 
Ebal; 

31  As  Moses  the  servant  of  the  Lord 
commanded  the  children  of  Israel,  ^  as  it 
is  written  in  the  book  of  the  law  of  Clo- 
ses, an  *  altar  of  whole  stones,  over 
which  no  man  hath  lifted  up  any  iron: 
"  and  they  offered  thereon  burnt-offerings 
unto  the  Lord,  and  sacrificed  peace-of- 
ferings. 

32  And  he  ''  wrote  there  upon  the 
stones  a  copy  of  the  law  of  Moses,  which 
he  wrote  in  the  presence  of  the  children 
of  Israel. 

33  And  y  all  Israel,  and  their  elders, 
and  officers,  and  their  judges,  stood  on 
lliis  side  the  ark,  and  on  that  side,  before 

p  7:26.  2  Sam.  18:17. 

q  Gen.  8:20.  12:7,8- 

r  33.  Deut.  11:29.  27:4—6,13. 

s  34,3.5.  1:8.      2  Kings  14:6.  22: 

8.  2  Chr.  25:4.  35:12.    Ezra  6: 

18.  Neh.  13:1.    Mark  12:26. 


t  Ex.  20:24,25.    Deut.  27:5.      1 

Kings  18:31,32. 
u  Ex.  18:12.  24:5.  Deut.  27:6,7. 
X  Deut.  27:2,3,8. 
y  23:2.  24:1.  Deut.  27:12,13.  29: 

10,11. 


city  of  nearly  the  same  name  in  Nehemiah.  (JVeA. 
11:31.  AiJ a,  or  Aiy a.) 

V.  29.  The  kings  of  Canaan  lay  under  the 
same  curse  as  their  subjects,  and  probably  were 
more  deeply  criminal.  The  reserving  of  the  king 
of  Ai  for  a  solemn  execution,  would  tend  to  strike 
terror  into  the  other  kings,  contribute  to  the 
success  of  Israel,  and  give  their  proceedings  the 
stamp  of  ?i  judicial  process,  and  of  executing  the 
venfjeance  of  God  upon  his  enemies.  [J^otes,  10: 
24. 'l  Snni.  15:32,33.   /*.  24:21,22.) 

V.  30— 33.  [J^'otts,  Deut.  11:29,30.  27:)  As 
soon  as  Joshua  found  access  to  the  mountains, 
Gerizim  and  Ebal,  which  tlie  Lord  had  appoint- 
ed; he  witliout  delay,  and  notwithstanding  the 
unsettled  state  of  Israel,  and  the  machinations  of 
their  enemies,  proceeded  to  renew  the  ratifica- 
tion of  the  covenant  between  the  Lord  and  his 
people,  as  it  had  been  commanded  by  Moses. 
Accordingly  he  built  the  occasionpd  altar,  [Marg. 
liff.  t.)  and  offered  the  instituted  sacrifices;  writ- 
ing the  law,  or  the  prescribed  abstracts  from  it, 
on  the  plaistered  stones;  proclaiming  the  bless- 
ings and  curses  from  the  two  mountains,  accord- 
ing to  the  appointed  form;  and  reading  over  the 
whole  law  to  all  the  people, — It  is  evident,  that 
the  books  of  Moses,  as  written  by  him,  are  here 
repeatedly  spoken  of  as  extant  at  the  time  of  this 
transaction. 

PRACTICAL  OBSERVATIONS. 
V.  1—22. 
When  sin  is  repented  of,  and  put  away  as  "an 
accursed  thing,"  we  may  expect  encouragement, 
and  a  blessing  from  our  reconciled  God  and  Fa- 
tlier:  and  Uie  more  we  fear  him  with  filial  rever- 
ence, andTlread  to  offend  him,  the  less  need  have 
we  to  "fear  what  man  can  do  unto  us." — When 
we  truly  believe,  and  rightly  understand,  that 
"without  the  Lord  we  can  do  nothing,"  that  our 
sufficiency  and  success  must  come  from  him,  and 
that  all  the  glory  must  be  rendered  to  him;  we 
shall  be  far  from  lying  down  in  supineness  and 
self-indulgent  sloth:  on  the  contrary,  we  shall  be 
excited  to  use,  with  all  diligence  and  persever- 
ance, every  commanded  and  allowable  means; 
and  to  seek  the  help  and  blessing  of  God  to  ren- 
der them  effectual.     Indeed  inactivity,  because 


^  the  priests  the  Levites,  which  bare  tlie 
ark  of  the  covenant  of  the  Lord,  as  well 
*  the  stranger  as  he  that  was  born  among 
them;  half  of  them  over  against  mount 
Gerizim,  and  half  of  them  over  against 
mount  Ebal,  ■  ^  as  Moses  the  servant  of 
the  Lord  had  commanded  before,  that 
they  should  bless  the  people  of  Israel. 

34  And  afterward  *^  he  read  all  the 
words  of  the  law,  ^  the  blessings  and 
cursings,  according  to  all  that  is  written 
in  the  book  of  the  law. 

35  There  ^  was  not  a  word  of  all  that 
Moses  commanded,  which  Joshua  read 
not  before  all  the  congregation  of  Israel, 
•■  with  the  women,  and  the  httle  ones,  and 
the  strangers  that  *  were  conversant 
amone:  them. 


z3:3,6,14.  4:10,18.  6:6.       Deut. 

31:9,25.    1  Chr.  15:11—13. 
a  Ex.  12:49.  Lev.  24:22.  Num. 

15:16,29. 
b  See  071  30 — 3J. 
c  Deut.  31:10—12.     Neh.  8:2,3. 

9:3.  13:1. 
d  Lev.  26:   Deut.  27:14—26.  28: 


29:20,21.30:19. 
e  Deut.  4:2.  Jer.  26:2.  Acts  20; 

27. 
f  Deut.  29:11.  Ezra  10:1.  Neh. 

8:2.     Joel  2:16.     Mark   10:14. 

Acts  21:5. 
*  Heb.  -nalhtd. 


we  can  do  nothing  of  ourselves,. when  the  Lord 
has  promised  effectual  help  to  those  who  call  upon 
him,  must  be  the  effect  of  man's  perverseness 
and  Satan's  suggestions,  thus  wresting  the  Scrip- 
tures from  their  most  obvious  meaning:  for  in  all 
other  important  concerns,  common  sen.se  teaches 
us,  that  the  less  we  can  do  of  ourselves,  the  more 
need  we  have  to  seek  the  help,  and  to  observe 
the  directions,  of  those  who  are  able  and  disposed 
to  assist  us.  And  thus  to  be  diligent  and  earnest 
with  all  our  heart  and  soul  in  seeking  salvation, 
resisting  temptation  and  striving  against  sin,  is 
true  Christian  wisdom,  and  the  due  medium  be- 
tween the  extremes  to  which  human  nature  is 
propense:  for  in  such  an  arduous  conflict,  we 
need  both  exertion  and  much  assistancf,  and  they 
who  speak  as  if  a  little  exertion  and  a  little  help 
might  suffice,  know  nothing  experimentally  of  the 
warfare. — In  every  undertaking,  prudent  counsel 
is  as  conducive  to  success,  as  vigorous  exertion; 
and  on  some  occasions  well-timed  yielding  se- 
cures the  advantage  better  than  pertinacious  op- 
position.— They,  who  "honor  the  Lord  with  their 
substance,"  and  are  not  in  haste  to  be  rich,  will 
eventually  be  no  losers;  yet  Christians  must  wait 
till  they  arrive  at  the  heavenly  Canaan  to  receive 
their  full  reward:  and  there  they  will  enjoy  their 
everlasting  portion,  when  that  of  worldlings  will 
be  spent,  and  their  souls  fixed  in  utter  misery. 
Indeed  "the  prosperity  of  fools  destroys  them," 
and  their  short-lived  presumptuous  rejoicing  will 
speedily  end  in  lamentations,  and  mourning,  and 
woe. — As  the  Lord  gives  wisdom  to  those  whom 
he  loves,  and  means  to  prosper;  so  he  infatuates 
those  who  hspve  filled  up  the  measure  of  their  in- 
iquity. . 

V.  23—35. 
It  is  our  duty  to  reverence  the  aged,  to  honor 
those  who  are  placed  in  authority  over  us,  and  to 
compassionate  the  weak  and  helpless,  the  feebler 
sex  and  the  tender  age:  but  the  Judge  of  all  the 
earth  will  involve  all  the  impenitent  in  one  com- 
mon condemnation,  without  any  other  distinction, 
than  that  of  their  different  degrees  of  guilt;  so 
that  they,  who  have  abused  the  greatest  abilities, 
riches,  or  authority,  will  be  distinguished  by  the 
largest  measure  of  divine  vengeance. — However 
busy,  unsettled,  or  exposed  we  are,  the  concerns 

[645 


B.  C.   1450. 


JOSHUA. 


B.  C.   1450. 


CHAP.  IX. 

The  kings  of  Canaan  confederate  against  Israel,  1,  2.     The  Gib- 

eonites  by  fraud  obtain  a  covenant  of  peace,  3 — 15.  The  fraud 
is  detected:  yet  their  lives  are  spared  on  account  of  the  oath 
sKorn  to  them,  16 — 21.  They  are  made  bond-servants,  and 
williu^ly  submit,  2-.' — 37. 

ND  it  came  to  pass,  when  *  all  the 
kings  which  were  ^  on  this  side  Jor- 
dan, in  the  hills  and  in  the  valleys,  and 
in  all  the  coasts  "^of  the  great  sea  over 
against  ^  Lebanon,  ®  the  Hittite,  and  the 
Amorite,  the  Canaanite,  the  Perizzite, 
the  Hivite,  and  the  Jebusite,  heard  there- 

of, 

2  That  they  *"  gathered  themselves  to- 

■      ~~ 3:17.  23:'h,3i.  34:11.     Deut.  7: 


a  10.-3— 5,23,s;8— 39.   11:1—5,10, 
11.  12:7—24. 
.b  1:15.  3:17.  5:1.  22:4,7.     Deut. 
4:49. 
c  1:4.  15:12.  23:4.  Num.  34:6. 
d  11:17.  12:7.  13:5.     Deut.  3:25. 
e  24:11.    Gen.  15:18— 21.     Ex. 


1. 
f2Chr.  20:1.    Ps.  2:1,2.  83:2— 
8.     ProT.  11:21.     Is.  8:9,10,12. 
Joel  3:9—13.      Acts  4:26-28. 
Rev.  lti:14.  20:8,9. 


of  relig^ion  must  have  our  first  attention;  and  if 
we  "seek  first  the  king-dom  of  God  and  his  rig'ht- 
eousness,  all  things  else  shall  be  added  unto  us." 
In  doing  this  we  must  rest  our  hope  on  the  atone- 
ment of  the  great  Redeemer;  and  keep  the  holy 
law  of  God  continually  before  us,  as  the  rule  of 
our  grateful  obedience.  We  must  remember  the 
awful  curses  of  the  old  covenant,  to  quicken  our 
pace  in  fleeing  to  the  refuge  which  is  appointed 
us,  to  keep  alive  the  salutary  fears  of  coming 
short,  and  to  restrain  us  from  sin  in  an  hour  of 
temptation.  But  we  must  embrace  and  plead 
the  precious  promises  of  the  new  covenant,  for 
our  encouragement,  in  denying  ourselves  and 
bearing  the  cross.  We  ought  also  to  instruct 
our  families,  and  train  up  our  children  in  the 
knowledge  of  these  most  important  subjects;  and 
speak  of  them  freely  even  to  strangers,  who  are 
conversant  among  us.  Happy  are  they,  who  be- 
gin early  in  life  to  attend  to  them:  for  in  their 
declining  age  they  may  look  back  with  comfort 
to  their  early  engagements,  and  the  unnumbered 
benefits  which  they  have  derived  from  them. 

NOTES. 

Chap.  IX.  V.  1,  2.  The  inhabitants  of  Ca- 
naan in  general  must  have  heard,  that  the  Israel- 
ites had  passed  over  Jordan,  and  commenced  hos- 
tilities: and  in  particular,  that  they  had  destroy- 
ed Jericho  and  Ai;  and  solemnly  covenanted 
witli  Jehovah,  as  if  already  in  possession  of  the 
country.  Had  they  not  been  intimidated  or  in- 
fatuated, they  would  with  combined  force  have 
opposed  the  passage  of  Israel  over  Jordan:  but 
after  all  the  miracles  which  had  been  wrought, 
an  accomm.odation,  if  possible,  was  the  only  thing 
which  they  could  reasonably  attempt.  [J^otes,  3 
— 5.5:1.)  From  this,  however,  they  were  with- 
held by  a  desperate  obstinacy  and  rage;  and 
being  ripe  for  vengeance,  they  were  left  to  be 
hardened,  and  blindly  to  rush  upon  destruction  of 
their  own  accord. — They  confederafed  together 
at  this  time;  but  subsequent  evehts  Seem  to  have 
deranged  their  first  plans,  and  delayed  their  pro- 
ceedings. The  varied  expressions  here  used, 
include  the  inhabitants  of  the  land  to  the  utmost 
western  and  northern  borders.  As  the  Girgash- 
ites  are  not  mentioned  in  the  history  of  the  sub- 
sequent wars,  (3:10.  24:11.)  it  has  been  con- 
cluded that  they  generally  emigrated  after  the 
fall  of  Jericho. — This  might  indeed  be  the  case: 
but  the  tradition  of  one  of  their  Rabbles,  quoted 
by  Selden,  that  three  letters  were  written  by 
Joshua,  before  the  invasion  of  the  land  by  Israel, 
purporting,  'Let  those  who  choose  to  flee,  flee; 
646] 


gether  to  fight  with  Joshua,  and  with  Is- 
rael, with  one  *  accord. 

3  And  when  the  inhabitants  of  k  Gib- 
eon  heard  what  Joshua  had  done  unto 
''  Jericho  and  to  Ai, 

4  They  did  '  work  wiliiy,  and  went, 
and  made  as  if  they  had  been  ambas- 
sadors; and  took  old  sacks  upon  their 
asses,  and  "^  wine  bottles,  old,  and  rent, 
and  bound  up; 

5  And  '  old  shoes  and  clouted  upon 
their  feet,  and  old  garments  upon  them; 
and  all  the  bread  of  their  provision  was 
dry  cmd  mouldy. 


*  Heb.  movtk. 
e;  17.  10:2.  2  Sam.  21:1,2. 
h  6:  3: 

i  Gen.  .34:18.      1  Kinjs  20:31— 
33.  Matt.  10:16.    Luke  16:8. 


k  Ps.  119:83.   Matt.  9:17.  Mark 

2:22.  Luke  5:37,38. 
1   13.    Deut.  29:5.  33:25.     Luke 

15:22. 


'let  those  that  choose  peace,  enter  into  treaty; 
'let  those  that  choose  war  take  up  arms;'  that  in 
consequence  of  this,  the  Girgashites,  believing 
the  power  of  God,  fled  away  retreating  into 
Africa: — this,  I  say,  has  no  foundation  in  Scrip- 
ture, and  is  by  no  means  consistent  with  the  nar- 
rative there  given.  See  Graves  on  the  Penta- 
teuch, Vol.  II.  pp.  43,  44. 

V.  3 — 5.  The  Gibeonites  had  heard  of  the 
late  destruction  of  Jericho  and  Ai,  with  the 
slaughter  of  all  the  inhabitants,  as  well  as  of  the 
former  miracles  wrought  in  Egypt;  and  also  of 
the  destruction  of  Og  and  Sihon,  with  their  sub- 
jects. (9,10.)  They  had  also  learned,  that  the 
Israelites  were  commanded  to  destroy  all  the  in- 
habitants of  the  land,  without  entering  into  any 
league  with  them,  or  giving  quarter;  and  that 
the  Lord  had  expressly  promised  to  give  them 
the  victory  over  them  all.  (24)  The  other  in- 
habitants of  the  land  likewise  had  heard  the 
same,  and  were  thus  rendered  the  more  deter- 
mined in  their  opposition:  but  the  Gibeonites,  or 
at  least  some  of  their  principal  men,  (for  it  does 
not  appear  that  they  had  a  kingj  were  induced 
to  believe  that  the  word  of  the  Lord  would  cer- 
tainly be  accomplished,  and  that  all  opposition 
would  be  unavailing;  and  they  concluded,  that 
the  only  prospect  of  safety  lay  in  an  accommo- 
dation, upon  any  terms.  Had  they  cast  them- 
selves, without  reserve,  upon  the  mercy  of  Israel, 
and  of  Israel's  God,  there  is  no  doubt  that  they 
would  have  been  spared,  as  Rahab  and  her  rela- 
tions had  been:  for  though  the  Lord  would  not 
allow  his  people  to  make  exceptions  to  his  gene- 
ral rule  of  destroying  the  Canaanites,  for  their 
own  ease  and  emolument,  by  forming  alliances 
with  them  while  they  continued  idolaters;  yet  in 
this  and  all  other  cases,  he  was  ready  to  favor 
those  who  trusted  in  his  mercy.  The  Gibeonites, 
however,  not  being  acquainted  with  this  limita- 
tion, and  interpreting  the  general  command  in 
its  utmost  rigor,  despaired  of  being  preserved,  if 
they  were  detected;  but  they  supposed,  that  if 
they  could  bring  the  rulers  of  Israel^nder  the 
boiid  of  an  oath,  even  by  means  of  a  deception, 
that  oath  would  secure  them  from  death.  Ac- 
cordingly they  formed  a  stratagem,  which  can- 
not be  vindicated;  though  it  may  admit  of  some 
excuse,  from  their  imminent  danger,  and  from 
their  ignorance  of  the  divine  law:  and  they  suc- 
ceeded according  to  their'  expectation. — The 
supposition  of  some  expositors,  that  these  Gib- 
eonites, had,  before  this,  refused  terms  of  peace 
when  offered  them,  is  not  only  unsupported  by 
facts,  but  it  is  contrary  to  the  general  tenor  of 
the  narration.— The  ambassadors,  probably,  were 


B.  C.  1450. 


CHAPTER  IX. 


B.  C.  1450. 


6  And  they  went  to  Joshua  unto  ""  the 
camp  at  Gilgal,  and  said  unto  him,  and 
to  the  men  of  Israel,  °  We  be  come  from 
a  far  country;  now  therefore  make  ye  a 
league  with  us. 

7  And  the  men  of  Israel  said  unto  °  the 
Hivites,  Peradventure  ye  dwell  among 
us:  and  p  how  shall  we  make  a  league 
with  you? 

8  And  they  said  unto  Joshua,  <•  We  are 
thy  servants.  And  Joshua  said  imto 
them,  Who  are  ye?  and  from  whence 
come  ye? 

9  And  they  said  unto  him.  From  a  very 
far  country  thy  servants  are  come,  ""  be- 
cause of  thei  name  of  the  Lord  thy  God: 
for  ^  we  have  heard  the  fame  of  him, 
and  all  that  he  did  in  Egypt, 

10  And  all  that  he  did  to  the  *  two 
kings  of  the  Amorites  that  were  beyond 
Jordan,  to  Sihon  king  of  Heshbon,  and  to 
Og  king  of  Bashan,  which  was  at  "  Ash- 
taroth. 


m5:lO.  I0:-13. 

n  9.    Dent.  iO:  11— 15.    1  Kings 

8:41.  2  Kings  20:14. 
o  11:19.    Gen.  10:17.  34:-2.    Ex. 

3:8. 
p  Ex.  23:31— 33.  34:12.       Num. 

33:52.  Deut.  7:2,3.  20:16.  Judg. 

2:2. 
q  11,23,25,27.        Gen.   9:25,26. 

Deut.  20: 1 1 .     1  Kings  9:20,2 1 . 


2  Kings  10:5. 
r  1  Kings  8:41.     2  Chr.  6:32,33. 

Neh.  9:5.   Ps.  72:19.  83:18.  148: 

13.  Is.  55:5. 
s  24.  2:9,10.       Kx.   9:16.    15:14. 

Num.  14:15.  Is.  66:19. 
t  Num.  21:24—35.     Deut.  2:30 

—37.3:1—7. 
u  12:4.  Deut.  1:4.   1  Chr.  6:71. 


the  chief  persons  among-  them,  but  they  pretend- 
ed to  be  sent  bj'  some  foreig-n  princes:  and,  ac- 
cording- to  the  customs  of  those  days,  when  inns 
at  reg-ular  stages  were  not  known,  and  conse- 
quently men  took  with  them  provisions  for  their 
journey,  as  is  now  done  for  a  voyage;  they  fitted 
themselves  out  in  sucli  a  manner,  that  they  ap- 
peared to  have  come  from  a  very  distant  coun- 
try, to  shew  that  their  provisions  were  either  ex- 
liaiisted  or  spoiled  by  tlie  length  of  their  journey, 
and  even  their  clothes  and  vessels  worn  out.  No 
doubt  the  several  circumstances  were  artfully  de- 
vised, and  appeared  veiy  plausible  to  Joshua  and 
Israel;  though  we  cannot  so  well  judge  of  them 
by  modern  manners  and  customs. 

V.  7.  God  had  forbidden  Israel,  to  enter  into 
a  league  with  any  of  tlie  devoted  nations.  {^Marg. 
Rtf.  p.)  An  equal  league^  say  many  learned  men: 
but  the  scripture  makes  no  such  distinction.  In- 
deed an  agreement  to  spare  the  lives  of  such 
persons  or  tribes,  as  chose  either  to  leave  the 
country;  or,  renouncing  idolatry,  resigning  all 
their  possessions,  and  submitting  to  be  slaves,  to 
continue  among  the  Israelites;  is  the  only  league, 
which  it  is  supposed  might  be  made  with  them. 
But  even  this  does  not  appear  to  have  been  pro- 
posed to  them  beforehand. — Hivites.']  Marg, 
lief.  o. 

V.  8—11.  The  ambassadors  probably  meant 
to  insinuate,  that  the  Israelites  had  never  heard 
the  name  of  their  country,  because  of  its  great 
distance;  though  their  countrymen  had  so  far  off 
heard  the  report  of  the  works  which  God  had 
wrought  for  his  people,  in  desolating  Egypt  and 
rescuing  them,  and  in  destroying-  before  them  the 
kings  of  the  Amorites.  And  they  stated,  that 
these  reports  had  so  impressed  their  minds,  as  to 
render  them  greatly  desirous  of  their  friendship; 
that  for  tliis  purpose  they  had  undertaken  a  very 
fatiguing  journey;  and  that  the  nation  was  will- 
ing- to  become  the  tributaries  of  Israel,  if  they 


1 1  Wherefore  our  elders,  and  all  the 
inhabitants  of  our  country,  spake  to  us, 
saying,  ^  Take  victuals  *  with  you  for 
the  journey,  and  go  to  meet  them,  and 
say  unto  them,  >  We  are  your  servants; 
therefore  now  make  ye  a  league  with 
us. 

12  This  ^  our  bread  we  took  hot /or 
our  provision  out  of  our  houses  on  the 
day  we  came  forth  to  go  unto  you;  but 
now,  behold,  it  is  dry,  and '  it  is  mouldy: 

13  And  these  bottles  of  wine,  v.'hich 
we  filled,  were  new,  and  behold  they  be 
rent;  and  these  our  garments  and  our 
shoes  are  become  old,  by  reason  of  the 
very  long  journey. 

14  And  t  the  men  took  of  their  victuals, 
and  *  asked  not  counsel  at  the  mouth  of 
the  Lord. 

15  And  Joshua  ^  made  peace  with 
them,  and  made  a  league  with  them  to 
let  them  live:  and  the  princes  of  the  con- 
gregation sware  vmto  them. 

[Practical  Observations.] 


X  1:11.  Matt.  10:9,10.  Luke  9:3. 
*  Heb.  in  your  hand.   Gen.  43: 

12. 
y  See  on  8. — Eslh.  8:17. 
z  <S"ce  071  4,5. 
t  Or,  they  received  the  men  by 

j-eason  of  their  victuals. 
a  Ex.  28:30.  Num.  27:21.  Judg. 


1:1.  20:18,28.  1  Fam.  1):IS,19. 
22:10.  23:9—12.  30:7,0.  2  Sum. 
2:1.  5:19.  1  Chr.  10:14.  Kzra 
8:21.  Prov.  3:5,6.  Is.  30.2. 
Jam.  1:5. 
bilJ- 19.  6:22— :5.  1119. 
Deut.  20:10,11.  2  Sam.  :.:1:2. 
Jer.  18:7,8. 


might  in  return  have  security,  that  they  should 
not  be  destroyed  at  any  future  period,  by  their 
increasing-  power  and  spreading  dominion. — At 
the  same  time,  they  artfully  avoided  mentioning- 
the  passage  of  Israel  over  Jordan,  and  the  de- 
struction of  Jericho  and  Ai;  as  willing  it  should 
be  understood,  that  they  had  not  yet  heard  of 
these  more  recent  miracles  and  successes. — The 
address  was  well  calculated  to  insinuate  itself 
into  the  minds  of  the  Israelites,  who  would  doubt- 
less be  gratified  with  the  thought  of  being-  so  re- 
nowned, that  their  power  was  dreaded,  and  their 
friendship  courted,  by  distant  nations:  while  the 
favor  of  Joshua,  and  of  the  more  pious  among- 
them,  would  be  conciliated  by  the  respectful 
mention  which  they  made  of  the  name  and  works 
of  Jehovah;  especially  as  it  had  been  foretold 
that  these  miracles  should  produce  this  effect. 
[JVotes,  2  Sam.  14:13—20.  15:7—9.  Prov. 
29:5.) 

V.  14,  15.  Joshua  and  the  chief  persons  in  Is- 
rael, having-  examined  the  provisions  of  the  pre- 
tended ambassadors,  hastily  concluded,  that  the 
state  of  them  corroborated  the  account  which 
they  had  given;  and  without  further  hesitation 
entered  into  league  with  them,  and  by  oath  en- 
gaged that,  instead  of  destroying-,  they  would 
protect  the  people  whom  they  represented.  This 
precipitate  treaty,  entered  into  with  strangers, 
to  which  they  had  little  inducement  except  flat- 
tering- words  and  fair  speeches,  shewed  great 
credulity  and  impolicy:  but  the  chief  fault  of 
Joshua  and  the  princes  was,  that  they  did  not  ask 
counsel  of  the  Lord,  in  a  matter  of  such  import- 
ance, when  the  means  of  doing  so  were  always 
present  with  them.  {J^ote,  J^wn.  27:21.)— It 
does  not  however  appear,  that  it  would  iiave 
been  wrong,  if  they  had  received  the  submis- 
sions of  any  of  the  Canaanites  who  voluntarily 
craved  mercy,  professed  repentance,  and  re- 
nounced idolatry:  and  therefore  the  league  with 

[647 


]3.  C.   1450. 


JOSHUA. 


B.  C.   J  450. 


16  H  And  it  came  to  pass  at  the  end 
of  three  days,  after  they  had  made  a 
league  with  them,  "  that  they  heard  that 
they  zoere  their  neighbors,  and  that  they 
dwek  among  them. 

17  And. the  children  of  Israel  journey- 
ed, and  came  unto  their  cities  on  the  third 
day.  Now  their  cities  were  ^  Gibeon, 
and  Chephirah,  and  Beeroth,  ®  and  Kir- 
jath-jearim. 

18  And  the  children  of  Israel  smote 
them  not,  because  the  princes  of  the  con- 
gregation *"had  sworn  unto  them  by  the 
Lord  God  of  Israel.  And  all  the  congre- 
gation murmured  against  the  princes. 

1 9  But  all  the  princes  said  unto  all  the 
congregation,  £  We  have  sworn  unto  them 
by  the  Lord  God  of  Israel:  now  there- 
fore, we  may  not  touch  them. 

20  This  we  will  do  to  them;  we  will 
even  let  them  hve,  ^  lest  wrath  be  upon 
us,  because  of  the  oath  which  we  sware 
unto  them. 

21  And  the  princes  said  unto  them, 
Let  them  live;  but '  let  them  be  hewers 
of  wood  and  drawers  of  water  unto  all 


c  Prov.  12:19. 

d  10:2.  18:25—28.   1  Chr.  21:29. 

-2  Chr.  1:3.  Ezra  2:25.  Neh.  7: 

29. 
c  15:9,60.   18:14.       1   Sam.    7:1. 

1  Chr.  i3:5,6.  2  Chr.  1:4. 
f  2  Sam.  21:7.     P».   15:4.      Ec. 

9:2. 


g-  20.   Ec.  8:2.  9:2.  Jer.  4:2. 
h  2  Sam.  21:1— 6.   2  Chr.  36:13. 

Prov.  20:25.  Kz.  17:13—16,18, 

19.       Zech.  5:3,4.       Mai.  3:5. 

Rom.  1:31.    1  Tim.  1:10. 
123,27.    Deut.  29:11.    2  Chr.  2: 

18. 


Oibeon  was  valid,  thoug-h  fraudulently  sought  for, 
and  impoliticly  entered  into. 

V.  17,  18.  "The  people  seem  to  have  murmur- 
ed, because  they  were  restrained  from  immedi- 
ately seizing  these  cities,  and  plundering  them: 
yet  they  at  length  possessed  them,  for  we  find 
tliem  mentioned  in  the  division  of  the  land. 
{.Marg,  Ref.  d,  e.) 

V.  19,  20.  Had  the  oath  engaged  the  princes 
to  an  action  in  itself  unlawful,  it  would  not  have 
been  binding:  for  such  an  oath  binds  him  who  has 
taken  it,  to  nothing  but  deep  repentance  of  his 
j'ashness  and  profaneness.  [J^otes,  Matt.  14:8 — 
Ji.  Acts'i:i-A1 — "It.)  But  it  was  not  in  itself  un- 
lawful to  spare  the  lives  even  of  Canaanites,  in 
such  circumstances.  The  princes  had  indeed 
been  imposed  upon  by  a  false  pretext,  but  they 
had  solemnly  -engaged  by  oath  to  the  deputies  of 
Gibeon,  that  they  would  let  their  people  live:  and 
they  must  not  violate  the  oath,  tliough  it  was  to 
their  own  hurt.  [Ps,  15:4.1  It  is  evident  that 
God  approved  of  their  couauct  in  this  respect, 
and  was  displeased  with  Saul,  when  he  long  af- 
terwards injured  the  Gibeonites.  [J^ote.,  2  Saw. 
'■21:1 — J.)  So  that  even  in  the  war,  which  by  spe- 
cial commission  Israel  waged  against  the  accurs- 
ed Canaanites,  the  infraction  of  solemn  treaties, 
and  tlie  violation  of  solemn  oaths,  were  by  no 
means  tolerated. — This  deserves  the  serious  con- 
sideration of  those,  who  are  concerned  in  the  gov- 
ernment of  states  and  kingdoms;  where  politicians 
are  seldom  found  so  scrupulous  as  these  princes 
of  Israel,  when  interest,  and  popular  prejudice  or 
clamor,  unite  to  tempt  them  to  break  through 
their  obligations.  And,  if  there  were  any  here- 
tics, more  certainly  devoted  to  destruction  tlian 
the  accursed  Canaanites;  none  but  antichrist 
would  conclude,  that  no  faitli  was  to  be  observed 
648] 


the   congregation;    ''as   the   princes  had 
promised  them. 

22  And  Joshua  called  for  them,  and  he 
spake  unto  them,  saying,  ^  Wherefore 
have  ye  beguiled  us,  saying,  ™We  are 
very  far  from  you;  when  ye  dwell  among 
us? 

23  Now  therefore  ye  are  "  cursed;  and 
there  shall  *  none  of  you  be  freed  from 
being  bondmen,  and  "hewers  of  wood 
and  di-awers  of  water  for  the  house  of  my 
God. 

24  And  they  answered  Joshua,  and 
said.  Because  it  was  certainly  told  thy 
servants,  how  that  p  the  Lord  thy  God 
commanded  his  servant  Moses  to  give 
you  all  the  land,  and  to  destroy  all  the 
inhabitants  of  the  land  from  before  you, 
therefore  i  we  were  sore  afraid  of  our 
lives  because  of  you,  and  have  done  this 
thing. 

25  And  now,  behold,  "^  we  are  in  thine 
hand:  ^  as  it  se,pmeth  good  and  right  unto 
thee  to  do  unto  us,  do. 

26  And  so  did  he  unto  them,  and  de 
livered  them  out  of  the  hand  of  the  chil- 
dren of  Israel,  that  they  slew  them  not. 

■     ■  "  p  Ex '" 


k  Hee  on  15. 

1  Gen.  3:13,14.  27:35,36,41— 45. 

29:25.  2  Cor.  11:3. 
m  6,9,10. 
n  .See  on  Gen.  9:25,26. — Lev. 27: 

28,29. 

*  Heb.  not  be  cvt  off  from  you. 
o  21,27. 


23:31—33.       Xum.  33:.S1, 

52,55,56.   Deut.  7:1,2,-23,24.20: 

15—17. 
q  Job  2:4.  Matt.  10:28. 
r  Gen.  16:6.  Jiidg.  8:15.  2  Sam. 

24:14.  Is.  47:6.  Jer.  26:14.  38:5. 
s  Judg.    10:15.       1    Sam.    3:18. 

Matt.  11:26. 


with  them,  or  that  the  most  solemn  oatlis  sworn 
to  them  might  be  dispensed  with. 

V.  21 — 23.  The  original  curse  pronounced 
upon  the  descendants  of  Canaan  was,  that  they 
should  be  ''the  servants  of  servants."  ( JVoie,  Gen. 
9:24,2,5.)  If  the  Gibeonites,  therefore,  would 
have  their  lives  spared,  in  regard  to  the  oath  of 
God,  (which  was  all  that  was  expressly  engaged 
for,)  they  must  consent  to  become,  not  only  trib- 
utaries, but  slaves  to  Israel:  especially  as  they 
had  acted  deceitfully,  and  could  not  expect  to 
have  a  treaty,  thus  obtained,  interpreted  in  any 
other  than  the  least  favorable  sense.  If  then 
tiiey  would  consent  to  become  "hewers  of  wood 
and  drawers  of  water  to  the  congregation,"  and 
especially  to  the  priests  and  Levites  at  the  house 
of  God,  their  lives  should  be  spared. 

V.  24.  Whatever  the  sentiments  of  the  Cana- 
anites were  concerning  Jehovah  and  his  people, 
they  considered  Israel  as  acting  according  to  the 
commandofi/ieJr  God,and  not  merelyof  their  own 
mind,  in  making  war  against  them  and  seeking 
to  exterminate  them.  Others  by  this  conviction 
were  hardened  in  desperate  resistance,  but  the 
Gibeonites  were  induced  to  form  a  project  for 
escaping.  This  by  no  means  consists  with  the 
supposition,  that  peace  had  before  been  offered  to 
the  Canaanites,  and  that  the  Gibeonites  having 
once  refused  to  accede  to  it,  were  afterwards  driv- 
en to  adopt  the  m.easure  here  recorded.  (JVo/c, 
1,2.) 

V.  25,  26.  The  terms  proposed  miist  have  ap- 
peared exceedingly  humiliating  and  rigorous, 
when  we  consider  tliat  "Gibeon  was  as  one  of 
the  royal  cities,  and  all  the  men  thereof  were 
mighty,"  (10:2.)  and  that  not  even  the  chief  per- 
sons were  excepted:  and  this  forms  a  considera- 
ble proof,  that  the  principal  men,  at  least,  were 


B.  C.   1450, 


CHAPTER  IX. 


B.  C.  1450. 


27  And  Joshua  '  made  them  that  day 
hewers  of  wood  and  drawers  of  water  for 
the  congregation,  and  for  the  akar  of  the 

t  21,23.   1  Chr.  9.-2.  Ezra  2:43.  8:20.  Neh.  7:60.  11:3.  JVcthinim. 


actuated  by  faith  and  the  fear  of  God.  It  seems 
tliere  was  considerable  difficulty  at  first,  in  pro- 
tecting the  Gibconites  from  the  violence  of  the 
people,  who  were  g-reatly  dissatisfied  with  the 
conduct  of  the  princes:  but  the  firmness  and  har- 
mony of  the  latter,  and  the  manner  in  which  they 
concluded  the  transaction,  at  length  satisfied  all 
concerned. 

V.  27.  The  cities  and  lands  of  the  Gibeonites 
were  ceded  to  Israel:  and  the  people  were  made 
the  servants  of  the  priests  and  Levites,  to  do  the 
meanest  and  hardest  work  belonging-  to  the  sanc- 
tuary; and  probably  were  afterwards  distinguish- 
ed by  the  name  of  J^etkinbn^  or  dedicated  persons. 
{J^ote,  1  Chr.  9:2.)  Thus  the  matter  was  settled 
to  the  satisfaction  of  all  parties,  and  the  people 
wei-e  gratified  with  having  the  estates  of  the  Gib- 
eonites, and  the  benefit  of  their  services  in  the 
sanctuarj',  and,  while  they  continued  together, 
for  themselves  also.  The  priests  and  Levites  had 
a  valuable  acquisition,  and  would  not  only  be  ex- 
empted from  much  hard  labor,  but  set  at  Hbertj' 
to  attend  more  devotedly  to  their  proper  work. 
Tlie  Gibeonites  preserved  their  lives:  and  though 
laid  under  a  present  rebuke  for  their  prevarica- 
tion; the  appointme"nt  was  over-ruled  for  their 
great  advantage,  by  their  being  brought  into  the 
courts  of  the  Lord,  and  employed  so  favorably 
for  the  good  of  their  souls:  and  instead  of  being 
destroyed,  as  accursed  from  God,  they  weie  ad- 
mitted into  his  service  as  wholly  devoted  to  him. — 
The  transaction  had  also  a  veiy  favorable  aspect 
upon  the  Gentile  nations,  and  pre-intimated  their 
admission  into  the  church. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
While  the  people  of  God  are  most  zealously 
engaged  in  devotion,  their  enemies  are  peculiarly 
instigated  by  Satan  to  confederate  against  them: 
hut  they,  who  associate  against  such  as  are 
earnest  in  serving  the  Lord,  will  only  the  more 
speedily  be  broken  in  pieces.  [J^ote,  Is.  8:9,10.) 
The  conduct  of  the  enemies  of  true  religion  is 
indeed  both  hateful  and  infatuated:  yet  their  una- 
nimity might  often  suggest  a  profitable  hint  to 
Christians:  to  shame  them  out  of  their  intestine 
contentions,  and  instruct  them  to  unite  in  oppos- 
ing the  incursions  of  the  common  enemy. — Flat- 
tering words,  and  plausible  pretences  to  piety, 
often  induce  even  wise  and  good  men  too  easily 
to  lay  aside  suspicion,  and  even  to  give  counte- 
nance to  impostures:  nor  do  any  act  prudently, 
who  are  so  hasty  in  their  measures,  as  not  to  take 
time  for  consulting  the  Lord. — It  is  an  unspeak- 
able blessing  to  be  under  the  government  of  those 
who  fear  God,  and  are  anxious  to  avert  his  im- 

S ending  wrath  from  a  guilty  land,  and  to  adopt 
ecisive  measures  for  that  purpose;  since  these 
will  generally  escape,  when  others  are  hurried 
on  into  destruction  by  hardened,  obstinate,  and 
atheistical  rulers.  For  the  same  warnings  and 
promises  of  God's  word,  and  the  same  reports  of 
his  mercy  to  his  people  and  judgments  upon  his 
enemies,  which  move  some  to  "flee  from  the 
wrath  to  come,"  and  to  seek  shelter  from  the 
threatening  storm,  only  increase  the  enmity  and 
desperation  of  others.— When  the  consciences  of 
sinners  are  first  alarmed  with  the  dread  of  wrath, 
and  filled  with  the  anguish  of  remorse,  they  are 
generally  actuated  by  a  "spirit  of  bondage:" 
[J^ote,  Rom.  8:14 — 17.)  and  being  greatly  igno- 
rant of  God,  of  his  law,  and  his  gospel  of  rich 
grace  abounding  even  to  the  chief  of  sinners; 
Vol.  I.  82 


Lord,  even  unto  this  day,  "  in  the  place 
which  he  should  choose. 


u  lfi:l.      Deut.    12:5.    16:2,6,16. 
2  Chr.  6:6.     Ps.  78:68.    132:13, 


14.  Is.  14:32. 


they  frequently  seek  relief  by  such  methods,  as 
only  serve  to  increase  their  guilt:  and  their  car- 
nal contrivances,  and  false  dependences,  are  sel- 
dom free  from  assumed  appearances  and  hypo- 
critical pretences,  by  which  they  attempt  to  im- 
pose upon  others,  and  do  actually  impose  upon 
themselves.     Yet  when  there  is  an  evident  earn- 
estness to  escape  the  wrath  of  God,  we  may  con- 
fidently expect  a  happy  event;  that  which  began 
with  a  large  mixture  of  evil,  may  yet  end  well; 
and  sinners,  who  were  under  an  awful  curse,  may 
become  blessed  and  a  blessing. 
V.  16—27. 
The  Lord  Jesus,  (the  true  Joshua,)  sees  through 
every  disguise,  and  abhors  all  iniquity;  yet  he  will 
not  reject  sinners,  either  on  accouimt  of  former 
crimes,  or  of  the  manifest  evil  which  pollutes 
their  endeavors  for  salvation.     But  he  will  re- 
prove them,  and  convince  them  of  their  guilt;  he 
will  bring  them  to  repentance,  and  shame  them 
out  of  their  secret  hypocrisy;  he  will  teach  them 
to  trust  in  his  mercy  alone;  he  v  ill  save  their 
souls  and  make  them  his  servants:  and  though  he 
correct  them  for  their  sins,  or  allot  them  a  low 
station  and  hard  service  in  his  church;  j'et  he 
will  teach  them  to  acquiesce,  and  be  thankful, 
and  readily  to  say,   "Behold  we  are  in  thy  hand: 
as  it  seemelh  good  and  right  unto  thee  to  do  unto 
us,  do."     And  indeed,  to  exchange  the  highest 
station  in  the  world,  for  the  meanest  place  among 
the  servants  and  in  the  courts  of  the  Lord,  though 
it  appears  a  degradation,  and  is  a  trial,  will  in  due 
time   be   found   to    be    very   great   preferment. 
[jYote,   Ps.    84:10.)      But   he    over-rules    many 
things  for  his  own  glory,  and  the  advantage  of  his 
church,    which    are  not  done    according  to  his 
commandments,  and  consequently  are  not  exam- 
ples for  us  to  imitate. — Though  we  have  been  im- 
posed upon,  we  must  not  think  ourselves  at  lib- 
erty to  retaliate:  solemn  engagements  made,  even 
to  our  hurt,  must  be  conscientiously  adhered  to: 
and  much  allowance  should  be  made  for  those, 
whose  minds  are  disquieted  with  the  fear  of  im- 
pending ruin,  and  who  have  not  enjoyed  the  ad- 
vantage  of  good   instruction. — But   if  men,  in 
order  to  save  their  lives,  are  considered  as  acting 
reasonably,  when  they  renounce  all  their  inter- 
ests,  stoop   to   any  concessions,  accept  of  any 
terms,  and  become  willing  to  endure  any  hard- 
ships: how  reasonable  is  it,  that  we  should  be  in- 
fluenced by  the  fear  of  eternal  punishment,  and 
the   hope   of  everlasting   life,   to   renounce  the 
world,  mortify  our  lusts,  deny  ourselves,  and  sub- 
mit to  the  cross;  to  humble  and  abase  ourselves 
in  the  very  dust  before  God;  and  to  "count  all 
but  dung,  that  we  may  win  Christ  and  be  found 
in  him!"    (JVc/e,  Phil.   3:8—11.)  that  we  should 
be  in  haste  to  have  the  covenant  of  peace  ratified 
to  our  souls;  to  cut  off  the  offending  limb,  and  to 
pluck  out  the  offending  eye;  and  in  short,  to  yield 
up  ourselves  to  the  Lord  without  reserve,  craving 
only  that  our  souls  may  be  saved,  and  that  he 
would  make  us  his  servants,  though  in  the  low- 
est place,  and  amidst  the  greatest  hardships!    In 
coining  thus  to  the   Savior  we  do  not  proceed 
upon  a.  perculventure:  we  are  invited  to  draw  nigh, 
and  are  assured  that  "whosoever  conieth  unto 
him,  he  will  in  no  wise  cast  out."    But  let  us 
take  heed,  that  we  come  and  cleave  to  the  Lord 
with   an  upright  heart.     We  liope  indeed  that 
many   of  the  Gibeonites  were  true  believers, 
though  not  native  Israelites:  but  we  are  sure  that 
many,   who  preach,  and  write,  and  labor  verj"^ 
diligently,  and  even  usefully  to  others,  are  only 

[649 


B.  C.   1450. 


JOSHUA. 


B.  C.  1450. 


CHAP.  X. 

Five  kin^s  war  against  Glbeon,  1 — 5.  At  the  request  of  the 
Gibeonites  Joshua  goes  to  assist  them;  and,  bijing  encouraged 
by  God,  he  routes  the  enemy  with  great  slaughter;  while  still 
greater  numbers  are  destroyed  by  hail-stones,  6 — 11.  At 
Joshua*s  word  the  sun  and  moon  stand  still,  1'2 — 15.  The  five 
king's  are  discovered  in  a  cave,  and  shut  up  there,  till  at  length 
they  are  igoominiously  put  to  death.  It'— -27.  Makkedah,  Lib- 
nah,  Lachish,  Eglon,  Hebron,  and  Debir,  are  taken  and 
destroyed,  with  the  king  of  Gezer,  and  many  others,  28 — 42. 
The  army  returns  to  Gilgal,  43. 

NOW  it  came  to  pass,  when  *  Adoni- 
zedek  king  of  Jerusalem  had  heard 
how  Joshua  had  taken  Ai,  and  had  utter- 
ly destroyed  it;  (°  as  he  had  done  to  Jer- 
icho and  her  king,  so  he  had  done  to  Ai 
and  her  king;)  and  *^  how  the  inhabitants 
of  Gibeon  had  made  peace  with  Israel, 
and  were  among  them; 

2  That  ^  they  feared  greatly,  because 
Gibeon  7oas  a  great  city,  as  one  of  *  the 
*  royal  cities,  and  because  it  rvas  greater 
than  Ai,  and  all  the  men  thereof  were 
mighty. 

3  Wherefore   Adoni-zedek,  ^  king  ofi 
Jerusalem,    sent    unto    Hoham    king   of 
s  Hebron,  and  unto  Piram  king  of  Jar- 
muth,  and  unto  Japhia  king  of  *■  Lachish, 
and  unto  Debir  king  of  Eglon,  saying, 

4  Come  up  unto  me,  'and  help  me, 
that  "^  we  may  smite  Gibeon:  for  it  hath 
made  peace  with  Joshua,  and  with  the 
children  of  Israel. 

a  Gen.  14:18.  Heb.  7:1,2.  g  14:15.  Gen.  23:2.  37:14.  Num. 

b  6;21.  8:2,23— 29.  13:22.   2  Sam.  2:11. 

c  9:15—27.  11:19,20.  h  2  Kings  18:14,17.  2  Chr.  11:9. 

d  2:9— 13,24.       Ex.    15:14 — 16.  Mic.  1:13. 

Deut.  11:25.  28:10.     Ps.  48:4—  i  Is.  8:9,10.  41:5— 7.     Acts  19: 

6.   Prov.  1:26,27.  10:24.    Heb.  24—27.21:28.    Rev.  16:14.  20: 

10:27.31.    Rev.  6:15—17.  8—10. 

e  1  Sam.  27:5.  2  Sam.  12:26.  k  9:15.  Matt.  16:24.  .John  15:19. 

*  Heh.  cities  of  the  kingdom.  16:2,3.   Acts  9:23.  2  Tim.  3:12. 

f  1,5.  12:10— 13.   15:35,39,34,63.  Jam.  4:4.   1  Pet.  4:4. 

18:28. 


5  Therefore  the  five  '  kings  of  the 
Amorites,  the  king  of  Jerusalem,  the  king 
of  Hebron,  the  king  of  Jarmuth,  the  king 
of  Lachish,  the  king  of  Eglon,  gathered 
themselves  together,  and  went  up,  they 
and  all  their  hosts,  and  encamped  before 
Gibeon,  and  made  war  against  it. 

6  And  the  men  of  Gibeon  sent  unto 
Joshua  ^  to  the  camp  to  Gilgal,  saying, 
°  Slack  not  thy  hand  °  from  thy  servants; 
come  up  to  us  quickly,  and  save  us,  and 
help  us:  for  all  the  kings  of  the  Amorites 
that  dwell  in  the  p  mountains  are  gather- 
ed together  against  us. 

7  So  1  Joshua  ascended  from  Gilgal, 
he,  and  all  the  people  of  war  with  him, 
and  all  the  mighty  men  of  valor. 

8  And  the  Lord  said  unto  Jo.shua, 
'  fear  them  not;  for  I  have  delivered  them 
into  thine  hand:  there  shall  not  a  man  of 
them  stand  before  thee. 

9  'Joshua  therefore  came  unto  them 
suddenly,  and  went  up  from  Gilgal  *  all 
night. 

10  And  *  the  Lord  discomfited  them 
before  Israel,  and  slew  them  with  a  great 
slaughter  "  at  Gibeon,  and  chased  them 
along  the  way  that  goeth  up  to  ^  Betli- 
horon,  and  smote  them  to  ^  Azekah,  and 
unto  ^  Makkedah. 


16.    See  071  9:1,2 Gen.  15:16. 

m  5:10.  9:6. 

n  2  Kings  4:24. 

o  9:15,24,25.   Is  33:22. 

p  21:11.  Deut.  1:15.  Ps.  125:2. 
Luke  1:39. 

q  Is.  8:12,14. 

r  1:5—9.  8:1.  11:6.  Deut.  3:2. 
20:1— 4.  Judg.  4:14.  Ps.  27:1, 
2.   Is.  41:10— 15.  Rom.  8:31. 


s  1  Sam.  11:9—11.  Prov.  22:29. 

24:11,12.  Ec.  9:10.  2  Tim.  2:3. 

4:2. 
t  11:8.  Judg.  4:15.    1  Sam.  7:10 

—12.  2  Chr.  14:12.    Ps.  18:14. 

44:3.  78:55. 
u  Is.  28:21. 

X  16:3,5.  21:22.    1  Sam.  13!l<(. 
y  11.  15:35.   Jer.  34:7. 
z28.  12:16.  15:41. 


"hewers  of  wood  and  drawers  of  water  to  the 
congregation  of  the  Lord,"  and  have  no  inherit- 
ance in  Israel,  but  are  themselves  cast-aways. 

NOTES. 
Chap.  X.  V.  1 — 5.  Adoni-zedek  signifies  the 
lord  of  righteousness,  and  this  king  was  probably 
a  descendant,  as  well  as  successor,  of  Melchize- 
dek,  "the  king  of  righteousness;"  though  he  re- 
tained nothing  of  his  progenitor's  piety,  but  the 
mere  name  which  his  conduct  belied.  It  cannot 
reasonably  be  doubted,  that  Jerusalem  was  the 
same  place  as  Salem:  (JVb<e*,  Gen.  ]4:18 — 20. 
Ps.  76:2.)  and  some  think  it  obtained  ihe  name 
Jerusalem,  about  the  time  when  Israel  invaded 
Canaan. — The  kings,  whose  dominions  lay  further 
north,  as  well  as  those  in  the  south,  had  confeder- 
ated against  Israel,  and  probably  were  collecting 
their  forces  for  a  general  assault:  {JVb<e,  9:1,2.) 
but  the  report  of  Gibeon's  alliance  with  Joshua 
induced  these  five  kings,  whose  territories  lay  in 
the  south,  and  near  to  the  encampment  of  Isi-ael, 
dreading  the  consequences  of  such  an  example, 
and  desirous  of  revenge,  to  attack  the  Gibeonites, 
separately  and  in  haste,  that  they  might  crush 
them,  and  intimidate  others  from  imitating  them; 
and  that  so  they  might  be  afterwards  the  more  at 
liberty  to  attack  the  Israelites:  but  they  only  ac- 
celerated and  facilitated  their  own  destruction 

Jericho  and  Ai  seem  to  have  been  the  key  of  the 
land;  but  Gibeon  was  a  larger  city,  and  its  inhab- 
itants far  more  numerous  and  powerful. — The 
650] 


Gibeonites  were  among  the  Israelites,  as  allied  to 
them,  and  under  their  protection;  but  not  as  living 
in  their  camp  or  quarters. 

V.  6.     The  Gibeonites  confided  in  Joshua  and 

Israel,  that  they  would  come  to  the  defence  of 

those,  whom  they  had  admitted  to  be  their  ser- 

Ivants;  for  subjection  entitles  to  protection:   and 

jthey  so  confided  in  the  God  of  Israel,  that  they  did 

!  not  doubt  of  their  success  in  the  expedition.    But 

j  they  informed  Joshua  that  no  time  was  to  be  lost. 

— The  Amorites  were  the  most  powerful  of  the 

■distinct  tribes  inliabiting  Canaan;   and  therefore 

j  all  the  inhabitants  are  sometimes  called  by  that 

general  name.     For   Hebron   was  occupied  by 

Hittites,  and  Jerusalem  by  Jebusites;   and  even 

the  people  of  Gibeon,  who  are  generally  called 

Ilivites,  are  also  said  to  be  "of  the  remnant  of  the 

Amorites."     (2  Sam.  21:2.) 

V.  7.  The  head-quarters  of  Israel  were  still 
at  Gilgal.  (43.  JVo<e,  5:10.)  There  Joshua  left 
the  unarmed  multitude,  doubtless  with  a  sufficient 
guard;  and  marched,  with  the  men  of  the  most 
approved  valor,  to  defend  the  Gibeonites  against 
the  kings  of  Canaan. 

V.  8.  The  enemies  hitherto  encountered  were 
of  small  force,  compared  with  the  troops  of  these 
combined  kings;  and  therefore  the  Lord  encour- 
aged Joshua  by  the  assurance  of  a  complete  vic- 
tory. 

V.  9,  10.  Joshua  was  an  able  commander;  his 
army  consisted  of  "mighty  men  of  valor;"  his 
measures  were  concerted  with  prudence,  and  ex 


B.  C.  1450. 


CHAPTER  X. 


B.  C.   1450. 


1 1  And  it  came  to  pass  as  they  fled 
from  before  Israel,  and  were  in  the  going 
down  to  Beth-horon,  that  *  the  Lord  cast 
down  great  stones  from  heaven  upon 
them  unto  Azekah,  and  they  died:  thci/ 
were  more  which  died  with  hail-stones, 
than  they  whom  the  children  of  Israel 
slew  with  the  sword. 

12  Then  spake  Joshua  to  the  Lord, 
in  the  day  when  the  Lord  delivered  up 
the  Amorites,  before  the  children  of  Is- 
rael, and  he  said  in  the  sight  of  Israel, 
*•  Sun,  *  stand  thou  still  upon  Gibeon;  and 
thou.  Moon,  in  the  valley  of  "^  Ajalon. 

13  And  the  sun  stood  still,  and  the 
moon  stayed,  **  until  the  people  had 
avenged  themselves  upon  their  enemies. 
Is  not  this  written  in  the  book  of  t  Jash- 
er?  So  ^  the  sun  stood  still  in  the  midst 
of  heaven,  and  hasted  not  to  go  down 
about  a  whole  day. 


JL  Gen.  19:24.  Jud^.  ^20.  Ps. 
ll:ti.  13:12,13.  77:17,18.  Is.  28: 
2.  30:30.    Ez.  13:11.    Rev.  11: 

19.  16:21. 

b  See  on  13.— Deut.  4:19.  17:3. 
Job  9:7.  31:26,27.  Ps.  19:4.  74: 
16.  14K:3.     Is.   28:21.  33:8.  60. 

20.  Am.  8:9.   Hab.  .'5:11. 

♦  Heb.  be  silent.      Hab.  2:20. 

■i.-i^rg.   Zech.  2:13. 
c  19:42.  Judg.  12:12.  Jiijalon. 


A  Num.  31:2.     Jiider.  5:2.  16:28. 

Esth.  8:13.    Luke' 18:7.     Rev. 

6:10. 
t  Or,  the  vprigkt.    Num.  21:14. 

2  Sam.  1:18. 
c  11,14.    Ps.  19:4.  74:16,17.  136: 

7—9.  148:3.    Is.  24:23.    Joel  2: 

10,31.3:15.     Matt.  5:45.  24:29. 

Acts  2:20.    Rev.  6:12.  8:12.  16: 

8,9.  21:23. 


ecuted  with  vig'or  and  despatch;  he  marched  all 
liig^lit,  attacked  the  enemy  at  unawares,  and 
doubtless  bis  troops  behaved  well:  yet  the  whole 
victory  is  ascribed  to  the  Lord.  [Jfotes,  Ps.  44:1 
— 3.  144:1,10.) — Their  prudence,  courag-e,  and 
strength  were  his  gift;  he  intimidated  and  con- 
founded! their  enemies,  and  he  rendered  their 
measures  succes-^ful. 

V.  11.  Hailstones  of  an  enormous  size  were 
showered  down  from  above,  and  directed  in  so 
CKtraordinary  a  manner  by  the  Lord  himself,  that 
they  smote  and  slew  the  fuo^itive  Canaanites  in 
great  multitudes,  but  did  not  fall  upon  any  of  their 
pursuers!  {JIarg.  Ref. — JSTotes,  Ex.  9:33.  Rev. 
16:17—21.) 

V.  12 — 14.  Joshua  doubtless  acted,  on  this  oc- 
casion, bj'  an  immediate  impulse  upon  his  mind 
from  the  Spirit  of  God.  He  first  "spake  to  the 
Lord"  in  earnest  prayer;  and  then  to  the  sun  and 
moon,  as  by  authority  from  him,  commanding- 
those  luminaries  to  stay  their  course.  This  he 
did  publicly  before  all  Israel,  that  they  might 
hear  the  charge  which  he  gave,  and  observe  the 
obedience  of  these  heavenly  bodies.  It  would 
have,  been  improper  either  that  he  should  speak, 
or  that  the  miracle  should  be  recorded,  according 
to  the  terms  of  modern  astronomy.  The  sun  ap- 
peared to  the  Israelites  over  Cibeon,  and  the 
moon  over  the  valley  of  Ajalon,  which  is  supposed 
to  have  been  situated  in  a  different  direction:  and 
there  they  appeared  to  be  stayed  in  their  course 
for  "a  whole  day;"  either  for  the  space  of  about 
twelve  or  fourteen  hours,  or  for  the  time  of  one 
diurnal  revolution. — Many  inquiries  have  been 
made  concerning  the  way  in  which  this  miracle 
was  wrought,  and  many  difficulties  and  objections 
have  been  urged  against  understanding  {{.literally. 
But  the  fact,  as  far  as  we  are  concerned  about  it, 
is  authenticated  by  the  divine  testimony;  and  the 
manner,  in  which  it  was  accomplished,  lies  entire- 
ly out  of  our  province,  because  beyond  our  dis- 
covery and  comprehension.  "Is  any  thing  too 
hard  for  the  Lord.'"    This  question  forms  a  suffi. 


]  4  And  '  there  was  no  day  like  that, 
before  it  or  after  it,  that  e  the  Lord 
hearkened  unto  the  voice  of  a  man: 
'^  for  the  Lord  fought  for  Israel. 

15  And  'Joshua  returned,  and  all  Is- 
rael with  him,  unto  the  camp  to  Gilgal. 

\Practical  Observations. j 

16  TT  But  these  five  kings  fled,  ''and 
hid  themselves  '  in  a  cave  at  Makkedah. 

17  And  it  was  told  Joshua,  saying, 
The  five  kings  are  found  hid  in  a  cave 
at  Makkedah. 

18  And  Joshua  said,  ™  Roll  great 
stones  upon  the  mouth  of  the  cave,  and 
set  men  by  it  for  to  keep  them; 

19  And  "  stay  ye  not,  but  pursue  after 
your  enemies,  and  { smite  the  hindmost 
of  them;  °  suffer  them  not  to  enter  into 
their  cities:  for  the  Lord  your  God  hath 
delivered  them  into  your  hand. 

20  And  it  came  to  pass,  when  Joshua, 
and  the  children  of  Israel  p  had  made  an 


f  2  Kings  20:10,11.  Is.  38:8. 
g  Zech.  4:6,7.      Matt.  21:21,22. 

Mark  11:22—24.   Luke  17:6. 
b  42.  23.3.  Deut.  1:30. 
i  6,43. 
k  Ps.  43:4—6.  139:7- )0.    Is.  2: 

10—12.  Am.  9:2,3.    Rev.  6:15 

—17. 
1  Judff.  6:2.   1  Sam.  13:6.    Is.  2: 


19—22.24:21,22.    Blic.  7:17. 
m22.    Judg.  9:46— 49.     Job  21: 

30.   Am.  5:19.  9:1.   Matl.  27:bS. 
n  Ps.  18:37-41.  Jer.  43:10. 
I  Heb.  cut  off  the  tail.  Is.  9:11, 

15. 
0  20.  2  Sam.  17:13.  20:6.  Jer.  8: 

l-l-  '     ■> 

p  10.  8:24.  2Chr.  13:17. 


cient  answer  to  ten  thousand  difficulties,  which 
puny  objectors,  under  the  assumed  title  of  philoso- 
phers, have  in  every  age  been  starting  against  the 
truth  of  God  in  his  written  word.     (JVc<e,  Gen.  7: 
10 — 12.)— As  there  are  no  records  of  profane  his- 
tory so  ancient  as  this  event,  it  cannot  be  any 
cause  for  wonder,  that  Pagan  authors  have  not 
mentioned  it.     Yet  some  intimation  of  it  seems 
I  given,  in  the  fable  of  Phaeton  driving  the  chariot 
I  of  the  Sun,  and  throwing  all  things  into  disorder, 
I  so  that  there  was  one  day  wholly  unlike  all  before 
1  or  after  it. — This  extraordinary  miracle  not  only 
gave  Israel  an  opportunity  of  completing  their 
victory,  but  rendered  Joshua  honorable  in  the 
eyes  of  all  the  people;  and  both  him  and  them 
terrible  to  the  surrounding  nations.     It  was  also 
a  public  attestation,  that  the  God  of  Israel  was 
the  Lord  of  the  whole  earth,  and  of  the  heavens: 
and  a  protest  against  idolatry;  whilst  the  sun  and 
moon,  the  worship  of  which  formed  the  most  an- 
cient and  plausible  kind  of  idolatry,  were  obedient 
to  the  commands  of  the  servants  of  Jehovah,  the 
God  of  Israel.     {JSTote,  Deut.  4: 1 9.)— The  book  of 
!  Jasher  seems  to  have  been  a  collection  of  records 
I  or  poems,  concerning  the  chief  events  of  the  wars 
I  of  Israel.     In  this  collection,  it  is  probable,  there 
[  were  further  particulars  concerning  this  miracle; 
I  or  a  poem  on  the  occasion,  well  known  among 
'the  Israelites.     (JVbto,  JVum.  21:1 1 — 15.  2  Sam. 
1:18.) 

V.  15.  It  cannot  be  supposed  that  Joshua 
would  march  his  army  twenty  or  thirty  miles  in 
the  midst  of  victory,  just  after  the  above-mention- 
ed miracle  had  been  wrought  to  give  them  time 
to  complete  the  destruction  of  their  enemies.  (19) 
This  verse  therefore  forms  an  evident  interrup- 
tion of  the  narrative;  it  is  not  found  in  some  ver- 
sions; it  is  verbatim  the  same  as  the  last  verse  of 
the  chapter;  and  probably  was  inserted  here  by 
the  error  of  some  ancient  transcribers. 

V.  16 — 18.  The  kings  escaped  the  hail-stones 
and  the  sword,  only  to  be  reserved  Vn  a  more  ig- 
nominious death.     For  the  cave,  in  which  they 

[6.51 


B.  C.   1430. 


JOSHUA. 


B.  C.  1449. 


end  of  slaying  them  with  a  very  great 
slaughter,  till  they  were  consumed,  that 
the  rest  xvhich  remained  of  them  entered 
into  fenced  cities. 

21  And  all  the  people  returned  i  to 
the  camp  to  Joshua  at  Makkedah  in 
peace;  ^  none  moved  his  tongue  against 
any  of  the  children  of  Israel. 

22  Then  said  Joshua,  ^  Open  the 
mouth  of  the  cave,  and  bring  out  those 
five  kings  unto  me  out  of  the  cave. 

23  And  they  did  so,  and  brought  forth 
those  five  kings  unto  him  out  of  the  cave, 
^  the  king  of  Jerusalem,  the  king  of  Heb- 
ron, the  king  of  Jarmuth,  the  king  of  La- 
chish,  and  the  king  of  Eglon. 

24  And  it  came  to  pass,  when  they 
brought  out  those  kings  unto  Joshua,  that 
Joshua  called  for  all  the  men  of  Israel, 
and  said  unto  the  captains  of  the  men  of 
war  which  went  with  him.  Come  near, 
"  put  your  feet  upon  the  necks  of  these 
kings.  And  they  came  near,  and  put 
their  feet  upon  the  necks  of  them. 

25  And  Joshua  said  unto  them,  ^  Fear 
not,  nor  be  dismayed,  be  strong  and  of 
good  courage:  for  ^  thus  shall  the  Lord 
do  to  all  your  enemies  against  whom  ye 
fight. 

26'  And  afterward  ^  Joshua  smote 
them,  and  slew  them,  and  *  hanged  them 
on  five  trees:  and  they  were  hanging 
upon  the  trees  until  the  evening. 

27  And  it  came  to  pass,  at  the  time  of 


q  15—17. 

r  Ex.  11:7.  Is.  54:7.  57:4. 

s  See  on  16 — 13. 

t  Hoc  on  1,3,5. 

u  Dent.  3J:-29.    Jiidg-.  8:20.    Ps. 

2:8—12.  91:13.  107:40.  110.1,5. 

149:B,9.       Is.  2i5:fi.    60:11,12. 

Mai.  4:3.     Rom.  16:20.    Rev. 

■2:26,27. 


X  See  on  1:9.     Deut.  31:6—3 

1  Sam.  17:37.     Ps.  63:9.  77:11. 

2  Cor.  lilO.   2  Tim.  4:17,18. 
y  Sic  on  Deut.  3:21,22.  7:19. 
z  Judg.  3:21.   1  Sam.  13:33. 

a  8:29.  Num.  25:4.  Deut.  21:22, 
23.  2  Sam.  21:6,9.  Ksth.  2:23. 
7:9,10.  Matt.  27:5.  Gal.  3:13. 


took  shelter,  became  first  their  prison  and  then 
their  grave.    ['Tl.  J^otes,  8:29.  2  Kings  19:36,37.] 

V.  20.  A  few  stragglers  escaped  the  general 
carnage,  and  got  refuge  in  tlie  fenced  cities,  but 
were  soon  followed  thither  and  destro)'ed.  Some, 
however,  might  flee  to  fenced  cities  farther  to  the 
north  of  the  land,  and  at  length  to  Tyre  or  Zidon; 
and  so  finally  escape  the  slaughter.  It  is  proba- 
ble that  numbers,  in  the  more  northern  regions, 
thus  fled  from  the  sword  of  Israel;  and  produced 
a  superabundance  of  inhabitants  in  those  ancient 
cities,  which  made  way  for  the  colonies  being 
sent  into  Africa,  which  ancient  history  records: 
and  from  which  Carthage  especially  arose,  the 
povi^erful  but  unsuccessful  rival  of  Rome.  [JVote, 
Gen.  9:24,2.5.) 

V.  21.  Probably,  a  camp  was  prepared  at 
Makkedah,  for  the  reception  and  accommodation 
of  the  army  after  the  victory,  in  consequence  of 
the  kings  being  imprisoned  in  the  cave  near  to  it. 
— No  mention  is  made  of  any  Israelite  having 
been  killed,  missing,  or  wounded;  though  we  are 
particularly  informed  of  the  thirty-six  men  who 
were  slain  before  Ai:  but  all  are  said  to  have  re- 
turned in  peace  to  the  camp.  {JVotes,  7:3 — 5. 
JVmot.  31:48 — 54.)  It  may  therefore  be  concluded, 
that  every  one  was  preserved:  and  the  victory 
was  so  complete,  that  there  was  none,  who  dared 
C52] 


the  going  down  of  the  sun,  that  Joshua 
commanded,  and  ^  they  took  them  down 
off  the  trees,  and  cast  them  into  the  cave 
wherein  they  had  been  hid,  and  laid 
great  stones  in  the  cave's  mouth,  which 
remain  "^  until  this  very  day. 

28  H  And  that  day  Joshua  took  Mak- 
kedah, and  smote  it  with  the  edge  of  the 
sword,  and  the  king  thereof  he  utterly 
destroyed,  ^  them,  and  all  the  souls  that 
were  therein;  he  let  none  remain:  ®  and 
he  did  to  the  king  of  Makkedah  as  he  did 
unto  the  king  of  Jericho. 

29  Then  Joshua  passed  from  Makke- 
dah, and  all  Israel  with  him,  unto  ^  Lib- 
nah,  and  fought  against  Libnah: 

30  And  the  Lord  delivered  it  also, 
and  the  king  thereof,  into  the  hand  of 
Israel;  and  he  smote  it  with  the  edge  of 
the  sword,  and  all  the  souls  that  were 
therein:  he  let  none  remain  in  it;  but  did 
unto  the  king  thereof  &  as  he  did  unto  the 
king  of  Jericho. 

31  And  Joshua  passed  from  Libnah, 
and  all  Israel  with  him,  unto  ^  Lachish, 
and  encamped  against  it,  and  fought 
against  it: 

32  And  the  Lord  delivered  Lachish 
into  the  hand  of  Israel,  which  took  it  on 
the  second  day,  and  smote  it  with  the 
edge  of  the  sword,  and  all  the  souls  that 
were  therein,  according  to  all  that  he  had 
done  to  Libnah. 

33  Then  Horam  king  of  '  Gezer  came 
up  to  help  Lachish:    and  Joshua  smote 


b  2  Sam.  13:17. 

c  .Sec  on  4:9.  7:26. 

d  32,35,37,39.  6:21.       Deut.  7:2, 

16.20:16,17.     Ps.  21:8,9.  110:1. 

I^uke  19:27.  1  Cor.  15:25. 
e  30.  8:2. 
f  12:15.  15:42.  21:13.  2  Kings  8: 


22.  19:8.  Jer.  52:1. 
g  28.6:21.  3:2,29. 
h  3,5.  12:11.  15:39.    2  Kings  19: 

8.  2Chr.  11:9.   Mic.  1:13. 
i   12:12.  16:3,10.  21:21.    Judg.  1: 

29.   1  Kings  9:16,17.    1  Chr.  6: 

67.  20:4. 


so  much  as  to  speak  a  word  in  contempt  or  re- 
proach of  the  Israelites.     [JVote^  Ex.  11:7.) 

V.  24,  25.  This  action  of  the  captains  was 
not  intended  as  a  personal  insult  to  the  kings;  but 
they  subscribed,  as  it  were,  their  condemnation 
as  the  hardened  enemies  of  God,  and  doomed  by 
him  to  ignominy  and  destruction;  as  rejoicing  in 
his  victory  and  triumph  over  them,  and  as  taking 
encouragement  respecting  the  remaining  kings 
of  Canaan.  [Marg.  Ref.  u,  x.) — The  transac- 
tion was  evidently  typical  of  the  conquests  of  the 
Redeemer,  as  rejoiced  in  by  his  people;  who,  in 
overcoming  their  spiritual  enemies  by  his  help, 
anticipate  that  glorious  season,  when  all  his  and 
their  foes  shall  be  put  under  his  feet.  [Jfotes,  Gen. 
3:14,15.  Ps.  110:5,6.  Rcmi.  16:17—20.) 

V.  26,  27.     Marg.  Ref.—J\''ole,  8:29. 

V.  28.  Makkedah  seems  to  have  been  taken 
by  a  sudden  onset,  the  very  day  on  which  the 
otlicr  victory  was  obtained,  and  which  had  been 
lengthened  out  by  the  sun  standing  still;  and  while 
the  five  kings  were  ignominiously  suspended  be- 
fore the  city. — Some  learned  men  however  think, 
that  nothing  more  is  meant  by  the  words  that  day, 
than  that  Makkedah  was  taken  on  the  same  day 
on  which  it  was  assaulted. — We  are  not  express- 
ly told,  how  the  king  of  Jericho  was  slain:  but 
probably  he  was  hanged  up,  as  the  king  of  Ai 


B.  C.   1449. 


CHAPTER  X. 


B.  C.  1449. 


him  and  his  people,  until  he  had  left  him 
none  remaining. 

34  And  from  Lachish  Joshua  passed 
unto  ^  Eglon,  and  all  Israel  with  him,  and 
they  encamped  against  it,  and  fought 
against  it: 

35  And  they  took  it '  on  that  day,  and 
smote  it  with  the  edge  of  the  sword;  and 
all  the  souls  that  were  therein  he  '"  utterly 
destroyed  that  day,  according  to  all  that 
he  had  done  to  Lachish. 

36  And  Joshua  went  up  from  Eglon, 
and  all  Israel  with  him,  unto  °  Hebron, 
and  they  fought  against  it: 

37  And  they  took  it,  and  smote  it  with 
the  edge  of  the  sword,  and  the  king  there- 
of, and  all  the  cities  thereof,  and  all  the 
souls  that  were  therein:  he  left  none  re- 
maining, (according  to  all  that  he  had 
done  to  Eglon.)  but  destroyed  it  utterly, 
and  all  the  souls  that  were  therein. 

38  And  Joshua  returned,  and  all  Is- 
rael  with   him,   to  °  Debir: 


against  it: 


and  fou_ght 


39  And  he  took  it,  and  the  king  there- 


it  s.  12:12.  15:39. 

1  32. 

m37.  Lev.  26:44.  Job  19:10. 
n3,5.     14:13,14.     15:54.     21:13. 
Gen.  13:18.  Num.  13:22.  Judsr. 


1:10.     2  Sam 
1  Chr.  12:23. 
J  12:13.  15:15,49.  21:15. 
1:11—15. 


5:1—5.   15:9,10. 


Judg. 


of,  and  all  the  cities  thereof,  and  they 
smote  them  with  the  edge  of  the  sword, 
and  utterly  destroyed  all  the  souls  that 
were  therein;  p  he  left  none  remaining: 
as  he  had  done  to  Hebron,  so  he  did  to 
Debir,  and  to  the  king  thereof;  as  he  had 
done  also  to  Libnah,  and  to  her  king. 

40  So  Joshua  smote  i  all  the  country 
of  the  hills,  and  of  the  south,  and  of  the 
vale,  and  of  the  springs,  and  all  their 
kings:  he  left  none  remaining,  but '  utter- 
ly destroyed  all  that  breathed,  ^as  the 
Lord  God  of  Israel  commanded. 

41  And  Joshua  smote  them  from  ^  Ka- 
desh-barnea  even  unto  "  Gaza,  and  ^  all 
the  country  of  Goshen  even  unto  Gibeon. 

42  And  all  these  kings,  and  their  land, 
did  Joshua  take  at  one  time;  ^  because 
tile  Lord  God  of  Israel  fought  for  Israel. 

43  And  Joshua  returned,  and  all  Israel 
with  him,  '"■  unto  the  camp  to  Gilgal. 


p  33,37,40.  11:8.     Deut.  3:3.     2 
I    Kings  10:11.   Ob.  13. 
!q  15:21—63.  18:21—28.  19:1—8, 
I    40—48. 
r  35,37.     1  Kings  15:29.     Ps.  9: 

17.  2Thes.  1:7—9. 
s  6:17.  8:2,27.  9:24.       Ex.  23:31 
—33.  34:12.      Deut.  7:2,16.  20: 
16,17. 
t  14:6,7.     Num.  13:26.  32:8.  34: 


4.  Deut.  9:23. 
u  Gen.  10:19.  Judj.  16:1,21.      1 

Sam.  6:17.    Zech.  9:5.  Acts  8: 

26. 
X  11:16.  15:51. 
y  14.  Ex.  14:14,25.   Deut.  20:4. 

Ps.    44:3—8.    46:1,7,11.     80:3. 

118:6.     Is.  8:9,10.  43:4.     Rom. 

8:31—37. 
z  15.  4:19.    1  Sam.  11:14. 


was,  and  as  these  five  kings  were.  [JVote,  8:2^.) 
V.  31 — 33.  The  king- of  Lachish  had  been  be- 
fore put  to  death.  (23,26.) — Probably  a  detach- 
ment vanquished  the  king  of  Gezer,  and  destroy- 
ed his  people,  while  Joshua  and  the  main  body 
took  Lachish. 

V.  36,  37.  The  king  of  Hebron  was  one  of  l 
the  five  before  hanged:  (23,26.)  but,  as  some  time, 
had  now  elapsed,  probably  his  successor  had  been 
appointed.  This  might  be  deemed  the  more  ne- 
cessary, as  it  was  a  considerable  place,  having 
other  cities  dependent  upon  it. — It  is  not  agreed, 
whether  Caleb  at  this  time  conquered  the  Ana- 
kims,  or  whether  some  of  them  now  escaped  to 
Gaza:  (JVo<e,  11:21 — 23.)  and  afterwards  return- 
ing got  possession  of  Hebron,  and  were  destroyed 
by  Caleb  when  the  land  had  been  divided.  The 
latter  opinion  seems  more  consonant  with  the  his- 
tory. [JVbtes,  14:6—15.  15:13,14.  Judg.  1:10—15.) 
V.  40 — 43.  When  the  Israelites  had  first  pass- 
ed Jordan,  they  made  but  slow  progress.  Jeri- 
cho was  taken  by  miracle;  but  the  city  was  deso- 
lated, and  all  the  spoil  was  destroyed,  or  dedicated 
to  sacred  uses.  ( JVbie*,  6: 1 7 — 19,26.)  They  shared 
the  spoil  of  Ai,  but  the  city  was  burnt  and  made 
a  heap.  [J^ote,  8:28.)  Gibeon  surrendered,  and 
was  spared.  (J^otes,  9:1  But  when  their  faith,  pa- 
tience, and  obedience  nad  been  properlj'  proved, 
their  success  was  more  rapid;  and  they  were  en- 
riched by  the  spoil  of  all  these  cities,  and  by  the 
houses  both  of  the  cities  and  villages,  which  were 
preserved  for  their  use;  and  by  the  acquisition  of 
all  the  adjacent  countrj^  and  its  flocks,  and  herds, 
and  crops,  and  stores;  while  the  inhabitants  were 
either  destroyed  or  driven  away.  Thus  God  gave 
them  "great  and  goodly  cities,  which  they  built 
not;  houses  full  of  good  things,  which  they  filled 
not;  and  wells  digged,  which  they  digged  not." 
[Deut.  6:10,11.)— Tl>e  Isi;^elites,  however,  stillj 
continued  in  a  body  at  Gilgal,  and  did  not  a,s  yet 
inhabit  their  cities. — They  had  now  conquered  al- 1 
most  all  the  southern  part  of  the  land. 


PRACTICAL  OBSERVATIONS. 
V.   1—15. 
When  sinners  renounce  the  service  of  Satan 
and  the  friendship  of  the  world,  that  they  may 
make  peace  with  God  and  join  interests  with  Is- 
rael; they  must  not  "marvel  if  the  world  hate 
them,"  if  their  former  friends  become  their  most 
rancorous  foes,  and  if  they  meet  with  unexpect- 
ed opposition  and  temptations.     For  thus  Satan, 
the  god  of  this  world,  discourages  many  who  are 
convinced  of  their  danger,  and  almost  persuaded 
to  be  Christians;  but  are  so  afraid  of  the  cross, 
that  they  dare  not  venture  to  act  according  to  the 
dictates  of  their  consciences.     Yet  indeed  these 
trials  should  excite  new  converts  to  greater  dili- 
gence, in  seeking  the  comfortable  assurance  that 
the  covenant  of  peace  is  ratified  with  them  by  a 
merciful   God;    in  surrendering  themselves  the 
;  more  unreservedly  to  his  service;  and  in  applying 
;  to  him  for  protection  and  deliverance.     For  the 
meanest  and  most  feeble  of  those  who  have  just 
[  begun  to  serve  the  Lord,  notwithstanding  former 
[  crimes  and  present  infirmities,  are  equally  enti- 
1  tied  to  his  defence,  with  those  who  have  long  and 
faithfully  been  his  servants. — They,  who  are  ene- 
mies to  the  Lord's  people  because  they  belong  to 
!  him,  are  adjudged  his  enemies:  nor  do  any  sin- 
i  ners  more  hasten  and  augment  their  own  con- 
;  demnation,  than  such  as  combine  to  impede  the 
progress  of  true  religion,  by  persecuting  and  in- 
timidating those  who  seem  disposed  to  serve  God. 
— No  difficulties  or  dangers  need  dismay  the  be- 
:  liever,  when  in  the  path  of  duty  and  confiding  in 
I  the  Lord:  and  it  is  peculiarly  incumbent  upon  us 
j  to  defend  and  rescue  the  oppressed  and  afflicted, 
I  who  have  exposed  themselves  to  trouble  for  our 
sake  or  the  gospel's,  and  who  look  to  us  for  help. 
In  such  a  case  we  ought  not  to  be  backward  to 
I  endure  hardship  and  fatigue,  and  expose  ourselves 
to  loss  or  inconvenience,  rather  than  grieve,  by 
I  needless  delays,  those  who  depend  on  our  aid. — 
I  The  assurance  of  divine  assistance  should  animate 

[653 


B.  C.   1448. 


JOSHUA. 


B.  C.   1448. 


CHAP.  XI. 

The  remaining  ting's  of  Canaan  confederate  against  Israel,  1 5. 

God  encourages  Joshua,  who  attacks  and  conquers  them,  6 9. 

He  burns  Hazor,  and  takes  the  cities  of  the  other  kinjrs,  and 
destroys  the  inhabitants  in  obedience  to  the  Lord,  10— Il5.  A 
general  account  of  his  conquests,  16 — 18.  The  hearts  of  the 
Canaanites  hardened,  19,  20.  The  Anakims  destroyed,  21,  22. 
The  land  rests  from  war,  23. 


A 


ND  it  came  to  pas.s,  when  »Jabin 
king  of  Hazor  had  heard  those 
things^  that  ^  he  sent  to  Jobab  king  of 
•■  Madon,  and  to  the  king  of  Shimron,  and 
to  the  king  of  Achshaph. 

2  And  to  the  kings  that  roere  **  on  the 
north  of  the  mountains,  and  of  the  plains 


a  10.  12.19.  19:36.  Judg_4:2,17. 
b  10:.?,4.      Ps.   2:1—4.   83:1—3. 
Is.  26:11.  43:2,5—7. 


c  12:19,20.  19:15,25. 

d  21.  10:6,40.  Luke  1:39. 


US  to  action,  and  to  devise  and  execute  every 
proper  plan  to  ensure  success:  and  wVien  we  trust 
in  the  Lord,  and  give  him  the  praise,  we  shall 
experience  assistance  in  some  measure  propor- 
tioned to  our  boldness  and  dilig'ence. — The  sun, 
moon,  and  stars  in  their  courses,  [jYote,  Jndg.  5: 
20.)  yea,  the  whole  creation,  wiH  fig'ht  for  the 
Lord's  people  against  his  enemies,  though  not  so 
miraculously,  yet  as  effectually,  as  in  the  days  of 
Joshua;  for  all  things  combine  to  prom.ote  the  sal- 
vation of  the  righteous,  and  the  destruction  of  the 
wicked.  How  infatuated  then  are  they  who  hard- 
en their  hearts  against  that  God,  whose  mandate 
can  arm  all  the  universe  to  execute  vengeance 
on  his  enemies! 

V.  16—43. 
"Though  hand  join  in  hand,  the  wicked  shall 
not  be  unpunished:"  their  wisest  counsels  prove  a 
snare  to  entangle  them;  their  most  valiant  and  vig- 
orous exertions  expose  their  weakness,  and  end  in 
disgrace  and  dismay;  their  choicest  blessings  are 
changed  into  a  curse;  and  their  secure  retreats  be- 
come tlieir  prisons,  or  their  graves! — Kings  and 
mighty  captains,  who  are  disobedient  to  God,  will 
at  last  be  treated  as  arch-rebels,  to  be  distinguished 
only  by  the  deepest  infamy  and  the  heaviest  ven- 
geance: and  all  the  Israel  of  God  will  join  the 
triumph  of  the  Captain  of  their  salvation,  in  tram- 
j)ling  upon  the  necks  of  their  proudest  opposers, 
■and  exclaiming,  "So  let  all  thine  enemies  perish, 
OLoRD."  (JVb?^*,  P*.  149:6— 9.)  This  will  be 
the  final  event  of  all  the  conflicts  between  the 
church  of  God  and  its  persecutors:  but  at  pres- 
ent we  are  called,  not  to  avenge  ourselves,  but  to 
forgive,  love,  and  pray  for  our  enemies;  and  en- 
deavor to  conquer  their  hearts  with  persevering 
patience  and  kindness.  The  Christian's  warfare 
is  of  another  nature:  our  most  dangerous  ene- 
mies are  our  own  lusts,  as  in  a  league  with  the 
powers  of  darkness;  and  our  sharpest  conflicts  and 
most  glorious  victories  consist  in  resisting  the 
devil,  subduing  the  flesh,  and  striving  against  sin. 
In  this  war  we  must  form  no  alliance,  and  give  no 
quarter:  and  our  once  domineering  sin,  whether 
covetousness,  pride,  sensuality,  or  malice,  must 
be  marked  as  the  object  of  our  peculiar  enmity 
and  opposition;  this,  this  especially,  must  be  cru- 
cified. (P.  O.  1  Sam.  15:22 — 35,  conclusion. 
Jiotes,  2  Sam.  22:21— 28.  Heb.  12:1.)  The  ac- 
tivity, vigilance,  courage,  and  wisdom,  which 
this  warfare  requires,  must  be  sought  in  earnest 
prayer;  and  thus  we  must  "put  on  the  whole  ar- 
mor of  God:"  yet  in  trusting  him,  we  must  by 
no  means  abate  our  diligence  and  self-denial. 
Nor  must  we  be  satisfied  with  obtaining  some  im- 
portant victory,  but  push  our  advantages,  and 
pursue  our  scattered  enemies,  searching  out  the 
remains  of  sin;  and  thus  aspire  at  further  con- 
quests, till  we  have  set  our  feet  upon  the  neck  of 
654] 


south  of  «  Chinneroth,  and  in  the  valley, 
and  in  the  borders  of ''  Dor  on  the  west; 

3  And  to  the  Canaanite  on  the  east 
and  on  the  Avest,  and  to  the  Amorite,  and 
the  Hittite,  and  the  Perizzite,  and  s^the 
Jebusite  in  the  mountains,  and  to  ^  the 
Hivite  under  '  Hermon,  in  ^  the  land  of 
Mizpeh. 

4  And  they  went  out,  they  and  all 
their  hosts  with  them,  much  people,  even 
'  as  the  sand  that  is  upon  the  sea-shore  in 


12:3 — See   on  Num.   34:11. 

Chinnereth Luke  5:1.    Oen- 

nesaref. 
{  12:23.    17:11.     Judg.    1:27.      I 

Kings  4:11. 
g  15:63.  Num.  13:29.  2  Sam.  24: 

16. 
h  Jud?.  3:3. 


i   13:11.    Deut.  4:48.    Ps.  89:12. 

133:3.    Cant.  4.8. 
k  18:26.     Judg.  20:1.  21:5,8.      1 

Sam.    7:5—7.    10:17.      1  Kings 

15:22.  Jer.  40:6,10.  41:3,14. 
1  Gen.  2J:n.  32:12.  Judf.  7:12. 

1  Sam.  13:5.    2  Sam.  17:11.      1 

Kincrs  4:20. 


I  every  lust,  and  completed  its  entire  destruction. 
In  so  doing  we  may  confidently  expect  th^  Lord's 
I  assistance;  he  will  slay  our  in-dwelling*  sin,  and 
yet  spare  us,  though  the  union  seem  inseparable: 
I  he  will  afford  us  light  during  our  whole  conflict, 
;  until  the  warfare  be  accomplished;  he  will  make 
I  one  victory  the  forerunner  and  earnest  of  anoth- 
er; he  will  encourage  us,  and  lead  us  on  from 
I  strength  to  strength,  until  he  has  made  us  more 
'than  conquerors.  "The  Loud  God  of  Israel 
fighteth  for  Israel;"  and  when  he  has  exercised 
our  faith,  patience,  and  submission,  he  will  bring 
us  to  the  mansions  above,  enriched  with  the  spoils 
of  our  conquered  enemies,  to  join  in  songs  of 
everlasting  triumph  and  joyful  praise. — But  let 
every  Israelite  remember,  that  lie  is  a  soldier  be- 
longing to  a  great  army,  whom  he  is  to  assist  with 
all  his  power.  Beside  those  particular  advan- 
tages which  he  obtains  for  his  own  soul,  the  whole 
company  are  trying  to  gain  advantages  against 
the  common  enemy,  by  daily  increasing  the  num- 
bers of  true  believers.  The  endeavors  indeed 
of  an  individual  must  appear  inconsiderable;  but 
the  combined  efforts  of  the  whole  multitude  may 
produce  vast  effects.  And  oh!  that  God  would 
incline  the  hearts  of  all  who  love  Jesus  Christ, 
and  his  cause  of  truth  and  righteousness,  to  lay 
aside  their  petty  disputes  and  self-seeking,  with 
their  zeal  for  the  interests  of  a  party,  that  they 
miglit  all  concur  in  this  glorious  warfare;  "en- 
deavoring to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace;"  boldly  professing  their  attach- 
jment  to  the  crucified  Savior;  and  striving  to 
I  "let  their  light  shine  before  men,  that  they  may 
see  their  good  works,  and  glorify  their  Father 
[  which  is  in  heaven." 

NOTES. 

Chap.   XI.    V.   1—3.     All  the  kings  between 
Jordan  and  the  Mediterranean  sea,  from  north  to 
I  south,  had  confederated  against  Israel;    [Jfof.es, 
j  9:1,2.  10:1 — 5.)  but  it  seems,  that  the  events  re- 
j  corded  in  the  two  preceding  chapters  had  dis- 
j  concerted  their  measures:  so  that  for  a  time  the 
;  kings,  who  possessed  the  northern  parts  of  the 
I  land,  remained  inactive;  and  as  Joshua  did  not 
attack  them,  they  miglit  have  concluded  that  Is- 
rael, satisfied    with    their   present  acquisitions, 
would  push  their  conquests  no  further,  if  not  mo- 
lested.    But  their  enmity,  resentment,  and  ap- 
prehensions would  not  permit  them  to  be  quiet; 
and  when  their  courage  revived,  they  renewed 
their  confederacy.     [JV'otes,  Ex.  14:1 — 9.)     Thus 
it  was  doubtless  ordered  by  a  divine  interposition, 
that,  except  in  Israel's  crossing  over  Jordan  into 
Canaan,  and  in  the  destrudtion  of  Jericho  and 
Ai,  the  Canaanites  rushed  forward  upon  their 
own  ruin.  {JVofe,  10,20.)— The  regions  here  men- 
tioned seem  to  include  the  whole  country,  frora 


B.  C.    1447. 


CHAPTER  XI. 


B.  C.  1445. 


multitude,  with  horses  and  chariots  very 
mkny. 

5  And  when  ""  all  these  kings  were 
*met  together,  they  came  and  pitched 
together  at  the  waters  of  Merom,  to  fight 
against  Israel. 

6  And  the  Lord  said  unto  Joshua, 
"  Be  not  afraid  because  of  them;  for  p  to- 
morrow about  this  time  will  I  deliver 
them  up  all  slain  before  Israel:  thou  shalt 
1  hough  their  '^  horses,  and  burn  their 
chariots  with  fire. 

7  So  Joshua  came,  and  all  the  people 
of  war  with  him,  against  them  by  the  wa- 
ters of  Merom  *  suddenly,  and  they  fell 
upon  them. 

8  And  the  Lord  delivered  them  into 
the  hand  of  Isi*ael,  who  smote  them,  and 
chased  them  unto  t  great  Zidon,  and  unto 
i  Misrephoth-maim,  and  unto  the  valley 
of  Mizpeh  eastward:  and  they  smote 
them,  until  they  left  them  none  remaining. 

9  And  Joshua  did  unto  them  as  the 
Lord  bade  him:  *  he  houghed  their 
horses,  and  burnt  their  chariots  with  fire. 

lb  And  Joshua  at  that  time  turned 
back  and  took  "  Hazor,  and  smote  the 
king  thereof  with  the  sword:  for  Hazor 
before-time  was  the  head  of  all  those 
kingdoms. 

1 1   And  they  smote  all  the  souls  that 


m  Ps.  3:1.  118:10—12.  Is.  8:9. 
Rev.  16:14. 

*  Pleb.  asse7nbUd  by  appoint- 
ment. 

o  See  on  J0:8 Ps.  27:1,2.  46: 

11. 

p  3:5.  Judg.  20:28.  1  Sam.  11:9. 
2Chr.  20:18. 

q  9.  2  Snm.  «:4. 


r  Deut.  17:16.    Ps.  20:7,8.  46:9. 

147:10,11.   16.30:16.  31:1. 
s.  10:9.    1  Tlies.  5:2,3. 
tOr,      Zidm-Tahbah.       19:28. 

Gen.  10:15.  49:13.   Zech.  9:2. 
J  Or,  siilt-piis.     Heb.  bu7-nings 

of  waters.  13:6. 
t  6.   Ez.  39:9. 
u  .See  on  1. — Jiidtc.  4:2. 


Jerusalem  on  the  south,  to  the  utmost  borders  of 
the  land  on  the  north.  The  ditferent  tribes,  de- 
scended from  Canaan,  appear  to  have  been  set- 
tled in  every  part  ef  it.     [Mar^.  Ref.) 

V.  4.  Josephus  states  this  army  at  three  hun- 
dred thousand  foot,  with  cavalry  and  chariots  in 
proportion.  We  may  with  certainty  infer  the 
populousness  and  fertility  of  the  promised  land, 
from  the  text  itself;  and  also  perceive  the  occa- 
sion which  Joshua  had  of  encourag-ement:  for  he 
had  neither  chariots  nor  horsemen  in  his  army. 
(6) — It  is  generally  thought,  that  the  horses,  botli 
for  the  cavalry  and  the  chariots,  were  brought 
cut  of  Egypt,  and  not  bred  in  Canaan.  {J\'otes, 
Deut.  17: i 6.    1  Kings  \0:28,p.) 

V.  6.  By  cutting  some  sinews  of  the  legs,  the 
horses  were  rendered  incapable  of  service,  ex- 
cept perhaps  in  agriculture,  and  other  common 
employments. — Joshua,  and  the  princes  of  Israel, 
might  have  thought  this  a  good  opportunity  of 
furnishing  themselves  with  cavalry  for  future  use; 
but  they  were  not  permitted  to  trust  in  chariots 
and  horses,  and  were  therefore  commanded  to 
disable  or  destroy  the  whole.  This  command 
formed  a  proper  trial  of  their  faith  and  obedience; 
and  their  prompt  compliance  implied  a  confidence 
*in  God,  and  a  contempt  and  defiance  of  the  most 
formidable  enemies  and  preparations  of  war,  which 
was  becoming  their  character,  and  honorable  to 
AiA-name.  [9.  JVoles,  17:16.  Judg.  1:19.  -4:14,15. 
5:1.5,16.) 

V.  7,  8.     Though  tlie  armament  of  these  kings 


were  therein  with  the  edge  of  the  sword, 
utterly  destroying  them:  there  was  not 
^  any  left  to  breathe;  and  he  burnt  Hazor 
with  fire. 

12  And  ^all  the  cities  of  those  kings, 
and  all  the  kings  of  them,  did  Joshua 
take  and  smote  them  with  the  edge  of 
the  sword,  and  he  utterly  destroyed  them, 
y  as  Moses  the  servant  of  the  Lord  com- 
manded. 

13  But  as /or  the  cities  that  stood  still 
II  in  their  strength,  Israel  burned  none  of 
them,  save  Hazor  only;  that  did  Joshua 
burn. 

14  And  all '^  the  spoil  of  these  cities^ 
and  the  cattle,  the  children  of  Israel  took 
for  a  prey  unto  themselves:  but  every 
man  they  smote  with  the  edge  of  the 
sword,  until  they  had  destroyed  them, 
^  neither  left  they  any  to  breathe. 

15  As  ^  the  Lord  commanded  Moses 
his  servant,  *^  so  did  Moses  command 
Joshua,  "^  and  so  did  Joshua:  ^he  ''^left 
nothing  undone  of  all  that  the  Lord  com- 
manded Moses. 

16  Tl  So  Joshua  took  *"  all  that  land, 
the  s  hills,  and  all  the  south  country,  and 
all  •'  the  land  of  Goshen,  and  the  valley, 
and  the  plain,  and  the  '  mountain  of  Is- 
rael, and  the  valley  of  the  same; 

<iBeb.  any  breath.  ^0:\0.  -      -     - 

X  10:28,30,32,35,37,39,40. 

y  15.  8:8,31.  9:24.  10:40.     Num. 

33:52,53.    Deut.  7:2.  20:16,17. 
II  Heb.  on  their  heap.     Jer.  30: 

18. 
7.  8:27.    Num.  31:9.    Deut.  6:10, 

11.  20:14. 
ail.  10:40. 

b  .See  on  y.  12 Ex.  34:11—13. 

c  Deut.  7:2.  31:7. 


d  1:7.  Ex.  39:42,43.    Deut.  4:5. 

2Chr.  30:12. 
e  Deut.  4:2.  12:32.     1  Sara.  15:1 

—3,8,9,11,19—22.   Matt.  23:23. 

Luke  11:42.  Acts  20:20,27. 
TT  Heb.  removed  nothing. 
f  Gen.  15:18—21.  Num.  34:3— 

13.   Deut.  34:2,3. 
g9:l.  12:8. 
h  10:41. 
i  21.   V.z.  17:23.  36:1— 3,!J. 


was  so  exceedingly  formidable,  Joshua,  relying 
on  the  Lord,  marched  directly  to  attack  them; 
and  his  success  was  so  complete,  that  the  whole 
company  was  entirely  extirpated  or  dispersed, 
and  driven  out  of  the  land.  Probably,  a  consid- 
erable number  of  fugitives  escaped  to  Zidon  and 
Tyre.  [JSi^ote,  10:20.) 

V.  to,  11.  Joshua  had  now  carried  the  war  to 
the  northern  extremities  of  the  land,  even  to 
the  great  and  ancient  city  of  Zidon:  he  then 
turned  back  to  destroy  Hazor,  and  its  king  who 
had  taken  shelter  in  his  capital,  and  who  was  at 
the  head  of  the  confederacy;  (JVb<e,  1 — 3.)  and  as 
that  was  not  intended  to  be  the  chief  city  of  the 
Israelites,  it  was  burnt  to  the  ground.  The  Ca- 
naanites,  however,  afterwards  rebuilt  it;  and  it 
became  the  capital  of  another  Jabin  in  the  time 
of  the  Judges.     [Kote,  Judg.  4:2,3;) 

V.  13.  All  the  cities  which  were  taken  by 
assault,  or  surrendered  before  their  fortifications 
were  destroyed,  were  left  for  the  use  of  Israel, 
except  Hazor  only. 

V.  15.  jyiarg.  Rcf.—Xotes,  Ex.  39:43.  Deut. 
7:3,4.  1  Sam.  15:8,9,13—15,22. 

V.  16.  The  land  of  Goshen.']  (10:41.)  This 
district  of  Canaan  seems  to  have  derived  its  name 
from  the  land  of  Goshen  in  Egypt;  (Gf?i.  47:6.) 
perhaps  from  some  similarity  to  that  region,  which 
was  observed  in  it,  in  appearance  or  fertility. — 
Some  think  that  "the  mountain  of  Israel"  means 
Beth-el;  and  others  that  it  was  some  place  where 
Jacob  resided,  which  was  called  Israel  from  him. 

[655 


B.  C.    1445. 


JOSHUA. 


B.  C.  1445. 


17  Even  from  *  the  mount  Halak,  ^  that 
goeth  up  to  *  Seu-,  even  unto  Baal-gad,  in 
the  valley  of  Lebanon,  under  mount  Her- 
mon:  and  '"  all  their  kings  he  took,  and 
smote  them,  and  slew  them. 

18  Joshua  made  war  "  a  long  time  with 
all  those  kings. 

19  There  was  not  a  city  that  made 
peace  with  the  children  of  Israel,  save 
°  the  Hivites,  the  inhabitants  of  Gibeon; 
all  other  they  took  in  battle. 

20  For  P  it  was  of  the  Lord  to  harden 
their  hearts,  that  they  should  come  against 
Israel  in  battle,  that  he  might  destroy 
them  utterly,  and  that  they  might  have 
no  favor,  but  that  he  might  destroy  them; 
1  as  the  Lord  commanded  Moses. 


*  Or,  the  smooth  moiintain. 

k  Gen.  3-2:3.   Deut.  '2:1.  33:2. 

1  3.  1:4.  12:7.  13:5. 

m  12:7—24.   Deut.  7:24. 

n  23.  14:7—10. 

o  See  on  9:3—27. 


p  See  on  Ex.  4:21 — 9:16.   Deut. 

2:30.  Judg.  14:4.    1  Sam.  2:25. 

1  Kings  12:15.  22:20—23.      2 

Chr.  25:16.   Is.  6:9,10.  Rom.  9: 

18,22,23. 
q  See  on  12 — 15. 


21  And  at  that  time  came  Joshua,  and 
cut  off  ^  the  Anakims  from  the  mountains; 
from  Hebron,  from  Debir,  from  Anab, 
and  from  all  the  mountains  of  Judah,  and 
from  all  the  mountains  of  Israel;  ^  Joshua 
destroyed  them  utterly  with  their  cities. 

22  There  was  none  of  the  Anakims 
left  in  the  land  of  the  children  of  Israel; 
*  only  in  Gaza,  in  Gath,  and  in  Ashdod, 
there  remained. 

23  So  Joshua  took  the  whole  land, 
"  according  to  all  that  the  Lord  said  unto 
Moses,  and  Joshua  gave  it  for  an  inherit- 
ance unto  Israel,  *  according  to  their  di- 
visions by  their  tribes,  y  And  the  land 
rested  from  war. 


r  14:12—14.  15:13,14.  Num.  13: 

22,33.    Deut.  1:28.  2:21.  Judg. 

1:10,11,20.       Jer.    3:23.    9:23. 

Am.  2:9. 
s  10:42.  24:11,12.     Ps.    110:5,6. 

149:6 — 9.   Rev.  6:2.  19:11— 21. 
t  Judg.  3:3.       1  Sam.    17:4.      2 

Sam.  21:16 — 22.      1   Chr.   20:4 


—8. 
u  Ex.  23:27—31.  34:11.      Num. 

34:2—13.   Deut.  11:23—25. 
X  14:— 16:  1»:  19:     Num.  26:53, 

54. 
y  14:15.  21:44.  22:4.  23:1.       Ps. 

46:9.  2  Tim.  4:7,8.   Heb.  4:8,9 


V.  17.  The  length  of  the  land  from  the  bor- 
ders of  Seir,  or  Edom,  to  mount  Lebanon,  is  here 
described. 

V.  18.  Caleb  was  forty  years  of  age  when  he 
went  from  Kadesh-barnea  to  spy  out  the  land,  and 
he  was  eighty-five  when  these  conquests  were 
completed.  (14:7 — 10.)  Almost  thirty-nine  years 
of  this  time  were  spent,  before  Israel  passed  over 
Jordan;  so  that  this  calculation  leaves  between 
six  and  seven  years  for  the  term  of  Joshua's  wars. 
— The  whole  country  from  north  to  south  was 
then  subjected,  and  all  the  inhabitants,  with  whom 
the  Israelites  had  met,  were  destroyed.  The  sub- 
sequent history  shews  that  the  nations  were  not 
exterminated,  but  that  numbers  concealed  them- 
selves till  they  were  again  able  to  make  head 
against  Israel;  and  many,  it  is  supposed,  fled  to 
Zidon  and  Tyre,  and  thence  migrated  into  distant 
countries,  and  settled  colonies  in  them.  (jVo^fA-, 
7,8.  10:'20.  Gen.  9:24.25.) 

V.   19,  20.     The  Lord  had  forbidden  Israel  to 
make  any  league  with  the  idolatrous  inhabitants 
of  the  land:  but  the  examples  of  Rahab  and  of  the 
Gibeonites  shew,  that  individuals  or  cities,  who 
would  renounce  idolatry,  and  heartily  come  into 
the  interests  of  Israel,  might  be   spared.     The 
Canaanites  in  general,  however,  were  not  in  the 
least  disposed  to  do  this;  and  they  never  so  much 
as  proposed  any  terms  of  accommodation.     "For 
it  was  of  the  Lord  to  harden  their  hearts:"  they 
had  filled  up  the  measure  of  their  iniquity;  and 
were  judicially  left  to  blindness,  pride,  and  ob- 
stinate enmity,  and  to  the  power  of  Satan:  and  the 
dispensations  of  Providence  were   appointed   in 
that  manner,  which  most  tended  to  render  them 
pertinacious   in  resisting,  and  to  drive  them  to 
desperation;  in  order  that  they  might  bring  upon 
themselves  that  vengeance,  which  they  had  justly 
merited,  and  of  which  the  Lord  had  constituted 
the  Israelites  his  executioners,  by  the  command- 
ment given  to  Moses.    [Marg.  Ref. — JVbies,  Ex. 
4:21.    9:12—16.    14:3,4.    Deut.    2:30.)     This   last 
reason  is  added,  and  repeatedly  mentioned,  (15) 
to  shew  that  Joshua  and  Israel  did  not  act  out  of 
cruelty,  revenge,  or  avarice;  but  simply  in  obe- 
dience to  God,  \t)hich  alone  could  induce  pious 
men  to  make  such  undistinguishing  slaughter  of 
their  fellow-creatures:    and  doubtless,  many  of 
them  did  very  great  violence  to  their  own  feelings 
and  inclinations,  while  engaged  in  that  service. 
{J^otes,  JSTum.  20:14—21.  21:21—25.  31:14—18.) 

V.  21—23.     The  Anakims,  whose  name  had 
656] 


formerly  so  terrified  the  unbelieving  Israelites,  no 
ways  distinguished  themselves  in  this  war,  but 
were  subdued  and  destroyed  with  the  other  inhab- 
itants. {Marg.  Ref.  r.) — It  seems  evident,  that 
Joshua  conquered  the  Anakims,  and  desolated 
their  cities,  before  the  division  of  the  land:  yet 
several  of  the  principal  persons  escaped  into  the 
country  of  the  Philistines,  and  settled  there;  from 
whom  Goliath,  and  the  other  giants  afterwards 
mentioned,  descended.  But  after  a  time  some  of 
them  returned,  with  followers,  and  rebuilt  the  cit- 
ies: and  Caleb  and  Othniel,  to  whom  that  part  of 
the  country  was  assigned,  vanquished  and  destroy- 
ed them  after  the  division  of  the  land,  perhaps 
after  the  death  of  Joshua.  (jVofes,  10:36,37.  14:6 — 
15.  15:13—17.  Judg.  1:10—15.)  The  conquered 
cities  had  doubtless  before  this  been  garrisoned, 
and  some  of  the  people  dispersed  through  the 
country  to  cultivate  the  lands;  and  preparation 
was  now  making  for  the  regular  partition  of  it 
among  their  tribes  and  families.  New  occupa- 
tions, with  which  the  nation  had  hitherto  been  en- 
tirely unacquainted,  now  called  for  their  atten- 
tion: but  the  Lord,  who  gave  them  the  land,  was 
able  to  teach  them  to  cultivate  it;  and  they  would 
soon  make  proficiency  under  such  an  Instructer. 
[JVote,  Is.  28:23— 29.)— Great  numbers  of  the  an- 
cient inhabitants  still  continued  in  the  land,  or 
waited  in  the  adjacent  countries  for  an  opporlu- 
nity  of  regaining  their  possessions:  but,  for  the 
present,  they  lay  concealed,  or  remained  quiet; 
so  that  the  Israelites  were  not  molested  by  their 
assaults  or  incursions. 

PRACTICAL  OBSERVATIONS. 

The  believer  must  never  put  off  his  armor,  or 
expect  durable  peace,  till  he  closes  his  eyes  in 
death;  nay,  as  his  strength,  consolations,  and  use- 
fulness are  increased,  he  may  expect  more  heavy 
trials  and  severe  conflicts:  but  while  he  continues 
watching  and  praying,  he  may  confidently  trust, 
that  none  of  his  enemies  shall  be  permitted  to  as- 
sail him,  till  he  is  prepared  for  the  battle.  —The 
strongest  faith  would  naturally  grow  weak,  if  we 
were  left  to  ourselves;  and  whenever  we  view 
difficulties  or  dangers  with  an  eye  of  sense,  our 
hearts  are  overwhelmed  with  discouragement. 
But  Jesus  ever  liveth  to  intercede  for  his  people, 
and  their  faith  shall  not  fail  however  Satan  may 
assault  them.  [J^Tote,  Luke  22:3}— 34.)  By  wait- 
ing upon  the  Ijord  they  renew  their  strength;  and 
their  hopes  revive,  and  their  hearts  rejoice,  evea 


B.  C.  1452. 


CHAPTER  XII. 


B.  C.    1461. 


CHAP.  XII. 

A  list  of  the  kiiigs  subdued  by  Moses,  eastward  of  Jordan,  1 — fi: 
and  of  the  one  and  thirty  kings  conquered  by  Joshua,  westward 
of  that  river,  7 — 24. 

NOW  these  are  the  kings  of  the  land 
which  the  children  of  Israel  smote 
and  possessed  their  land  *  on  the  other 
side  Jordan,  towards  the  rising  of  the 
sun;  ^  from  the  river  Arnon  "  unto  mount 
Hermon,  and  ail  the  plain  on  the  east; 

2  ^  Sihon  king  of  the  Amorites,  who 
dwelt  in  Heshbon,  and  ruled  from  Aroer, 
which  is  upon  the  bank  of  the  river  Ar- 
non, and  I'rom  the  middle  of  the  river,  and 
from  half  Gilead,  even  unto  the  river 
"  Jabbok,  -which  is  the  border  of  the  chil- 
dren of  Amnion: 

3  And  from  the  plain  to  the  ^  sea  of 
Chinneroth  on  the  east,  and  unto  ^  the  sea 
of  the  plain;  even  the  salt  sea  on  the  east, 
the  way  to  ^  Beth-jeshimoth:  and  from 
*the  south  under  t  Ashdoth-pisgah. 

4  And  '  the  coast  of  Og  king  of  Bashan, 
wlilch  was  of  J  the  remnant  of  the  giants, 
that  ^  dwelt  at  Ashtaroth  and  at  Edrei, 

g  3:16.  \5:%b.  Gen.  14:3.  19:25. 

Deut.  3:17. 
h  13:20. 
*  Or,  Tema-n, 
f  Or,  Me  springs  of  Pisgnh,  or, 

the  kill.  Num.  21:20.   Deut.  d: 

17.  marg.  4:49. 
i  See  on  Num.  21:33 — 35.  Deut. 

3:1—7. 
j    13:12.     Deut.  3:11. 
k  See  071  Deut.  1:4. 


a  1:15.  22:4. 

b  Num.  21:13,24.      Deut.   2:24. 

Judg.  11:18.   Is.  16:2. 
c  11:3,17.  Deut.  3:8,9.  4:48.  Ps. 

133:3. 
d  Num.  21:23—30.     Deut.  2:24 

—37.  3:6— Ifi.    Neh.  9:32.  Ps. 

135:11.  136:19,20. 
e  Gen.  32:22.  Judg.  11:13,22. 
i  See  on  11:2 John  6:1.     Sea 

of  Tiherias, 


5  And  reigned  in  '  mount  Hermon,  and 
in  ™  Salcah,  and  in  all  Bashan,  °  unto  the 
border  of  the  Geshurites,  and  the  Maacha- 
thites,  and  half  Gilead,  the  border  of  Sihon 
king  of  Heshbon; 

6  Them  °  did  Moses  the  servant  of  the 
Lord,  and  the  children  of  Israel,  smite: 
and  Moses  the  servant  of  the  Lord  p  gave 
it  for  a  possession  unto  the  Reubenites, 
and  Gadites,  and  the  half-tribe  of  Manas- 
seh. 

7  IT  And  these  are  the  kings  of  the 
country,  which  Joshua  and  the  children 
of  Israel  smote  "^  on  this  side  Jordan  on 
the  west,  ""from  Baal-gad  in  the  valley 
of  Lebanon,  even  unto  the  mount  Halak, 
that  goeth  up  to  ^  Seir;  which  *■  Joshua 
gave  unto  the  tribes  of  Israel  for  a  pos- 
session, according  to  their  divisions; 

8  In  "  the  mountains,  and  in  the  valleys, 
and  in  the  plains,  and  in  the  springs,  and 
in  the  wilderness,  and  in  the  south  coun- 
try ;  ^  the  Hittites,  the  Amorites,  and  the 
Canaanites,  the  Perizzites,  the  Hi-  r 


vitcs,  and  the  Jebusites. 


B.  c. 

1450- 


1  See  on   1.   11:3 Deut.  3:8,9. 

4:47,48. 
m  13:11.  Deut.  3:10. 
n  Deut.  3:14.      1  Sam.  27:8.     2 

Sara.    3:3.    13:37.    15:8.    23:34. 

2  Kings  25:23. 
o  Num.  21:24—35. 
p  13:8—32.       Num.    32:29 — 42. 

Deut.  3:12—17. 


q  1.  3:17.  9:1. 

r  See  on  11:17. — 13:5. 

s  Gen.    45:6.    32:3.    36:8,20,30. 

Deut.  2:1,4. 
t  1:3,4.  11:23.  13:— 19:  Deut.  11: 

23,24. 
u  10:40.  11:16. 
X  Gen.  15:18—21.    Ex.  3:8.  23: 

23,'J8— 31.   Deut.  7:1.  9:1. 


in  the  midst  of  tribulation.  Perplexing-  trials 
render  their  dependence  on  God  more  simple, 
their  pra^'ers  more  fervent,  and  in  the  event  their 
g'ratitude  more  lively:  and  without  exception, 
every  cross  and  temptation,  which  the  believer  is 
enabled  properly  to  endure,  enriches  his  soul  with 
increasing  holiness,  and  will  enlarge  his  evcrlast-  I 
ing  inheritance. — Tiie  possession  of  those  things  | 
on  which  the  carnal  heart  is  prone  to  depend,  is  j 
unfavorable  to  the  life  of  faith  and  the  walk  with 
God;  and  it  is  immensely  better  to  be  without  sec- 
ular advantages,  than  to  have  our  everlasting  in- 
terests endangered. — They  who  prosper  in  the 
ways  of  the  Lord,  attend  to  the  precepts  and  di- 
rections of  his  word,  as  well  as  to  the  promises; 
while  simplicity  of  faith  is  shewn  by  unreserved 
obedience.  (JVb^e.9,  Heh.  11:8— 10,13— 16.)— The 
servants  of  God  have  different  employments  allot- 
ted them:  but  every  service  requires  self-denial, 
in  respect  of  some  or  other  of  our  natural  inclina- 
tions; and  therefore,  without  the  habit  of  submit- 
ting our  will  to  his  command,  we  cannot  implicit- 
ly follow  him.  Nay  frequently  in  pleasing  God, 
we  must  expose  ourselves  to  the  censure  and  re- 
proach of  our  fellow-creatures;  and  our  best  ac- 
tions may  by  ill-judging  men  be  supposed  to  re- 
sult from  the  worst  of  principles:  but  tlie  testimo- 
ny  of  our  conscience,  and  the  approbation  of  ovir 
Judge,  willcompensate  all  consequences. — Would 
we  approve  ourselves  upright,  we  must  "leave 
nothing  undone  which  the  Lord  has  command- 
ed;" for  though  omissions  are  not  so  scandalous, 
either  in  the  world  or  in  the  church,  as  commis- 
sions, they  are  as  certainly  acts  of  disobedience, 
and  effects  of  a  will  unsubjected  to  the  divine  au- 
thority.— However  tedious,  sharp,  and  difficult 
the  believer's  warfare  is,  his  patience  in  tribula- 
tion may  be  encouraged  by  ihe  joy  fulness  of  hope; 
for  he  will,  ere  long,  rest  from  sin  and  sorrow  in 
Vol.  I.  83 


the  Canaan  above. — But  how  dreadful  is  the  case 
of  the  obstinate  unbeliever,  who  is  not  moved, 
either  by  promises,  warnings,  judgments,  or  mer- 
cies, to  seek  reconciliation  to  liis  offended  God! — 
When  transgressors  have  provoked  Him  to  leave 
them  to  themselves,  they  soon,  by  increasing  pre- 
sumption and  hardness  of  heart,  make  way  for  the 
execution  of  this  purposed  vengeance,  and  for  the 
display  of  his  righteousness  in  their  eternal  de- 
struction: {M)te,  Rom.  2:4 — 6.)  nor  will  numbers, 
strength,  or  carnal  confidences  avail,  when  God 
shall  arise  to  execute  judgment  on  his  enemies. 
— Those  trials  and  perils,  the  prospect  of  which 
deter  many  from  a  life  of  godliness,  and  often  ex- 
cite the  apprehensions  of  the  true  believer,  are 
frequently  in  experience  too  inconsiderable  for 
notice,  and  only  excite  shame  J>nd  surprise,  upon 
the  recollection  of  the  alarms  which  they  occa- 
sioned. Let  sinners  then  take  warning  not  to 
harden  their  own  hearts,  lest  God  should  give 
them  up  to  judicial  hardness:  let  them  lay  down 
their  arms  of  rebellion,  and  humbly  sue  for 
"peace,  and  they  shall  make  peace;"  the  effect 
of  which  shall  be  "quietness  and  assurance  for 
ever."  And  let  none  of  us  dread  any  thing  in 
comparison  of  the  wrath  of  God,  which  is  more 
tremendous  than  we  can  possibly  conceive.  {JVote, 
Ps.  90:11.) 

NOTES. 

Chap.  XII.  V.  1 — 6.  This  chapter  connects 
the  history  of  the  conquest  of  Canaan  with  the 
subsequent  account  of  its  division  to  the  tribes  of 
Israel.  The  passages  referred  to  in  the  margin, 
seem  to  give  all  tlie  useful  information  that  can 
be  collected  concerning  the  narrative.  {J^''otes, 
JVmot.  21:21— 34.  32:29—41.  Devt.2:24—31.  3:1 
—  Jl.) 

V.   7.     "Halak"    signifies   either  division,   or 

[657 


B.   C.    1450. 


JOSHUA, 


B.  C.   1445. 


9  The  king  of  ^  Jericho,  one;  the  king 
of "  Ai,  which  is  beside  Beth-el,  one; 

10  The  king  of  "  Jerusalem,  one;  the 
king  of  ^  Hebron,  one; 

1 1  The    king  of  ^  Jarmuth,   one;    the 
king  of  ^  Lachish,  one; 

1 2  The  king  of  ®  Eglon,  one;  the  king 
of  •"  Gezer,  one; 

1 3  The  king  of  s  Debir,  one;  the  king 
of  ^  Geder,  one; 

14  The  king  of '  Hormah,  one;  the  king 
of  ^  Arad,  one; 

1 5  The  king  of  '  Libnah,  one;  the  king 
of"  Adullam,  one; 

16  The  king  of  °  Makkedah,  one;  the 
king  of  °  Beth-el,  one; 

17  The  king  of  PTappuah,  one;  the 
king  of  ^  Hepher,  one; 

1 8  The  king  of  "■  Aphek,  one;  the  king 
of  *  Lasharon,  one; 

1 9  The  king  of  '^  Madon,  one;  the  king 
of '  Hazor,  one; 

20  The  king  of  "  Shimron-meron,  one; 
the  king  of  ^  Achshaph,  one; 

21  The  king  of  ^  Taanach,  one;  the 
king  of  ^  Megiddo,  one; 

22  The  king  of    ^  Kedesh,   one;   the 
king  of  ^  Jokneam  of  "^  Carmel,  one; 


y  6:2—21. 

z  8:],&c. 

a  See  on  10.23. 

b  See  on  10:3,-^3,36,37. 

e  10:3,23. 

<1  10;3,33,31,3-:;. 

e  10:3,23.  15:39. 

f  10:33. 

g  10:3,38. 

h  15:36. 

1  Num.  14:45.  21:3. 

k  Num.  21:1. 

1   10:J9,39. 

m  1  Sam.  22:1. 

n  10:28. 

o  8:17.  Gen.  12:8.  28: 19. 


Jud" 


1:22. 
p  15:34. 

q  19:13.   1  Kings  4:10. 
r  19:30.    1  Sam.  4:1. 
*  Or,  i^haron.  Is.  33:9. 
s   11:1. 

t  11:1,10,11.  Judg.  4:2. 
u  11:1.  19:15. 
X  11:1.  19:25. 
y  17:11.  Judg.  5:19. 
z  1  Kings  4:12.     2  Kings  23:29, 

30. 
a  15:23.  19:37.  21:32. 
b  19:11. 
c  15:55.   1  Sam.  25:2.  Is.  35:2. 


smooth.  Perhaps  this  mountain  divided  the  land 
of  Judah  from  Idumea.  (11:17.  mar^.) 

V.  14.  The  Israelites  utterly  destroyed  king- 
Arad  and  his  cities,  in  the  life-time  of  Moses,  and 
called  the  name  of  them  Hormah.  [J^ote,  JVwm. 
21:1—3.)  Probably  "the  king  of  Arad,"  here 
mentioned,  is  the  same  person.  As  his  kingdom 
was  on  the  southern  border  of  Canaan,  and  not 
east  of  Jordan,  it  came  into  the  possession  of  Is- 
rael under  Joshua;  and  therefore  he  is  numbered 
in  that  division  of  kings.  Yet  Hormah  is  here 
mentioned  as  a  distinct  kingdom  from  that  of 
Arad;  and  perhaps  there  was  another  place  of 
that  name.  [J^um.  14:45.) 

V.  24.  Every  considerable  town  or  city  was 
under  the  government  of  a  king,  who  possessed 
the  adjacent  fields  and  villages,  and  ruled,  as  it 
is  generally  supposed,  with  despotic  sway:  and 
though  the  Canaanites  doubtless  waged  frequent 
wars,  and  gaiuad  advantages  over  each  other;  yet 
no  one  had  acquired  the  sovereignty  of  the  whole. 
-rWhen  Julius  Coesar  landed  in  Britain,  he  found 
four  kings  in  the  single  county  of  Kent:  how  many 
then  must  there  have  been  in  the  whole  Island! — 
A  single  view  of  a  good  map  of  ancient  Canaan 
will  shew  the  reader  all  that  learned  men  have 
conjectured  or  deteniiiued  concerning  the  rela- 
tive situation  of  the  several  places,  which  are 
mentioned  in  this  and  the  following  chapters. 
G50] 


23  The  king  of  ^  Dor,  in  the  coast  of 
Dor,  one;  the  king  of  ®  the  nations  of 
^  Gilgal,  one; 

24  The  king  of  ^  Tirzah,  one:  all  the 
kings  thirty  and  one. 

CHAP.  XIII. 

What  parts  of  the  land  were  still  unsubdued,  1 — 6.  .Toshua  U 
directed  to  divide  the  whole  by  lot,  7.  The  inheritance  of  the 
two  tribes  and  a  half,  8 — 13.  The  borders  of  Reuben,  15 — 23; 
of  Gad,  24 — 28;  of  the  half  tribe  of  Manasseh,  29—32.  No 
inheritance  assigned  to  Levi,  14,  33. 

NOW  Joshua  *was  old  and  stricken 
in  years;  and  the  Lord  said  unto 
him.  Thou  art  old  and  stricken  in  years, 
and  there  remaineth  yet  very  much  land 
*  to  be  possessed. 

2  This  is  ^  the  land  that  yet  remaineth: 
all  '^  the  borders  of  the  Philistines,  and  all 
**  Geshuri, 

3  From  ®  Sihor,  which  is  before  Egypt, 
even  unto  the  borders  of  Ekron  north- 
ward, ^  which  is  counted  to  the  Canaan- 
ite:  6  five  lords  of  the  Philistines;  the  Gaz- 
athites,  and  the  Ashdothites,  the  Esh- 
kalonites,  the  Gittites.  and  the  Ekronites; 
also  the  ^  Avites: 

4  From  the  south,  all  '  the  land  of  the 
Canaanites,  and  +  Mearah  that  is  beside 
the  Sidonians,  unto  ^  Aphek,  to  the  bor- 
ders of  ^  the  Amorites: 

5  And  the  land  of  the  ™  Giblites,  and 
all  °  Lebanon  toward  the  sun-rising,  from 


d  11:2.  17:11. 

e  Gen.  14:1,2.   Is.  9:1. 

f  Sef  o»i4:19.  5:9,10. 

g  1  Kings  16:23.  2  Kings  15:14. 

a  14:10.  23:1,2.  24:29.     Gen.  18: 

11.    1  Kings  1:1.   Luke  1:7. 
*  Hob.  to  possess  it.  Deut.  31:3. 
b  Kx.  23:29—31.     Deut.   11:23, 

24.    Judg.  3:1. 
c  Gen.  10:14.  26:1.  Joel  3:4. 
d  11,13.  12:5.       1  Sam.  27:8.     2 

Sam.  3:3.  13:37,38.  15:8. 
e  Jer.  2:18. 


f  Gen.  10:15—19.  Num.  34:2— 

14. 
g  Judg.  3:3.       1  Sam.  6:4,16,17. 

Zeph.  2:5. 
h  Deut.  2:23.  ./ivims. 
\   10:40.  11:3.  12:7,8. 
t  Or,  the  cave. 
k  19:30. 

1  Judg.  1:34,35. 
m  1  Kings  5:18.  Jijarg.  Ps.  83: 

7.   Kz.  27:9. 
n  Deut.  1:7.  3:25. 


And  indeed  that  is  the  only  method  of  obtaining  a 
clear  idea  of  the  subject. 

PRACTICAL  OBSERVATIONS. 

The  enjoyment  of  present  blessings  should  re- 
vive the  grateful  remembrance  of  former  mercies; 
and  the  benefit  derived  from  the  labors  of  the  liv- 
ing servants  of  the  Lord  should  remind  us  to  re- 
spect the  memories  of  those  who  have  heretofore 
served  Him  and  their  generation.  The  national 
covenant,  mediated  by.  Moses,  engaged  many 
temporal  advantages  to  Israel;  but  Jesus  alone 
brings  the  whole  multitude  of  believers  to  the 
promised  rest  and  inheritance:  and  though  his 
true  people  enjoy  many  blessings  from  him  in  thi.s 
world;  yet  they  do  not  enter  upon  the  possession 
of  their  complete  felicity,  till  they  pass  over  the 
Jordan  of  death  to  the  mansions  above. — The  ven- 
geance of  a  righteous  God,  inflicted  upon  all  these 
kings  and  their  numerous  subjects  for  their  wick- 
edness, should  impress  our  minds  with  reverential 
awe  of  his  majesty  and  purity,  and  with  dread  and 
hatred  of  sin:  wlxile  the  fruitful  land,  wliich  he 
bestowed  upon  his  chosen  people,  and  thus  pic- 
pared  for  their  reception,  should  inspire  our  hearts 
with  humble  gratitude,  and  with  hope  and  confi- 
dence in  his  mercy.  In  both  instances  the  final 
event  of  all  things  is  represented;  when  the  wick- 
ed "shall  go  away  into  everlasting  punisliment, 


B.  C.    1445. 


CHAPTER  XIII. 


B.  C.   1^45. 


"  Baal-gad  ^  under  mount  Hermon,  ^  unto 
the  entering  into  Hannath. 

6  All  the  inhabitants  of  the  hill-coun- 
try, from  Lebanon  unto  ■"  Misrephoth- 
maim,  and  all  the  Sidonians;  ^  them  will 
I  drive  out  from  before  the  children  of 
Israel:  *^only  divide  thou  it  by  lot  unto 
the  Israelites  for  an  inheritance,  as  I 
have  commanded  thee. 

7  Now  therefore  divide  "  this  land  for 
an  inheritance  unto  the  nine  tribes,  and 
the  half-tribe  of  Manasseh, 

8  With  whom  the  Reubenites  and  the 
Gadites  have  received  their  inherit- 
ance, which  ^  Moses  gave  them,  beyond 
Jordan  eastward,  even  as  Moses  the  ser- 
vant of  the  Lord  gave  them: 

9  From  ^  Aroer,  that  is  upon  the  bank 
of  the  river  Arnon,  and  the  city  that  is  in 
the  midst  of  the  river,  anud  ^  all  the  plain 
of  Medeba  unto  Dibon; 

10  And  *all  the  cities  of  Sihon 
of  the  Amorites,  which  reigned  in  Hesh- 
Don,  unto  the  border  of  the  children  of 
Ammon; 

1 1  And  ^  Gilead,  and  the  border  of  the 
Geshurites  and  Maachathites,  and  all 
mount  Hermon,  and  all  Bashan  unto  Sal- 
cah: 


king 


o  12:7. 

p  11:;7. 

q  Num.  34:8.     Is.    10:9.     Amos 

6:2. 
r  11:3. 
s  23:)3ft  Gen.  15: IS— 21.     Ex. 

23:30,31.  .)i.dg.  2:21—23. 
t  .See  oil  11:1,2. 
II  Num.  26:53—56.  33:54.  34:2 — 


14.     Ez.  47:13—23.  48:23—29. 
X  4:12.  22:4.       Num.  32:33—42. 

Deut.  3:12—17. 
y  16.  12:2.   Dcut.  3:12,16. 
X  Num.  21:30.  Is.  15:2.  Jer.  48: 

18,22. 
a  See  on  Num.  21:24 — 26. 
b  12:2—5.       Deut.    4:4i,43.       1 

Clir.  2:23. 


and  the  righteous  into  life  eternal."  Let  us  then 
"flee  from  the  wrath  to  come,"  and  seek  and  pray 
to  be  numbered  with  the  saints  here,  that  we  may 
be  numbered  with  them  in  glory  everlasting! 

NOTES. 

Chap.  XIII.  V.  1 — 5.  Joshua  is  supposed  to 
have  been  about  one  hundred  years  of  age  at  this 
time;  though  not  being  informed  how  old  he  was 
when  Israel  left  Egypt,  we  can  only  conjecture 
what  time  passed  between  that  event  and  his 
death,  at  the  age  of  one  hundred  and  ten  years. 
(•24:29.)  It  is  probable,  however,  that  he  found 
himself  less  capable  of  military  services,  than  he 
had  formerly  been.  (14:10,11.)  A  large  propor- 
tion of  the  land  yet  remained  in  the  possession  of 
the  ancient  inhabitants;  and  perhaps  lie  supposed, 
that  the  division  was  not  to  take  place  till  the 
whole  was  actually  subdued.  But  the  Lord  was 
pleased  graciously  to  remove  his  anxiety,  and  to 
direct  his  conduct,  by  commanding  him,  whilst 
he  was  able,  and  witliout  further  delay,  to  make 
preparation  for  dividing  the  land  among  those 
tribes  which  had  not  received  their  inheritance. 
The  whole  country,  not  excepting  the  parts  pos- 
sessed by  the  ancient  inhabitants,  was  ordered  to 
be  thus  allotted  to  Israel;  which  tended  to  remind 
them  of  the  extent  and  certainty  of  the  divine 
promises,  and  to  encourage  them  to  seek  the  more 
complete  performance  of  tliem.  It  v/as  also  a 
caution,  not  to  enter  into  anj'  alliance  with  the 
remains  of  the  devoted  nations:  and  the  leaders  of 
each  trib«  were  thus  excited  to  levy  war  against 


12  All  the  kingdom  of  *=  Og  in  Bashan, 
which  reigned  in  Ashtaroth  and  in  Edrei, 
who  remained  of  the  remnant  of  the  gi- 
ants: for  "^  these  did  Moses  smite,  and 
cast  them  out. 

13  JSeverthelcss,  the  children  of  Is- 
rael ^  expelled  not  the  Geshurites,  nor 
the  Maachathites:  but  the  Geshurites  and 
the  Maachathites  dwell  among  the  Israel- 
ites until  this  day. 

1 4  Only  ''  unto  the  tribe  of  Levi  he 
gave  none  inheritance;  the  sacrifices  of 
the  Lord  God  of  Israel  made  by  fire 
are  their  inheritance,  as  he  said  unto 
them. 

1 5  IF  And  Moses  gave  unto  the  tribe 
of  the  children  of  Reuben,  inheritance  ac- 
cording to  their  families: 

16  And  their  coast  was  ^  from  Aroer, 
that  is  on  the  bank  of  the  river  Arnon, 
and  the  city  that  is  in  the  midst  of  the 
river,  and  all  the  plain  by  Medeba: 

17  Heshbon,  and  all  her  cities  that  are 
in  the  plain;  Dibon,  and  *  Bamoth-baal, 
and  Beth-baal-meon, 

1 8  And  ''  Jahaza,  and  Kedemoth,  and 
Mephaath, 

19  And  Kirjathaim,  and  Sibmah,  and 
Zareth-shahar  in  the  mount  of  the  valley, 

<:  12:4.   Deut.  3:10,11.  I     — 3n.    Deut.  3:12.   U.  15:1,2,4. 

d  14:3,4.   Num.  21:23—35.  16:7—9.  Jer.  48:21—24. 

e  1.  23:13.    Num.  33:55.    .ludg.     *  Or,  the  high  placcf  of  Baal, 

2:3.  2  Sam.  3:3.  13:37,38.  I     and  the  hovse  of  iSttai-meon. 

f  33.  14:3,4.       Num.    18:20— 24.       Num.  21:19.  22:41.  32:33. 

Deut.  10:9.  12:12,19.  13:2.  h  21:36,37.  Num.  21:23.  Jahat. 

g  12:2.     Num.  21:28—30.  32:33  |     1  Chr.  6:78,79.  Jahzah. 


those  Canaanites,  who  kept  them  out  of  their  in- 
heritance.— Sihor  was  "the  river  of  Egypt,"  and 
some  think  a  branch  of  the  Nile;  but  this  is  not 
likelv:  it  was  rather  some  small  rivulet  just  at  the 
entrance  of  Egypt. — The  Philistines  were  not 
descended  from  Canaan,  but  from  Mizraim  the 
son  of  Ham:  [Gen.  10:6,13—20.)  yet  they  wero 
numbered  with  the  Canaanites  in  this  distribution. 
[Marg.  Ref.  d.  g.  m — q.) 

V.  6.  The  Israelites  had  acquired  the  land  by 
conquest;  but  they  were  neither  allowed  to  seize 
upon  what  they  could,  nor  to  have  it  all  in  com- 
mon, nor  to  sliare  it  out  by  consent  or  arbitration; 
but,  with  a  solemn  appeal  to  God  himself,  to  divide 
it  by  casting  lots:  for  Canaan  was  his  land,  and 
Israel  was  his  people.  This  was  likewise  the 
readiest  way  of  satisfying  all  parties,  and  prevent- 
ing discontent  and  discord;  and  it  most  aptly  typi- 
fied the  Lord's  choosing,  in  his  infinite  wisdom 
and  love,  the  temporal  provision  and  eternal  in- 
heritance of  his  true  people.— As  every  tribe  had 
its  inheritance  determined  by  lot;  so  it  is  prob- 
able, that  afterwards  the  subdivisions  to  every 
family  and  each  individual  were  regulated  in  the 
same  manner:  and  thus  their  estates  would  descend 
to  posterity,  not  so  much  as  the  inheritance  of 
their  fathers,  as  that  which  the  Lord  had  imme- 
diatelv  assigned  them.  (JVb/e,  Prov.  16:33.) 

v.  7—13.  [Mirg.  Rrf.—Kotes,  J^'inn.  32:29— 
42.) — With  ichom.  (8)  That  is,  with  the  other  half 
tribe  of  Manasseh. 

V.  14.  "The  sacrifices  made  by  fire"  included 
all  the  oblations,  of  which  any  portion  was  burnt 
on  the  altar.  (33) 

[659 


B.  C.   1451. 


JOSHUA. 


B.  C.   1451. 


20  And  '  Beth-peor,  and  *  Ashdolh- 
pisgah,  and  ^  Beth-jeshimoth, 

21  And  *  all  the  cities  of  the  plain, 
and  all  the  kingdom  of  Sihon  king  of  the 
Amorites,  which  reigned  in  Heshbon, 
™  whom  Moses  smote  "  with  the  princes 
of  Midian,  Evi,  and  Rekem,  and  Zur, 
and  Hur,  and  Reba,  which  were  dukes  of 
Sihon  dwelling  in  the  country. 

22  °  Balaam  also  the  son  of  Beor,  the 
t  soothsayer,  did  the  children  of  Israel 
slay  with  the  sword,  among  them  that 
were  slain  by  them. 

23  And  the  border  of  the  children  of 
Reuben  was  Jordan,  and  the  border 
thereof.  This  roas  the  inheritance  of 
the  children  of  Reuben  after  their  fam- 
ilies, the  cities  and  the  villages  thereof. 

24  TT  And  Moses  gave  inheritance 
P  unto  the  tribe  of  Gad,  even  unto  the 
children  of  Gad,  according  to  their  fam- 
ilies:   — ' 

25  And  their  coast  was  Jazer,  and  all 
the  cities  of  Gilead,  and  i  half  the  land  of 
the  children  of  Amnion,  unto  Aroer,  that 
is  before  "■  Rabbah: 

26  And  from  Heshbon  unto  ^  Ramath- 
mizpeh,  and  Betonim;  and  from  *  Maha- 
naim  unto  the  border  of  "  Debir; 

27  And    in  the  valley,  Beth-aram,  and 

t  Or,  diviner. 

p  Num.  32:34—36. 

q  Num.  21:iJ6— -30.     Deut.  2:19. 

Judg.  11:13—27. 
r  Deut.  3:11.     2  Sam.   11:1.  12: 

26.   Ez.  21:20.  Am.  1:14. 
s  20:8.   Gen.  31:49.  Judg.  10:17. 

11:11,29.   1  Kings  22:3. 
t  21:38.     Gen.  32:1,-2.  2  Sam.  2: 

8.  17:27. 
u  2  Sam.  9:5.  17:27,30.  Lodebar. 


i  Num.  25:3. 

*  Or,  springs  of  Pisgah,  or,  the 

hill. 
k  Ez.  25:9. 
1  Deut.  3:10. 
Bl  Num.  21:24—35.      Deut.  2:30 

—36. 
n  Num.  31:8. 
oNum.   22:5—7.   24:1.   31:8.     2 

Pet.  2:15.  Jude  11.  Rev.  2:14. 

19.20. 


"  Beth-nimrah,  and  y  Succoth,  and  Za- 
phon,  the  rest  of  the  kingdom  of  Sihon 
king  of  Heshbon,  Jordan  and  his  border, 
even  unto  the  edge  of  the  sea  of  ^  Chin- 
nercth,  on  the  other  side  Jordan,  east- 
ward. 

28  This  is  the  inheritance  of  the  chil- 
dren of  Gad,  after  their  famihes,  the  cit- 
ies, and  their  villages. 

29  T[  And  Moses  gave  inheritance  unto 
the  half-tribe  of  Manasseh:  and  this  was 
the  possession  of  the  half-tribe  of  the  chil- 
dren of  Manasseh  by  their  families. 

30  And  ^  their  coast  was  from  Maha- 
naim,  all  Bashan,  all  the  kingdom  of 
Og  king  of  Bashan,  and  all  the  towns 
of  Jair,  which  are  in  Bashan,  threescore 
cities; 

31  And  half  Gilead,  and  ''  Ashtaroth, 
and  Edrei,  cities  of  the  kingdom  of  Og  in 
Bashan,  toere pertaining  unto  the  children 
of  Machir  the  son  of  Manasseh,  even  to 
the  one  half  of  the  children  of  Machir  by 
their  families. 

32  These  are  the  countries  which  Mo- 
ses did  distribute  for  inheritance  in  the 
plains  of  Moab,  on  the  other  side  Jordan 
by  Jericho  eastward. 

33  But  unto  <=  the  tribe  of  Levi  Moses 
gave  not  any  inheritance;  the  Lord  God 
of  Israel  ims  their  inheritance,  as  he  said 
unto  them. 


V.  15—20.  {Marg.  Ref.)—Dibon.  (17)  Dibon 
seems  to  have  been  situated  in  the  confines  of 
Reuben  and  Gad,  and  inhabited  by  some  of  each 
tribe.  (jVwm.  32:34.)  The  same  may  perhaps  be 
said  of  Heshbon.  (26.21:36—39.  1  C/ir.  6:80,(51.) 
V.  21,  22.  DuJces  of  Sihon.]  [J^Timi.  31:8.  JVo/e, 
JsTiim.  22:4.)  These  princes  of  Midian  are  here 
called  Dukes  of  Sihon,  probably  because  they  had 
been  his  tributaries.  [Deut.  2:30 — 37.) — These 
authenticated  records,  concerning  the  boundaries 
of  the  inheritances  belong'ing'  to  each  tribe,  were 
intended  to  prevent  litig'ations,  or  decide  differ- 
ences, in  future  ages. — Balaam.  (22)  JVotes, 
Kum.  22:5.  31:8. 

V.  24—28.     Mars;.  Ref. 

V.  29—32.  .mim.  32:39 — 12.  Deut.  3:13—17. 
V.  33.  As  Moses  was  himself  of  the  tribe  of 
Levi,  he  arave  a  special  proof  that  he  acted  by 
divine  authority,  in  thus  overlooking  his  own  fam- 
ily and  his  own  tribe:  for  though  the  Levites  were 
well  provided  for,  yet  the  security  of  that  provi- 
sion was  so  interwoven  with  Israel's  adherence  to 
the  worship  of  God,  that,  had  they  universal!}' 
apostatized,  the  Levites  would  have  been  left  des- 
titute, whilst  all  the  otlier  tribes  would  have  had 
possession  of  their  estates;  that  is,  without  some 
immediate  divine  interposition. — Had  Moses  acted 
according  to  the  natural  bias  of  the  human  mind, 
he  would  probably  have  first  provided  for  his  own 
tribe;  but  on  the  contrary,  be  expressly  appointed 
that  thev  should  have  no  inheritance  in  Israel. 
660] 


X  Num.  32:3,36. 

y  Gen.  33:17.     Judg.  8:5,6, 14— 

16.    1  Kings  7:46. 
z  11:2,  12:3.  Chinneroth.  Num. 

34:11.     Deut.  3:17.     Luke  5:1. 

Gennesaret. 


a  26.  Num.  32:39 — 41.  Deut.  3: 
13—15.   1  Chr.  2:21—23. 

b  See  on  12:4. 

c  14.  18:7.  Num.  18:20.  Deut 
10:9.  13:1,2. 


And  his  sons  appear  to  have  entered  fully  into  the 
disinterested  and  unambitious  spirit  of  their  father; 
though  in  no  respect  distinguished  from  the  rest  of 
the  Levites.  [Marg.  Ref. — J^Totes,  Gen.  48:5. 
J^um.  3: 1—3.  18:20.)  The  way  in  which  this  sub- 
ject is  uniformly  mentioned,  implies  that  the  Le- 
vites had  as  good  a  title  to  their  tithes  and  per- 
quisites, as  their  brethren  had  to  their  estates. 

PRACTICAL  OBSERVATIONS. 

Old  age,  gradually  and  almost  insensibly,  creeps 
upon  mankind:  and  though  their  infirmities  might, 
one  would  think,  suffice  to  remind  aged  persons  of 
their  time  of  life;  yet,  they  generally  need  to  be 
put  in  remembrance  of  it,  and  excited  to  prepare 
for  approachingdissolution. — "Whatever  our  hand 
findeth  to  do,"  respecting  the  glory  of  God,  the 
salvation  of  our  souls,  or  the  good  of  our  fellow- 
creatures,  we  should  "do  it  with  our  might:"  and 
the  ercpectation  of  death,  as  well  as  the  calamities 
of  life,  should  warn  us  to  redeem  our  time,  and 
seize  upon  present  opportunities  of  usefulness. 
[JN'ote,  Ec.  9;  10.)  Our  season  of  labor  and  of  ser- 
vice will  soon  expire,  and  we  shall  shortly  be  at 
rest:  we  ought  not  therefore  nov)  to  indulge  sloth, 
or  shrink  from  hardship;  yet  if  it  be  the  Lord's 
will  to  lay  us  aside,  we  should  be  willing  to  leave 
our  designs  unfinished,  or  to  be  completed  by 
other  hands.  He  knoweth  all  our  infirmities,  and 
will  not  forsake  his  servants,  when  old  and  inca- 
pable of  work:  when  however  the  heart  is  zealous. 


B.  C.   1445. 


CHAPTER  XIV. 


B.  C.   1445. 


CHAP.  XIV. 

Thfl  country  west  of  Jordan  to  be  divided  hy  lot,  to  the  nine 
tribes  and  a  half,  1 — 5.  Caleb  dennands  Hebron  and  obtaius 
it,  6—15. 

A  ND  these  are  the  countries  which  the 
r\  children  of  Israel  inherited  in  the 
land  of  Canaan,  *  which  Eleazar  the 
priest,  and  Joshua  the  son  of  Nun,  and 
the  heads  of  the  fathers  of  the  tribes  of 
the  children  of  Israel,  distributed  for  in- 
heritance to  them. 

2  By  "^  lot  was  their  inheritance,  as  the 
Lord  commanded  by  the  hand  of  Moses, 
for  the  nine  tribes,  andybr  the  half-tribe. 

3  For  Moses  *=  had  given  the  inherit- 
ance of  two  tribes  and  an  half-tribe  on 
the  other  side  Jordan:  ^  but  unto  the  Le- 
vites  he  gave  none  inheritance  among 
them. 

4  For  ®  the  children  of  Joseph  were 
two  tribes,  Manasseh  and  Ephraim: 
therefore  they  gave  no  part  unto  the 
Levites  in  the  land,  ^  save  cities  to  dwell 
in,  with  their  suburbs  for  their  cattle,  and 
for  their  substance. 

5  As  the  Lord  commanded  Moses,  so 
the  children  of  Israel  did,  and  they  divid- 
ed the  land. 

6  IT  Then  the  children  of  Judah  came 
unto  Joshua  in  s  Gilgal;  and  ''  Caleb,  the 
son  of  Jephunneh,  '  the  Kenezite,  said 
unto  him,  "  Thou  knowest  the  thing  that 
the  Lord  said  unto  Moses  '  the  man  of 
God,  concerning  me  and  thee  in  ™  Ka- 
desh-barnea. 


H  See  on  Num.  34:17—29. 

g4:19.  10:43. 

b  Num.   26:55,56.   33:51. 

34:13. 

h  Num.  13:6.  14:6. 

Ps.  16:5,6.     Prov.  16:33. 

18:18. 

i   14.  15:17.  Num.  32:12. 

Matt.  25:34. 

k  Num.  14:24,30.  Deut.  1:36—38. 

c  13:3.  Num.  32:29—42. 

Deut. 

1  Num.  12:7,8.     Deut.  33:1.  34: 

3:12—17. 

5,10.    .Tudg.  13:6—8.     I  Kinoes 

d  See  on  13:14,33. 

13:1,14.  2  King-s  4:9,16,42.  S:7, 

e  Gen.  l.S:5.    1  Chr.  5:1,2 

11.    Ps.  90:<i(/e.    1  Tim.  6:11. 

f  5!I:2 — 12.      Num.    35:2- 

-8.      1 

2  Tim.  3:17. 

Chr.  6:54—81. 

m  Num.  13:26. 

they  who  cannot  perform  one  service,  will  devise 
to  be  useful  in  some  other  way,  thoug-h  not  equally 
splendid  and  honorable. — Butone  succession  after 
another  of  godly  persons  and  able  ministers  dies, 
and  leaves  an  immense  proportion  of  the  earth  in 
the  possession  of  the  g-reat  enemy  of  God  and  man; 
though  the  promise  assures  us,  that  it  will  all  in 
due  time  be  wrenched  out  of  his  hands,  and  be- 
come entirely  the  kingdom  of  the  Lord  Jesus. 
Indeed  none  of  us  in  this  world  live  up  to  our 
privileges  and  spiritual  blessings,  as  delineated  in 
the  word  of  promise;  being  kept  out  of  possession 
by  our  foes,  and  especially  by  "sin  that  dwelleth 
in  us:"  but  this  consideration  should  animate  us  to 
be  active  and  courageous,  and  to  expect  and  seek 
for  still  greater  and  richer  acquisitions  of  knowl- 
edge, holiness,  and  heavenly  consolations. — In 
the  present  state  of  human  nature,  it  is  the  Lord's 
will  that  there  should  be  distinctions  of  property, 
that  every  one  may  know  and  be  contented  with 
his  own. — Wherever  our  habitation  is  placed,  and 
in  whatever  honest  way  our  portion  is  assigned 
us,  we  should  consider  them  as  allotted  us  by  God, 
and  acquiesce  and  be  thankful:  and  evenp  pru- 
dent method  should  be  devised  to  prevent  litiga- 
tions about  property. — The  mercies  of  the  Lord 
to  bis  people,  and  bis  judgments  upon  his  ene- 


7  Forty  years  old  7uas  I  when  Moses 
the  servant  of  the  Lord  "  sent  me  from 
Kadesh-barnea  to  espy  out  the  land;  and 
"  I  brought  him  word  again,  as  it  was  in 
mine  heart. 

8  Nevertheless,  my  brethren  that  went 
up  with  me,  made  the  heart  of  the  peo- 
ple melt:  but  I  p  wholly  followed  the 
Lord  my  God. 

9  And  Moses  sware  on  that  day,  .say- 
ing, 1  Surely  the  land  whereon  thy  feet 
have  trodden  shall  be  thine  inheritance, 
and  thy  children's  for  ever;  because 
thou  hast  wholly  followed  the  Lord  my 
God. 

10  And  now,  behold,  the  Lord  hath 
kept  me  alive,  as  he  said,  these  '  forty 
and  five  years,  even  since  the  Lord 
spake  this  word  unto  Moses,  while  the 
children  of  Israel  *  wandered  in  the  wil- 
derness; and  now,  lo,  I  am  this  day  four- 

1  score  and  five  years  old. 

i  11  As  ^  yet  I  am  as  strong  this  day,  as 
I  was  in  the  day  that  Moses  sent  me:  as 
my  strength  was  then,  even  so  is  my 
strength  now,  for  war,  both  to  go  out  and 

I  to  come  in. 

j  1 2  Now  therefore  give  me  this  moun- 
tain, whereof  the  Lord  spake  in  that  day; 
(for  thou  heardest  in  that  day  how  ■  the 

[  Anakims  7vere  there,  and  that  the  cities 

were  great  and  fenced:)    "  if  so  be   the 

Lord  will  be  with  me,  then  I  shall  be 

able  to  drive  them  out,  as  the  Lord  said. 

13    And   Joshua  ^  blessed  him,    and 


n  Num.  13:16 — 20. 

o  Num.  1.3:26—33.  14:6—10. 

p  14.    Num.  14:24.    Deut.  ]:36. 

Rev.  14:4. 
q  1:3.  Num.  14:22—24. 
r   11:18.  Num.  14:33,34. 
^  Heb.  ivalked. 
s  Deut.  31:2.  34:7.    Ps.  90:10. 


t  11:21,22.  Num.  13:28,33. 

u  Num.  14:8,9.21:34.   1  Sam.  14: 

6.  2  Chr.  14:11.   Ps.  18:32— .34. 

27:1—3.   44:3.   60:12.    118:10— 

12.  Rom.  8:31.  Phil.  4:13. 
X  22:6.  Gen.  47:7,10.    1  Sam.  1; 

17.  Cant.  6:9. 


mies,  especially  those  who  have  tempted  others  to 
wickedness,  ought  never  to  be  forgotten,  and 
should  frequently  be  mentioned;  because  they 
are  honorable  to  him,  and  profitable  subjects  for 
our  meditation. — The  ministers  of  the  Lord  should 
study  to  shew,  that  they  are  peculiarly  indiffierent 
about  worldly  interests:  and  the  people  should 
take  care,  that  they  want  nothing  suitable  to  their 
station;  that  they  may  neither  be  discouraged, 
nor  taken  off  from  serving  at  the  altar.  But 
happjr  are  they,  who  have  the  Lord  God  of  Israel 
for  their  inheritance,  how  little  soever  of  this 
world  falls  to  their  share:  his  providence  will  sup- 
plj'  their  temporal  necessities;  and  his  ordinances 
and  spiritual  consolations  will  feast  their  souls, 
until  they  arrive  at  that  "fulness  of  joy,  and  those 
pleasures,  which  are  at  his  right  hand  for  ever- 
more." 

NOTES. 
Chap.  XIV.  V.  3—5.  (JVb^cv,  13:14—33.  21: 
Jfmn.  35:2 — 8.)  As  the  descendants  of  Joseph 
formed  two  tribes,  the  nation  consisted  of  twelve 
tribes,  according  to  the  number  of  Jacob's  sons, 
without  reckoning  the  tribe  of  Levi:  and  as  Jo- 
seph was  allowed  a  double  portion,  Levi  was  oth- 
erwise provided  for. 

[661 


B.  C.   1445. 


JOSHUA. 


B.  C.  1445. 


>■  gave  unto  Caleb,  the  son  of  Jephunneh, 
Hebron  for  an  inheritance. 

14  Hebron  therefore  became  the  in- 
heritance of  Caleb,  the  son  of  Jephun- 
neh, the  Kenezite,  unto  this  day;  '^  be- 
cause that  he  wholly  followed  the  Lord 
God  of  Israel. 

15  And  *  the  name  of  Hebron  before 
was  Kirjath-arba,  wlxich  Arba  was  a  great 
man  among  the  Anakims,  ^  And  the 
land  had  rest  from  war. 


y  10:30,37.  15:13.  21:11,12.  Judg. 

1:20.   1  Chr.  6:55,56. 
Z  8,9.   1  Cor.  15:58. 


a  15:13.  Gen.  '23:% 
b  11:^23.     Judjf.  3:11,30.  5:31. 
28. 


V.  6 — 15.  Before  the  persons,  appointed  for 
that  service,  (jVb<e,  JVum.  34:16 — 29.)  had  begun 
to  divide  the  land  by  lot,  Caleb  came  to  Joshua 
at  Gilgal,  (where  probably  the  tabernacle  and 
ark  of  the  Lord  still  remained,)  to  require  that 
Hebron  and  the  lands  adjacent  might  be  assigned 
to  him;  and  his  brethren  of  the  tribe  of  Judah 
attended  him,  as  supporting  his  claim.  It  is  prob- 
able, that  when  the  other  spies  terrified  the  peo- 
ple about  the  Anakims  who  dwelt  in  Hebron,  Ca- 
leb proposed  to  take  that  place  for  his  inherit- 
ance, and  to  wait  for  it  till  the  Anakims  were 
dispossessed:  and  that  by  divine  direction  Moses 
had  engaged  by  oath  that  it  should  be  so,  at  the 
time  when  the  Lord  declared  that  Joshua  and 
Caleb  alone  should  live  to  enter  the  promised 
land.  [JSTotes,  J^Tum.  14:24,27—30.)  Caleb  there- 
fore solicited  the  performance  of  this  engage- 
ment, and  spake  of  it  as  well  known  to  Joshua 
and  all  concerned.  He  likewise  took  occasion 
to  rejoice  in  the  testimony  of  the  Lord,  that  he 
had  "followed  him  wholly;"  and  in  that  of  his 
conscience,  that  he  had  given  "his  report,  as  it 
was  in  his  heart:"  and  having  intimated  how 
the  other  spies  discouraged  the  people  to  their 
own  destruction,  he  thankfully  mentioned  the 
goodness  of  God,  in  keeping  him  alive  for  forty- 
five  years,  whilst  all  that  generation  were  wasted 
in  the  wilderness,  and  amidst  all  the  perils  of  the 
wars  in  Canaan;  and  that  he,  at  eighty-five  years  \ 
of  age,  was  as  strong,  and  as  capable  of  war,  as  | 
he  had  been  at  forty.  All  this  became  one,  who 
was  so  eminent  a  character  and  venerable  for 
age:  being  more  than  twentj'  years  older  than 
any  man  in  Israel,  except  Joshua  and  some  of  the 
Levites. — It  seems  from  the  narration,  that  the 
Anakims  had  again  possessed  themselves  of  He- 
bron, after  it  was  taken  by  Joshua,  and  that  Ca- 
leb undertook  to  drive  them  out.  {JS''ote,  11:21  — 
23.)  This  he  was  ready  to  attempt,  confiding, 
not  in  his  own  strength  or  valor,  or  in  the  assist- 
ance of  his  brethren,  but  in  the  almighty  God: 
and,  in  order  to  mark  this  more  strongly,  though 
it  does  not  appear  that  he  doubted  the  event,  he 
thus  expressed  his  confidence:  "If  the  Lord  will 
be  with  me,  then  I  shall  be  able  to  drive  them 
out." — Joshua  and  the  princes,  without  hesita- 
tion, consented  to  his  proposal:  and  "Joshua  bless- 
ed him;"  he  prayed  that  he  might  have  success 
in  his  intended  expedition,  and  comfort  in  his  in- 
heritance.— In  the  next  chapter  we  read  of  his 
driving  out  the  Anakims:  (JVb<«5,  13:13 — 19.)  and 
when  the  lots  were  cast,  Hebron  fell  within  the 
portion  of  Judah,  so  that  he  was  not  separated 
from  his  brethren.    (15:54.) 

PRACTICAL  OBSERVATIONS. 

The}'  who  desire  to  prosper  and  be  comforta- 
ble in  their  undertakings  and  possessions,  must 
"acknowledge  the  Lord  in  all  their  ways,"  refer 
every  matter  to  hia  decision,  and  regulate  their 
662] 


CHAP.  XV, 

The  boundaries  of  the  lot  of  Judah,  1 — 12.  Caleb  takes  Hebron, 
13,  14.  Othniel  having  taken  Dtbir,  receives  Caleb's  dai.'rhter 
in  marriage;  who  obtains  a  blessing  from  her  fritlier,  15 — ]9. 
The  cities  in  the  lot  of  Judah,  20 — 62.  The  Jehusltes  retain 
Jerusalem,  63. 

fjnHIS  then  was  ^  the  lot  of  the  tribe  of 
-^     the  children  of  Judah  by  their  fami- 
lies: ^  even  to  the  border  of  Edom;    the 
wilderness  of  Zin  southward  was  the  ut- 
termost part  of  the  south  coast. 

2  And  their  south  border  was  from 
the  shore  of  the  •=  salt  sea,  from  the  *  bay 
that  looketh  southward: 


a  14:2.  Num.  26:55,56. 
b  Num.  33:37.  34:3—5.    Ez.  47: 
19. 


c3:]6.    Gen.  14:3.     Num.  34:3. 

Ez.  47:8,18. 
*  Heb.  tongue.  Is.  11:15. 


whole  conduct  by  his  commands. — The  continu- 
ance of  our  lives,  notwithstanding  internal  decays 
and  diseases,  and  external  perils  and  injuries, 
and  while  numbers  are  dying  around  us,  ought 
thankfully  to  be  acknowledged  as  the  Lord's  do- 
ing: and  if  healtli  and  vigor  are  enjoyed,  at  that 
time  of  life  which  to  others  is  labor  and  sorrow, 
this  demands  peculiar  gratitude.  But  old  age, 
even  when  exempt  from  infirmity  and  pain,  is 
neither  honorable  nor  comfortable,  except  it  be 
found  in  the  way  of  righteousness;  for  a  long  life, 
spent  in  increasing  guilt,  diff'using  wretchedness 
and  wickedness,  and  "treasuring  up  wrath  against 
the  day  of  wrath,"  wil  prove  the  occasion  of  pro- 
portionably  deeper  condemnation.  But  they  who 
seek  the  Lord  early  and  "follow  him  wholly," 
and  stand  immoveably  firm  in  times  of  general 
apostacy  and  prevailing  ungodliness,  or  in  seasons 
of  sharp  temptation  and  imminent  danger;  if  af- 
terwards favored  with  long  life,  and  enabled  to 
spend  it  in  glorifying  God  and  doing  good,  are  the 
most  distinguished  and  honorable  of  the  human 
species.  They  may  look  back  upon  their  lives 
past,  spent,  by  the  grace  of  God,  in  some  meas- 
ure usefully;  and  they  may  look  forward  to  disso- 
lution as  speedily  approaching,  with  holy  conso- 
lation. (JVb<es,  2  Tim.  4:6—8.  2  Pet.  1:12—15.) 
They  have  a  testimony  to  their  characters  in  the 
hearts  of  others,  and  may  rejoice  in  the  testimony 
of  their  own  consciences.  They  have  much  to 
be  thankful  for:  and  it  will  become  them,  and  they 
will  know  how,  with  modesty  and  humility,  to 
speak  of  all  that  God  has  done  for  them  and  by 
them;  which  will  encourage  others,  and  redound 
in  many  thanksgivings  to  his  name.  Though  "the 
outward  man  decay,"  they  will  feel  themselves  as 
strong  for  their  spiritual  warfare  as  ever;  and  not 
fear  by  the  help  of  God  to  drive  out  every  enemy, 
which"  prevents  their  possession  of  the  promised 
inheritance.  Such  eminent  believers  sometimes 
survive  envy,  calumny  and  prejudice;  their  sun, 
which  has  long  been  obscured  by  intervening 
clouds  of  slanderous  reports,  groundless  jealous- 
ies, and  rancorous  enmity,  breaks  through  and 
shines  with  bright  serenity  before  it  sets.  God 
himself  blesses  them:  all  around  perceive  it 
and  call  them  blessed,  and  concur  in  shewing 
them  distinguishing  respect:  and  great  usefulness 
awaits  their  latter  days,  their  closing  scene,  and 
dying  testimony;  while  they  declare  to  all  around 
them,  that  the  Lord,  in  performing  his  promises, 
has  exceeded  their  largest  expectations. — Let 
then  young  persons  be  persuaded  to  seek  the 
Lord  "early:  let  tried  and  tempted  Christians  be 
encouraged  to  endure  and  Avait  patiently;  and  let 
those,  who  meet  with  opposition,  calumny,  neg- 
lect, or  ill  success,  in  their  well-meant  endeavors 
to  do  good,  stand  their  ground  stedfastly.  Let 
us  all  trust  in  the  faithful  and  merciful  pronnses 
of  God  without  wavering;  and  aim  so  to  walk 
with  him,  that  if  we  are  taken  away  more  early 


B.  C.  1445. 


CHAPTER  XV. 


B.  C.  1445. 


3  And  it  went  out  to  the  south  side  to 
*  Maaleh-acrabbim,  and  passed  along  to 
<•  Zin,  and  ascended  up  on  the  south  side 
unto  Kadesh-barnea,  and  passed  along 
to  Hezron,  and  went  up  to  Adar,  and 
fetched  a  compass  to  Karkaa: 

4  From  thence  it  passed  towards  "  Az- 
mon,  and  went  out  unto  •"  the  river  of 
Egypt;  and  the  goin^  out  of  that  coast 
were  at  the  sea.  This  shall  be  your 
south  coast. 

5  And  s  the  east  border  roas  the  salt 
sea,  even  unto  the  end  of  Jordan:  and 
their  border  in  the  north  quarter  zoas  from 
the  bay  of  the  sea,  at  the  uttermost  part 
of Jordan. 

6  And  the  border  went  up  to  ''  Beth- 
hogla,  and  passed  along  by  the  north  of 
Beth-arabah;  and  the  border  went  up  to 
» the  stone  of  Bohan,  the  son  of  Reuben. 

7  And  the  border  went  up  toward 
^  Debir  from  '  the  valley  of  Achor,  and  so 
northward,  looking  toward  ■"  Gilgal,  that 
is  before  the  going  up  to  Adummim, 
which  is  on  the  south  side  of  the  river: 
and  the  border  passed  toward  the  waters 
of  En-shemesh,  and  the  goings  out  thereof 
were  at  "  En-rogel. 

8  And  the  border  went  up  by  the  °  val- 
ley of  the  son  of  Hinnom,  unto  the  south 
side  of  I*  the  Jebusite,  the  same  is  Jeru- 
salem: and  the  border  went  up  to  the  top  j 
of  the  mountain  that  lieth  before  the  valley 
of  Hinnom  westward,  which  is  at  the  end! 
of  1  the  valley  of  the  giants  northward. 

*  Or,  tke  going  ^tp    to  Acrah 


bim.  Num.  34:4.  Jiidg.  1:36 
A  Cen.  14:7.  Num.  20:1.  32:8. 
e  Vum.  34:5. 
f  13:3.    Ex.  23:31. 
%  Num.  34:1-2. 
h  1 8: 19, JO. 
i    18:17. 
k  15.  10:33,39. 


1  7:?6.   Is.  65:10.   Hos.  :::15. 
m4:19.  5:10.  10:43. 
n2Sam.  17:17.    1  Kings  1:9. 
0  18:16.    2  King;s  C:3:10.    2  Chr. 

28:3.  Jer.  7:31,32.  19:2,6,14. 
p  63.  18:23.    .Tudg.  1:3,21.  19:10. 
q  18:16.  2  Sam.  5:18,22.     Is.  17: 

.5.  the  valley  of  Rephaim. 


9  And  the  border  was  drawn  from  the 
top  of  the  hill  unto  the  fountain  of  the 
water  of  ''  Ncphtoah,  and  went  out  to  the 
cities  of  mount  Ephron;  and  the  border 
was  drawn  to  '  Baalah,  which  is  *  Kirjath- 
jearim. 

10  And  the  border  compassed  from 
Baalah  westward  unto  mount  Seir,  and 
passed  along  unto  the  side  of  mount 
Jearim,  (which  is  Chesalon,)  on  the 
north  side,  and  went  down  to  "  Beth-she- 
mesh,  and  passed  on  to  ^  Timnah: 

1 1  And  the  border  went  out  unto  the 
side  of  >■  Ekron  northward:  and  the  bor- 
der was  drawn  to  Shicron,  and  passed 
along  to  '•  mount  Baalah,  and  went  out 
unto  Jabneel:  and  the  goings  out  of  the 
boi'der  were  at  the  sea. 

1 2  And  the  west  border  was  to  *  the 
great  sea,  and  the  coast  thereof.  This 
is  the  coast  of  the  children  of  Judah 
round  about  according  to  their  families. 

13  H  And  unto  ^  Caleb,  the  son  of  Je- 
phunneh,  he  gave  a  part  among  the  chil- 
dren of  Judah,  according  to  the  com- 
mandment of  the  Lord  to  Joshua,  even 
+  the  city  of  Arba,  the  father  of  Anak, 
which  city  is  Hebron. 

14  And  Caleb  drove  thence  •=  the 
three  sons  of  Anak,  Sheshai,  and  Ahi- 
man,  and  Talmai,  the  children  of  Anak. 

15  And  he  went  ^'  up  thence  to  the  in- 
habitants of  Debir:  and  the  name  of  De- 
bir before  ziias  Kirjath-sepher. 

16  And  Caleb  said,  He  that  smiteth 


in  life,  we  may  be  found  ready;  and  if  spared  till 
old  ag-e,  may  close  it  honorably,  usefully,  and 
comfortably. 

NOTES 
Ch\p.  XV.  V.  1—12.  (JVi/m.  34:3— 6.)  After 
some  general  survey  of  the  land,  Joshua  proceed-  j 
ed  to  allot  to  Judah,  Ephraim,  and  the  half  of 
Manasseh,  their  situations  and  inheritances,  be- 
fore they  left  Gilgal:  and  afterwards,  removing' 
to  Shiloh,  a  more  extensive  and  accurate  survey 
seems  to  have  been  made,  and  the  other  tribes 
liad  their  portions  assigned  them  by  lot  also. 
(.'Vo<es,  18:1— 10.)— The  inheritance,  which  Judah 
actually  possessed,  was  large;  for  it  was  intended 
that  this  tribe  should  have  the  precedency,  and 
it  was  the  most  numerous  of  all  the  tribes.  But 
that  which  was  at  first  allotted  to  them,  contained 
half  the  southern  part  of  Canaan,  and  was  found 
too  extensive:  so  that  some  deductions  were  after- 
wards maile.  (^o<e,  19:1— 9.)— The  relative  sit- 
uation of  the  tribes  seems  to  have  been  decided 
by  lot;  but  the  proportion  of  land  for  each,  In  have 
been  determined,  in  some  measure,  by  the  dis- 
cretion of  the  persons  appointed  for  that  servidc. 
— "Bohan  the  son  of  Reuben,"  (6)  was  either  one 
of  Reuben's  sons,  who  died  before  Jacob  left  Ca-  i 


r  18:15. 

s  2  Sam.  6:2.   1  Chr.  13:6. 

t  9:17.  ,)udir.  18:12. 

u  1  Sam.  6:12—21. 

X  57.  Gen.  38:13.    Judg.  14:1,5. 

y  4.5.  l'.>:43.    1  Sam.  5:10. 

z  19:44. 

a  47.  Num.  34:6,7.  Deut.  11:24. 


Kz.  47:20. 
b  14:6—15.     Num.  13:30.  14:23, 

24.   Dent.  1:34-36. 
t  Or,  Kirjath-urla.  14:15. 
c  10:36,37.  11:21.      Num.  13:22, 

33.  Judg.  1:10,20. 
d  10:38.  Judg.  1:11—13. 


naan,  and  had  been  buried  in  the  place  here  men* 
tioned;  or  some  eminent  person  that  had  laiely 
died  there. — Several  of  the  places  spoken  of  must 
have  been  different  from  those  called  elsewhere 
by  the  same  names.  [J\Iarg.  Rrf-)  The  portion, 
here  marked  out,  was  bounded,' on  the  soijtli,  by 
the  wilderness  of  Zin,  and  the  southern  coast  of 
the  salt  sea;  on  the  east  by  that  sea,  reaching  to 
the  place,  at  which  it  receives  the  waters  of  Jor- 
dan; on  the  north,  by  a  line  drawn  nearly  parallel 
to  Jerusalem,  across  from  the  northern  extremity 
of  tlie  salt  sea,  to  the  south  boundary  of  the  Phi- 
listines and  to  the  Mediterranean  sea;  which  sea 
was  its  boundary,  as  far  as  the  river  of  Egypt. 

V.  13.  Gave.']  Or.  had  given.  (JS'b<e,  14:6— 15.) 
—Hebron.']     JVo/c,  jV«ni.  13:21,22. 

V.  14.  Caleb,  "the  Lord  being  with  him," 
drove  out  the  Anakims.  It  is  not  said  that  he 
slew  them;  but  )u-obably  they  retired  again  to  the 
Philistines  to  the  we.^t  of  Hebron,  [^'ote-,  11:21 
— '?3.) 

V.  lo.  Drhir — K'lrjalh-sppher.]  These  names, 
the  former  signifying  a  word.,  or  oracle,  the  latter, 
the  city  of  a  hook,  have  induced  the  opinion  that 
this  city  was  a  sort  of  academy,  or  a  repository  of 
the  records  of  the  ancient  inhabitants.  It  is  not 
indeed  probable  that  writing  and  books,  in  our 

[663 


B.  C.   1445. 


JOSHUA. 


B.  C.  1445. 


Kirjath-sepher,  and  taketh  it,  to  him  will 
I  give  Achsah  my  daughter  to  wife. 

17  And  ^Othnielthe  son  of  '' Kenaz, 
the  brother  of  Caleb,  took  it:  and  he  gave 

' to  wife. 

ss,  as  she  came 


him  s  Achsah  his  daughter 
18  And  it  came  to 


nnto  him,  that   she 


pa 


moved  him  to  ask  of 
her  father  a  field:  and  ^  she  lighted  off 
her  ass;  and  Caleb  said  unto  her,  What 
wouldest  thou? 

19  V/ho  answered,  'Give  me  a  ''bless- 
ing; for  thou  hast  given  me  a  south  land, 
give  me  also  springs  of  water.  And  he 
gave  her  the  upper  springs,  and  the  neth- 
er springs. 

20  This  is  ^  the  inheritance  of  the  tribe 
of  the  children  of  Judah,  according  to 
their  families. 

21  TT  And  the  uttermost  cities  of  the 
tribe  of  the  children  of  Judah,  toward  the 
coast  of  Edom  southward,  were  ""  Kab- 
zeel,  and  "  Eder,  and  Jagur, 

22  And  Kinah,  and  Dimonah,  and 
Adadah, 

23  And  °  Kedesh,  and  Hazor,  and  Ith- 
nan, 

24  P  Ziph,  and  i  Telem,  and  Bealoth, 

25  And  Hazor,  Hadattah,  and  Ke- 
rioth,  and  Hezron,  which  is  Hazor, 

26  Aman,  and  Shema,  and  ■■  Moladah, 

m  Neh 


e  .ludg.  3.9,11 

1"  14:6.  Num.  32:12. 

g  1  Chr.  2:49. 

h  Gen.  24:64.   1  Sam 

!  Judg.  1:14,15. 

k  G.-B.  33:11.    1  Sam.  25:27. 

Cor.  9:5.  Marg. 
I   Gen.  49:8— I'J.    Deiit.  33:7. 


25:23. 


11:2; 
n  Gf  n.  35:21. 

o  12:22.  Num.  33:37.  Dent.  1:19. 
p  1  Sam.  23:14,19,24.      Ps.   34: 

Title. 
q  1  Sam    15:4. 
r  1  Chr.  4:28. 


sense  of  the  words,  were  very  common  amon^  the 
Canaanites:  but  some  method  of  recording-  re- 
markable events  or  federal  transactions,  and  a 
sort  of  learning-,  was  doubtless  cultivated  in  those 
reg-ions.     [Acts  7:22.) 

V.  16,  17.  This  transaction  seems  here  intro- 
duced by  anticip-ation,  and  it  is  recorded  else- 
where. (i/Vb<e,  Judg-.  1 :  10 — 15.) — Caleb  was  doubt- 
less desirous  to  e-xcite  the  Israelites  to  obtain  pos- 
ses.sioQ  (+f  their  inheritance:  but  this  proposal  was 
also  well  calculated  to  secure  the  marriag-e  of  his 
dau;;uter  with  a  worthy  man,  who  perhaps  mig-ht 
liave  previously  entertained  an  affection  for  her, 
and  knew  the  value  of  an  alliance  with  a  person 
so  eminent  for  faith  and  piety,  as  (^aleb  was. 
Probably,  Debir  was  also  promised  as  her  doiver. 
— Fathers,  among  the  Israelites,  (and  indeed 
among  all  the  ancients,)  seem  to  have  exercised 
a  more  absolute  authority,  in  disposing  of  their 
daughters  in  marriage,  than  is  customary  among 
lis;  and  these  generally  acquiesced  in  the  choice 
made  for  them.  The  case  is  the  same  in  many 
countries  at  present.  It  seems  the  Cauaauites 
had  recovered  the  possession  of  Debir,  after  Josh- 
ua had  taken  it;  but  it  was  in  this  manner  again 
taken  out  of  their  hands. 

Kcnnz.  (17)  Probably,  the  tferm  "the  Kene- 
zite,"  used  of  Caleb,  or  of  his  father  Jephimneh, 
was  taken  from  Kenaz.  [jYote,  J^um.  ^2:6 — 15, 
v.  12.) 

V.  18,  19.  Caleb  had  his  inheritance  assigned 
liim,  in  a  different  way  from  the  other  Israelites; 
and  his  case  being  thus  singular,  his  daughter, 
when  married  to  a  near  relation,  was  allowed  to 


27  And  Hazar-gaddah,  and  Heshmon, 
and  '  Beth-palet, 

28  And  Hazar-shual,  and  "  Beer-she- 
ba,  and  Bizjothjah, 

29  ^  Baalah,  and  lim,  and  y  Azem, 

30  And  Eltolad,  and  Chesil,  and  ^  Hor- 
mah, 

31  And  »  Ziklag,  and  Madmannah, 
and  Sansannah, 

32  And  Lebaoth,  and  Shilhim,  and 
**  Ain,  and  *=  Rimmon;  all  the  cities  are 
twenty  and  nine,  with  their  villages. 

33  Jnd  in  the  valley,  "^  Eshtaol,  and 
Zoreah,  and  Ashnah, 

34  And  Zanoah,  and  En-gannim, 
^  Tappuah,  and  Enam, 

35  ^  Jarmuth,  and  s  Adullam,  Socoh, 
and  ^  Azekah, 

36  And  '  Sharaim,  and  Adithaim,  and 
Gederah,  *  and  Gederothaim;  fourteen 
cities  with  their  villages. 

37  Zenan,  and  Hadashah,  and  Migdal- 
gad, 

38  And  Dilean,  and  ^  Mizpeh,  and 
'  Joktheel, 

39  ■"  Lachish,  and  °  Bozkath,  and  °  Eg- 
lon. 


Neh, 
t  ]9:.3. 
u  19:2. 

33. 
X  10,11 
V  1  Chi 
z  19:4. 

Judtf. 
a  19:5. 

12:1. 
b  >fum. 
c  Neb. 
d  19:41 


11:26. 

1  Chr. 

Gen. 


4:28. 
21:14,31—33.  26: 


19:3. 
•.  4:29. 
Num.  14:45. 
1:17. 
1  Sam.  27:6. 


Deut.  1:44. 
!0:1.   1  Chr. 


34:11. 
11:29. 
.Jndp.  13:25.  16:31. 


e  12:17. 

f  10:3,23.  12:11.  Neh.  11:29. 

g:  12:15.   1  Sam.  22:1.   Mic.  1:15. 

h  10:10.    1  Sam.  17:1. 

i   1  Sam.  17:52. 

*  Or,  or. 

k  Jud^.  20:1.  21:9.      1  Sam.  7:5. 

6,16.  10:17. 
1  2  Kinj:s  14:7. 
m  10:3,31,32.  12:11.  2Kingsl8: 

14,17.  19:8. 
n  2  Kings  22:1. 
o  10.3.  12:12. 


inherit,  though  he  had  sons.  (JVbfe*,  JWim..  27:  J 
— 11.) — As  Caleb  had  given  her  a  portion  of  land 
much  exposed  to  the  sun,  and  not  well  supplied 
with  water;  having  obtained  the  approbation  of 
Othniel,  she  petitioned  her  father  to  give  her 
another  field,  in  which  were  springs  of  water. 
This  she  called  a  blessing,  both  as  a  token  of  his 
paternal  affection,  and  as  conducing  to  the  com- 
fort of  her  situation.  Accordingly  Caleb  "gave 
her  the  upper  springs  and  the  nether  springs;" 
both  higher  and  lower  ground  well  watered. 

V.  32.  Twenty  and  nine.}  Thirty-eight  cities 
are  enumerated,  but  nine  of  them  were  afterwards 
allotted  to  Simeon.     [JVote,  19:1—9.) 

V.  36.  Fourteen.']  Fifteen  names  are  men- 
tioned, but  probably  the  last  two  names  belonged 
to  the  same  place,  or  the  latter  was  a  kind  of 
suburb  to  the  former.  [j\Iarg.)  Thusi?amaAis 
also  called  Rnmathaim.  (1  Sam.  1:1,19.) — The 
chief  use  of  these  catalogues  to  us,  consists  in 
helping  us  to  understand  some  passages  in  the 
subsequent  histoiy.  Several  cities  of  the  same 
name  are  here  enumerated,  and  different  names 
are  given  in  some  instances  to  the  same  place: 
this  occasions  difficulty  to  us,  but  it  would  be  plain 
enough  to  the  Israelites;  and  something  of  the 
same  kind  takes  place  in  the  history  and  geogra- 
phy of  other  countries. — The  lot  of  Judah  con- 
tained one  hundred  and  fourteen  cities  besides 
country  villages,  without  including  those  which 
vfcre  afterwards  given  to  the  Simeonites.  The 
land  must  have  been  immensely  populous,  even 
though  the  most  of  these  cities  were  no  larger 
than  our  small  towns. 


664] 


B.  C.  1445. 


CHAPTER  XVI. 


B.  C.  1444. 


40  And    Cabbon,   and  Lahmas,  and 
Kithlish, 

41  And   Gederoth,   Beth-dagon,   and 
Naamah,  and  p  Makkedah;  sixteen  cities 


with  their  villages: 

42  1  Libnah,  and  •■  Ether,  and  Ashan, 

43  And  Jiphtah,  and  Ashnah,  and  Ne- 
zib, 

44  And  ^  Keilah,  and  ^  Achzib,  and 
"  Mareshah;  nine  cities  with  their  vil- 
lages: 

45  ^  Ekz'on,  with  her  towns  and  her 
villages: 

46  From  Ekron  even  unto  the  sea,  all 
that  lay  *  near  ^  Ashdod,  with  their  vil- 
lages: 

47  Ashdod  with  her  towns  and  her  vil- 
lages, ^  Gaza  with  her  towns  and  her  vil- 
lages, unto  *  the  river  of  Egypt,  and  the 
great  sea,  and  the  border  thereof: 

48  And  in  the  mountains,  Shamir,  and 
^'Jattir,  and  Socoh, 

49  And  Dannah,  and  "^  Kirjath-sannah, 
which  is  Debir,  • 

50  And  Anab,  and  Eshtemoh,  and 
Anim, 

51  And  ^  Goshen,  and  Holon,  and 
^  Giloh;  eleven  cities  with  their  vil- 
lages: 

52  Arab,  and  Dumah,  and  Eshean, 

53  And  +  Janum,  and  Beth-tappuah, 
and  Aphekah, 

f>  I0.":i,28.  12.16. 

q  10:29.  12:15.  2  Kings  8:22. 

r  19:7. 

s  1  Sam.  23:l,&c. 

t  Gen.  38:5.  Mic.  1:14. 

M  Mic.  1:15. 

X  U:3.   1  Sam.  5:10.  6:17.    Am. 

1:8.   Zejih.  2:4.   Zecl).  9:5—7. 
*  Heb.  by  the  place  of. 
y  1  Sam.   5:1,6.      2  Chr.  26:6. 

Nch.  13:23,24.    Is.  20:1.    Am. 


1:8. 
zJudg.   16:1— 21.     Jer.  47:1,5. 

Am.  1:6,7.    Zeph.  2:4.  Acts  8: 

26. 
a  4.  13:3.  Ex.  23:31.  Num.  34:5. 
b  21:14. 

c  15.  Juig.  1:11. 
d  10:41.  11:16. 
e  2  Sam.  15:12. 
I  Or,  Janus.- 


V.  63.  Joshua  had  taken  the  king  of  Jerusa- 
lem, but  not  the  city.  (10:22,23.)  Part  of  Jerusa- 
lem was  in  the  lot  of  Judah,  and  part  in  that  of 
Benjamin;  (18:28.  JSTote,  Deut.  33:12.)  but,  the 
Jebusites  possessed  a  part  of  it,  till  conquered  by 
David.     {J\'otes,  Judg.  1:8,21.  2  Sam.  3:6—8.) 

PRACTICAL  OBSERVATIONS. 

God  delights  to  honor  and  bless  those  who  hon- 
or and  obey  him,  and  to  answer  the  expectations 
of  such  as  confide  in  him:  and  wise  and  good  par- 
rents  will  humbly  endeavor  to  copy  his  example, 
in  their  conduct  towards  dutiful  and  obedient 
children. — It  is  a  very  valuable  privilege  to  be 
closely  united  with  families  distinguished  for  faith 
and  piety;  and  to  contract  marriage  with  those, 
who  have  been  "trained  up  in  the  nurture  and 
admonition  of  the  Lord." — When  the  character 
of  parents,  the  education  of  their  children,  and 
the  children's  consequent  prudent  and  pious  con- 
duct combine;  there  is  the  fairest  prospect  that 
they  will  be  settled  in  life,  to  the  mutual  comfort 
and  advantage  of  all  the  parties  concerned. — Na- 
ture teaches  us  to  desire  temporal  benefits  for  our 
children:  but  grace  will  teach  us  to  be  far  more 
desirous  and  earnest,  in  using  means  that  they  j 
may  be  partakers  of  spiritual  blessings. — When  I 
persons  in  the  married  state  consult  each  other's  ! 
comfort  and  advantage,  and  study  to  order  all| 

Vol.  I.  84 


54  And  Humtah,  and  ^  Kirjath-arba, 
(which  is  Hebron,)  and  Zior;  nine  cities 
with  their  villages: 

55  sMaon,  Carmel,  and  ■' Ziph,  and 
Juttah, 

56  And  Jezreel,  and  Jokdeam,  and 
Zanoah, 

57  Cain,  Gibeah,  and  '  Timnah;  ten 
cities  with  their  villages: 

58  Halhul,  Beth-zur,  and  ^  Gedor, 

59  And  Maarah,  and  Beth-anoth,  and 
Eltekon;  six  cities  with  their  villages: 

60  *  Kirjath-baal,  (which  is  Kirjath- 
jearim,)  and  Rabbah;  two  cities  with 
their  villages: 

61  In  the  wilderness,  "» Beth-arabah, 
Middin,  and  Secacah, 

62  And  Nibshan,  and  the  city  of  salt, 
and  » En-gedi;  six  cities  with  their  vil- 
lages. 

63  As  for  "the  Jebusites  the  inhabit- 
ants of  Jerusalem,  the  children  of  Judah 
could  not  drive  them  out:  but  the  Jebu- 
sites dwell  with  the  children  of  Judah  at 
Jerusalem  unto  this  day. 

CHAP.  XVI. 

The  borders  of  Joseph's  posterity,  west  of  Jordan,  1 — 4.  The 
lot  of  Ephraim,  5 — 9;  who  does  not  drive  out  the  Canaanitea 
from  Gezer,  10. 

AND  the  lot  of  the  children  of  Joseph 
*  fell  from  Jordan  by  Jericho,  unto 
*  the  water  of  Jericho  on  the  east,  to  the 
wilderness  that  goeth  up  from  Jericho 
throughout  mount  Beth-el, 

f  13.  14:15.  Gen.  23:2.  n  1   Sam.  23:29.  24:1.      2  Chr. 

g  1  Sam.  23:25.  25:2,7.     2  Chr.  20:2. 

26:10.   Is.  35:2.  o  Judg.  1:8,21.     2  Sam.  5:6—9. 

h  24.   1  Sam.  23:14,15.  26:1,2.  1  Chr.  11:4—8. 

i   10.  Gen.  38:12.  Judg.  14:1.  *  Heb.  XL^ent forth. 

k  1  Chr.  4:39.  a  8:15.  15:61.  18:12.    2  Kings  2: 

1  18:14.  1  Sam.  7:1,2.  19—21. 
m  6.  18:18. 


their  concerns  with  mutual  confidence  and  agree- 
ment, domestic  felicity  will  be  their  recompense. 
— But,  if  affection  to  a  creature  animotrs  men  to 
such  strenuous  efforts  and  perilous  adventures, 
what  will  the  love  of  God  our  Savior  do,  if  it  bear 
rule  in  our  hearts.?  ( JVbfe,  2  Cor.  5: 13 — 1 5. )     The 
desire  of  enjoying  his  favor,  of  expressing  our 
gratitude  to  him,  and  of  promoting  his  glory,  will 
prove  a  principle  of  self-denying  obedience  and 
patient  suffering  for  his  sake,  even  "stronger  than 
death"  itself.  (CanL  8:6,7.  Phil.  1:19—26.)   And 
if  earthly  parents,  "being  evil,  know  how  to  give 
good  gifts  to  their  children;  how  much  more  will 
our  heavenly  Father  give  good  things  to  those 
who  ask  him!" — Husbands  and  wives  commonly 
concur  in  seeking  accessions  to  their  temporal 
riches,  and  under  certain  limitations  it  may  be  al- 
lowable: but  it  is  much  better  when  they  concur 
heartily   in   seeking    "those    things    which    are 
above,"  and  praying  for  these  spiritual  blessings, 
in  behalf  of  each  other,  of  their  children,  and  all 
around  them.     Indeed,  all  the  blessings  of  both 
"the  upper  and  the  nether  springs"  belong  to  the 
children  of  God;   and,  as  related  to  Christ,  they 
have  the  first  or  the  largest  portion  for  his  sake, 
freely  given  them  by  the  Fatlier,  as  the  lot  of  their 
inheritance.     But   they  must  exert  themselves 
vigorously  to  subdue  those  enemies  within  and 
without,  which  keep  them  out  of  possession  of  the 

[665 


B.  C.   1444. 


JOSHUA. 


B.  C.   1444. 


2  And  goeth  out  from  ^  Beth-el  to  Luz, 
and  passeth  along  unto  the  borders  of 
*^  Archi  to  Ataroth. 

3  And  goeth  down  westward  to  the 
coast  of  Japhleti,  unto  the  coast  of 
^  Beth-horon  the  nether,  and  to  Gezer: 
and  the  goings  out  thereof  are  at  ^  the 
sea. 

4  So  *■  the  children  of  Joseph,  Manas- 
seh  and  Ephraim,  took  their  inherit- 
ance. 

5  TI  And  the  Ijorder  of  the  children  of 
Ephraim,  according  to  their  families,  Avas 
thus;  even  the  border  of  their  inheritance 
on  the  east  side  was  s  Ataroth-addar,  unto 
Beth-horon  the  upper. 

6  And  the  border  went  dut  toward  the 
sea,  to  ^  Michmethah  on  the  north  side, 
and  the  border  went  about  eastward  unto 
'  Taanath-shiloh,  and  passed  by  it  on  the 
east  to  Janohah: 

7  And  it  went  down  from  Janohah  to 
^  Ataroth,  and  to  Naarath,  and  came  to 
^  Jericho,  and  went  out  at  Jordan. 


b  18:13.  Gen.  28;19.  Judg.  1:22 

2fi. 

c  2  Sam.  16:16.   1  Chr.  -27:33. 
d  18:13.  1  Kings  9:16,17.   1  Chr. 

7:2-r,28.  2  Chr.  8:5. 
e  Num.  34:6. 


f  17:14. 

g2.  18:13. 

h  17:7. 

i   18:1. 

k  1  Chr.  7:28. 

!  3:16.  6:1,26.  N'um.  33:48. 


8  The  border  went  out  from  ™  Tap- 
puah  westward  unto  the  "  river  Kanah; 
and  the  goings  out  thereof  were  at  °  the 
sea.  This  is  the  inheritance  of  the  tribe 
of  the  children  of  Ephraim  by  their  fam- 
ilies. 

9  And  P  the  separate  cities  for  the  chil- 
dren of  Ephraim  were  among  the  inherit- 
ance of  the  children  of  Manasseh,  all  the 
cities  with  their  villages. 

10  And  ithey  drave  not  out  the  Ca- 
naanites  that  dwelt  in  Gezer:  but  "■  the 
Canaanites  dwell  among  the  Ephraimites 
unto  this  day,  and  serve  under  tribute. 

CHAP.  XVII. 

The  lot  of  the  half  tribe  of  Manasseh,  1,  2.  The  case  of  Zelo- 
phehad's  daughters,  3 — 6.  The  borders  of  Manasseh,  7 — -11. 
The  Canaajiites  remain,  but  under  tribute,  12,  13.  The  sons  of 
Joseph  petition  for  another  lot;  which  Joshua  refuses  them,  14 
—18. 

THERE  was  also  a  lot  for  the  tribe 
of  Manasseh,  for  he  was  *  the  first- 
born of  Joseph;  to  wit,  for  ''Machir,  the 
first-born  of  Manasseh,  the  father  of  Gil- 


m  12:17.  17:8. 
n  17:9.  19:23. 
•  3,6.  Num.  34:6. 
p  17:9. 

q  15:63.  Judg.  1:29.   1  Kings  9: 
16. 


r  Num.  33:52^-55.  Deut.  7:1,2. 
a  Gen.     41:51.      46:20.     48:18. 

Deut.  21:17. 
b  Gen.  50:23.     Num.  26:29.  27: 

1.  32:39,40.  Judg.  5:14.  1  Chr. 

2:23.  7:14,15. 


promised  blessings:  and  he  is  ever  ready  to  assist 
all  who  call  upon  him  to  succor  them  in  tliis  war- 
fare. May  the  Lord  then  excite  our  diligence 
and  increase  our  faith,  that  we  may  "be  strong  in 
him  and  in  t!ie  power  of  his  might;"  and  tlien,  in- 
stead of  saying,  "We  cannot  drive  them  out,"  we 
shall  exclaim,  "I  can  do  all  things,  through  Christ 
who  btreugtheneth  me."    [J^ote,  Phil.  4:10—13.) 

NOTES. 
Chap.  XVI.  V.  1—8.  [Marg.  Ref.)  The  in- 
heritance of  Ephraim,  and  the  half  ti-ibe  of  Ma- 
nasseh, extended  from  Jordan  to  the  Mediterra- 
nean sea,  across  the  country.  It  lay  north  of  the 
tribesof  Judah,  Benjamin,  "Simeon,  and  Dan,  and 
south  of  the  other  tribes.  The  southern  part  of 
this  general  allotment  was  assigned  to  Ephraim, 
and  the  northern  to  Manasseh. 

V.  9.  Separate  cities.]  Some  cities,  which 
fell  within  the  lot  of  Manasseh,  seem  to  have  been 
afterwards  assigned  to  the  Ephraimites  who  mo^e 
wanted  them:  the  same  probably  was  done  in  the 
case  of  some  other  tribes.  (17:9,11.) 

V.  10.     As   tliere  is  no  intimation  that  these 
Canaanites  renounced  idolatry,  and  came  heartily 
into  the  interests  of  Israel;  and  as  the  Ephraimites 
were  strong  enough  to  subject  them  and  compel 
them  to  pay  tribute;  no  excuse  can  be  made  for 
their  conduct,  in  sparing  those  whom  God  com- 
manded them  to  destroy,  and  in  making  a  league 
with  them.     {J^otes,  17:11—18.)     But  they  con- 
<^ulted  their  present  ease  more  than  either  their 
duty,  the  common  good  of  Israel,  or  their  own 
true  and  durable  interest.    [Kote^  Judg.  1:28.) — 
Gezer  seems  to  have  remained  in  the  hands  of  the 
Canaanites  till  the  days  of  Solomon.    (JVo<e,  1 
Kings  9:16.)     'The  thirst  of  plunder,  and  the  in- 
■dulgence  of  licentious  desires,  were  completely 
'checked  and  defeated  in  the  Jewish  soldiery,  by 
'the  veiy  conditions  on  which  alone  they  were  en- 
'abled  to  subdue  the  condemned  nations:  and  ... 
'the  feelings  of  national  hostility...  were  control- 
'led  and  mitigated,  by  solemnly  enjoining  the  ex- 
666] 


'ercise  of  as  great  severity  in  punishing  idolatry 
'among  ...  themselves,  as  they  were  compelled  to 
'exercise  against  the  condemned  nations  of  Ca- 
'naan:  and  it  is  evident  from  the  event,  that  it  was 
'with  reluctance,  and  only  by  compulsion,  they 
'exercised  these  severities,  because,  as  soon  as 
'the  impulse  was  withdrawn,  they  ceased  to  exer- 
'cise  any  such  severity,  and  on  the  contrary  treat- 
'ed  with  culpable  lenit)%  and  regarded  with  a  dan- 
'gerous  complacency,  the  remnants  of  those  im- 
'pious  nations,  whose  total  extermination,  they 
'had  been  warned  was  necessary  to  guard  against 
':Jie  contagion  of  their  vices  and  idolatries.' 
Graves  on  the  Pentateuch,  Vol.  ii.  pp.  101, 102. — 
'Contenting  themselves  with  the  tributes  which 
'were  paid  to  them,  they  grew  effeminate;  ...  but 
'applied  themselves  to  the  cultivation  of  their 
'lands,  which  producing  them  great  plenty  and 
'riches,  they  neglected  the  regular  disposition  of 
'their  settlement,  and  indulged  themselves  in  lux- 
'uriesand  pleasures.'  Josephus,  quoted  by  Crraves, 
Vol.ii.  p.  132. 

PRACTICAL  OBSERVATIONS. 

Our  situation  and  provision  in  this  present  life, 
as  well  as  oirr  future  inheritance,  are  appointed 
by  the  only  wise  and  righteous  God:  and  we  should 
learn  to  acknowledge  his  goodness  with  thank- 
fulness, and  be  contented  witlKour  portion,  wheth- 
er more  or  less  abundant;  because  he  knows  what 
is  best  for  us,  and  we  have  far  more  than  we  de- 
serve.— The  distinctions  of  property  accord  to  the 
appointment  of  God,  and  must  therefore  be  con- 
scientiously maintained:  nay,  so  far  from  fraud- 
ulently or  violently  attempting  to  entrench  on 
them,  we  must  not  covet  any  thing  that  is  anoth- 
er's, nor  envy  his  prosperity,  but  rejoice  in  it. 
Yet  brotherly  love  is  not  tenacious,  but  freely 
imparts  what  is  superfluous,  for  the  good  of  those 
in  want,  saying,  "What  is  that  between  me  and 
thee.'"  We  should  indeed  in  all  things  be  more 
happy,  did  we  more  diligently  obey  our  God. 


B.  C.   1444. 


CHAPTER  XVir. 


B.  C.  1444. 


ead:  because  he  was  a  man  of  war,  there- 
fore he  had  "^  Gilead  and  Bashan. 

2  There  was  also  a  lot  for  ^  the  rest  of 
the  children  of  Manasseh  by  their  fami- 
hes:  for  ®  the  children  of  *  Abiezer,  and 
for  the  children  of  Helek,  and  for  the 
children  of  Asriel,  and  for  the  children  of 
Shechem,  and  for  the  children  of  Hepher, 
and  for  the  children  of  Shemida:  these 
were  the  male  children  of  Manasseh,  the 
son  of  Joseph,  bj  their  families. 

3  TF  But  •"  Zelophehad,  the  son  of  He- 
pher, the  son  of  Gilead,  the  son  of  Machir, 
the  son  of  Manasseh,  had  no  sons,  but 
daughters;  and  these  are  the  names  of  his 
daughters,  Mahlah,  and  Noah,  Hoglah, 
Milcah,  and  Tirzah. 

4  And 'they  came  near  before  ^  Elea- 
zar  the  priest,  and  before  Joshua  the  son 
of  Nun,  and  before  the  princes,  saying, 
^  The  Lord  commanded  Moses  to  give 
us  an  inheritance  among  our  brethren. 
Therefore  according  to  the  commandment 
of  the  Lord,  he  gave  them  an  inheritance 
among  the  brethren  of  their  father. 

5  And  there  fell  '  ten  portions  to  Ma- 
nasseh, ^  beside  the  land  of  Gilead  and 
Bashan,  which  were  on  the  other  side  Jor- 
dan; 

6  Because  the  daughters  of  Manasseh 
had  an  inheritance  among  his  sons:  and 
the  rest  of  Manasseh's  sons  had  the  land 
of  Gilead. 

7  IT  And  the  coast  of  Manasseh  was 
from  Asher  to  '  Michmethah,  that  lieth 
before  ^  Shechem,  and  the  border  went 
along  on  the  right  hand,  unto  the  inhabit- 
ants of  En-tappuah. 

8  Nov)  Manasseh  had  the  land  of 
"  Tappuah:  but  Tappuah,  on  the  border 
of  Manasseh,  6e/ongerf  to  the  children  of 
Ephraim: 


c  Num.  26:29.  32:33,40.     Deut. 

3:13—15. 
d  Nrira.  26:29—32. 
e  Judg.  6:11.  8:2.   1  Chr.  7:18. 
*  Num.  26:30.  Jeezer. 
{  Num.  26:33.  27:1.  36:2—11. 
g  J4:r.  Num.  34:17—29. 
fa  Num.  27:6,7.  Gal.  3:28. 


i  2,3,14. 

k  13:29—31.  Num.  32:39—42. 

1   16:6. 

m  20:7.  21:21.  24:1,32.  Gen.  34: 

2.37:12,14.  Judg.  9:1.   1  Kings 

12:1,25.   1  Chr.  6:67. 
n  12:17.  15:34,53.  16:8. 


NOTES. 

Ch.ap.  XVII.  V.  1.  Though  Manasseh  was 
the  first-born  of  Joseph,  yet  Ephraim  inherited 
before  him.  (16:  J^ote,  den.  48:17— ^O.)— Ma- 
chir is  supposed  to  have  been  the  only  son  of  Ma- 
nasseh, at  least  who  lived  to  have  children;  [Note, 
1  Chr.  7:14,15.)  and  in  .some  instances,  an  o«/y 
son  is-  called  i\\e  first-born.  [JN'ote,  JMatt.  1 :24,25. ) 
He  was  a  man  of  war;  probably  he  had  distin- 
guished himself  whilst  in  Egypt,  in  the  assault 
which  the  Philistines  made  upon  the  Ephraim- 
ites,  and  bad  defended  his  brethren.  [Jfote,  1  Chr. 
7:21,22.1  And  as  his  posterity  were  supposed  to 
inherit  nis  valor,  some  of  them  had  their  inherit- 
ance east  of  Jordan,  upon  the  frontiers,  that  they 
might  defend  them.    [Marg.  Ref.) 

V.  2.    JVmot.  26:29—32.    1  Chr.  7:14—19. 


9  And  the  coast  descended  unto  the 
t  river  Kanah,  southward  of  th^  river: 
°  these  cities  of  Ephraim  are  among  the 
cities  of  Manasseh;  the  coast  of  Manasseh 
also  ivas  on  the  north  side  of  the  river, 
and  P  the  outgoings  of  it  were  at  the  sea. 

10  Southward  it  was  Ephraim's,  and 
northward  it  was  Manasseh's,  and  the  sea 
is  his  border,  and  they  met  together  in 
Asher  on  the  north,  and  in  Issachar  on 
the  east. 

1 1  And  'J  Manasseh  had  in  Issachar, 
and  in  Asher,  ■"  Beth-shean  and  her  towns, 
and  Mbleam  and  her  towns,  and  the  in- 
habitants of '  Dor  and  her  towns,  and  the 
inhabitants  of  "  En-dor  and  her  towns, 
and  the  inhabitants  of  ^  Taanach  and  her 
towns,  and  the  inhabitants  of  ^  Megiddo 
and  her  towns,  even  three  countries. 

12  Yet  the  children  of  Manasseh 
^  could  not  drive  out  the  inhabitants  of 
those  cities,  but  the  Canaanites  would 
dwell  in  that  land. 

13  Yet  it  came  to  pass  when  the  chil- 
dren of  Israel  were  *  waxen  strong,  that 
they  ^  put  the  Canaanites  to  tribute;  hut 
did  not  utterly  drive  them  out. 

14  II  And  the  children  of  Joseph  spake 
unto  Joshua,  saying.  Why  hast  thou  given 
me  but  *=  one  lot  and  one  portion  to  in- 
herit, seeing  I  am  "^  a  great  people,  foras- 
much as  the  Lord  hath  blessed  me  hith- 
erto? 

15  And  Joshua  answered  them,  *  It 
thou  be  a  great  people,  then  get  thee  up  to 
the  wood-co?m/'r?/,  and  cut  down  for  thy- 
self there,  in  the  land  of  ^  the  Perizzites, 


t  Or,  hrook  of  reeds.  16:8. 

0  16:9. 

p  16:3,8.  19:29. 

q  16:9.    1  Chr.  7:29. 

r  1  Sam.  31:10,12.     Beth-shan. 

1  Kings  4:12. 
s  2  Kings   9:27.     1   Chr.  6:70. 

Bileatn. 
t  12:23.  Judg.  1:27.     1  Kings  4: 

11. 
u  1  Sara.  28:7.   Ps.  83:10. 
X  12:21.   Jndg.  5:19. 
y  Judg.  1:27.  5:19.      1  Kings  4: 

12.  9:15.     2  Kings  9:27.  23:29, 

30.  2  Chr.  35:22.   Zech.  12:11. 


JMegiddon. 
z  15:63.  16:10.     Kx.  33:29—33. 

Num.  33:52—56.     Judg.   1:27, 

28.   Rom.  G:  1-2— 14. 
a  Judg.  1:28.  2  Sam.  3:1.   Eph. 

6:10.   Phil.  4:13.  2  Pet.  3:13. 
b  16:10.   Deut.  20:11— IS.  Judg. 

1:30,33,35.  2  Chr.  8:7,8. 
c  Gen.  48:22.    Num.  26:34—37. 

Deut.  33:17. 
d  Gen.  48:19. 
e  Luke  12:48. 
f  Gen.  13:7.     Ex.  33:2.     Eirm 

9:1. 


V.  3—6.  Five  portions  w^'re  allotted  to  the 
half  tribe  of  Manasseh,  west  of  Jordan;  and  that 
of  Hepher,  who  seems  to  have  had  no  son  but 
Zelophehad,  was  divided  among-  his  five  daugh- 
ters. So  there  were  ten  portions,  though  of  dif- 
ferent magnitude.  {.Motes,  Mum.  27: 1 — 1 1.  36:) 

V.  7—10.  (.Marg.  Ref.)  The  lot  of  Manasseh 
had  that  of  Epliraim  on  the  south,  and  the  Medi- 
terranean sea  on  the  west:  but  on  the  north-west 
it  bordered  on  Asher;  and  toward  the  north-east, 
on  Issachar.  [Motes,  ]&A—9.    19:17 — 31.) 

V.  11 — 13.  The  inhabitants  of  some  of  these 
cities  were  subject  to  Manasseh:  at  first  thev 
could  not  drive  thein  out,  for  want  of  faith  and 
courage;  and  when  they  had  prevailed  against 
them,  they  let  them  remain  as  tributaries,  contra- 
ry to  the  express  command  of  God.  [Mote,  16:10.) 
— Three  countries.  [\ I)  Or ,  didricts. 

[667 


B.  C.   1444. 


JOSHUA. 


B.  C.  1444. 


and  of  the  *  giants,  if  mount  Ephraim  be 
too  narrow  for  thee. 

16  And  the  children  of  Joseph  said, 
The  hill  is  not  enough  for  us:  and  all  the 
Canaanites  that  dwell  in  the  land  of  the 
valley  have  ^  chariots  of  iron,  both  they 
who  are  of  ''  Beth-shean  and  her  towns, 
and  they  who  are  of  the  valley  of  '  Jez- 
reel. 

1 7  And  Joshua  spake  unto  the  house 
of  Joseph,  even  to  Ephraim,  and  to  Ma- 
nasseh,  saying,  ^  Thou  art  a  great  peo- 
ple, and  hast  great  power;  thou  shalt  not 
have  one  lot  only: 


*  Or,  Rephaims.  Gen.  14:5.  15: 
20.   2  Sam.  5:18,22. 
g  13.  JuAg.  1:19.  4:3. 
h  See  071  11. 


1  19:18.  Jude:.  6:33.  1  KJiiffS  4: 
12.  18:46.  21:1,23.  2  Kings  9: 
10,37.  Hos.  1:4,5. 

k  See  on  14. 


V.  14,  15.  Joshua  was  of  the  tribe  of  Ephra- 
im, and  his  brethren  might  expect  some  special 
favor  on  that  account.  Their  inheritance  per- 
haps was  less  valuable  than  that  of  Judah;  and, 
as  they  thought,  only  sufficient  for  one  tribe,  and 
they  were  two:  a  considerable  part  of  their  land 
was  held  by  the  ancient  inhabitants;  and  they 
supposed  that  if  the  Lord  blessed  and  increased 
them  in  future,  as  he  had  in  times  past,  they 
should  be  much  straitened  for  room.  These  form- 
ed the  grounds  and  encouragements  of  their  pe- 
tition. But  they  evidently  undervalued  the  por- 
tion, which  the  "Lord  had  assigned  them  by  lot; 
and  they  coveted  what  belonged  to  others,  while 
they  neglected  to  get  possession  of  their  ovn  laod. 
As  a  great  people  they  were  better  able  to  labor 
and  to  fight,  to  clear  and  cultivate  the  unin>prov- 
ed  woodlands,  and  to  dispossess  the  Canaanites. 
And  as  the  Lord  had  blessed  them  hitherto,  they 
had  the  more  encouragement  to  confide  in  his  as- 
sistance: nor  would  Joshua  shew  ])araality  to  his 
kindred,  any  more  than  Moses  had  done. 

V.  16.  ChaHots  of  iron.']  It  is  supposed,  that 
these  chariots  were  armed  with  sharp  scythes 
from  tlie  axles,  on  each .  side,  underneath,  and  in 
different  directions.  They  were  drawn  by  swift 
and  strong  horses,  and  driven  by  expert  chariot- 
eers, who  were  generally  accompanied  by  war- 
riors that  fought  from  the  chariots.  They  made 
dreadful  havoc  among  undisciplined  troops,  or 
such  as  were  not  accustomed  to  them;  and  were 
exceedingly  formidable  in  the  first  onset.  But 
able  commanders,  by  a  skilful  disposition  of  their 
forces;  and  well-disciplined  troops,  by  regular 
and  expeditious  movements,  rendered  their  force 
and  fury  vain:  and  sometimes  by  wounding  and 
affrighting  the  horses,  they  were  driven  back 
upon  their  own  army  with  terrible  confusion  and 
destruction.  Wherever,  therefore,  war  became 
a  science,  they  fell  into  disuse  as  unwieldly  and 
dangerous. — -The  objection  made  "by  the  chil- 
dren of  Joseph,"  to  Joshua's  exhortation,  was  ev- 
idently the  result  of  unbelief.  What  were  char- 
iots of  iron,  to  the  almighty  power  of  Israel's 
God.'  (JVbie*,  11:4,5.  JVum.  13:30,31.  JwJg-.  4: 
10,14.) 

V.  17,  18.  Joshua  gently  reproved  the  claim- 
ants for  calling  their  portion  "one  lot,"  and  point- 
ed out  the  improvement  of  which  it  Avas  capable; 
and  the  extensive  tracts  of  land,  which  might  be 
cleared,  and  rescued  from  the  Canaanites:  and 
he  assured  them,  tliat  if  they  exerted  their  valor, 
power,  and  industry  in  dependence  on  the  Lord; 
the  iron  chariots,  and  the  strength  of  the  Cana- 
anites, would  prove  no  bar  to  their  success  and 
prosperity. — The  mountain,  or  wood,  here  spoken 
of,  had  perhaps  not  before  been  expressly  allotted 
668] 


18  But  Uhe  mountain  shall  be  thine; 
for  it  is  a  wood,  and  thou  shalt  cut  it 
down:  and  the  out-goings  of  it  shall  be 
thine;  ™  for  thou  shalt  drive  out  the  Ca- 
naanites, though  they  have  iron  chariots, 
and  though  they  he  strong. 

.  CHAP.  XVIII. 

The  tabernacle  is  set  up  at  Shiloh,  1.  Joshua  canses  tTie  re- 
mainder of  the  laud  to  be  described  in  seven  parts,  ^! — 9.  He 
divides  it  by  lot,  10.  The  lot  and  borders  of  Benjamin,  11— 
20.     Their  cities,  21—28. 

AND  the  w^hole  congregation  of  the 
children  of  Israel  assembled  togeth- 
er at  ^  Shiloh,  and  ^  set  up  the  tabernacle 

1  15.  15:9.  20:7.  a  19:51.  21:2.22:9. 

m  11:4 — 6.  13:6.  Num.  14:6—9.  b  Judg.  18:31.   1  Sam.  1:3,24.  4: 

Deut.  20:1 — 4.   Ps.  27:1,2.     Is.  3,4.     1  Kings  2:27.  14:2,4.    Ps. 

41:10—16.  51:12,13.      Rom.  8:  78:60.  Jer.  7:12—14.  26:6. 

31,37.  Heb.  13:6. 


to  these  tribes;  yet  it  lay  within,  or  near,  the  as- 
signed limits. 


PRACTICAL  OBSERVATIONS. 

Prudent  foresight,  and  believing  dependence 
on  the  Lord  for  the  performance  of  his  promises, 
inducing  cheerful  obedience  to  his  commands, 
will  ensure  to  us  an  inheritance  among  his  people 
in  the  heavenly  Canaan,  and  every  thing  truly 
good  for  us  in  this  world. — But,  alas!  even  pro- 
fessed Christians  are  often  more  disposed  to  mur- 
mur, envy,  and  covet,  than  to  be  content,  thank- 
ful, and  ready  to  distribute.  Indeed  we  are  all 
mere  prone  to  grasp  at  what  belongs  to  others, 
than  to  manage  our  own  to  the  best  advantage 
and  many  complain  of  poverty,  and  encroach  upon 
the  benevolence  of  others,  because  they  rebel 
against  the  sentence  of  divine  justice,  "Thou 
shalt  eat  thy  bread  in  the  sweat  of  thy  brow." 
Men  excuse  themselves  from  labor  on  any  pre- 
tence: and  nothing  serves  the  purpose  better, 
than  having  rich  and  powerful  relations;  though 
bj'  providing  for  them,  these  are  often  most  crim- 
inally partial  and  unfaithful  in  disposing  of  those 
funds,  with  which  they  are  intrusted  for  the  pub- 
lic benefit.  But  there  is  more  real  kindness 
in  pointing  out  to  men  the  advantages  within  their 
reach,  that  they  may  be  excited  to  improve  them, 
than  in  gratifying  their  indolence  and  profusion. 
True  religion  gives  no  sanction  to  these  evils: 
"We  commanded,"  says  the  apostle,  "that  if  any 
man  would  not  work,  neither  should  he  eat:" 
and  many  of  our  cannots  are  only  the  language 
of  sloth,  which  magnifies  every  difficulty  into  an 
impossibility,  and  represents  every  danger  as  in- 
evitable destruction. — This  is  especially  the  case 
in  our  spiritual  work  and  warfare:  but  even  our 
professed  relation  to  the  Captain  of  the  Lord's 
host  will  not  avail  up,  if  we  be  indolent  and  self- 
indulgent.  Our  very  complaints,  that  comforts 
are  withheld,  frequently  result  from  negligence 
and  fear  of  the  cross:  and  when  convinced  that  we 
can  do  nothing,  we  are  apt  to  sit  still  and  attempt 
nothing.  But  "as  many  as  the  Lord  loves,  he  re- 
bukes and  chastens;"  and  if  we  belong  to  him,  he 
will  stir  us  up  to  be  diligent,  bold,  and  persevering 
in  well-doing;  to  break  our  league  with  every  sin, 
and  renounce  our  worldly  pleasures  and  sinful  in- 
terests; to  rise  superior  to  our  fears,  and  to  exert 
our  best  endeavors.  Then  our  complaints  will 
be  silenced,  or  rather  turned  into  joyful  thanks- 
givings: and,  if  "the  Lord  hath  blessed  us  hith- 
erto," this  should  suffice  to  shame  us  out  of  our 
distrust  and  repinings. — May  he  teach  us  here  to 
believe  and  obey,  and  give  us  an  inheritance 
among  his  saints  in  glory  everlasting! 


B.  C.   1444. 


CHAPTER  XVIIl. 


B.  C.  1444. 


of  the  congregation  there:  and  the  land 
was  subdued  before  them. 

2  H  And  there  remained  among  the 
children  of  Israel  seven  tribes,  which  had 
not  yet  received  their  inheritance. 

3  And  Joshua  said  unto  the  children  of 
Israel,  '  How  long  are  ye  slack  to  go  to 
possess  the  land,  which  the  Lord  God  of 
your  fathers  hath  given  you? 

4  Give  out  from  among  you  ^  three 
men  for  each  tribe;  and  I  will  send  them, 
and  they  shall  rise  and  go  through  the 
land,  and  ^  describe  it  according  to  the 
inheritance  of  them:  and  they  shall  come 
again  to  me. 

5  And  they  shall  divide  it  into  seven 
parts:  "^Judah  shall  abide  in  their  coast 
on  the  south,  and  2  the  house  of  Joseph 
shall  abide  in  their  coasts  on  the  north. 

6  Ye  shall  therefore  describe  the  land 
into  seven  parts,  and  bring  the  description 
hither  to  me,  ''  that  I  may  cast  lots  for 
you  here  before  the  Lord  our  God. 


c  .Tudg.  18:9.  Prov.  2:2—6.  10: 
4.  13:4.  15:19.  Ec.  9:10.  Zeph. 
3:16.  Matt.  20:6.  John  6:27. 
Phil.  3:13,14.  2  Pet.  1:10,11. 

a  3:12.  4:2.  Num.  1:4.  13:2. 

e6,». 


f  15:I,&c.  19:1—9. 

g  16:  17: 

h  8,10.  14:2.  Num.  26:54,55.  33: 

54.  34:13.      Ps.  105:11.     Prov. 

16:33.  18:18.  Acts  13:l9. 


NOTES. 
Chap.  XVIII.  V.  1.  The  tribes  of  Judah, 
Ephraim,  and  Manasseh,  were  settled  in  their 
possessions;  and  perhaps  many  others  were  dis- 
persed in  some  parts  of  the  land  to  cultivate  it, 
where  they  could  do  it  safely:  it  was  therefore 
proper,  that  the  tabernacle  should  be  removed  to 
a  more  central  situation  than  Gilgal,  where  it 
had  hitherto  remained;  and  Shiloh  was  selected 
for  that  purpose,  doubtless  by  direction  from  the 
Lord,  who  mig^ht  be  consulted  on  the  occasion  by 
Urim  and  Tlmmmim.  {J^otes,  Ex.  29:30.  JN'um. 
27:21.)  This  city  was  in  the  centre  of  Canaan, 
and  as  convenient  as  possible  for  all  the  tribes: 
and  it  was  proper  that  the  ark  and  tabernacle, 
the  visible  symbols  of  Jehovah's  presence,  and 
the  ^lory  of  the  land,  which  stamped  a  relative 
holiness  upon  it,  should  be  in  the  midst  of  it. 
Shiloh  was  in  the  lot  of  Ephraim,  the  tribe  to 
which  Joshua  belonged;  and  it  was  expedient, 
that  the  sanctuary  should  be  near  the  residence 
of  the  chief  governor. — The  name  of  this  city  is 
the  same,  as  that  by  which  Jacob  predicted  the 
Messiah;  (JVo^e,  Gen.  49:10.)  and  some  expos- 
itors suppose,  that  it  was  called  Shiloh  on  this  oc- 
casion, when  selected  for  the  resting  place  of  the 
ark,  and  the  observance  of  those  institutions 
which  typified  our  great  Peace-maker,  and  our 
access  to  God  through  his  atonement  and  inter- 
cession.— That  part  of  the  country  being  sub- 
dued, the  Israelites  could  assemble  without  inter- 
ruption: and  all  personal  cares  and  employments 
seem  to  have  been  laid  aside,  while,  with  one  con- 
■  sent,  they  attended  to  this  solemn  and  joyful  reli- 
gious duty.  No  doubt  those,  who  still  continued 
encamped,  removed  and  pitched  around  the  tab- 
ernacle as  they  had  before  done,  both  in  the  wil- 
derness and  in  Canaan. — In  this  place  the  sanc- 
tuary of  God  remained,  till  the  ark  was  taken  by 
the  PhiUstines  in  the  time  of  Eli:  (I  Sam.  4:)  but 
soon  after  it  seems  to  have  been  removed  to  Nob; 
though  the  ark  was  placed  atKirjath-jearim,  prob- 
ably till  David  removed  it  to  mount  Zion.  [J^oles, 
lSa7».  7:1,2.    21:1,2.    2  Sam.  6:2.)     So  that  the 


7  But '  the  Levites  have  no  part  among 
you;  for  the  priesthood  of  the  Lord  is 
their  inheritance:  ^  and  Gad,  and  Reu- 
ben, and  half  the  tribe  of  Manasseh,  have 
received  their  inheritance  beyond  Jordan 
on  the  east,  which  Moses  the  servant  of 
the  Lord  gave  them. 

8  And  the  men  arose,  and  went  away: 
and  Joshua  charged  them  that  went  to 
describe  the  land,  saying.  Go,  and  walk 
through  the  land,  and  describe  it,  and 
came  again  to  me,  *  that  I  may  here  cast 
lots  for  you  before  the  Lord  in  Shiloh. 

9  And  the  men  went,  and  passed 
through  the  land,  and  described  it  by 
cities  into  seven  parts,  in  a  book,  and 
come  again  to  Joshua,  to  the  host  at 
Shiloh. 

10  And  Joshua  ™cast  lots  for  them  in 
Shiloh  °  before  the  Lord:  and  there  Josh- 
ua divided  the  land  unto  the  children  of 
Israel,  according  to  their  divisions. 

1 1  IT  And  the  lot  of  the  tribe  of  the 


i   13:14,33.  Num.  18:20,23.  Deut. 

10:9.  18:1,2. 
k  13:8-31.       Num.    32:29—41. 

Deut.  3:12— 17.  4:47,48. 
1  .See  on  6,10 7:16—18.   13:7. 

14:1,2.    15:1.        1    Sam.   14:41. 


Acts  1:24—26.    Rom.  14:19. 
m  See  on  6,8. — Prov.  18:18.  Kz. 

47:22.  43:29.  Matt.  27:35.  Acts 

13:19. 
n  P.S.  16:5,6.  47:4.  61:5.      John 

17:2.  Acts  26:18.   Col.  1:12. 


tabernacle  was  stationed  at  Shiloh  between  three 
and  four  hundred  years.     {^Marg.  Ref.) 

V.  2.  The  dissatisfaction,  which  Ephraim  and 
Manasseh  had  expressed  respecting  the  inherit- 
ance allotted  them,  seems  to  have  induced  Josh- 
ua to  stay  the  proceedings  of  the  persons,  employ- 
ed in  dividing  the  land,  till  the  camp  had  been 
removed  to  Shiloh,  and  another  survey  had  been 
made.  {J^otes,  17:14—18.) 

V.  3---10.  The  people,  enriched  with  plunder 
and  living  in  plenty,  were  more  intent  on  present 
ease  and  indulgence,  than  on  obtaining  possession 
of  their  permanent  inheritances;  which  co"uld  not 
be  done  without  new  dangers  and  fatigues.  ( JVb/c, 
16:10.)  In  the  mean  time  the  Canaanites  were 
recovering  strength  and  courage,  a  great  part  of 
the  land  remained  uncultivated,  and  the  Israel- 
ites were  impoverishing  themselves,  and  con- 
tracting bad  habits. — After  a  year  or  more  had 
been  spent  in  this  manner,  whilst  they  were  but 
little  acquainted  with  that  part  of  the  land,  which 
was  not  yet  divided;  Joshua  reproved  their  slack- 
ness, and  directed  them  how  to  proceed.  Some 
general  survey  indeed  must  have  been  made,  pre- 
vious to  the  allotment  of  portions  to  the  aforemen- 
tioned tribes;  but  it  had  not  been  sufficiently 
exact  and  complete.  Three  persons,  therefore, 
were  chosen  out  of  every  tribe  concerned,  that 
an  impartial  and  amicable  settlement  might  be 
made;  and  perhaps  they  went  in  three  companies 
for  expedition.  These  surveyors,  according  to 
the  instructions  given  by  Joshua,  made  as  exact 
a  measurement  and  description  of  the  country  as 
they  could,  both  as  to  its  extent  and  fertility; 
and  divided  the  remains  of  the  land  into  seven 
parts,  that  the  seven  remaining  tribes  might  have 
their  inheritances  assigned  them  by  lot:  the  situ- 
ation being  thus  determined,  and  the  quantity 
proportioned  to  their  numbers.  While  employed 
in  tins  perilous  work,  they  were,  doubtless,  pecu- 
liarly emboldened  and  protected  by  the  Lord;  and 
the  Canaanites  were  intimidated  and  restrained 
from  assaulting  them:  so  that  they  all  returned  in 
safety  to  Shiloh;  and  Joshua  with  religious  solem- 

[669 


B.  C.   1444. 


JOSHUA. 


B.  C.   1444. 


children  of  Benjamin  came  up  according  j 
to  their  famihes;  and  the  coast  of  their  j 
lot  came  forth  °  between  the  children  of 
Judah  and  the  children  of  Joseph. 

1 2  And  their  border  on  the  north  side 
was  from  Jordan:  and  the  border  went 
up  to  the  side  of  p  Jericho  on  the  north 
side,  and  went  up  through  the  moun- 
tains westward;  and  the  goings  out  thereof 
were  at  i  the  wilderness  of  Beth-aven. 

13  And  the  border  went  over  from 
thence  toward  Luz,  to  the  side  of  "■  Luz, 
which  is  Beth-el,  southward,  and  the  bor- 
der descended  to  Ataroth-addar,  near  the 
hill  that  lieth  on  the  south-side  of  the  neth- 
er ^  Beth-horon. 

14  And  the  border  was  drawn  thence, 
and  compassed  the  corner  of  the  sea  south- 
ward, from  the  hill  that  lieth  before  Beth- 
horon  southward;  and  the  goings  out  there- 
of were  at  ^  Kirjath-baal,  which  is  Kir- 
jath-jearim,  a  city  of  the  children  of  Judah. 
This  was  the  west-quarter. 

1 5  And  the  south-quarter  was  from  the 
end  of  Kirjath-jearim,  and  the  border  went 
out  on  the  west,  and  went  out  to  the  well 
of  waters  of  "  Nephtoah; 

16  And  the  border  came  down  to  the 
end  of  the  mountain  that  lieth  before  ^  the 
valley  of  the  son  of  Hinnom,  and  which  is 
in  y  the  valley  of  the  giants  on  the  north, 
and  descended  to  the  valley  of  Hinnom,  to 
the  side  of  ^  Jebusi  on  the  south,  and  de- 
scended to  *  En-rogel, 

17  And  was  drawn  fi'om  the  north,  and 
went  forth  to  En-shemesh,  and  went  forth 
toward  Geliloth,  which  is  over  against  the 
going  up  of  Adummim,  and  descended  to 


o  15:1—8.  16:1—10.     Deut.    10: 

13:12. 
p2:l.  3:16.  6:1.  16:1. 
q  1.-2.  Ho3.  4:15.  5:8.  10:5. 
r  16:2.  Gen.  28:19.    Judg.  1:2-2 

—26. 
s  10:11.  16:3.21:22. 
t  15:9,60.   1  Sam.  7:1,2.  2  Sam. 

6:2.   1  Chr.  13:6. 


u  15:9. 

X  15:8.     2  Kings  23:10.     2  Chr. 

20:3.  33:6.    Is.  30:33.  Jer.  7:31, 

32.  19:2,6,11.  32:35. 
y  .See  on  15:8.    18:16.— 1    Chr. 

14:9. 
z  28.  15:62.    Judg.  1:8,21.  19:10. 
a  15:7.     2  Sam.  17:17.     1  Kings 

1:9. 


nity  cast  lots  for  them  before  the  Lord. — On  this 
survey  it  appeared,  that  Judah's  portion  had  been 
made  disproportionately  large:  and  therefore  Sim- 
eon had  his  taken  out  from  it;  and  Dan  also,  at 
least  in  part.     (J^ote.i,  19:1—9,40—48.) 

In  a  book.  (9)  The  survej^ors  seem  to  have 
formed  some  kind  of  map  of  tlie  country,  as  well 
as  a  description  of  it  in  writing.  The  Egyptians, 
from  the  situation  of  their  fields,  as  annually 
overflowed  by  the  Nile,  aciquired  great  skill  in 
surveying  and  measuring  land:  and  some  of  the 
Israelites  had,  no  doubt,  learned  this  from  them: 
and  further  immediate  teaching  from  God  might 
be  vouchsafed  on  this  occasion.  (JVotes,  Ex. 
31:1—6.) 

V.  11—20.  {Marg.  Ref.)  In  the  prophetical 
blessing  of  Moses,  Benjamin  is  placed  between 
Judah  and  Joseph;  (for  Levi  had  no  inheritance 
assigned  him:)  and  at  length,  by  lot,  the  portion 
of  Benjamin  fell  between  them.  [J^ofes,  Deut. 
33:7,17.)  The  borders  of  this  tribe  on  the  north 
were  the  same  as  those  of  Ephraim  on  the  south: 
670] 


^  the  stone  of  Bohan  the  son  of  Reuben, 

18  And  passed  along  toward  the  side 
over  against  *  Arabah  northward,  and 
went  down  unto  Arabah; 

19  And  the  border  passed  along  to 
the  side  of  Beth-hoglah,  northward;  and 
the  outgoings  of  the  border  were  at  the 
north  t  bay  of  the  '^  salt  sea,  at  the  south 
end  of  Jordan.     This  was  the  south-coast. 

20  And  Jordan  was  the  border  of  it  on 
the  east  side.  '^  This  was  the  inheritance 
of  the  children  of  Benjamin,  by  the  coasts 
thereof  round  about,  according  to  their 
famihes. 

21  Now  the  cities  of  the  tribe  of  the 
children  of  Benjamin,,  according  to  their 
families,  were  ^  Jericho,  and  ^  Beth-hog- 
lah, and  the  valley  of  Keziz, 

22  And  E  Beth-arabah,  and  ^  Zema- 
raim,  and  '  Beth-el, 

23  And  A  vim,  and  Parah,  and  ^  Oph- 
rah, 

24  And  Chephar-haammonai,  and 
Ophni,  and  '  Gaba;  twelve  cities  with 
their  villages: 

25  ™  Gibeon,  and  °  Ramah,  and  Bee- 
roth, 

26  And  Mizpeh,  and  °  Chephirah,  and 
Mozah, 

27  And  Rekem,  and  Irpeel,  and  Tara- 
lah, 

28  And  P  Zelah,  Eleph,  and  i  Jebusi, 
(which  is  Jerusalem,)  ^  Gibeath,  and.  Kir- 
jath:  fourteen  cities  with  their  villages. 
This  is  the  inheritance  of  the  children  of 
Benjamin  ^  according  to  their  families. 


b  15:6. 

1  21:17.  Kzra2:26.  Neh.  7:30. 

'>■  Or,  the  plain.  15:6,61. 

m  9:17.  10:2.   1  Kings  3:4,5.  9:2. 

f  Heb.  tongue.  15:2.  marg.  Is. 

Is.  23:21. 

11:15. 

n  1  Sam.  1^      Ramathaiin-:o- 

c  3:16.  12:3.     Gen.   14:3.   19:25. 

phivi.  7:17.-.15:34.     Jer.  31:15. 

Num.  34:3.   Deut.  3:17. 

Matt.  27:57.  Jtrimathea. 

dll. 

o9:17.   Kzra2:25. 

e  12.  2:1.  6:1.  Luke  10:30.  19:1. 

p  2  Sam.  21:14. 

f  19.  15:6. 

q  16.  15:8,63.  2  Sam.  5:8. 

g  18.  15:6. 

r  Judg.    19:12—15.    20:4,5.        1 

h  Gen.  10:18.  2  Chr.  13:4. 

Sam.  10:26.  13:15,16.  Is.  10:29. 

i  1  Kings  1-2:29.32. 

Hos.  10:9.  Giheah. 

k  1  Sam.  13:17. 

s  Num.  26:54.  33:54. 

and  his  southern  boundaries  the  same  as  the  north- 
ern borders  of  Judah;  but  drawn  from  west  to 
east,  instead  of  from  east  to  west.  (15:1 — 12.  16:) 
— As  the  inheritance  of  Benjamin  did  not  reach  to 
the  Mediterranean  sea,  and  no  other  sea  or  lake 
is  supposed  to  have  been  in  those  parts;  perhaps 
the  expression,  "compassed  the  corner  of  the  sea 
southward,"  (14)  might  be  rendered,  "made  a  cir- 
cuit on  the  side  next  the  sea  towards  the  south;" 
for  this  clause  seems  to  connect  the  account  of 
the  northern  border,  which  is  contained  in  the 
preceding  verses,  with  that  of  the  southern  which 
follows. 

v.  21 — 28.  Marg.  Ref. — Which  is  Jei^salem. 
(28)  JVbfe,  15:63. 

PRACTICAL  OBSERVATIONS. 

The  ordinances  of  religion  form  our  most  im- 
portant business,  and  must  be  attended  to  in  the 
jirsi  place,  even  in  preference  to  our  worldly  af- 
fairs, if  we  would  be  happy  in  our  own  souls,  and 
prosper  in  our  uudertakings:   (JVofe,  Mail.  6:33, 


B.  G.  1444. 


CHAPTER  XIX. 


B.  C.  1444. 


CHAP.  XIX. 

The  lot  of  Simeon,  1 — 9:  of  Zebulun,  10 — 16:  of  Issachar,  17 — 
23:  of  Asher,  24—31:  of  Naphtali,  32—39:  of  Dan,  40 — i3. 
The  inheritance  assigned  to  Joshua,  49 — 51. 

AND  the  '^  second  lot  came  forth  to 
Simeon,  even  for  the  tribe  of  the 
children  of  Simeon,  according  to  their 
families:  and  their  inheritance  was  ''  with- 
in the  inheritance  of  the  children  of  Ju- 
dah. 

2  And  they  had  in  their  inheritance, 
<=  Beer-sheba,  and  Sheba,  and  Moladah, 

3  And  "^Hazar-shual,  and  Balah,  and 
Azem, 

4  And  ®  Eltolad,  and  Bethul,  and 
f  Hormah, 

5  And  s  Ziklag,  and  Beth-markaboth, 
and  ^  Hazar-susah, 

6  And  '  Beth-lebaoth,  and  Sharuhen; 
thirteen  cities  and  their  villages: 

7  J  Ain,  ''  Remmon,  and  '  Ether,  and 
Ashan;  four  cities  and  their  villages: 

8  And  all  the  villages  that  were  round 
about  these  cities,  to '"  Baalath-beer,  °  Ra- 
math  of  the  south.  This  is  the  inherit- 
ance of  the  tribe  of  the  children  of  Sim- 
eon, according  to  their  families. 

9  Out  of  the  portion  of  the  children  of 


a  18:6—11. 

b  9.  Geu.  49:5—7. 

c  15:2R.    Gen.  21:31.     1  Chr.  4: 

28—30.    itjilhak.    Eznn.   To- 
lad.  Be/hiiel.  Neh.  11:26—30. 

d  15:23,29. 

e  15:30. 

f  Judg.  1:17. 


15:31.    1  Sam.  27:6.  30:1. 
h  1  Chr.  4:31.   Hazar-susim, 
i   15:32. 

i   1  Chr.  4:32.  Rimmon. 
k  Num.  33:19,20. 
1   15:42. 
m  1  Chr.  4:33. 
n  1  Sam.  30:27.  Ramoth. 


34.)  and  when  properly  administered  and  attend- 
ed on,  by  all  ranks  and  orders  of  men,  they  form 
the  glory  and  bulwark  of  any  nation:  for  '•'them 
that  honor  God  he  will  honor,  and  they  who  de- 
spise him  shall  be  lig^htly  esteemed."    We  indeed 
have  the  true  Tabernacle,  the  true  Ark  of  the 
covenant,  and   the  mercy-seat,  not  only  in  the 
midst  of  us,  but  every  where  present;  and  when 
we  meet  in  the  courts  of  the  Lord,  he  is  as  really 
though  not  sensibly  present,  as  he  was  between 
the  cherubim  in  the  tabernacle  of  Israel.  [J^otes, 
Matt.  18:19,20.  28:19,20.)  But  what  return  do  we 
render  for  such  benefits.''     What  improvement  do 
we  make  of  them?    Alas!  the  ordinances  of  God 
are  generally  neglected;  his  sabbaths  are  violated; 
his  truths  are  opposed,  despised,  or  abused;  and 
his  commandments  and  authority  are  trampled 
upon!    Few  in  comparison  seem  to  value  the  sal- 
vation proposed  to  sinners  in  the  gospel:  and  even 
they  who  profess  to  accept  of  it,  are  often,  through 
indolence,  self-indulgence,  and  fear  of  difficulties, 
rendered  very  irresolute  and  slack  in  "possessing 
tlie  inlieritance  w^hich  the  Lord  God  hath  given 
them."     Indeed  many  of  them  do  not  understand 
the  extent  of  their  privileges,  because  they  have 
not  carefully  surveyed  them:  and  when  preserved 
from  terrors  and  distress  of  conscience,  and  able 
to  keep  up  some  tolerable  hope  of  salvation,  with 
a  little  comfort  from  time  to  time  in  sacred  ordi- 
nances; they  seem  to  think  that  they  possess  all 
that  can  be  expected  in  this  world,  and  consider 
heaven  as  an  estate  in  reversion,  when  they  shall 
be  ejected  from  their  present  too  well  beloved 
tenure  of  worldly  possessions!  Nor  are  they  aware, 
that  a  close  walk  with  God,  increasing  conform- 
ity to  him,  love  of  him  and  of  one  another,  and  a 
will  in  all  things  subjected  to  his  will,  form  the 
very  substance   of  heavenly  felicity;    and   that 


Judah  teas  the  inheritance  of  the  children 
of  Simeon:  for  the  part  of  the  children  of 
Judah  was  °  too  much  for  them;  there- 
fore the  children  of  Simeon  had  their  in- 
heritance within  the  inheritance  of  them. 

10  1[  And  the  p  third  lot  came  up  for 
the  children  of  "^  Zebulun,  according  to 
their  families:  and  the  border  of  their  in- 
heritance was  unto  Sarid. 

1 1  And  their  border  went  up  toward 
the  sea,  and  Maralah,  and  reached  to 
Dabbasheth,  and  reached  to  the  river 
that  is  before  ^  Jokneam; 

12  And  turned  from  Sarid  eastward 
toward  the  sun-rising  unto  the  border  of 
^  Chisloth-tabor,  and  then  goeth  out  to 
'  Daberath,  and  goeth  up  to  Japhia, 

13  And  from  thence  passeth  on  along 
on  the  east  to  "  Gittah-hepher  to  Ittah- 
kazin,  and  goeth  out  to  Remmon-*me- 
thoar  to  Neah; 

14  And  the  border  compasseth  it  on 
the  north  side  to  Hannathon:  and  the 
outgoings  thereof  are  in  the  valley  of 
Jiphthah-el; 

15  And  ^  Kattath,  and  Nahallal,  and 
y  Shimron,  and  Idalah,  and  Beth-lehem: 
twelve  cities  with  their  villages. 


0  Ex.  1G:18.  2  Cor.  8:14,15. 
p  18:6,11. 

q  Gen.  49:13.  Deut.  33:18,19. 
r  12:22.   1  Kings  4:12.   1  Ciir.  6: 
68.  Jok7necun. 
s  22.     .hidjr.  4:6,12.     Ps.  £9:12. 


t  21:28.  Dabarek.    1  Chr.  6:72. 
u  2  Kings  14:25.    Oath-hepher. 
*  Or,  zi'hich  is  drawn. 
X  21:34,35.  Judg.  1:30.    JTaha- 
lol. 
y  11:1.  12:20. 


much  more  of  these  blessed  privileges  may  be 
enjoyed  on  earth,  than  any  of  us  have  hitherta 
experienced.  But  the  Captain  of  our  salvation 
will  rebuke  this  slackness:  and  he  commands  his 
ministers  to  declare  to  his  people,  the  truths 
which  respect  their  present  sanctification  and 
progress  in  divine  life,  as  well  as  their  future  in- 
lieritance, that  they  may  be  excited  to  press  on- 
ward to  the  enjoyment  of  them.  At  his  command 
we  may  boldly  undertake  any  service,  and  need 
fear  no  enemies.  He  assigns  to  each  of  us  our 
present  and  our  future  portion:  yet  in  this  ap- 
pointment he  takes  into  the  account  that  diligence, 
vigilance,  and  faithfulness,  which  through  his 
grace  we  are  enabled  to  exercise:  and  as  the  in- 
dustrious husbandman  and  intrepid  warrior  are 
generally,  so  the  diligent,  watchful,  and  courage- 
ous Christian  is  always,  the  most  prosperous. 
"Having  therefore  food  and  raiment,  let  us  be 
therewith  content:"  and  may  our  wealth  be  laid 
up  in  the  land  of  promise  above,  whither  all  the 
tribes  of  the  redeemed  will  in  succession  shortly 
arrive,  and  receive  their  incorruptible  inherit- 
ance. {JVotes,  Matt.  6:19—21.  Col.  3:1—4.) 

NOTES. 
Chap.  XIX.  V.  1—9.  [Marg.  Ref.)  The  in- 
heritance of  the  tribe  of  Judah  was  found  to  be 
more  than  was  necessary,  or  than  properly  came 
to  tlieir  share;  a  portion  was  therefore  allotted  to 
the  tribe  of  Simeon,  taken  from  the  south-west 
part  of  it:  and  it  seems  that,  without  murmuring, 
Judah  renounced  his  claim,  at  the  instance  of 
Joshua,  and  of  those  who  had  been  nominated  to 
the  office  of  dividing  the  land.  {JVotes,  15:32. 
Gen.  49:5 — 7.  JVww.  26: 14.) — Sheba  was  the  same 
place  as  Beer-sheba,  or  a  suburb  of  that  city: 
otherwise  there  would  have  been  fourteen  cities. 

[671 


B.  C.  1444. 


JOSHUA. 


B.  C.  1444. 


16  This  is  the  inheritance  of  the  chil- 
dren of  Zebulun,  according  to  their  fami- 
lies, these  cities  with  their  villages. 

17  IF  And  the  fourth  lot  came  out  to 
Issachar,  for  the  children  of  Issachar,  ac- 
cording to  their  famihes. 

1 8  And  their  border  was  toward  ^  Jez- 
reel,  and  Chesulloth,  and  *  Shunem, 

19  And  Hapharaim,  and  Shihon,  and 
Anaharath, 

20  And  Rabbith,  and  Kishion,  and 
Abez, 

21  And  Remeth,  and  **  En-gannim,  and 
En-haddah,  and  Beth-pazzez; 

22  And  the  coast  reacheth  to  *=  Tabor, 
and  Shahazimah,  and  '^  Beth-shemesh, 
and  the  out-goings  of  their  border  were  at 
Jordan:  sixteen  cities  with  their  villages. 

23  This  is  the  inheritance  of  the  tribe 
of  the  children  of  Issachar,  according  to 
their  families,  the  cities  and  their  villages. 

24  H  And  the  fifth  lot  came  out  for  the 
tribe  of  the  children  of  Asher,  according 
to  their  families. 

25  And  their  border  was  ^  Helkath, 
and  Hali,  and  Beten,  and  ^  Achshaph, 

26  And  Alammelech,  and  Amad,  and 
s  Misheal;  and  reacheth  to  ^  Carmel  west- 
ward, and  to  Shihor-libnath, 

27  And  turneth  toward  the  sun-rising 
to  Beth-dagon,  and  reacheth  to  Zebulun, 
and  to  the  '  valley  of  Jiphthah-el  toward 
the  north  side  of  Beth-emek,  and  Neiel, 
and  goeth  out  to  ^  Cabul  on  the  left  hand; 

28  And  Hebron,  and  •Rehob,and  Ham- 
mon,  and  ■"  Kanah,erm  unto  °  great  Zidon 


z  I  Kinss  21:1,15,16.     2  Kings 

8:29.  9ri3,30.  Hos.  1:4,5. 
a  1  Sam.  2S:4.      1  Kings   1:3.  2: 

17,21.  2  Kings  4:8,12. 
b  21:29. 
c  12.     Judg.  4:6.     1  Chr.  6:77. 

Jer.  46:18. 
d38.  21:16.       1    Kings   4:9.     2 

Kings  14:11—13. 
e  2  Sam.  2:16. 


3 
f  11:1.  12:20. 
g  21:30.   1  Chr.  6:74.  Mashal. 
h  1  Kings  18:20.  Cant.  7:5.    Is. 
33.9.  35:2.  Jer.  46:18. 
i   14. 

k  1  Kings  9:13. 
1  See  on  30. 

m  John  2:1.11.  4:46.  Cana. 
n  11:8.  Judg.  1:31.  Is.  23:2,4,12. 


V.  10 — 16.  {JIarg.  Ref.)  Zebulun  was  younger 
than  Issachar;  yet  he  was  placed  next  before  him, 
both  in  the  prophecy  of  Jacob,  and  in  that  of 
Moses:  {Gen.  30:18—20.  49:13—15.  Deut.  33:18, 
19.)  and  his  inheritance  was  allotted  to  him  be- 
fore Issachar  had  his.  It  lay  to  the  north  of  Issa- 
char, near  to  the  lake  of  Gennesaret,  in  the  reg-ion 
of  Galilee. — There  were  twelve  principal  cities  in 
the  lot  of  this  tribe:  but  they  are  not  here  partic- 
ularly enumerated;  for  many  of  the  places  men- 
tioned were  merely  the  boundaries  of  the  lot  as- 
signed to  Zebulun.  The  Beth-lehem,  here  men- 
tioned, lay  at  a  great  distance  from  Beth-lehem- 
judah.    [jVote,  Jlic.  3:2.) 

V.  17 — 23.  The  inheritance  of  Issachar  lay  to 
the  south  of  Zebulun,  the  south-west  of  Naphtali, 
the  south-east  of  Asher,  and  the  north  of  Manas- 
seh;  and  reached  almost  from  Jordan  to  the  Med- 
iterranean: yet  the  lots  of  Manasseh  and  Asher 
are  supposed  to  have  met  on  the  sea-shore.  {,Mnrg. 
Ref.) — The  nature  of  the  case  is  sufficient  to 
satisfy  any  person,  upon  reflection,  that  these  ac- 
counts must  to  us  be  obscure,  and  particular  ex- 
planations of  them  in  great  measure  uncertain. 

V.  24—31.  {Marg.  Ref.)  The  inheritance  of 
672J 


29  And  then  the  coast  turneth  to  Ra- 
mah,  and  to  the  strong  city  *  Tyre,  and 
the  coast  turneth  to  Hosah;  and  the  out- 
goings thereof  are  at  the  sea,  from  the 
coast  to  °  Achzib: 

30  Ummah  also,  and  p  Aphek,  and 
1  Rehob:  twenty  and  two  cities  with  their 
villages. 

3 1  This  is  •■  the  inheritance  of  the  tribe 
of  the  children  of  Asher,  according  to 
their  families,  these  cities  with  their  vil- 
lages. 

32  IT  The  sixth  lot  came  out  to  the 
children  of  Naphtali,  even  for  the  chil- 
dren of  Naphtali  according  to  their  fam- 
ilies. 

33  And  their  coast  was  from  Heleph, 
from  Allon  to  ^  Zaanannim,  and  Adami, 
Nekeb,  and  Jabneel,  unto  Lakum;  and 
the  outgoings  thereof  were  at  Jordan: 

34  And  then  the  coast  ^  turneth  west- 
ward to  "  Asnoth-tabor,  and  goeth  out 
from  thence  to  Hukkok,  and  reacheth  to 
Zebulun  on  the  south  side,  and  reacheth 
to  Asher  on  the  west  side,  and  to  Judah 
upon  Jordan  toward  the  sun-rising. 

35  And  the  fenced  cities  are  Ziddim, 
Zer,  and  *  Hammath,  Rakkath,  and 
y  Chinnereth, 

36  And  Adamah,  and  Ramah,  and 
^  Hazor, 

37  And  *  Kedesh,  and  Edrei,  and  En- 
hazor, 

38  And  Iron,  and  Migdal-el,  Horem, 
and  Beth-anath,  and  ^  Beth-shemesh; 
nineteen  cities  with  their  villages. 


*  Heb.  Tzor.  2  Sam.  5:11.    Is. 

23:  Ez.  26:  27:  28: 
o  Gen.  33:5.    Judg.  1:31.    Mic. 

1:14. 
p  12:18.  13:4.      1  Sam.  4:1.       1 

Kings  20:30. 
q  28.  21:31.  Nnm.  13:21. 
r  Gen.  49:20.  Pent.  33:24,25. 
s  Judg.  4:11.   Zaanaim. 


t  Deut.  33:23; 

u  12,22. 

X  Gen.  10:18.     Num.  13:21.  34: 

8.   1  Kings  8:65.  Hamath. 
Y  11:2.  Chinneroth.  13:27.  Marie 

6:53.  Geiinesarit. 
z  11:1,10.  12:19. 
a  12:22.  20:7. 
b22. 


Asher  lay  in  the  most  northern  part  of  the  land; 
having  Issachar  on  the  south-east,  the  extremity 
of  Manasseh  on  the  south,  and  Zebulun  and  Naph- 
tali on  the  east. — It  seems  to  have  formed  an 
angle  almost  as  far  as  Zidon;  though  Tyre,  which 
is  more  to  the  south,  was  without  its  boundaries. — 
'Tyre,  though  not  so  old  as  Sidon,  yet  was  of  very 
'high  antiquity.  It  was  a  strong  city  in  the  time 
'of  Joshua;  it  is  called  -)n;  ^  ViDD  1*j7  "^^^  ^'^3" 
'of  the  fortress  of  Sor."  Josh.  19:29.  Interpreters, 
'raise  difficulties  in  regard  to  this  passage,  and 
'will  not  allow  it  to  have  been  so  ancient:  with 
'what  good  reason  I  do  not  see,  for  it  is  called  by 
'the  same  name,  "the  fortress  of  Sor,"  in  the  his- 
'tory  of  David;  (2  Sam.  24:7.)  and  the  circum- 
'stances  of  the  history  determine  the  place  to  be 
'the  very  same.'  Bp.  Lowlh  on  Is.  23:7.— Perhaps 
the  Canaanites  aided  by  the  Zidonians,  fortified 
Tyre,  when  first  expelled  by  Joshua.  [JSTotes,  10: 
20.  11:18.  /s.  23:4,0,7.  Ez.  2G:3— 6.)— Cabul  seems 
to  have  been  a  citt/,  and  therefore  distinct  from 
the  country  thus  called  by  Hiram  king  of  Tyre: 
but  it  was  in  the  same  neigViborhood,  and  probably 
had  its  name  for  a  similar  reason.  (1  Kings  9:13. 
marg.)— There  is  a  doubt,  whether  the  Kanah, 


B.   C.    1444. 


CHAPTER  XIX. 


B.  C.  1444. 


39  This  is  the  inheritance  of  the  tribe 
of  the  children  of  Naphtali,  according  to 
their  families,  the  cities  and  their  vil- 
lages. 

40  IT  Jlnd  the  seventh  lot  came  out  for 
the  tribe  of  the  children  of  Dan  accord- 
ing to  their  families. 

41  And  the  coast  of  their  inheritance 
was  *=  Zorah,  and  Eshtaol,  and  Irshe- 
mesh, 

42  And  ^  Shaalabbin,  and  ^  Ajalon,  and 
Jethlah, 

43  And  Elon,  and  ^  Thimnathah,  and 
s  Ekron, 

44  And  Eltekeh,  and  ^  Gibbethon,  and 
'  Baalath, 

45  And  Jehud,  and  Bene-berak,  and 
J  Gath-rimmon, 

46  And  Me-jarkon,  and  Rakkon,  with 
the  border  *  before  +  Japho. 

47  And  ^  the  coast  of  the  children  of 
Dan  went  out  too  little  for  them;  therefore 
the  children   of  Dan   went   up   to   fight 

c  13:33.  Zoreak.  Judg.  13:2,25      " ~     ' 


16:31.  13:2.   1  Chr.  2:33.  2Chr. 

11:10. 
d  Judg.  1:35.  Shaalbim. 
e  10.12.  21:24.    1  .Sam.  14:31. 
f  Gen.  33:12.  Judg.  14:1,2.  Tim- 

nath. 
g  15:45.    1  Sam.  5:10. 


h  21:23.   1  Kings  15:27.  16:15. 

i  1  Kings  9:18. 

j  21:24. 

*  Or,  over  ngainst. 

t  Or,  Joppa.    Jon.  1:3.    Acts  9: 

36,43.  10:8. 
k  Judg.  1:34,35.  18:1—29. 


here  mentioned,  be  the  same  place  where  Christ 
wrought  his  first  miracle,  or  another  city  of  the 
same  name  more  to  the  north. 

V.  32—39.  [JVarg.  Ref.)  The  inheritance  of 
Naphtali  lay  east  of  Asher;  but  it  did  not  extend 
quite  so  far  to  the  north.  It  bordered  on  Zebulun 
on  the  south  and  south-west,  and  reached  to  the 
lake  of  Gennesaret,  or  the  sea  of  Tiberias. — It  is 
not  eas}'  to  determine  what  is  meant  by  the  clause 
"■to  Judah  upon  Jordan  towards  the  sun-rising-;" 
(34J  for  the  lot  of  Naphtali  was  far  distant  from 
Jadah.  But  some  suppose,  that  it  communicated 
and  traded  with  Judah  by  Jordan,  tiiQ  eastern 
border  of  tlie  land. 

V.  40 — 48.    The  inheritance  of  Dan  lay  on  the 
north  and  north-west  of  Judah,  as  it  is  generally 
supposed;  being  taken,  in  part  at  least,  from  the  i 
country  at  first  allotted  to  that  tribe:  for  several  of , 
the  cities  here  mentioned  were  numbered  among  i 
those  of  Judah.  [Marg.  Ref.) — It  also  bordered' 
on  Benjamin  to  tlie  north-east,  on  Ephraim  to  the  j 
north,  and  on  Simeon  to  the  south.    The  countiy, 
possessed  by  the  Philistines,  seems  in  part  to  have  j 
belonged  to  the  inheritance  of  Dan:  and  the  clause 
rendered  "the  coast  of  Dan  went  out  too  little  for 
tliem,"  may  mean,  that  the  Danites  were  deprived 
of  their  country  by  the  ancient  inhabitants,  and 
therefore  had  not  a  sufficient  portion;  and  the  fol 
lowing  brief  account  of  a  transaction  afterwards  | 
more  fully  recorded,  was  added  to  complete  the 
description  of  the  inheritance  at  length  possessed 
by  this  tribe.     Probably  this  occurred  soon  after 
the  death  of  Joshua;  and  the  addition  to  the  nar- 
rative might  be  made  byPhinehas.  [Judg.  20:28. 
J^ofes,  Judg.  18:) 

V.  49, 50.  Joshua  waited  till  all  the  tribes  were 
settled,  before  he  required  any  provision  for  him- 
self.    It  is  probable,  that  the  Lord  had  command- 
ed the  Israelites  to  give  him  an  inheritance,  at 
the  time  when  he  gave  orders  about  Caleb:  ac- 1 
cordingly  he  desired  to  have  Timnath-serah,  which  I 
was  not  a  city  of  great  note,  nor  situated  in  the  j 
best  of  the  land:  but  it  lay  in  the  lot  of  his  own  I 
Vol.  I.  85 


!  against  Leshem,  and  took  it,  and  smote  it 
I  with  the  edge  of  the  sword,  and  possess- 
ed it,  and  dwelt  therein,  and  called  '  Le- 
shem, Dan,  after  the  name  of  Dan  their 
father. 

48  This  is  the  inheritance  of  the  tribe 
of  the  children  of  Dan  according  to  their 
families,  these  cities  with  their  villages. 

49  IF  When  they  had  made  an  end  of 
dividing  the  land  for  inheritance  by  their 
coasts,  the  children  of  Israel  ™  gave  an 
inheritance  to  Joshua  the  son  of  Nun 
among  them: 

50  According  to  the  word  of  the  Lord, 
they  gave  him  the  city  which  he  asked, 
even  "  Timnath-serah  in  mount  Ephraim: 
and  he  built  the  city,  and  dwelt  therein. 

51  °  These  are  the  inheritances  which 
Eleazar  the  priest,  and  Joshua  the  son  of 
Nun,  and  the  heads  of  the  fathers  of  the 
tribes  of  the  children  of  Israel,  divided 
for  an  inheritance  by  lot,  p  in  Shiloh  be- 
fore the  Lord,  at  the  door  of  the  taberna- 
cle of  the  congregation.  So  they  made 
an  end  of  dividing  the  country. 


1  Judg.  18:7,27,29 
m  Kz.  45:7,8. 
n  24:30.    Judg.  2:9. 
heres.   1  Chr.  7:24. 


Laish. 
Timnath- 


ol4:l.     Num.  34:17— 29.      Vs. 

47:3,4.       Matt.    20:23.    25:34. 

John  14:2,3.  17:2.    Heb.  4:8,9. 
p  18:1. 


tribe,  and  not  far  from  Shiloh  where  the  ark  of 
God  was  placed.  Thus  he  closed  all  his  great 
and  memorable  services,  by  an  example  of  mod- 
eration, equity,  piety,  and  industry  in  rebuilding 
the  city  assigned  him,  which  does  "great  honor  to 
his  character. — It  does  not  appear  that  Joshua 
left  any  posterity. 

PRACTICAL  OBSERVATIONS. 

If  the  true  believer  have  entered  into  engage- 
ments, which  are  likely  to  prove  injurious  to  him, 
he  will  not  retract,  nor  disappoint  those  who  con- 
fide in  him:  but  if  he  have  obtained  an  undue  ad- 
vantage in  any  contract,  he  will  recede  from  it 
without  murmuring,  in  compliance  with  the  requi- 
sitions of  equity  and  kindness.  For  "love  seeketh 
not  her  own,"  and  "doth  not  behave  unseemlv." 
[J^ote,  1  Cor.  13:4— 7.)— They  are  most  favored 
in  Providence,  who  are  placed  nearest  to  the 
sanctuary,  and  have  most  advantages,  and  the 
fewest  hindrances,  to  the  salvation  of  their  souls; 
though  they  do  not  possess  worldly  influence  or 
distinctions:  and,  as  far  as  we  have  the  choice 
referred  to  us,  we  should  always  decide  bv  this 
rule.  But  a  sovereign  God  dispenses  his  favors 
as  he  pleases;  and  one  man  has  his  habitation  as- 
signed him  in  "the  valley  of  vision,"  and  another 
iiis  "in  the  very  region  of  the  shadow  of  death;" 
"according  to  the  good  pleasure  of  his  will." — 
Disinterestedness  and  an  unassuming  deportment 
shed  a  peculiar  lustre  upon  eminent  characters: 
and  they,  who  labor  most  to  do  good  to  others, 
will  be  indifferent  about  their  own  worldly  inter- 
ests, and  willing  to  forego  all  things,  rather  than 
preclude  themselves  from  the  sweet  pleasure  of 
communicating  felicity.  An  inlieritance  in  the 
Canaan  above  they  must  and  do  covet;  but  it  will 
be  soon  enough  to  enter  upon  that,  when  tliey 
have  done  all  the  service  to  their  bretliren,  of 
which  they  are  capable;  nor  can  any  thing  more 
effectually  assure  them  of  their  title  to  it  than 
laying  themselves  out  properly  to  bring  others  to 
desire,  to  seek,  and  to  obtain  possession  of  it. 

[673 


B.  C.  1444. 


JOSHUA. 


B.  C.  1444. 


CHAP.  XX. 

God  commands  Joshua  to  appoint  the  cities  of  refuge,  1 — 6. 
Their  names  and  situation,  7 — 9. 

THE  Lord  also  *  spake  unto  Joshua, 
saying, 

2  Speak  to  the  children  of  Israel,  say- 
ing, ^  Appoint  out  for  you  cities  of  refuge, 
whereof  1  spake  unto  you  by  the  hand  of 
Moses: 

3  That  the  slayer  that  killeth  any  per- 
son unawares  and  unwittingly  may  flee 
thither:  and  they  shall  be  "  your  refuge 
from  the  avenger  of  blood. 

4  And  when  he  that  doth  flee  unto  one 
of  those  cities,  shall  stand  ^  at  the  entering 
of  the  gate  of  the  city,  and  shall  declare 
his  cause  in  the  ears  of  the  elders  of  that 
city;  they  shall  ®  take  him  into  the  city 
unto  them,  and  give  him  a  place,  that  he 
may  dwell  among  them. 

5  And  if  the  avenger  of  blood  pursue 
after  him,  then  they  shall  not  deliver  the 
slayer  up  into  his  hand;  because  he  smote 
his  neighbor  unwittingly,  and  hated  him 
not  beforetime. 

6  And  he  shall  dwell  in  that  city,  ^  un- 


a5:U.  6:2.  7:10.  13:1—7. 

b  F.x.  21:13,14.   Num.  35:6,11— 

14.      Deut.  4:41 — 43.  19:i— 13. 

Rom.  8:1,33,34.    Heb.  6:18,19. 
c  Num.  35:15— 24. 


d  Ruth  4:1.  Job  5:4.  29:7.    Jer. 

38:7. 
e  Ps.  26:9. 
f  Num.  35:12,24,25.  Heb.  9:26. 


LN'ote,  Phil.  1:21— 26.)— But  Jesus  has  far  out- 
done all  others,  in  this  and  in  every  other  respect. 
"Thoug-h  he  was  rich,  yet  for  our  sakes  he  became 
poor,  that  we,  through  his  poverty,  might  be  rich." 
He  would  not  enter  upon  his  inheritance,  till  by 
bis  obedience  unto  death,  he  had  secured  the 
eternal  inheritance  for  all  his  people!  nor  will  he 
account  his  own  glory  completed,  until  every 
ransomed  sinner  is  put  in  possession  of  his  heaven- 
ly rest. 

NOTES. 

Chap.  XX.  V.  1 — 6.  As  soon  as  the  tribes  of 
Israel  had  received  their  promised  inheritance, 
they  were  reminded  to  separate  the  cities  of 
refuge;  the  use  and  typical  meaning  of  which  have 
already  been  explained.  [JVotes,  Ex.  21:12 — 14. 
jVwwi.  3.5:11—34.  Deut.  19:2— 10.)— When  the 
man-slayer  arrived  at  the  city  of  refuge,  he  passed 
a  kind  of  trial,  before  he  was  taken  under  the 
protection  of  the  elders;  who,  it  seems,  were  al- 
lowed to  exclude  or  apprehend  him,  if  he  were 
adjudged  a  wilful  murderer.  And  afterwards  he 
must  stand  in  judgment  before  the  congregation, 
or  the  magistrates;  and  if  then  condemned,  he  was 
to  be  delivei-ed  to  the  avenger  of  blood.  (9)  This 
would  prevent  those  abuses,  which  were  general- 
ly made  of  sanctuaries  among  other  nations,  in 
which  the  most  atrocious  criminals  found  protec- 
tion.— Few  or  none  of  those  actions,  which  human 
laws  puiiish  capitally,  can  be  done  entirely  with- 
out intention,  except  depriving  a  man  of  his  life, 
which  may  be  purely  accidental,  and  not  in  the 
least  criminal;  and  the  avenger  had  no  power,  ex- 
cept against  the  man-slayer:  so  that  the  cities  of 
refuge  were  appointed  in  this  case  alone. 

V.  7 — 9.  All  these  cities  were  afterwards  as- 
signed to  the  priests  and  Levites;  (21:11, 13,21,27, 
32,3t,38.)  and  they  were  most  conveniently  situ- 
ated on  each  side  of  Jordan,  and  in  all  the  differ- 
ent parts  of  the  land. — As  this  institution  was  an 
674] 


til  he  stand  before  the  congregation  for 
judgment,  and  until  the  death  of  the  high 
priest  that  shall  be  in  those  days:  then 
shall  the  slayer  return,  and  come  unto  his 
own  city,  and  unto  his  own  house,  unto 
the  city  from  whence  he  fled. 

7  IT  And  they  *  appointed  ^  Kedesh  in 
Galilee  in  mount  Naphtali,  and  ^  Shechem 
in  mount  Ephraim,  and  '  Kirjath-arba, 
(which  is  Hebron,)  in  the  ^  mountain  of 
Judah. 

8  And  on  the  other  side  Jordan,  by 
Jericho  eastward,  they  assigned  *  Bezer 
in  the  wilderness  upon  the  plain  out  of 
the  tribe  of  Reuben,  and  ""  Ramoth  in 
Gilead  out  of  the  tribe  of  Gad,  and  °  Go- 
lan in  Bashan  out  of  the  tribe  of  Manas- 
seh. 

9  These  were  °  the  cities  appointed  for 
all  the  children  of  Israel,  and  for  the 
stranger  that  sojourneth  among  them,  that 
whosoever  killeth  any  person  at  unawares 
might  flee  thither,  and  not  die  oy  the 
hand  of  the  avenger  of  blood,  p  until  he 
stood  before  the  congregation. 


*  Heb.  sanctified. 

78. 

g  21:32.   1  Chr.  6:76. 

m  21:38.    1  Kings -:S:3.    1  Chr 

h  21:21.  Gen.  33:18,19.    2  Chr. 

6:80. 

10:1. 

n  21:27. 

i   14:15.  21:11,13. 

0  Num.  35: 15. 

k  Luke  1:39. 

p  Sec  on  4,6. 

1  21:36.    Deut.  4:43.     1  Chr.  6: 

evident  type  of  the  sinner's  refuge  from  the  de- 
served wrath  of  God,  the  signification  of  the 
names  of  these  cities  has  been  noticed  by  some 
expositors,  with  reference  to  the  person,  charac- 
ter, offices,  and  love  of  Christ.  "Kedesh"  signi- 
fies kofi/;  and  Jesus,  the  Holy  One  of  God,  is 
"made  sanctification  to  us:"  "Shechem,"  a  shoul- 
der; "and  the  government  is  upon  his  shoulder.''^ 
"Hebron,"  fellowship;  and  through  him  sinners 
have  fellowship  with  God:  "Bezer,"  a  strong- 
hold; and  "he  is  a  strong-hold  to  those  who  trust 
in  him:"  "Ramoth,"  exaltations;  and  "he  is  exalted 
to  be  a  Prince  and  Savior:"  and  "Golan,"  exulta- 
tion., ov  joy;  and  in  him  all  believers  are  justified 
and  glory,  or  rejoice. 

PRACTICAL  OBSERVATIONS. 

We  have  cause  to  be  thankful,  that  we  have 
been  preserved  from  the  murderer's  sword;  and 
if  we  ourselves  have  not  committed  murder:  for 
the  violent  passions  of  the  human  heart,  instigated 
by  Satan's  temptations,  naturally  terminate  in 
that  horrid  crime,  if  God  withdraw  his  restrain- 
ing hand.  Nay,  we  owe  it  to  His  goodness,  that 
we  have  not  been  deprived  of  life  by  another, 
even  contrary  to  his  intention;  and  if  we  have 
been  preserved  from  the  great  calamity,  of  being 
the  unwilling  cause  of  death,  even  to  our  beloved 
friends  and  reladons.  The  subject  before  us  also 
warns  us  to  pray,  that  we  may  be  kept  from  sins 
and  calamities  of  this  distressing  nature;  and  be 
made  ready,  if  without  warning  we  should  be 
called  into  eternity. — No  sanctuary  should  pro- 
tect the  wilful  murderer,  and  no  favor  should  on 
any  account  be  shewn  him:  and  no  protection, 
assistance,  or  kindness  can  be  too  great,  to  be  ex- 
tended to  the  unfortunate  man-slayer. — But  let 
us  again  take  occasion  to  bless  our  God  for  that 
Refuge,  which  he  has  prepared  in  his  Son,  for  our 
guilty,  perishing  souls.  They  who  flee  to  him  by 
true  and  living  faitli,  will  be  secured  from  all  con- 


B.  C.   1444. 


CHAPTER  XXI. 


B.  C.  1444. 


CHAP.  XXI. 

The  LeviteB  require  their  cities,  1,  2.  Forty-eight  from  the 
other  tribes  are  given  them,  3 — 8.  The  cities  of  the  priests, 
9 — 19:  of  the  other  Kohathites,  20 — 26:  of  the  Gershonites,  27 
— 33:  of  the  Merarites,  34 — 42.  An  acknowledgment,  that  the 
promise  of  God  to  Isra,el  was  fulfilled. 

THEN  came  near  *  the  heads  of  the 
fathers  of  the  Levites  unto  "^  Elea- 
zar  the  priest,  and  unto  Joshua  the  son  of 
Nun,  and  unto  the  heads  of  the  fathers  of 
the  tribes  of  the  children  of  Israel; 

2  And  they  spake  unto  them  at  '^  Shi- 
loh  in  the  land  of  Canaan,  saying,  **  The 
Lord  commanded  by  the  hand  of  Moses, 
to  give  us  cities  to  dwell  in,  with  the  sub- 
urbs thereof  for  our  cattle. 

3  And  the  children  of  Israel  gave  ®  unto 
the  Levites  out  of  their  inheritance,  at  the 
commandment  of  the  Lord,  these  cities 
and  their  suburbs. 

4  And  the  lot  came  out  for  the  families 
of  the  Kohathites:  and  ^  the  children  of 
Aaron  the  priest,  which  were  of  the  Le- 
vites, had  by  lot  out  of  the  tribe  of  Ju- 
dah,  and  out  of  the  tribe  of  Simeon,  and 
out  of  the  tribe  of  Benjamin,  thirteen  cit- 
ies. 

5  And  s  the  rest  of  the  children  of  Ko- 
hath  had  by  lot  out  of  the  families  of  the 
tribe  of  Ephraim,  and  out  of  the  tribe  of 
Dan,  and  out  of  the  half-tribe  of  Manas- 
seh,  ten  cities. 


a  19:51.  Ex.  6:14,25. 

b  14:1.  17:4.  Num.  34:17—29. 

c  See  on  18:1. 

d  Num.  35:2—8.    Ez.  48:9—18. 

Matt.  10:10.  Gal.  6:6.    1  Tim. 

5:17,18. 


e  Gen.  49:7.      Deut.  33:8—10. 

1  Chr.  6:54—81. 
f  8—19.   1  Chr.  6:54—60. 
g20— 26.   Gen.  46:11.   Ex.  6:16 

—25.    Num.  3:27.   1  Chr.  6:18, 

19,61,66—70. 


demnation;  yea,  though  they  have  committed  the 
most  atrocious  crimes,  not  even  excepting  the 
worst  of  murders:  [J^otes,  Acts  26:9 — 11.  1  Tim. 
1:12 — 16.)  nor  will  any  protection,  instruction, 
sanctification,  fellowship  with  God,  or  joy  in  him, 
be  withheld  from  them.  His  power  and  presence 
will  be  their  strong  tower  against  all  their  ene- 
mies: nor  will  the  exalted  Savior  fail,  in  conse- 
quence of  his  own  death,  to  restore  all  of  them  to 
their  forfeited  inheritance;  nay,  to  exalt  them  to 
share  his  glory,  in  the  presence  of  "his  Father 
and  their  Father,  of  his  God  and  their  God."  To 
him  let  sinners  flee,  before  the  sword  of  vengeance 
overtake  them;  for  he  is  ever  near,  and  be  hath 
said,  "Him  thatcometh  unto  me,  I  will  in  nowise 
cast  out."  In  him  let  believers  abide,  hope,  and 
rejoice;  and  may  we  all  love,  obey,  and  imitate 
him,  more  and  more.     (JVb<e,  Hd).  6:16 — 20.) 

NOTES. 
Chap.  XXI.  V.  1,2.  The  Levites  had  waited, 
till  all  the  other  tribes  were  provided  for  and  were 
about  to  separate,  before  they  preferred  their 
claim.  They  had  received  no  inheritance  of  land 
among  their  brethren;  and  they  were  therefore 
as  justly  entitled  to  the  tithes,  first-fruits,  and  holy 
things,  and  to  forty-eight  cities  with  their  suburbs 
for  their  habitation,  as  the  other  Israelites  were 
to  their  lands.  (JVo<e,  JV«m.  35:2 — 8.)  The  cities, 
however,  were  made  conducive  to  the  common 
benefit  of  the  nation;  as  the  Levites  were  thus 
dispersed  in  every  part,  to  instruct  and  edify  the 
peo}ile  by  their  doctrine  and  example;  and  also  as 
watchmen,  to  restrain  idolatry,  and  to  provide  for 


6  And  the  children  of  ^  Gershon  had 
by  lot  out  of  the  families  of  the  tribe  of 
Issachar,  and  out  of  the  tribe  of  Asher, 
and  out  of  the  tribe  of  Naphtali,  and  out 
of  the  half-tribe  of  Manasseh  in  Bashan, 
thirteen  cities. 

7  The  children  of  '  Merari,  by  their 
families,  had  out  of  the  tribe  of  Reuben, 
and  out  of  the  tribe  of  Gad,  and  out  of 
the  tribe  of  Zebulun,  twelve  cities. 

8  And  the  children  of  Israel  gave  J  by 
lot  unto  the  Levites  these  cities  with  their 
suburbs,  ^  as  the  Lord  commanded  by  the 
hand  of  Moses. 

9  TT  And  they  gave  out  of  the  tribe  of 
the  children  of  Judah,  and  out  of  the  tribe 
of  the  children  of  Simeon,  '  these  cities 
which  are  here  *  mentioned  by  name; 

10  Which  ™  the  children  of  Aaron, 
being  of  the  families  of  the  Kohathites, 
who  were  of  the  children  of  Levi,  had:  for 
theirs  was  the  first  lot. 

1 1  And  they  gave  them  t  the  city  of 
Arba,  the  father  of  Anak,  (which  city 
°  is  Hebron,)  in  the  hiW-country  pf  Ju- 
dah, with  the  suburbs  thereof  round  about 
it. 

12  But  °  the  fields  of  the  city,  and  the 
villages  thereof,  gave  they  to  Caleb  the 
son  of  Jephunneh,  for  his  possession. 


h  27—33.  Ex.  6:16,17.  Num.  3: 
21,22.   1  Chr.  6:62,71—76. 

i  34—40.  Ex.  6:19.  Num.  3:20. 
1  Chr.  6:63,77—81. 

j  18:6.  Num.  33:54.  35:3.  Prov. 
16:33.   18:18. 

k  Num.  35:2. 

1  13—18.   1  Chr.  6:65. 


*  Heb.  called, 

m  .See  on  4 Ex.  6:18,20—26. 

Num.  3.2 — 4,19,27.  4:2. 
t  Or,  Kirjath-arba.  15:13,14,54. 

Gen.  23:2.  35:27.    Judg.  1:10. 
n2  Sam.   2:1—3.   5:1—5.   15:7. 

Luke  1:39. 
o  14:13—15.   1  Chr.  6:55—57. 


the  punishment  of  those  who  were  notoriously 
guilty  of  it:  and  as  it  was  their  interest,  as  well  as 
duty,  to  retain  the  people  in  the  worship  of  Jeho- 
vah alone,  this  was  a  very  suitable  expedient.  It 
is  probable,  from  the  subsequent  history,  that  oth- 
ers lived  in  these  cities  besides  the  Levites,  as 
their  tenants,  for  the  advantage  of  their  instruc- 
tions, or  to  carry  on  trades.  Thus  the  Levites 
were  plentifully  provided  for,  as  long  as  the  peo- 
ple adhered  to  the  worship  of  God,  and  respected 
his  commandments;  but  liable  to  be  deprived  of 
their  provision,  if  the  people  apostatized.  {J^otCy 
2  Chr.  11:13—17.) 

V.  3 — 5.  When  the  proper  number  of  cities 
had  been  given  by  the  several  tribes,  the  famihes 
of  the  Levites  cast  lots  for  them:  and  the  first  lot 
fell  to  that  of  Aaron,  not  in  the  neighborhood  of 
Shiloh,  where  the  ark  was  then  placed,  but  in  that 
of  Jerusalem,  where  the  temple  was  built  above 
four  hundred  years  afterwards.  (JVb/e,  1  Kings 
6:1.) — The  rest  of  the  Kohathites  also  had  their 
cities  not  far  from  their  brethren.  (9 — 26.) — The 
family  of  Aaron  could  not  at  this  time  be  very  nu- 
merous, though  it  had  greatly  increased  since  his 
appointment  to  the  priesthood;  yet  thirteen  cities 
were  allotted  to  it  as  a  patrimony,  in  the  divine 
foreknowledge  of  its  future  enlargement:  for  we 
have  reason  to  think,  that  no  other  family  increas- 
ed so  much  in  proportion,  after  Israel's  departure 
from  Egypt,  as  that  of  Aaron. 

V.  6—8.     J\Iarg.  Ref. 

V.  11,  12.  Either  the  city  was  not  included 
with  the  territory  of  Hebron,  in  the  grant  made 
to  Caleb;  or,  as  it  is  more  probable,  he  willingly 

[675 


fi.  C.   1444. 


JOSHUA. 


B.  C.  1444. 


13  Thus  they  gave  to  the  children  of 
Aaron  the  priest,  Hebron  with  her  sub- 
urbs, to  be  Pa  city  of  refuge  for  the 
slayer,  and  ^  Libnah  with  her  suburbs, 

1 4  And  ■■  Jattir  with  her  suburbs,  and 
'  Eshtemoa  with  her  suburbs, 

1 5  And  ^  Holon  with  her  suburbs,  and 
"  Debir  with  her  suburbs, 

16  And  ^  Ain  with  her  suburbs,  and 
y  Juttah  with  her  suburbs,  and  ^  Beth-she- 
mesh  with  her  suburbs:  nine  cities  out  of 
those  two  tribes. 

17  And  out  of  the  tribe  of  Benjamin, 
*  Gibeon  with  her  suburbs,  ^  Geba  with 
her  suburbs, 

1 8  '^  Anathoth  with  her  suburbs,  and 
**  Almon  with  her  suburbs,  four  cities. 

19  All  the  cities  of  the  children  of  Aa- 
ron, the  priests,  were  thirteen  cities  with 
their  suburbs. 

20  IT  And  ''the  families  of  the  children 
of  Kohath,  the  Levites  which  remained  of 
the  children  of  Kohath,  even  they  had 
the  cities  of  their  lot  out  of  the  tribe  of 
Ephraim. 

21  For  they  gave  them  *'  Shechem  with 
her  suburbs  in  mount  Ephraim,  to  be  a 
city  of  refuge  for  the  slayer;  and  ^  Ge- 
zer  with  her  suburbs. 

22  And  Kibzaim  with  her  suburbs, 
and  ^  Beth-horon  with  her  suburbs:  four 
cities. 

23  And  out  of  the  tribe  of  Dan,  '  Elte- 
keh  with  her  suburbs,  Gibbethon  with  her 
suburbs, 

24  ^  Aijalon  with  her  suburbs,  Gath- 
rimmon  with  her  suburbs:  four  cities. 

25  And  out  of  the  half-tribe  of  Manas- 
seh,  '  Taanach  with  her  suburbs,  and 
Gath-rimmon  with  her  suburbs:  two  cit- 


ies. 


26  All  the  cities  were  ten,  with  their 
suburbs,  for  the  families  of  the  children 
of  Kohath  that  remained. 


p  20:7.  Num.  35:6. 

q  10:29.  15:42.   1  Chr.  6:57.    Is. 

37:8. 
r  15:43.   1  Sam.  30:27,28. 
s  15:50.  Eshtetnoth. 

1  Chr.  6:58.  Hilen. 

15:49. 

1  Chr.  6:59.   Aahan. 


t  15:51. 
u  12:13. 
X  15:42. 
y  15:55. 
e  15:10. 

6:59. 
a  9:3.  18:25.  1  Chr.  6:60. 
b  18:24.   Geba. 


1  Sam.  6:9,12.    1  Chr. 


c  1  Kings  2:26.    It.  10:30.    Jer. 

1:1. 
d  1  Chr.  6:60.  JiUmtth. 
e  5.   1  Chr.  6:66. 
f  20:7.     Gen.  33:19.    Judg.  9:1. 

1  Kings  12:1. 
g  16:10.      1  Kings  9:15— 17.     1 

Chr.  6:67. 
h  16:3,5.  18:13,14.   1  Chr.  6:68. 
i   19:44,45. 
k  10:12.  19:42.  Mjalon 

6:69. 
1  17:11.  Judg.  5:19. 


IChr. 


gaye  it  to  the  priests,  that  he  might  set  an  exam- 
ple to  his  brethren  of  cheerfully  contributin>^  to 
the  maintenance  of  relij^ion.     (JVbte,  14:6 — 15.) 

V.   13—24.     Marg.  Ref. 

V.  25.  Aner  and  Bileam  are  mentioned  in 
Chronicles,  instead  of  Taanach  and  Gath-rimmon. 
(I  Chr.  6:70.) — Either  the  cities  had  at  this  time 
different  names,  or  afterwards  their  names  were 
chang-ed;  or  the  Levites,  being  by  some  means  dis- 
possessed of  the  cities  first  assigned  them,  receiv- 
ed others  from  their  brethren. — A  careful  exam- 
676] 


27  IT  And  unto  the  children  of  Ger- 
shon,  of  the  families  of  the  Levites,  out  of 
the  other  half-tribe  of  Manasseh,  theij  gave 
™  Golan  in  Bashan  with  her  suburbs,  to 
be  a  city  of  refuge  for  the  slayer;  and 
Beeshterah  with  her  suburbs:   two  cities. 

28  And  out  of  the  tribe  of  Issachar, 
Kishon  with  her  suburbs,  "  Dabareh  with 
her  suburbs, 

29  °  Jarmuth  with  her  suburbs,  En-gan- 
nim  with  her  suburbs:  four  cities. 

30  And  out  of  the  tribe  of  Asher,  p  Mi- 
shal  with  her  suburbs,  Abdon  with  her 
suburbs, 

31  Helkath  with  her  suburbs,  and  Re- 
hob  with  her  suburbs:   four  cities. 

32  And  out  of  the  tribe  of  Naphtali, 
'^  Kedesh  in  Galilee  with  her  suburbs,  to 
be  a  city  of  refuge  for  the  slayer;  and 
■■  Hammoth-dor  with  her  suburbs,  and 
Kartan  with  her  suburbs:  three  cities. 

33  All  the  cities  of  the  Gershonites, 
according  to  their  families,  were  thirteen 
cities  with  their  suburbs. 

34  H  And  unto  the  families  of  the  chil- 
dren of  Merari,  the  rest  of  the  Levites, 
out  of  the  tribe  of  Zebulun,  ^Jokneam 
with  her  suburbs,  and  Kartah  with  her 
suburbs, 

35  Dimnah  with  her  suburbs,  Nahalal 
with  her  suburbs:  four  cities. 

36  And  out  of  the  tribe  of  Reuben, 
^  Bezer  with  her  suburbs,  and  "  Jahazah 
with  her  suburbs, 

37  Kedemoth  with  her  suburbs,  and 
Mephaath  with  her  suburbs:  four  cities. 

38  And  out  of  the  tribe  of  Gad,   ^  Ra- 
moth  in  Gilead  with   her  suburbs,  to  be  a 
city  of  refuge  for  the  slayer;  and  ^  Maha 
naim  with  her  suburbs, 

39  ^  Heshbon  with  her  suburbs,  *  Ja- 
zer  with  her  suburbs:  four  cities  in  all. 

40  So  all  the  cities  for  the  children  of 
Merari,  by  their  families,  which  were  re- 
maining of-  the  families  of  the  Levites, 
were  by  their  lot,  twelve  cities. 


m20:8.  Deut.  1:4.  4:43.     1  Chr. 

6:71. 
n  19:12.  1  Chr.  6:72,73. 
o  10:3,23.  12:11. 
p  19:25—28.     Misheal.     I  Chr. 

6:74,75.  Mashal. 
q  19:37.  20:7.    1  Chr.  6:76. 
r  19:35.  Hammalk. 
s   12:23.  19:11,15. 
t  20:8.   Deut.  4:43.  1  Chr.  6:78, 


79.   Jahzah. 
u  13:18.  Num.  21:23. 
X  20:8.   1  Kings  -22:3.     I  Chr.  6: 

80. 
y  Gen.  32:2.     2  Sam.  1724   19: 

32. 
z  13:17,21.  Num.  21:26— 30.  32: 

37.   1  Chr.  6  81. 
a  Num.  32:1,3,35.    Jaaztr.    Is. 

16:8,9.  Jer.  48:32. 


ination  of  the  marginal  references  will  discover 
several  other  variations  of  this  kind,  which  may 
be  accounted  for  in  the  same  manner.  (1  Chr.  G* 
54—81.) 

V.  27—33.     Marg.  Ref. 

V.  34,  35.  Only  two  are  mentioned  in  Chron- 
icles, and  they  have  different  names.  (^1  Chr.  6:77.) 
Probably  the  Levites  had  been  deprived  of  those 
allotted  to  them  at  first,  and  had  afterwards  two 
others  given  tliem  in  their  stead, 

V.  36—40.     Jilarg.  Ref. 


B.  C.   1444. 


CHAPTER  XXII. 


B.  C.  1444. 


41  All  the  cities  of  the  Levites,  ^  with- 
in the  possession  of  the  children  of  Israel, 
were  forty  and  eight  cities  with  their  sub- 
urbs. 

42  These  cities  were  every  one  with 
their  suburbs  round  about  them;  thus  were 
all  these  cities. 

43  IF  And  the  Lord  "^gave  unto  Israel 
all  the  land  which  he  sware  to  give  unto 
their  fathers:  and  they  possessed  it,  and 
dwelt  therein. 

44  And  ^  the  Lord  gave  them  rest 
round  about,  according  to  all  that  he 
sware  unto  their  fathers:  and  there  stood 
not  a  man  of  all  their  enemies  before 
them;  the  Lord  delivered  all  their  ene- 
mies into  their  hand. 

45  There    ®  failed  not    ought   of  any 


b  Gen.  49:7.  Num.  35:1—8. 
Deut.  83:10. 

c  Gen.  12:7.  13:15.  15:18—21. 
26:3,4.  28:4,13,14.  Kx.  3:8.  23: 
27—31.   Ps.  44:3.  106:42—45. 


d  1:15.  11:23.  22:4,9.  Deut.  7: 
22,23.  31:3—5.   Heb.  4:9. 

e  23:14,15.  Num.  23:19.  1  Kings 
8:56.  1  Cor.  1:9.  1  Thes.  5:24. 
Tit.  1:2.  Heb.  6:18. 


V.  41,  42.  'So  God  ordered  by  Moses,  JVum. 
'35:7.  And  it  is  a  demonstration,  that  Moses  was 
'divinely  inspired,  to  make  such  an  appointment; 
'before  they  knew  whether,  without  straitening' 
'the  other  tribes,  they  could  afford  so  manj'  cities 
'to  the  Levites.'  Bp.  Patrick. 

V.  43 — 45.  Thisacknowledgmentof  the  faith- 
fulness of  God  to  his  promises,  was  a  very  becom- 
ing- conclusion  to  the  history  of  the  conquest  and 
division  of  the  land.  For  wise  and  gracious  rea- 
sons, some  of  the  Canaanites  were  permitted  to 
continue  among  the  Israelites;  but  at  this  time 
they  gave  them  no  molestation:  nor  would  they 
have  ever  made  head  against  them,  but  on  the 
contrary  they  would  soon  have  been  exterminat- 
e;1,  had  not  the  people  provoked  the  Lord  to  em- 
ploy them  for  chastisement,  as  we  shall  read  in 
the  subsequent  history.  When,  however,  the 
several  tribes  and  families  had  settled  in  their  es- 
tates, and  cultivated  them  without  disturbance; 
every  particular  of  the  Lord's  promises,  on  that 
head,  had  been  punctually  fulfilled. 

PRACTICAL  OBSERVATIONS. 

The  maintenance  of  the  ministers  of  religion 
should  be  considered,  as  required  by  the  com- 
mand of  God,  and  not  as  a  matter  of  mere  choice 
or  discretion.  They  "who  labor  in  the  word  and 
doctrine,"  have  as  good  a  title  to  a  comfortable 
support,  as  other  men  have  to  their  estates;  and 
on  some  occasions  must  be  allowed,  without  cen- 
sure, to  assert  their  claim  against  such  as  would 
defraud  them:  but  this  should  always  be  done  with 
evident  reluctance  as  a  matter  of  necessity;  and 
with  a  willingness  to  refer  themselves  to  the  ar- 
bitration of  impartial  persons.  And,  in  ordinary 
cases,  it  more  accords  to  the  examples  of  the  New 
Testament,  when  they  choose  to  "suffer  all  things," 
rather  than  to  take  any  steps  which  may  impede 
the  success  of  their  labors.  Yet  this  excellent 
spirit  in  faithful  ministers,  is  so  far  from  excusing 
those  who  defraud  them,  that  it  greatly  aggravates 
their  sin. — It  is  very  desirable  that  all  the  tem- 
poral concerns,  relating  to  this  sacred  function, 
should  be  amicably  settled,  and  arranged  in  such 
a  manner,  as  to  subserve  its  grand  object;  to  oc- 
casion to  the  clergy  as  few  avocations,  tempta- 
tions, or  discouragements  as  maybe;  and  to  afford 
them  every  advantage  of  access  to  the  people; 
that  they  may  exhort,  instruct,  and  reprove  them, 
without  falling  under  their  contempt,  or  dreading 


good  thing  which  the  Lord  had  spoken 
unto  the  house  of  Israel;  all  came  to  pass. 

CHAP.  XXII. 

Joshua  dismisses  Reuben,  Gad,  and  Manasseh,  with  his  commen- 
dation, counsel,  and  blessing;  and  with  a  large  booty,  1—9. 
They  build  an  altar  of  testimony  near  Jordan;  at  which  the 
other  tribes  are  offended,  prepare  for  war,  and  send  to  expos- 
tulate with  them,  10 — 20.  They  explain  and  vindicate  their 
conduct,  to  the  satisfaction  of  their  brethren,  21 — 33.  The 
name  of  the  altar,  or  the  inscription  on  it,  34. 

THEN  » Joshua  called  the  Reuben- 
ites,  and  the  Gadites,  and  the  half- 
tribe  of  Manasseh, 

2  And  said  unto  them,  ^  Ye  have  kept 
all  that  Moses  the  servant  of  the  Lord 
commanded  you,  and  have  "^  obeyed  my 
voice  in  all  that  I  commanded  you: 

3  Ye  ^  have  not  left  your  brethren 
these  many  days  unto  this  day,  but  have 
kept  the  charge  of  the  commandment  of 
the  Lord  your  God. 


a  .S'ee  on  Num.  32: 18—33.  Deut. 

29:7,8. 
b  Num.  32:20—29.     Deut.  3:13 


—20. 

c  1:12—18. 
d  Phil.  1:23-27. 


their  displeasure. — As  on  this  extraordinary  occa- 
sion, the  cities  of  the  priests  and  Levites  were  as- 
signed them  immediately  by  God  himself,  through 
the  casting  of  lots;  so,  in  ordinary  cases,  every 
one  should  consider  his  station  as  determined  by 
divine  Providence,  and  should  cheerfully  continue 
to  perform  the  duties  of  it,  though  he  seem  to 
have  more  discouragements  and  inconveniences 
than  the  rest  of  his  brethren;  and  not  venture  to 
remove,  till  satisfied,  after  serious  consideration, 
prayer,  and  consultation  of  his  pious  friends  and 
seniors,  that  the  Lord  calls  him  to  another  place. 
— Happy  is  the  land  where  faithful  ministers  of 
Christ  are  to  be  met  with  in  every  district!  The 
people  will  not  be  impoverished  by  maintaining- 
them:  nor  will  they  in  general  much  complain  iu 
this  respect;  so  long  as  ministers  diligently  apply 
themselves  to  dispel  ignorance  and  error,  and  to 
diffuse  the  light  of  divine  truth;  to  stop  the  prog-- 
ress  of  immorality,  and  promote  the  practice  of 
universal  holiness;  and,  by  their  doctrine,  influ- 
ence, example,  and  prayers,  to  render  all  within 
their  sphere  more  wise,  holy,  and  happy. — Per 
sons  of  eminence  should  take  the  lead  in  every 
good  work,  that  their  examples  may  excite  oth- 
ers; always  remembering,  that  pre-eminence  in 
real  usefulness  is  the  most  valuable  distinction. — ■ 
In  due  season,  all  the  promises  of  God  will  be  ac- 
complished to  his  true  people:  and  their  believing 
hope,  and  patient  waiting,  and  self-denying  obe- 
dience, will  terminate  in  joyful  songs  of"  triumph, 
and  thankful  celebrations  of  his  faithfulness,  love, 
and  power.  Then  will  it  be  universally  acknowl- 
edged that  "there  hath  not  failed  ought  of  any 
good  thing,  which  the  Lord  had  spoken;"  nay, 
that  he  has  exceeded  their  largest  expectations, 
and  made  them  more  than  conquerors,  and  brought 
them  to  their  delightful  rest  and  inheritance.  May 
none  of  us  at  that  season  be  found  among  his  ene- 
mies, "who  shall  be  destroyed  for  ever!"— Let  no 
true  believer  despond,  because  of  delays,  tribula- 
tions, and  temptations;  for  God  has  confirmed  his 
promise  and  covenant  "with  an  oath,  that  we 
might  have  a  strong  consolation,  who  have  fled 
for  refuge,  to  lay  hold  on  the  hope  set  before  us." 
Let  us  then  beg  of  him  to  enable  us  to  confide  in 
him  entirely,  to  obey  him  unreservedly,  and  to 
wait  for  him  patiently;  for  we  have  need  of  pa- 
tience, that  "after  we  have  done  the  will  of  God, 
we  might  receive  the  promise."  {J^ote,  Heb.  6: 
11—20.  P.  O.  13—20.  Jaw.  6:7,8.) 

[677 


B.  C.    1444. 


JOSHUA. 


B.  C.  1444. 


4  And  now  the  Lord  your  God  hath 
*  given  rest  unto  your  brethren,  as  he 
promised  them:  thei'efore  now  return  ye, 
and  ^  get  you  unto  your  tents,  mid  unto 
the  land  of  your  possession,  which  Moses 
the  servant  of  the  Lord  gave  you  on  the 
other  side  Jordan, 

5  But  s  take  dihgent  heed  to  do  the 
commandment  and  the  law,  which  Moses 
the  servant  of  the  Lord  charged  you, 
'"  to  love  the  Lord  your  God,  and  to  walk 
in  all  his  ways,  and  to  keep  his  command- 
ments, and  to  '  cleave  unto  him,  and  to 
^  serve  him  with  all  your  heart,  and  with 
all  your  soul. 

6  So  Joshua  'blessed  them,  and  sent 
them  away:  and  they  went  unto  their 
tents. 

7  Now  ■"  to  the  one  half  of  the  tribe  of 
Manasseh  Moses  had  given  possession  in 
Bashan;  but  unto  the  other  half  thereof 
gave  Joshua  among  their  brethren  on 
this  side  Jordan  westward.  And  when 
Joshua  sent  them  away  also  unto  their 
tents,  then  he  blessed  them; 


e  See  on  21:43,44.  Deut.  12:9. 

f  13-8,15—33.  14:1—5.  Num. 
32:33—42.  Deut.  3:1—17.  29:8. 

g  .See  on  Deut.  4:1,2,6,9. — 6:6 — 
9,17.  11:22.  Ex.  15:26.  1  Chr. 
■28:7,8.  Ps.  106:3.  119:4—6. 
Prov.  4:23.  Is.  55:2.  Jer.  12: 
16.  Heb.  6:11,12. 12:15.  2  Pet. 
1:5—10. 

h  Ex.  20:6.  Deut.  6:5.  10:12,13. 
11:1,13.  Matt.  22:37.  John  14: 
15,21—23.  21:15—17.  Rom.  8: 
28.    Jam.  1:12.  2:5.     1  John  5: 


2,3. 
i  23:8.       Deut  4:4.  10:20.   13:4. 

Acts  11:23.  Rom.  12:9. 
k  24:14,15.       1  Sam.  7:3.  12:20. 

Matt.  4:10.  6:24.       Luke   1:74. 

John  12:26.  Acts  27:23.   Rom. 

1:9. 
1  7,8.  14:13.     Gen.   14:19.  47:7, 

10.     Ex.  39:43.      1  Sam.  2:20. 

2  Sam.  6:18,20.     2  Chr.  30:18. 

Luke  24:50.  Heb.  7:6,7. 
m  13:29—31.  17:1—12. 


8  And  he  spake  unto  them,  saying, 
"  Return  with  much  riches  unto  your 
tents,  and  with  very  much  cattle,  with 
silver,  and  with  gold,  and  with  brass,  and 
with  iron,  and  with  very  much  raiment: 
"  divide  the  spoil  of  your  enemies  with 
your  brethren. 

9  And  the  children  of  Reuben,  and  the 
children  of  Gad,  and  the  half-tribe  of  Ma- 
nasseh, returned,  and  departed  from  the 
children  of  Israel  out  of  Shiloh,  which  is 
in  the  land  of  Canaan,  to  go  unto  p  the 
country  of  Gilead,  to  the  land  of  their 
possession,  whereof  they  were  possessed, 
according  to  the  word  of  the  Lord  by  the 

hand  of  Moses.  [Practical  observations.] 

10  IT  And  when  they  came  unto  the 
borders  of  J'^rdan,  that  are  in  the  land  of 
Canaan," the  children  of  Reuben,  and  the 
children  of  Gad,  and  the  half-tribe  of  Ma- 
nasseh, *i  built  there  an  altar  by  Jordan, 
a  great  altar  to  see  to. 

1 1  And  the  children  of  Israel  ■■  heard 
say,  Behold,  the  children  of  Reuben,  and 
the  children  of  Gad,  and  the  half-tribe 
of  Manasseh,  have  built  an  altar  over 
against  the  land  of  Canaan,  in  the  bor- 
ders of  Jordan,  ^  at  the  passage  of  the 
children  of  Israel. 


n  Deut.  8:9,13,17,18.  2  Chr.  17: 

5.  32:27.     Prov.  3:16.      1  Cor. 

15:58.   Heb.  11:26. 
o  Num.  31:27.       1  Sam.    30:24. 

Ps.  68:12. 
p  13:11,25,31.      Num.  32:29,39, 

40.   Deut.  3:15,16.    Ps.  60:7. 


q  25—28.  4:5—9. 24:26,27.  Gen. 

28:18.  31:46—52. 
r  Lev.  17:8,9.      Deut.  12:5—7. 

13:12—14. 
s  2:7.    3:14—16.       Judg.    12:5. 

John  1:28. 


NOTES. 

Chap.  XXII.  V.  ]— 4.  The  detachment  of 
the  two  tribes  and  a  half  had  been  absent  from 
home  seven  years  at  least;  except  as  any  of  them 
had  visited  their  families,  or  been  exchanged  for 
others  of  their  brethren.  During  this  Iqng-  war 
they  had  been  very  obedient  to  Joshua:  and  they 
did  not  attempt  to  return,  till  it  was  ended,  the 
land  divided,  and  their  brethren  settled;  and  then 
Joshua  honorably  dismissed  them.  [JVotes,  1:12 — 
18.  4:12,13.) 

V.  5.  Ttie  sacred  writer  does  not  record  any 
instructions,  given  by  Joshua  to  this  company, 
concerning  civil  government,  or  military  disci- 
pline, or  the  cultivation  of  their  lands:  for  nothing 
was  deemed  worthy  of  insertion  in  the  sacred 
volume,  but  what  had  some  relation  to  religion. — 
Perfect  obedience  to  the  divine  law  was  no  more 
practicable  in  the  days  of  Joshua,  than  at  present: 
yet  his  exhortation  takes  no  notice  of  this;  for  the 
standai-d  of  obedience  cannot  be  too  perfect, 
[Jfote,  .Matt.  5:43 — 48.)  and  our  aim  cannot  be  too 
high;  since  we  are  sure  to  fall  very  short  of  what 
we  propose  to  ourselves.  [JVotes,  Rom.  7:13 — 25. 
Phil.  3:12 — 14.)  But  the  consciousness  of  our  im- 
perfections subserves  the  purposes  of  humiliation; 
and  the  feeling  of  our  insufficiency  dictates  fer- 
vent prayers  for  forgiveness  and  assistance. 

v.  6,  7.  Joshua  blessed  his  brethren,  when  he 
parted  with  them:  that  is,  he  expressed  his  affec- 
tionate good-will  to  them  by  earnest  prayers,  and 
by  pronouncing  a  blessing  on  them;  which  was 
done  by  princes  and  others,  on  some  occasions, 
and  not  by  the  priests  alone,  though  by  them  most 
solemnly.  [Marg.  Ref.— JVotes,  Gen.  14:18—20- 
47:7.    JVum.   6:23—26.   2  Chr.  30:26,27.)— The 

678] 


separate  mention  made  of  the  Manassites,  (de- 
scended from  Joseph,  the  progenitor  of  Joshua,) 
who  were  now  leaving  their  brethren,  induces 
some  expositors  to  conclude  that  he  blessed  them 
apart,  and  gave  them  presents,  as  a  token  of  af- 
fection and  remembrance. 

V.  8,  9.  J\''otes,  13:7—33.  JVwm.  32:16—42. 
Deut.  3:12— 22.— Divide,  kc.  (8)  JVote,  1  Sam. 
30:22—25. 

V.  10.    This  altar  must  have  been  situated  to 
the  east  of  Jordan,  in  the  inheritance  of  the  two 
tribes  and  a  half:  as  it  could  not  otherwise  have 
answered  the  end  for  which  it  was  erected;  [JVote, 
21 — 29.)  or  indeed  have  excited  the  suspicion  of 
their  brethren,  that  they  meant  to  establish  a 
schismatical  worship  in  their  own  country,  instead 
of  attending  at  the  tabernacle   with   the   other 
tribes.     Yet  the  verse  as  we  read  it,  conveys  the 
idea,  that  it  was  erected  to  the  west  of  Jordan: 
but  the  clause  rendered  "m  the  land  of  Canaan," 
may  be  translated,  "fey  the  land  of  Canaan;"  and 
the  words  "over  against  the  land  of  Canaan,"  in 
the  next  verse,  shew  this  to  be  the  proper  ren- 
dering.— On  returning  home,  these  victorious  sol- 
diers, and  faithful  assistants  of  their  brethren,  did 
not  attempt  to  erect  any  trophy,  on  which  to  re- 
cord their  own  exploits;  but  thej^  desired  to  form 
a  monument,  that  should  prove  to  future  ages 
their  relation  to  the  other  tribes,  their  interest  in 
the  sacrifices  and  worship  of  God  at  his  sanctuary, 
and  their  right,  with  that  of  their  posterity,  to  join 
in  all  the  ordinances  there  administered.     For 
these  purposes  they  built  a  very  large  altar,  which 
might  be  seen  at  a  great  distance,  exactly  in  the 
shape  of  the  altar  of  Shiloh. — They  would  have 
acted  more  prudently,  if  they  had  previously  con- 


^.   C.    1444. 


CHAPTER  XXII. 


B.  C.  1444. 


12  And  when  the  children  of  Israel 
heard  of  it,  *  the  whole  congregation  of 
the  children  of  Israel  gathered  themselves 
together  at  Shiloh,  to  go  up  to  war  against 
them. 

1 3  And  the  children  of  Israel  "  sent 
unto  the  children  of  Reuben,  and  to  the 
children  of  Gad,  and  to  the  half-tribe  of 
Manasseh,  into  the  land  of  Gilead, 
"  Phinehas  the  son  of  Eleazar  the  priest; 

14  And  with  him  ten  princes,  of  each 
*  chief  house  a  prince,  throughout  all  the 
tribes  of  Israel,  and  each  one  was  ^  an 
head  of  the  house  of  their  fathers  among 
the  thousands  of  Israel. 

15  And  they  came  unto  the  children  of 
Reuben,  and  to  the  children  of  Gad,  and 
to  the  half-tribe  of  Manasseh,  unto  the 
land  of  Gilead,  and  they  spake  with 
them,  saying, 

16  Thus  saith  ^  the  whole  congrega- 
tion of  the  Lord,  What  ^  trespass  is  this 
that  ye  have  committed  against  the  God 
of  Israel,  *  to  turn   away   this  day  from 


t  Dent.  13:15.     Judg.  20:1— 11. 

Actsn:-2,3.    Rom.  10:2.    Gal. 

4:17,18. 
u  Deut.     13:14.       Jud?.    20:12. 

Pray.  20:18.   Matt.  18:15. 
V  Ex.  6:25.  Num.  25:7,11.  Jud^. 

20:28.  Ps.  106:30,31.   Prov.  25: 

9—13. 
"■  Heb.  house  of  the  father. 
X  Ex.  18:25.  Num.  1:4. 


y  12.   Matt.  18:17.     1  Cor.  1:10. 

5:4.  Gal.  1:1,2. 
z  Lev.  5:19.   26:40.     Num.  5:6. 

1  Chr.  21:3.     2  Chr.  26:18.  28: 

13.     Ezra  9:2,15.     Matt.  6:14, 

15. 
a  13.  Ex.  32:8.  Num.  14:43.  32: 

15.     Deut.  7:4.  30:17.     2  Chr. 

10:19.  25:27.    Heb.  12:25. 


suited  the  Lord,  or  explained  their  intention  to 
Joshua,  Eleazar,  and  the  elders:  but,  a.s  they  ap- 
proved themselves  upright,  we  do  not  find  their 
indiscretion  censured.  [JVotes^  21 — 34.) 

V.  1*2 — 16.  The  command  of  God  was  express, 
that  no  sacrifices  should  be  offered  except  at  the 
door  of  the  tabernacle;  and  building'  another  altar 
seemed  to  imply  an  intention  of  offering  sacrifices, 
which  might  prove  a  step  to  apostacy  and  idolatry, 
crimes  to  be  punished  by  death,  without  respect 
to  affinity  or  to  numbers.  (jVoies,  Deut.  13:) — 
Though  the  supposed  criminals  were  brethren, 
and  had  been  very  faitliful  and  serviceable  to  the 
other  tribes;  yet  zeal  for  the  honor  of  God  and 
religion  swallowed  up  all  inferior  regards,  and 
they  prepared  to  unite  their  arms  against  the  of- 
fendere.  But  they  were  too  precipitate*,  and  they 
seem  to  have  convened  at  Shiloli  rather  in  an 
angry  spirit,  as  if  eager  to  be  engaged  in  so  horrid 
a  warfare.  Even  if  sacrifices  had  been  offered,  it 
would  have  been  too  rigorous,  to  punish  the  action 
as  idolatry:  and  in  this  extreme  case.,  they  were 
commanded  to  make  diligent  search,  and  to  pro- 
ceerl  on  nothing  short  of  absolute  certainty.  [Deut. 
13:14.) — When  however  the  elders  were  assem- 
bled at  Shiloh,  the  wisdom  and  authority  of  Joshua, 
Jjleazar,  and  others,  seem  to  have  tempered  their 
^  zeal;  and  they  resolved  previously  to  attempt  the 
recovery  of  the  offenders  by  more  lenient  meas- 
ures. They  therefore  determined  to  send  an  em- 
bassy; Phinehas,  whose  zeal  had  before  been  so 
signalized,  being  placed  at  the  head  of  it:  and 
liaving  obtained  an  audience,  he  and  his  associates 
delivered  their  embassy  in  very  plain  terms,  which 
indeed  appear  rather  severe;  but  on  that  very 
account  they  the  more  aptly  denote,  how  much 
the  people  were  engaged  in  the  cause  of  God  and 
religion;  and  how  fully  satisfied,  that  the  law  of 
Moses  was  indeed  enacted  by  the  express  author- 
ity of  God. 


following  the  Lord,  in  that  ye  have 
builded  you  an  altar,  that  ye  might  ^re- 
bel this  day  against  the  Lord? 

11  ^  Is  the  iniquity  of  Peor  too  litde 
for  us,  '^  from  which  we  are  not  cleansed 
until  this  day,  although  there  was  a 
plague  in  the  congregation  of  the  Lord, 

18  But  that  ye  must  turn  away  this 
day  from  ^  following  the  Lord?  And  it 
will  be,  seeing  ye  rebel  to-day  against  the 
Lord,  that  to-morrow  '  he  will  be  wroth 
with  the  whole  congregation  of  Israel. 

19  Notwithstanding,  if  the  land  of 
your  possession  be  s  unclean,  then  pass 
ye  over  unto  the  land  of  the  possession 
of  the  Lord, '^  wherein  the  Lord's  tab- 
ernacle dwelleth,  and  take  possession 
among  us:  but  rebel  not  against  the 
Lord,  nor  rebel  against  us,  in  building 
you  an  altar  beside  the  altar  of  the  Lord 
our  God. 

20  Did  not  '  Achan  the  son  of  Zerah 
commit  a  trespass  in  the  accursed  thing, 
and  wrath  fell  on  the  congregation  of  Is- 


b  Lev.  17:8,9.  Deut.  12:4—6, 
13,14.  1  Sara.  15:23.  Ps.  78:8. 
Is.  63:10. 

i  Num.  25:3,4.  Deut.  4:3,4.  Ps. 
106:28,29. 

d  Ezra  9:13,14.    1  Cor.  10:8,11. 

e  See  on  16. — Deut.  7:4.  1  Sara. 
12:14,20.  1  Kings  9:6.  2  Kings 
17:21.  2  Chr.  26:27.  34:33. 


f  20.    7:1,11,12.       Num.    16:22. 

2  Sam.  24:1.    1  Chr.  21:1,14. 
g  Ex.  15:17.      Lev.    18:25—28. 

Amos  7:17.    Acts  10:14,15.  H: 

8,9. 
h  18:1.    Lev.  17:8,9.    Deut.  12; 

5,6.  2  Chr.  11:13,16,17. 
i   18.  7:1,5,18,24.       1  Cor.  10:6. 

2  Pet.  2:6.  Jude  5,6. 


V.  17,  18.  The  disgrace  of  the  crime  committed 
by  the  Israelites  with  the  Midianitish  women,  and 
in  worshipping  Baal-peor,  still  lay  upon  them:  and 
the  tokens  of  divine  displeasure  were  yet  felt 
among  them,  notwithstanding  the  plague  which 
destroyed  many  thousands:  or  rather  the  words 
may  imply,  that  there  were  many  individuals  wlio 
had  never  truly  repented  of  that  wickedness,  but 
yet  lay  under  the  guilt  of  it,  and  were  disposed  to 
renew  their  provocation.  [JVotes,  J^mn.  25:)  In 
short,  the  fire  had  been  smothered  up,  but  was 
not  totally  extinguished;  and  it  was  therefore  very 
dangerous  to  admit  of  any  thing,  which  might  give 
it  an  occasion  of  breaking  forth  again,  lest  still 
wider  devastation  should  ensue. — Baal-peor  lay 
near  the  lot  of  these  tribes. 

And  it  vnll  be,  &c.  (18)  'Their  pious  fear,  lest 
'God  should  be  offended,  made  them  immediately 
'fall  into  this  vehement  expostulation.'  Bp.  Pat- 
rick. 

V.  19.  This  proposal  displayed,  in  a  very  affect- 
ing manner,  the  piety  and  disinterestedness  of  Is- 
rael. They  had  reproved  their  brethren  sharply, 
and  were  prepared  to  wage  war  against  them  with 
their  whole  force,  if  the  glory  of  God  and  religion 
required  it;  yet  they  loved  them  with  so  generous 
an  affection,  that  they  would  rather  divide  their 
estates  with  them,  than  be  under  this  painful  ne- 
cessity! If  then  Reuben,  Gad,  and  Manasseh 
deemed  their  inheritance  polluted,  because  they 
had  in  it  no  altar  on  which  to  offer  expiatory  sac- 
rifices, before  which  other  sacred  ordinances 
might  be  administered,  as  the  appointed  means  of 
rendering  their  possessions  and  employments  pure 
and  holy;  and  on  that  consideration  had  been  in- 
duced to  transgress  the  commandment  of  God;  the 
other  tribes  would  cheerfully  relinquish  a  propor- 
tion of  their  inheritances  in  Canaan,  to  make  room 
for  them,  rather  than  leave  them  to  persist  in  this 
ruinous  expedient-    (JVbie,  2  Chr.  11:13—17.) 

[679 


B.  C.  1444. 


JOSHUA. 


B.  C.   1444. 


rael?  and  that  man  perished  not  alone  in 
his  iniquity. 

21  TT  Then  the  children  of  Reuben, 
and  the  children  of  Gad,  and  the  half- 
tribe  of  Manasseh  J  answered,  and  said 
unto  the  ''  heads  of  the  thousands  of  Is- 
rael, 

22  The  ^  Lord  God  of  gods,  the  Lord 
God  of  gods,  ™  he  knoweth,  and  °  Israel 
he  shall  know;  °  if  it  be  in  rebelhon,  or  if 
in  transgression  against  the  Lord,  (save 
us  not  this  day,) 

23  That  we  have  built  us  an  altar  to 
turn  from  following  the  Lord,  or  if  to 
oft'er  thereon  burnt-otfering,  or  meat-offer- 
ing, or  if  to  offer  peace-offerings  thereon, 
P  let  the  Lord  himself  require  it: 

24  And  if  we  have  not  rather  done  it 
1  for  fear  of  this  thing;  saying,  *  In  time 
to  come  your  children  might  speak  unto 
our  children,  saying.  What  have  ye  to  do 
with  the  Lord  God  of  Israel? 

25  For  the  Lord  hath  made  Jordan  a 
border  between  us  and  you,  ye  children 
of  Reuben  and  children  of  Gad;  ""  ye  have 
no  part  in  the  Lord:  so  shall  your  chil- 
dren ^  make  our  children  cease  from  fear- 
ing the  Lord. 

26  Therefore  we  said.  Let  us  now  pre- 
pare to  build  us  an  altar,  not  for  burnt- 
offering,  nor  for  sacrifice: 


j   Prov.  15:1.  16:1.  18:13.  24:26. 

Acts  11:4.  Jam.  1:19.    1  Pet.  3: 

15. 
k  Kx.  18:21—25.    Mic.  5:2. 
1   Ex.  18:11.     Deut.  )0:]7.     Ps. 

82:1.  95:3.  97:7.  136:2.   Dan.  2: 

47.  11:36.     1  Tim.  6:16.    Rev. 

19:16. 
m  1  Kings  S:39.      Job   10:7.  23: 

10.     Ps.   7:3.   41:21.   139:1—4. 

Jer.  12:3.  17:]0.  John  2:2.5.  21: 

17.   Acts  1:24.  2  Cor.  11:11,31. 

Heb.  4:13.   Rev.  2:23. 
n  Ps.  37:6.  Mic.  7:9.  Mai.  3:18. 

Acts  11:2—18.  -2  Cor.  5;11. 


o  Job  31:5—3,38 — 40.  Ps.  7:3— 

5.  Acts  25:11. 
p  Gen.  9:5.   Deut.  18:19.  1  Sam. 

20:16.  2  Chr.  24:22.   Ps.  10:13, 

14.   Ez.  3:18.  33:6,8. 
q  Gen.   18:19. 
*  Heb.  To-morrov!.  4:6.    Gen. 

30:33.    Ex.  13:14.    Deut.  6:20 

jyfargins. 
T  27.   2  Sam.  20:1.     1  Kings  12: 

16.      Ezra  4:2,3.      Neh.  2:20. 

Acts  8:21. 
s   I  Sam.  26:19.  1  Kings  12:27— 

30.  14:16.  15:30. 


V.  20.  The  thirty-six  men  who  were  slain  be- 
fore Ai,  and  all  the  family  of  Achan,  had  perished 
with  him  in  his  iniquity:  and  wrath  would  have 
come  upon  the  whole  congreg-ation,  had  he  not 
een  punished.  If  then  one  man's  sin  wroug-ht  so 
much  indig-nation,  what  would  be  the  conse- 
quences of  the  apostacy  of  two  tribes  and  a  half! 
{Jfotes,  7:) 

V.  21 — 29.  This  answer  of  the  Reubenites,  and 
the  other  tribes  concerned,  is  well  worthy  of  ad- 
miration. They  took  in  good  part  the  suspicions, 
reproofs,  and  even  harshness  of  their  brethren; 
and  did  not  object  to  the  authority  of  the  elders  at 
Shiloh,  or  even  to  the  terms  in  which  the  ambas- 
sadors had  delivered  their  message:  but,  with  the 
utmost  solemnity  and  meekness,  they  explained 
their  intention,  and  gave  all  the  satisfaction  in 
their  power.  They  appealed  to  the  Lord,  against 
whom  they  were  supposed  to  have  rebelled,  with 
great  propriety  and  reverence.  The  titles,  by 
which  they  addressed  him,  "The  Lord  God  of 
gods,  the  Lord  God  of  gods,"  formed  a  very  prop- 
er confession  of  their  faith;  as  well  as  an  act  of 
worship  to  him,  the  eternal,  almighty  God,  who 
was  exalted  far  above  all  creatures  however 
great,  and  even  those  which  other  nations  wor- 
shipped as  their  gods,  being  sole  "Lord  of  all." 
680] 


27  But  that  it  mar/  be  *  a  witness  be- 
tween us  and  you,  and  our  generations 
after  us,  "  that  we  might  do  the  service 
of  the  Lord  before  him  with  our  burnt- 
offerings,  and  with  our  sacrifices,  and 
with  our  peace-offerings;  that  your  chil- 
dren may  not  say  to  our  children  in  time 
to  come.  Ye  have  no  part  in  the  Lord. 

28  Therefore  said  we,  that  it  shall  be, 
when  they  should  so  say  to  us,  or  to  our 
generations  in  time  to  come,  that  we  may 
say  again,  ^  Behold  the  pattern  of  the  al- 
tar of  the  Lord,  Avhich  our  fathers  made, 
not  for  burnt-offerings,  nor  for  sacrifices, 
but  it  is  a  witness  between  us  and  you. 

29  y  God  forbid  that  we  should  rebel 
against  the  Lord,  and  turn  this  day  from 
following  the  Lord,  ^to  build  an  altar 
for  burnt-offerings,  for  meat-offerings,  or 
for  sacrifices,  beside  the  altar  of  the 
Lord  our  God  that  is  before  his  taberna- 
cle. 

30  IT  And  when  Phinehas  the  priest, 
and  the  princes  of  the  congregation,  and 
heads  of  the  thousands  of  Lsrael,  which 
were  with  him,  heard  the  words  that  the 
children  of  Reuben,  and  the  children  of 
Gad,  and  the  children  of  Manasseh  spake, 
*  it  +  pleased  them. 

31  And  Phinehas,  the  son  of  Eleazar, 
the  priest,  said  unto  the  children  of  Reu- 
ben, and  to  the  children  of  Gad,  and  to 
the  children  of  Manasseh,  This  day  we 
perceive  that  ^  the  Lord  is  among  us,  be- 

a  33.    Judg.  8:3.     1  Sam.  25:32, 

33.  Prov.  15:1.  Acts  11:18. 
t  Heb.  'ztas  good  iv   their  tyfs. 

Gen.  2S:8.   1  Sam.  29:6.  2  Clir. 

30:4.  Esth.  1:21.  Margivs. 
b  See  on   3:10.     Lev.   26:11,12. 

Num.  14:41-^3.    2  Chr.  15:2. 

Ps.  63:17.   Is.  12:6.  Zech.  8:23. 

Matt.  1:23. 


t  10,34.  24:27.       Gen.  31:48,52. 

1  Sam.  7:12. 
u  Deut.  12:5,6,11,17,18,26,27. 
X  Kx.  25:40.  2  Kings  16:10.  Ez. 

43:10.   Heb.  8:5. 
y  24:16.    Gen.  4-1:7,17.     1  Sam. 

41:23.   Rom.  3:6.  6:2.  9:14. 
z  23,26.  Deut.  12:13,14.  2  Kings 

18:22.  2  Chr.  32:12. 


This  glorious  God  knew,  and  Israel  would  know 
by  their  subsequent  conduct,  that  they  were  not 
guilt}'  of  the  things  with  which  they  were  charged: 
and  indeed  if  they  could  be  proved  guilty,  they 
acknowledged  that  they  did  not  deserve,  and 
therefore  did  not  ask,  to  be  spared.  (JVb/e,  Ps.  7: 
3 — 5.)  They  further  declared,  that  their  motives, 
in  erecting  this  altar,  were  directly  contrary  to 
those  which  had  been  imputed  to  them.  For  they 
were  anxiously  afraid,  le.st  in  process  of  time,  tlie 
other  tribes  should  not  own  them  as  brethren,  or 
admit  them  to  the  ordinances  of  the  Lord,  and  to 
his  sanctuary:  and  lest  their  posterity,  by  reason 
of  the  distance,  or  their  slackness  in  attending  the 
solemn  feasts,  should  at  length  be  excluded  as 
gentiles,  and  thus  be  tempted  and  gradually  de- 
cline to  idolatry.  [JSTote,  1  Sam.  26:17—19.)  And 
they  solemnly  protested  that  no  otlier  motive  had 
induced  them  to  build  this  altar,  after  the  fashion 
of  that  at  Shiloh;  but  that  it  might  remain  to 
succeeding  generations  a  memorial  that  they 
were  Israelites,  that  they  were  Interested  in  all 
the  sacrifices  offered  upon  the  altar  of  Jehovah, 
and  had  a  right  to  join  with  Israel  in  all  their 
public  religious  solemnities, — The  words  render- 
ed "the  Lord  God  of  gods,"  may  indeed  be  read 
as  three  names  of  God:  El,  Elohim,  Jehovah: 


B.  C.  1444. 


CHAPTER  XXII. 


B.  C.  1444. 


cause  ye  have  not  committed  this  tres- 
pass against  the  Lord:  *  now  ye  have 
dehvered  the  children  of  Israel  out  of  the 
hand  of  the  Lord. 

32  And  Phinehas,  the  son  of  Eleazar, 
the  priest,  and  the  princes,  returned  from 
the  children  of  Reuben,  and  from  the 
children  of  Gad,  out  of  the  land  of  Gil- 
ead,  unto  the  land  of  Canaan,  to  the  chil- 
dren of  Israel,  •=  and  brought  them  word 


agam. 


*  Heb.  then. 


c  12—14.  Prov.  25:13. 


and  some  expositors,  both  Jewish  and  Christian, 
liave  thought  that  they  refer  to  a  distinction  of 
persons  in  the  divine  Unity. 

V.  30,  31.  This  answer  entirely  removed  the 
suspicions  from  the  minds  of  tlie  ambassadors; 
and  they  were  highly  pleased  that  their  brethren 
were  not  guilty,  and  that  they  were  so  piously 
disposed. — Had  they  been  guilty,  or  had  they,  by 
a  disdainful  answer,  provoked  the  other  tribes  to 
war  against  them,  they  would  have  occasioned 
sin  and  punishment  to  the  congregation:  but  their 
pious,  frank,  meek,  and  wise  reply,  led  to  an  am- 
icable conclusion,  and  prevented  the  fatal  conse- 
quences. {J\rotes,  Judg.  20:8— 14.  21:2,3.) 

V.  33.  While  the  Israelites  desisted  from  their 
purpose  of  waging  war  against  their  brethren, 
they  not  only  rejoiced,  but  united  in  praises  and 
thanksgivings  to  God,  for  not  rendering  so  pain- 
ful an  employment  their  bounden  duty. 

V.  34.    The  word  Ed,  or  a  witness,  in  the  first 
clause,  is  not  in  the  original;  and  the  meaning , 
seems  to  be,  that  the  persons  concerned  inscribed  \ 
tliese  words  on  the  altar,  "It  is  a  witness  between  j 
us,  that  the  Lord  is  God."    By  this  inscription  I 
tliey  took  effectual  care,  that  their  altar  might 
neither  occasion  superstition,  nor  be  a  stumbling- 1 
block  to  their  brethren. — Thus   was  this  affair] 
happily  terminated:  and  though  human  infirmity  j 
is  discoverable  on  both  sides,  yet  the  reader  will  I 
thence  collect  the  most  pleasing  ideas  of  the  gen- 
eral and  zealous  regard,  which  was  then  paid  to  i 
the  worship  and  ordinances  of  God;  and  be  con- 
firmed in  the  sentiment,  that  this  was  indeed  the  i 
very  best  of  all  the  generations  of  Israel.    No 
doubt  seems  to  have  existed  in  the  minds  of  any 
of  the  parties  concerned,  respecting  the^eality 
of  those  miracles,  by  which  the  giving  of  the  law 
was  said  to  have  been  attended;  or,  of  the  special 
power  and  justice  of  God,  by  which  the  trans- 
gressors of  that  law  would  certainly  be  punished. 
But  had  not  the  preceding  history,  which  has 
been  considered,  been  known  as  indisputably  true 
by  this  generation;  such  a  full  conviction  of  these 
grand  principles  could  never  have  prevailed;  and 
if  this  generation  knew  these  things  to  be  true; 
it  would  be  too  late  afterwards  for  any  to  deny  or 
question  the  truth  of  them;    when  tlie  whole  of 
their  civil  polity  as  well  as  religious  observances 
was  grounded  upon  them. — It  is  remarkable  that 
Joshua  is  not  once  named  in  this  transaction:  but 
this  only  shews,  that  he  did  not  in  his  old  age  as- 
sume any  regal  authority;  but  left  the  elders  and 
magistrates  to  conduct  the  general  business,  only 
acting  himself  when  great   occasions  made  it 
necessary.  Yet  we  cannot  doubt,  that  his  wisdom 
and  piety  influenced  the  counsels  of  the  elders 
and  people  at  this  time. 

PRACTICAL  OBSERVATIONS. 
V.  1—9. 
The  work  of  God  and  the  welfare  of  his  people 
should  be  preferred  to  our  most  important  per- 
VOL,   I.  86 


33  And  ^  the  thing  pleased  the  children 
of  Israel;  and  the  children  of  Israel 
®  blessed  God,  and  did  not  intend  to  go 
up  against  them  in  battle,  to  destroy  the 
land  wherein  the  children  of  Reuben  and 
Gad  dwelt. 

34  And  the  children  of  Reuben  and 
the  children  of  Gad  called  the  altar  ^  Ed: 
for  it  shall  be  a  witness  between  us  that 
the  Lord  is  God. 


d  See  on  30.  Acts  15:1-2,01.  2 
Cor.  7:7.    1  Thes.  3:fi— 8. 

e  1  Sam.  25:3:2,33.  1  Chr.  29:20. 
Nch.  8:5,6.    Dan.  2:19.    Luke 


2:28. 

t  That  is,  A  witness. — See  o>i 
27 — 24:27.  1  Kings  1S:39.  Is. 
43:10.  Matt.  4:10. 


sonal  interests,  our  sweetest  domestic  comforts, 
and  our  most  endeared  affections:  and  all  our  en- 
gagements ought  to  be  discharged  with  strict 
punctuality,  without  the  least  appearance  of  eva- 
sion, and,  if  possible,  to  the  complete  satisfaction 
of  all  parties.  Nay,  the  believer  should  be  so 
pleased  with  serving  the  cause  of  Christ  on  earth, 
as  to  be  willing  to  continue  yet  longer,  in  this 
world  of  warfare,  labor,  and  trouble,  and  to  wait 
patiently  till  the  Lord  Jesus  honorably  dismisses 
him.  (J^otes,  Phil.  1:19—26.)  But  "if  we  are 
numbered  among  his  soldiers,  we  must  cheerfully 
and  punctually  obey  his  orders,  that  we  may  at 
last  receive  his  commendation.  Of  this  honor  we 
ought  to  be  ambitious,  and  of  this  alone. — He  will 
bless  those  whom  he  approves;  and  recompense 
them  in  proportion  to  the  self-denial,  hardship, 
and  affliction,  which  they  have  endured  for  his 
sake:  nay,  the  power,  number,  and  malice  of  our 
enemies,  and  the  long  continuance  of  our  war- 
fare, will  eventually  increase  the  riches  of  our 
gracious  reward;  which  all  our  brethren  will 
share  with  us,  by  rejoicing  in  our  fulness  of  joy, 
as  we  shall  also  rejoice  in  theirs. — Due  commen- 
dation ought  not  to  be  withheld  from  those  who 
behave  properly;  and  gratitude  to  the  instru- 
ments, very  well  consists  with  superior  gratitude 
to  the  Author,  of  all  our  mercies.  [JVotes,  Ezra 
7:24—28.  PAiZ.  4:14— 20.)  Our  best  counsels  and 
fervent  prayers  are  a  debt,  which  we  owe  espe- 
cially to  those  who  have  heen  useful  to  us;  and 
the  comfort  of  others  should  be  regarded  equally 
with  our  own. — The  true  interests  of  individuals 
and  of  nations  does  not  consist  in  wealth  or  great- 
ness, but  in  loving  the  LoRr>  their  God,  cleaving 
to  him,  and  obeying  his  commandments:  and  we 
should  aim  very  fvigh  in  this,  or  our  attainments 
will  be  very  low. — When  urgent  affairs  have 
called  or  detained  men  from  their  families  for  a 
season,  they  should  return  home  as  soon  as  they 
are  able,  that  they  may  instruct  and  rule  over 
them  in  the  fear  of  God;  and  all  their  acquisitions 
should  be  shared  with  them,  and  not  spent  in  per- 
sonal indulgence  or  excess. 
V.  10—34. 
We  should  highly  value  the  ordinances  of  God, 
and  desire  to  perpetuate  them  to  our  posterity, 
that  they  may  inherit  'the  communion  of  saints,' 
and  be  preserved  from  temptations  to  ungodliness 
or  false  religion:  and  when  our  situation  in  life,  or 
the  choice  which  we  have  inadvertently  made  for 
ourselves,  or  for  them,  exposes  them  to  peculiar 
danger,  we  should  devise  every  prudent  means  of 
preventing  the  fatal  effects. — We  ought  indeed 
carefully  to  "take  heed  that  our  good  be  not  evil 
spoken  of:"  yet  they,  who  are  truly  zealous  for 
the  honor  of  God,  and  active  in  promoting  true 
godliness,  must  not  think  it  strange,  if  their  hon- 
est and  proper  measures  be  suspected  or  cen- 
sured, even  by  such  of  their  brethren  as  are  no 
less  zealous  than  they;  but  wlio,  from  concurring 
circumstances,  are  led  to  express  their  zeal  in 

[681 


B.  C.  1427. 


JOSHUA. 


B.  C.  1427. 


CHAP.  xxni. 

Joshua,  now  grown  old,  convenes  the  elders  of  Israel;  and  ex- 
horts them  by  the  mercies  of  God,  and  the  prospects  of  future 
blessings,  to  be  stedfast  in  his  service,  1 — 10.  He  warns  them 
againsl  connexions  with  idolaters;  and  protests,  that  the  threat- 
enings  of  God,  in  case  of  their  disobedience,  would  as  certainly 
be  fullilled,  as  liis  promises  had  been,  11 — 16. 

AND  it  came  to  pass,  a  long  time  after 
that  *  the  Lord  had  given  rest  unto 
Israel  from  all  their  enemies  round  about, 
that  Joshua  ^  waxed  old  and  *  stricken 
in  age. 

2  And  Joshua  called  for  ''  all  Israel, 
and  for  their  elders,  and  for  their  heads, 
and  for  their  judges,  and  for  their  officers, 
and  said  unto  them,  I  am  old  and  stricken 
in  age: 

3  And  "^  ye  have  seen  all  that  the  Lord 
your  God  hath  done  unto  all  these  nations 


a  lh'23.  21.-44.  22:4.  Ps.  46: 
b  13:1.  Gen.  25:8.   Deut.  31:2. 
*  Heb.  come  into  days. 
b  24:1.   Deut.  31:28.    1  Chr.  28: 


1.   Acts  20:17—35. 
c  Deut.  4:9.     Ps.  44:1,2.     Mai. 
1:5. 


another  way. — It  is  incumbent  on  us  constantly 
to  watch  against  a  disposition  to  rash  judgment, 
uncandid  surmises,  and  harsh  reproofs;  and  to 
cultivate  and  pray  for  the  contrary  spirit:  but  if 
it  be  our  trial  to  be  rebuked  with  severity,  and 
loaded  with  calumny;  we  should  be  thankful  for 
the  testimony  of  our  consciences,  and  for  confi- 
dence in  appealing  to  our  heart-searching  Judge, 
that  we  are  misrepresented  or  misunderstood. 
And,  if  the  Lord  knows  our  innocence,  "Israel 
shall  know"  it  in  due  time;  for  when  our  con- 
sciences are  clear,  he  will  at  length  clear  our 
character,  which  we  may  therefore  safely  commit 
to  his  kaeping.  While  exposed  to  this  trial, 
we  ought  cautiously  to  avoid  all  recriminations, 
to  speak  with  mildness  and  seriousness,  and  be 
ready  to  offer  such  explanations,  as  may  obviate 
misconstructions,  and  satisfy  the  minds  of  our  pi- 
ous and  candid  brethren:  [J^otes,Ads  11:1 — 17.) 
and  whatever  has  been  wrong  or  suspicious,  we 
should  be  willing  to  alter. — But  "charity  hopeth 
all  things,  and  rejoiceth  not  in  iniquity;"  and 
thev,  who  "abound  in  this  grace  also,"  will  be  glad 
to  find  themselves  mistaken,  in  that  unfavorable 
opinion  of  their  brethren,  which  they  had  reluc- 
tantly entertained:  and  will  bless  God  for  evi- 
dences of  their  faith  and  piety. — When  boldness 
in  opposing  sin,  and  sharpness  in  reproving  or 
punishing  it,  are  the  effects  of  genuine  zeal  and 
love;  they  will  be  attended  with  a  disposition  to 
renounce  our  own  interests,  that  God  may  be  glo- 
rified, and  that  temptations  may  be  removed  out 
of  tlie  way  of  our  brethren:  and  we  have  learned 
a  most  important  lesson,  when  we  are  brought  to 
dread  sin  more  than  poverty  or  suffering. — In  ap- 
peals to  the  Lord,  we  ought  to  have  our  minds 
possessed  with  a  solemn,  reverential  awe  o*"  his 
majesty,  authority,  heart-searching  knowledge, 
and  perfections;  and  never  to  call  him  to  witness 
about  any  thing  trivial  or  doKbtfv.l,  or  in  a  light 
and  rash  manner.  ''J^Tote,  Ex.  20:7.)— Happy  will 
it  be  when  all  professed  Christians  shall  learn,  in 
their  differences,  to  copy  the  example  of  Israel 
recorded  in  this  chapter;  and  to  unite  zeal,  and 
steady  adherence  to  the  cause  of  trufn,  with  can- 
dor, meekness,  a  readiness  to  understand  each 
otlier,  to  explain,  and  to  be  satisfied  with  the  suf- 
ficient explanations  and  concessions  of  their 
brethren.  Oh!  how  long  shall  acrimony,  misrep- 
resentation, ridicule,  opprobrious  epithets,  and  an 
obstinate  pertinacity  in  defend'ing  every  tittle, 
and  carrying  every  sentiment  to  the  utmost  ex- 
682] 


because  of  you;  for  "^the  Lord  your  God 
is  he  that  hath  fought  for  you. 

4  Behold,  ^  I  have  divided  unto  you  by 
lot  these  nations  that  remain,  to  be  an  in- 
heritance for  your  tribes,  from  Jordan, 
with  all  the  nations  that  I  have  cut  off, 
even  unto  the  great  sea  +  westward. 

5  And  the  Lord  your  God,  ^  he  shall 
expel  them  fi'om  before  you,  and  drive 
them  from  out  of  your  sight;  and  ye  shall 
possess  their  land,  ^  as  the  Lord  your 
God  hath  promised  unto  you. 

6  Be  ye  therefore  ^  very  courageous 
to  keep  and  to  do  all  that  is  written  in  the 
book  of  the  law  of  Moses,  '  that  ye  turn 
not  aside  therefrom  to  the  right  hand  or  to 
the  left: 


d  10:14,42.     Ex.   14:14.     Deut. 

20:4. 
e  13:6.  18:10. 
+  Heb.  at  the  sun-set. 
f  12,13.  13:6.     Ex.  23:30,31.  33: 

2.  34:11.  Deut.  11:23. 


g  Num.  33:52,53. 
h  1:7—9.  Jer.  9:3. 

Eph.    6:10—19. 

Rev.  21:8. 
i  Deut.  5:32.  12:32. 

Prov.  4:26,27. 


1  Cor.  16:13. 
Heb.    12:4. 

17:20.28:14. 


treme; — how  long,  I  say,  shall  these  things  dis- 
grace the  very  name  of  religious  controversy, 
and  confirm  tlie  prejudices  of  thousands  against 
those  precious  truths,  which  have  often  been,  and 
still  are,  contended  for  in  so  odious  a  manner.'' 
When  will  Christians  remember,  that  "by  this 
all  men  shall  know  the  disciples  of  Christ,  when 
they  have  love  one  for  another.''"  and  when  will 
they  recollect  that  "if  they  bite  and  devour 
one  another,"  they  are  likely  to  be  "consumed 
one  of  another.''"  For  the  world,  and  "the  god  of 
this  world,"  have  no  higher  gratification,  than  to 
see  the  different  denominations  of  professing 
Christians  exposing,  reviling,  and  ridiculing  each 
other.  May  the  Lord  increase  the  number  of 
those,  who  "endeavor  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace:"  and  may  increasing 
grace  and  consolation  "be  with  all  who  love  the 
Lord  Jesus  Christ  in  sincerity,"  by  whatever 
name  they  are  distinguished! 

NOTES. 

Chap.  XXIII.  V.  1 .  Different  opinions  prevail, 
as  to  the  time  that  elapsed  between  the  settle- 
ment of  Israel,  and  the  death  of  Joshua;  but  per- 
haps it  was  not  less  than  sixteen  or  seventeen 
years.  {JVote,  13:1 — 5.)  The  transaction  record- 
ed in  this  chapter,  seems  to  have  occurred  in  his 
last  }^ear. 

V.  '2.  For  all  Israel,  and/or,  &c.]  Or,  "For 
all  Israel,  even  for  their  elders,  &c." — When 
Joshua  had  given  the  following  charge  to  the  el- 
ders and  judges,  and  to  the  rulers  of  thousands 
and  of  hundreds;  they  would  be  enabled  to  com- 
municate the  substance  of  it  in  their  several  dis- 
tricts, that  all  Israel  might  hear.  Probably  this 
was  done  at  Shiloh,  on  one  of  the  solemn  feasts. 

V.  6.  (JVo«e,  1:7.)  While  the  Israelites  adhered 
strictly  to  the  law  of  Moses,  they  would  be  kept 
entirely  distinct  from  tlie  Canaanites  and  the  sur- 
rounding nations,  and  would  in  consequence  be 
exposed  to  their  hatred  and  opposition.  They 
were  likewise  required  to  carry  on  unceasing 
war  against  the  inhabitants  of  the  land,  avowedly 
aiming  at  their  entire  extirpation;  which,  as  far 
as  steadily  adhered  to,  would  expose  them  to  their 
Hnabating  and  most  rancorous  enmity.  Great 
courage  would  therefore  be  required,  in  order  to 
a  determinate  obedience  in  such  circumstances: 
and  probably  Joshua  had  observed,  that  tlie  peo- 
ple were  become  more  intent  upon  quietly  enjoy- 
ing their  present  possessions,  than  on  boldly  im- 


B.  C.   1427. 


CHAPTER  XXIII. 


B.  C.   1427. 


7  That  ^  ye  come  not  among  these  na- 
tions, these  that  remain  among  you,  *  nei- 
ther make  mention  of  the  name  of  their 
gods,  nor  cause  •"  to  swear  by  them,  nei- 
ther serve  them,  nor  bow  yourselves  unto 
them. 

8  *  But  °  cleave  unto  the  Lord  your 
God,  as  ye  haVe  done  unto  this  day. 

9  t  For  the  Lord  hath  driven  out  from 
before  you  great  nations  and  strong:  but 
as  for  you,  °  no  man  hath  been  able  to 
stand  before  you  unto  this  day. 

10  ^  One  man  of  you  shall  chase  a 
thousand:  for  the  i  Lord  your  God,  he 
it  is  that  fighteth  for  you,  as  he  hath  prom- 
ised you. 

11  IT  "■  Take  good  heed  therefore  unto 
\  yourselves,  that  ye  ^  love  the  Lord  your 
God. 

1 2  Else  if  ye  do  in  any  wise  *  go  back, 
and  "  cleave  unto  the  remnant  of  these 
nations,  evtn  these  that  remain  among 
you,  and  '  shall  make  marriages  with 
them,  and  go  in  unto  them,  and  they  to 
you: 

1 3  Know  for  a  certainty  that  the  Lord 


k  12.     Ex.  23:33.     Deut.  7:2,3. 

Prov.  4:14.  1  Cor.  15:33.  2  Cor. 

6:14—17.   Eph.  5:11. 
IKx.  23:13.     Num.  32:38.    Ps. 

16:4.  Hos.  2:17. 
in  .Ter.  5:7.  Zeph.  1:5. 
*  Or,  For  ijyt  -will  cleave,  &c. 
B  22:5.     Deut.  4:4.  10:20.  11:22. 

13:4.    Acts  11:23. 
I  Or,  Then  the  Lor-d  will  drive. 

5.  21:43,44.   Deut.  11:23. 
o  1:5,8,9.  15:14. 
j>  Lev.  26:3.  Dent.  32:30.  Judg. 

3:31.  15:15.     1  Sam.   14:6,12— 

16.  2  Sam.  23:8. 
q  10:42.   Ex.  14:14.23:27.  Deut. 

3:22.  20:4.  Ps.  35:1.  44:4,5.  46: 


7.    Rom.  8:31. 
r  22:5.        Deut.    4:9.    6:5—12. 

Prov.  4:-23.  Luke  21:34.   Eph. 

5:15.  Heb.  12:15. 
X  Heb.  your  souls, 
s  Ex.  20:6.    Rom.  8:28.   1  Cor. 

8:3.  16:22.  Jude  20,21. 
t  Ps.  36:3.   125:5.       Ez.    18:24. 

Zeph.  1:6.    Matt.  12:45.   John 

6:66.  Heb.  10:38,39.    2  Pet.  2: 

18—22.   1  John  2:19. 
u  Gen.  2:24.  34:3.     1  Sam.  18:1 

—3.   1  Kings  11:2.  Rom.  12:9. 
V  Ex.  34:12—16.    Deut.  7:3.      1 

Kings  11:4.     Ezra  9:1,2,11,12. 

Neh.  13:23—26.  2  Cor.  6:14— 

17. 


proying'  their  advantages,  as  the  Lord  by  Moses 
had  commanded  them.  [J^oles,  16:10.  17:11 — 13.) 
— It  is  evident  that  the  people  at  this  time  possess- 
ed and  might  read  the  books  of  Moses;  otlierwise 
there  could  have  been  no  ground  for  an  exhorta- 
tion in  the  words  here  used. 

V.  7.  The  habitual  mention  of  the  names  of 
idols,  had  it  been  allowed,  would  gradually  have 
introduced  the  custom  of  swearing  by  them  in 
common  discourse:  and  this  would  have  abated 
the  abhorrence  of  idolatry,  and  have  prepared  the 
way  for  other  more  express  acts  of  idolatry.  It  is 
also  generally  supposed,  that  Israel  must  not  put 
an  idolater  to  his  oath,  so  as  to  cause  him  to  swear 
by  his  idol;  or  form  any  agreement,  in  which 
such  oaths  were  used.  This  would  tend  exceed- 
ingly to  prevent  all  compacts  with  idolaters. — 
The  paintings,  statues,  and  poems,  exquisitely 
finished  by  human  ingenuity,  but  replete  with 
references  to  the  detestable  heathen  mythology, 
which  abound  in  Christian  countries,  tend  ex- 
ceedingly to  habituate  the  mind,  to  reflect  upon 
the  Roman  and  Grecian  idolatry  without  horror, 
nay  with  a  kind  of  pleasure;  to  banish  the  lan- 
guage of  piety  from  men's  lips;  and  thus  to  sub- 
serve in  no  small  degree,  the  cause  of  skepticism, 
infidelity,  and  ungodliness.     (JVb<e,  Er.  23: 13.) 

V.  10.  After  the  people  were  dispersed  in 
their  possessions,  they  might  not  be  able  to  bring 
such  large  armies  into  the  field,  as  when  encamp- 
ed in  one  body:  but  that  ought  not  to  discourage 
them;  for  one  Israelite  should  abase  a  thousand 


your  God  ^  will  no  more  drive  out  any  of 
these  nations  from  before  you;  but  they 
shall  be  ^  snares  and  traps  unto  you,  and 
scourges  in  your  sides,  and  thorns  in  your 
eyes,  ^  until  ye  perish  from  oft'  this  good 
land  which  the  Lord  your  God  hath  given 
you. 

14  And  behold  this  day  *  I  am  going 
the  way  of  all  the  earth:  and  ye  know  in 
all  your  hearts,  and  in  all  your  souls,  that 
^  not  one  thing  hath  failed  of  all  the  good 
things  which  the  Lord  your  God  spake 
concerning  you;  all  are  come  to  pass  unto 
you,  and  not  one  thing  hath  failed  there- 
of. 

15  Therefore  it  shall  come  to  pass,  that 
as  all  good  things  are  come  upon  you. 
which  the  Lord  your  God  promised  you: 
•^  so  shall  the  Lord  bring  upon  you  all 
evil  things,  until  he  have  destroyed  you 
from  off  this  good  land,  which  the  Lord 
your  God  hath  given  you. 

16  When  ye  have  transgressed  the 
covenant  of  the  Lord  your  God,  which 
he  commanded  you,  and  have  gone  and 
served  other  gods,  and  bowed  yourselves 
to  them;  then  shall  the  anger  of  the  Lord 
be  kindled  against  you,  and  ^ye  shall 
perish  quickly  from  off  the  good  land 
which  he  hath  given  unto  you. 


X  Ex.  23:33.  Num.  33:55.  Deut. 

7:16.  Judg.  2:2,3.  Ps.  106:35— 

39. 
y  Deut.  7:16.  Judg.  2:3.  Ps.  69: 

22.  2  Tim.  2:26. 
z  Lev.  26:31—35.     Deut.  4:26. 

28:63—68.    29:28.    30:13.        2 

Kings  17:23.  25:21,26.       Luke 

21:24. 
a  1  Kings  2:2.    Job  30:23.    Ec. 


9:10.  12:5.   Heb.  9:27. 
b  21:43— 45.   Ex.  3:8.  23:27—30. 

Lev.  26:3—13.      Num.  23:19. 

Deut.  28:1— 14.      1  Sam.  3:19. 

1  Kings  8:56.  Luke  21:33. 
c  Lev.  26:14,&c.   Deut.  28:15— 

68.  Judg.  3:8,12.  4:1,2.  6:1.  10: 

6,7.    13:1.       2    Chr.    36:16,17. 

Luke  21:22—24.  1  Thes.  2:16. 
d  13. 


Canaanites,  so  long  as  they  cleaved  unto  the 
Lord,  seeing  he  himself  "would  fight  for  them." 
{JIarg.  Ref.—JSTote,  Deut.  32:30,31.) 

V.  11 — 13.  J\Iarg.  Ref. — Snares  and  irapa, 
&c.  (13)  ThOi  remnant  of  these  nations  would 
first  be  "snares  and  traps"  to  the  people,  and  then 
"scourges  in  their  sides,  and  thorns  in  their  eyes." 
If  they  entered  into  any  amicable  correspondence 
with  them,  the  women  would  allure  them  to  form 
connexions  and  marriages  with  them;  and  by  their 
blandishments  entice  them  to  idolatry.  [JS''otes, 
Ex.  23:32,33.  34:11—17.  JVwm.  25:1—5.  31:14— 
18.  Deut.  7:1 — 4.)  Thus  they  would  be  taken  in 
Satan's  snares  and  traps:  for  Canaanites  must  al- 
ways be  enemies  to  Israelites  under  every  mask; 
and  they  would  watch  every  opportunity  of  aveng-- 
ing  themselves.  So  that,  when  Israel  had  pro- 
voked the  Lord  to  withdraw  his  protection,  these 
nations  would  be  ready  instruments  of  their  chas- 
tisement; but,  if  that  did  not  bring  them  to  repent- 
ance, their  cruelties  would  torment  them  as  a 
thorn  in  the  eye  would  do,  and  at  length  even 
drive  them  out  of  the  promised  land. — The  subse- 
quent history  abundantly  illustrates  these  em- 
phatical  expressions.     [Marg.  Ref.  x,  y.) 

V.  14 — 16.  The  Israelites  were  deeply  affect- 
ed with  the  wonderful  performance  of  the  prom- 
ises, which  God  had  made  to  their  fathers;  and 
Joshua,  almost  with  his  last  breath,  (as  he  suppos- 
ed,) most  solemnly  assured  them,  that  the  threat- 
enings  would  be  accomplished  with  equal  certain- 
ty and  exactness,  whenever  they  transgressed 

[683 


B.  C.  1426. 


JOSHUA. 


B.  C.  1426. 


CHAP.  XXIV. 


Joshua  convenes  Israel,  and  lays  before  them  a  brief  history  of 
the  Lord's  kindness  to  their  ancestors  from  the  days  of  Terah, 
3^—13.  He  engages  them  to  choose  the  service  of  God,  and 
renews  the  covenant,  14 — 25.  He  sets  up  a  stone  as  a  memo- 
rial, 26 — 28.  His  death,  age,  and  burial,  29,  30.  Israel  serves 
the  Lord  till  some  time  after  Joshua's  death,  31.  Joseph's 
bones  are  buried,  and  Eleazar  dies,  32,  33. 

AND  Joshua  gathered  all  the  tribes 
of  Israel  to  ^  Shechem,  and  ^  called 
for  the  elders  of  Israel,  and  for  their 
heads,  and  for  their  judges,  and  for  their 
officers;  and  they  '^  presented  themselves 
before  God. 

2  And  Joshua  said  unto  all  the  peo- 
ple. Thus  saith  the  Lord  God  of  Israel, 
^  Your  fathers  dwelt  on  the  other  side  of 
the  flood  in  old  times,  even  Terah,  the  fa- 
ther of  Abraham,  and  the  father  of  Na- 
chor:    and  ^  they  served  other  gods. 

3  And   ^  I  took  your  father  Abraham 


a  Gen.      12:6.     33:18,19.     35:4. 

Judg.  9:1—3.   1  Kings  12:1. 
b  23:2.  Ex.  18:25,26. 
c  1  Sam.  10:19.  Acts  10:33. 
d  Gen.     11:26,31.     12:1.     31:53. 


Deu».  26:5.  U.  51:3.  tm.  16:3. 
e  15.   Gen.  91:19,30,32.  35:4. 
f  Gen.    12:1—4.       Neh.    9:7,8. 

Acts  7:2,3. 


their  covenant  by  apostacy  and  idolatry.  (jVbfe», 
Lev.  26:14—29.  'Deut.  4:25—28.  28:15—68.  29:18 
—28.  32:19—36.  Dan.  9:12—14.) 

PRACTICAL  OBSERVATIONS. 

Through  the  deceitfulness  of  the  human  heart, 
we  are  never  more  in  danger  of  forgetting  the 
Lord,  than  when  most  favored  with  temporal  pros- 
perity.— They  who  possess  influence,  from  age, 
authority,  reputation  for  wisdom  and  piety,  or 
eminent  services,  should  employ  it  all,  with  an- 
wearied  perseverance,  to  their  latest  breath,  in 
promoting  the  practice  of  true  godliness. — Grati- 
tude, duty,  and  regard  to  our  own  best  happiness, 
with  united  energy,  require  us  to  adhere  to  oar  | 
profession  of  the  gospel  and  to  walk  consistently ; 
■with  it:  yet  we  aU  need  to  be  frequently  reminded, 
exhorted,  and  warned  concerning  these  things. ! 
{JSTote,  Acts  11:23,24.) — As  long  as  men  eleave  toj 
the  Lord,  though  they  have  abated  somewhat  of 
their  fervor  and  diligence,  there  is  good  ground  j 
of  hope  that  admonitions  will  have  a  proper  elTect:  j 
but  the  diseases  of  the  soul,  like  those  of  the  body, 
should  be  resisted  before  they  hare  gathered] 
strength. — We  cannot  too  often  be  called  upon,  i 
to  meditate  on  the  past  and  present  kindness  of 
God  to  us;  and  to  reflect  upon  his  gracious  prom- 
ises, and  awful  threatenings:  and  we  should  treas- 
ure up  our  experience  of  the  exact  performance 
of  his  word,  to  strengthen  our  expectation  of  its 
entire  accomplishment  in  due  season;  for  hope 
and  fear,  and  every  passion,  ought  to  be  engaged 
to  restrain  men  from  sin,  and  to  keep  them  close 
to  their  duty. — It  is  true  wisdom  to  discern  and 
shun  the  temptations  and  inlets  to  sin,  of  which 
none  are  more  dangerous  than  ungodly  compan- 
ions. Acquaintance,  friendship,  and  marriage, 
with  persons  of  no  religion,  or  of  false  religion, 
have  generally  been  progressive  steps  towards  the 
mere  professor's  apostacy,  and  the  believer's  loss 
of  all  his  earnestness,  comfort,  and  usefulness. 
{J^ote,  Gen.  6: 1,2.)  They,  who  at  first  are  tempt- 
ers, will  eventually  prove  the  scourges  of  those, 
who  have  listened  to  their  seductions:  and  either 
bitter  distress  in  this  world,  or  utter  destruction 
in  the  world  to  come,  are  the  unavoidable  effects 
of  yielding  to  temptation.  This  all  ought  '•'to  know 
for  a  certaintjs"  that  they  "may  take  good  heed 
unto  themselves,"  and  not  allow  the  love  of  any 
creature  to  seduce  them  from  the  love  of  God, 
and  obedience  to  his  laws.— Our  minds  should  be 
iB843 


from  the  other  side  of  the  flood,  and  led 
him  throughout  all  the  land  of  Canaan, 
and  multiplied  his  seed,  and  ^  gave  him 
Isaac. 

4  And  ^  I  gave  unto  Isaac  Jacob  and 
Esau:  and  *  I  gave  unto  Esau  mount  Seir, 
to  possess  it;  but  ^  Jacob  and  his  children 
went  down  into  Egypt. 

5  I  '  sent  Moses  also  and  Aaron,  and 
"•  I  plagued  Egypt,  according  to  that 
which  I  did  among  them;  and  afterward  1 
brought  you  out. 

6  And  °  I  brought  your  fathers  out  of 
Egypt:  and  ye  came  unto  the  sea;  and 
°  the  Egyptians  pursued  after  your  fa- 
thers with  chariots  and  horsemen  unto 
the  Red  Sea. 


g  Ge».  21:2,3.  Ps.  127:3. 

h  Gen.  25:24 — 26. 

i  Gen.  32:3.  36:8.    Dent.  2:5. 

kGen.   46:1— «.       Ps.    105:23. 

Acts  7:15. 
1  Ex.  3:10.  4:12,13.    Ps.  105:26. 


m  Ex.  7:  8:  9:  10:  11:  12:   Ps.  78:  I     29. 


43—51.     105:27—36.     135:8,9. 

136:10. 
n  Ex.  12:37,51.  Mic.  6:4. 
o  Ex.  14:  15:  Neh.  9:11.  Ps.  77- 

15—20.  78:13.  136:13—15.     Is. 

63:12,13.    Acts  7:36.    Heb.  11: 


filled  with  an  abhorrence  of  every  kind  of  ungod- 
liness, equal  to  that  which  the  most  conscientious 
persons  feel  of  murder  or  adultery;  for,  whatever 
fallen  man  may  think  to  the  contrary,  the  guilt  of 
neglecting  and  despising  the  glorious  God  our 
Creator  is  far  greater,  than  that  of  injuring  our 
fellow-creatures.  {J^ote,  Ps.  51:4.) — Our  inward 
foes  are  the  most  dangerous;  and  they  will  cause 
us  much  misery,  unless  we  oppose  and  mortify 
them  with  unrelenting  severity:  so  that  this  war- 
fare will  require  great  courage  and  resolution. 
And  if  we  resolutely  adhere  to  the  word  of  God 
as  our  rwle,  turning  aside  neither  to  the  right 
hand  nor  to  the  left;  we  shall  certainly  be  hated, 
despised,  and  reproached,  by  them  whose  pride  is 
affronted,  or  whose  consciences  are  made  uneasy, 
through  our  holy  singularity  and  faithful  reproof. 
We  need  not  however  fear  them;  "for  the  Lord 
our  God  wiU  fight  for  us,  as  he  hath  promised,'* 
and  nothing  shall  by  any  means  hurt  us:  and 
though  useful  instruments  and  valued  friends  may 
be  removed;  yet  the  Lord  ever  liveth  to  protect, 
uphold,  guide,  comfort,  and  bless  us.  But  sinners 
have  cause  to  tremble  at  his  indignation:  for  he 
will  as  surely  execute  his  most  tremendous  threat- 
enings, as  perform  his  largest  promises;  and  hypo- 
crites or  apostates  will  be  as  severely  dealt  with 
as  open  infidels  and  profligates.  Let  us  then 
"watch  and  pray  that  we  enter  not  into  tempta- 
tion;" let  us  trust  in  the  faithfulness,  love,  and 
power  of  God;  let  us  plead  his  promises  and  cleave 
to  his  commandments;  and  then  we  shall  be  happy 
in  life,  in  death,  and  for  ever! 

NOTES. 

Chap.  XXIV.  V.  1.  To  Shechem.']  Shechem 
was  nearer  than  Shiloh  to  Timnath-serah,  Josh- 
ua's residence;  (JVbte,  19:49,50.)  and  he  being  old 
and  infirm,  convened  the  tribes  and  elders  of  Is- 
rael to  that  place.  Some  think,  that  he  caused 
the  ark  and  the  tabernacle  to  be  conveyed  thither 
on  this  occasion,  to  give  the  greater  solemnity  to 
his  last  meeting  with  his  people;  for  it  is  said, 
"They  presented  themselves  before  God." — Find- 
ing his  life  prolonged,  perhaps  beyond  expecta- 
tion, he  was  desirous  of  once  more  enforcing  upon 
them  the  great  things  of  religion,  in  the  most  sol- 
emn and  affecting  manner  possible.  {Jfotes,  I 
Chr.  29:10—19,26—28.) 

V.  2.  Of  the  flood.]  That  is,  of  the  river 
Euphraies It  is  said,  that  'Hhey  served  other 


B.  C.  1426. 


CHAPTER  XXIV. 


B.  C.   1426. 


7  And  when  they  cried  unto  the  Lord, 
he  put  darkness  between  you  and  the 
Egyptians,  and  brought  the  sea  upon 
them,  and  covered  them;  and  p  your  eyes 
have  seen  what  I  have  done  in  Egypt: 
and  '^  ye  dwelt  in  the  wilderness  a  long 
season. 

8  And  '  I  brought  you  into  the  land  of 
the  Amorites,  which  dwelt  on  the  other 
side  Jordan;  and  they  fought  with  you: 
and  I  gave  them  into  your  hand,  that  ye 
might  possess  their  land;  and  I  destroyed 
them  from  before  you. 

9  Then  ^  Balak  the  son  of  Zippor,  king 
of  Moab,  arose  and  warred  against  Israel, 
and  sent  and  called  Balaam  the  son  of 
Beor  to  curse  you: 

10  But  M  would  not  hearken  unto 
Balaam;  therefore  he  blessed  you  still:  so 
I  delivered  you  out  of  his  hand. 

1 1  And  "  ye  went  over  Jordan,  and 
came  unto  Jericho:  and  ^  the  men  of  Jer- 
icho fought  against  you,  the  Amorites,  and 
the  Perizzites,  and  the  Canaanites,  and  the 
Hittites,  and  the  Girgashites,  the  Hivites, 


and  the  Jebusites;  and  1  delivered  them 
into  your  hand. 

]  2  And  y  I  sent  the  hornet  before  you, 
which  drave  them  out  from  before  you, 
even  the  two  kings  of  the  Amorites;  but 
''■  not  with  thy  sword,  nor  with  thy  bow. 

13  And  1  have  given  you  a  land  for 
which  ye  did  not  labor,  and  "  cities 
which  ye  built  not,  and  ye  dwell  in"  them: 
of  the  vineyards  and  olive-yards  which  ye 

planted  not  do   ye    cat.      [PracHcal   ObservnUons.] 

14  IF  Now  therefore  ^  fear  the  Lord, 
and  "^  serve  him  in  sincerity  and  in  truth; 
and  ^  put  away  the  gods,  which  your  fa- 
thers served  on  the  otlier  side  of  the  flood, 
and  ^  in  Egypt;  and  serve  ye  the  Lord. 

15  And  if  it  seem  evil  unto  you  to  serve 
the  Lord,  ^  choose  you  this  day  whom  ye 
will  serve;  whether  the  gods  which  your 
fathers  served  that  zoere  on  the  other  side 
of  the  flood,  or  s  the  gods  of  the  Amorites, 
in  whose  land  ye  dwell:  but  ^  as  for  me 
and  my  house,  we  will  serve  the  Lord. 

1 6  And  the  people  answered  and  said, 


p  Eit.  14:31.   Deut.  29:2. 

q  5:6.    Num.  14:33,34.    Neh.  9: 

12— 21.     Ps.  95:9,10.    Acts  13: 

17,18.    Heb.  3:17. 
r  13:10.  Num.  21:21— 35.  Deut. 

2:32—37.  3:1—7.       Neh.  9:22. 

Ps.  135:10,11.  136:17—22. 
■  Num.   22:5,6.       Deut.   23:4,5. 

Judg.  11:25.  Mic.  6:5. 


t  Num.  22:11,12,18—20,35.  23:3 

—12,15—26.  24:5—10.     Is.  54: 

17. 
u  3:14—17.     4:10—12,23.       Ps. 

114:3,5. 
x6:  10:  11:    Neh.  9:24,25.     Ps. 

78:54,55.  105:44.  Acts  7:45.  13: 

19. 


y  Ex.  23:28.  Deut.  7:20. 

z  Ps.  44:3 6. 

a  11:13.  Deut.  6:10,11.  8:7. 
Prov.  13:22. 

b  Deut.  10:12.  1  Sam.  12:24. 
Job  1:1.  28:28.  Ps.  111:10.  130: 
4.  Hos.  3:5.  Acts  9:31. 

c  23.  Gen.  17:1.20:5,6.  Deut. 
13:13.  2  Kings  20:3.  Ps.  119: 
80.  Luke  8:15.  John  4:2,5. 
2  Cor.  1:12.    Eph.  6:24.    Phil. 


1:10. 
d  2,23.    Gen.  35:2.    Ex.  20:3,4. 

Lev.  17:7.  Ezra  9:11.  Ez.  20-. 

13.  Am.  5:25,26. 
e  Ez.  20:7,8.  23:3. 
f  Ruth    1:15.      1    Kings   18:-21. 

Ez.  20:39.   John  6:6. 
g-  Ex.  23:24,32,33.  34:15.    Dent. 

13:7.  29:18.  Judfj.  6:10. 
hGt-n.  13:19.     Ps.  119:106,111. 

112.  John  6:68.  Acts  11:23. 


gods:"  hence  it  is  evident  that  Abraham,  (as  well 
as  Terah  and  Nahor,)  had  been  guilty  of  idolatry; 
and  this  was  probably  the  case  till  he  was  called 
to  the  knowledge  of  God,  when  above  seventy 
years  of  age.     {J\ote,  Gen.  11:28—32.) 

V.  3 — 8.  Marg.  Ref. —  Your  eyes  have  seen.  (7) 
Many  of  those  who,  being  under  twenty  years  of 
kge,  had  witnessed  these  miracles,  were  doubtless 
still  living;  and  several  of  the  elders,  judges,  and 
officers  whom  Joshua  addressed,  might  be  of  this 
number. 

V.  9,  10.  Balak  intended  war  against  Israel, 
and  previously  called  Balaam  to  curse  them, 
which  he  would  gladly  have  done:  but,  as  the 
Lord  refused  to  grant  his  desires  or  prayers,  Ba- 
lak being  discouraged,  desisted  from  his  purpose. 
{Marg.  Ref.—J^otes,  JVum.  22:— 25:) 
V.  11.     J^Totes,  3:— 11: 

V.  12.  The  hornet.]  Probably  these  insects 
so  infested  the  armies  of  Sihon  and  Og,  and  after- 
wards of  the  Canaanites,  when  preparing  for  the 
battle,  as  to  throw  them  into  confusion,  and  give 
the  Israelites  an  easy  victory;  which  demanded 
the  greater  gratitude  from  them,  not  having  been 
obtained  by  their  sword  or  bow.  (JVotes,  Ex.  23: 
28.  Ps.  44:1—3.) 

V.  14.  It  seems  that  the  Israelites  still  retain- 
ed some  relics  of  the  idolatry  of  their  progenitors, 
which  from  time  to  time  some  of  them  secretly 
worshipped.  In  this  very  place  Jacob  had  "put 
away  the  strange  gods"  which  were  in  his  family, 
and  buried  them  under  an  oak.  [J^otes,  Gen.  35: 
2,4.)  But  his  descendants  had  formed  other  im- 
ages of  the  same  supposed  deities,  as  well  as  of  the 
idols  of  Egypt;  and  had  not,  during  all  the  days 
of  Moses,  been  induced  to  destroy  them  all,  as 
Joshua  well  knew:  he  therefore  insisted  upon  it 
that  they  should  put  them  all  away  together,  if 


they  meant  to  be  sincere  and  entire  in  the  service 
of  Jehovah. 

V.  15.  The  Lord  has  an  unalienable  right  to 
the  service  of  all  his  rational  creatures,  which 
cannot  be  withheld,  without  contracting  the  deep- 
est guilt,  and  incurring  the  severest  vengeance. 
But  it  is  essential  to  this  service,  that  it  be  per- 
formed with  a  willing  mind;  for  i.ove  is  tlie  very 
substance  of  it,  and  its  only  genuine  principle: 
{JVotes,  Ex.  20:2.  Deut.  6:5.)  '''The  Father  seek- 
eth  such  to  worship  him,  as  worship  him  in  Spirit, 
and  truth."  But  "the  carnal  mind  is  enmity 
against  God,"  and  therefore  incapable  of  this 
spiritual  worship:  and  hence  the  necessity  of  be- 
ing born  again.  [JVotes,  John  3:3 — 8.  4:21 — 24.1 
When,  however,  we  discover  this  necessity,  and 
the  nature  of  the  gracious  change  intended  by  that 
emphatical  expression,  we  are  induced  to  seek  it 
in  the  use  of  appointed  means;  and  thus  at  length 
we  become  consciously  and  experimentally  par- 
takers of  it,  and  are  numbered  among  those  who 
worship  God  in  truth  and  love.  But,  in  the  visi- 
ble church,  numbers  have  always  rested  in  the 
mere  form,  as  an  unpleasant  task  to  whicVt  they 
submit,  to  avoid  as  they  hope  worse  consequences: 
and  a  great  part  of  the  usefulness  of  preaching 
consists,  in  discovering  the  difference  betwixt  the 
form  and  the  power  of  godliness;  and  in  stirring 
up  the  minds  of  men,  from  resting  in  the  former, 
to  seek  after  the  latter.  The  method,  which  Josh- 
ua adopted  in  treating  with  the  Israelites,  was 
admirably  calculated,  and  evidently  intended,  to 
produce  this  .effect.  Many  of  them  were  already 
spiritual  worshippers:  a  much  greater  number 
might  be  favorablv  disposed  toward  the  worship 
and  service  of  God,  but,  through  procrastination 
and  worldly  avocations,  not  yet  fully  engaged  in 
it:  and  doubtless  many  had  a  secret  dislike  to  re- 

[685 


B.  C.  1426. 


JOSHUA. 


B.  C.  1426^ 


'  God  forbid  that  we  should  forsake  the 
Lord,  to  serve  other  gods; 

1 7  For  the  Lord  our  God,  ^  he  it  is 
that  brought  us  up,  and  our  fathers,  out  of 
the  land  of  Egypt,  from  the  house  of  bond- 
age, and  which  did  those  great  signs  in  our 
sight,  and  preserved  us  in  all  the  way 
wherein  we  went,  and  among  all  the  peo- 
ple through  whom  we  passed: 

18  And  the  Lord  drave  out  from  be- 
fore us  all  the  people,  even  the  Amorites 
which  dwelt  in  the  land:  therefore  ^  will 
we  also  serve  the  Lord;  for  he  is  our  God. 

19  And  Joshua  said  unto  the  people, 
""  Ye  cannot  serve  the  Lord:  for  he  is  an 
"  holy  God;  he  is  °  a  jealous  God;  p  he 
will  not  forgive  your  transgressions,  nor 
your  sins. 

20  If  ye  forsake  the  Lord,  and  serve 
strange  gods,  then  i  he  will  turn  and  do 


i  1  Sam.  12:23.     Rom.  3:6.  6:2. 

Heb.  10:33,39. 
k  5— 14.   Kx.  19:4.   Deut.  32:11, 

12.  Is.  46:4.  63:7—14.    Am.  2: 

9,10. 
J  Kx.   10:2.    15:2.      Ps.   116:16. 

Mic.  4:2.   Zech.  8:23.  Luke  1: 

73,74. 
m  23.    Rufh   1:15.     Matt.  6:24. 

Luke  14:25—33. 
u  Lev.  10.3.  19:2.    1  Sam.  6:20. 


Ps.  99:5,9.       Is.  5:16.   6:3—5. 

30:11,15.   Hab.  1:13. 
o  Ex.  20:5.  34:14.     1  Cor.  10:20 

—22. 
p  Ex.  23:21.       1   Sam.  3:14.     2 

Chr.  36:16.  Is.  27:11. 
q  2:3:13—15.   1  Chr.  28:9.  2  Chr. 

15:2.     Ezra  8:22.     Is.  1:23.  63: 

10.  65:11,12.    Jer.  17:13.     Ez. 

18:24.    Acts  7:42.    Heb.  10:26, 

27,33. 


ligion,  who  would  have  been  ashamed  to  confess 
it,  and  who  would  be  shocked  at  the  proposal  of 
renouncing  the  worship  of  God,  and  openly  pro- 
fessing themselves  idolaters.  Of  this  state  of  mind 
this  aged  believer  aimed  to  take  the  advantage, 
and  to  lead  them,  by  his  proposal,  to  reflect  upon 
their  own  inconsistency,  formality,  or  procrasti- 
nation-, and  to  engage  deliberately,  seriously,  and 
"with  full  purpose  of  heart,"  in  the  Lord's  ser- 
vice. Thus  he  intimated,  that  apostacy  from  God 
to  the  worship  of  idols  Avould  not  be  more  destruc- 
tive to  them,  than  hjpocrisy  or  a  lifeless  form; 
that,  if  the  service  of  God  were  worth  any  thing, 
it  was  worth  every  thing;  that  for  his  part,  he  had 
made  up  his  mind,  and  tiad  deliberately  and  de- 
cidedly chosen  to  serve  the  Lord  fully  and  hearti- 
ly; that  he  was  determined  to  use  all  his  authority 
and  influence  with  his  family,  to  prevail  with  them 
to  follow  his  example;  and  that  he  greatly  desired 
to  persuade  all  liis  beloved  countrymen  to  make 
the  same  choice,  and  to  act  in  the  same  manner. 
{Marg.  Rcf.  f.  h.— JVo/e*,  Gen.  18:18,19.  Ruth 
1:11  —  17.   \  Kings  18:r21.) 

V.  19.  Joshua  by  no  means  intended  to  deter 
the  people  from  the  service  of  the  Lord;  but  to  put 
them  upon  their  guard  against  the  objections 
commonly  made  to  a  life  of  strict  godliness,  as  if 
intolerably  difficult,  or  even  impracticable;  and 
to  lead  them  to  count  their  cost,  and  to  consider 
before-hand  what  they  engaged  to  do.  [J\''otes, 
Luke  14;''25 — 35.)  With  great  address,  arising 
from  deep  knowledge  of  the  human  heart,  he  seiz- 
ed the  advantage  of  their  present  impressions,  to 
render  them  abiding,  to  increase  the  earnestness 
of  the  people,  and  to  lead  them  solemnly  to  enter 
into  a  willing  engagement  to  serve  God  alone. — 
When  a  certain  degree  of  inclination  towards  any 
object  has  once  possessed  the  heart,  it  is  always 
increased  by  the  prospect  of  difficulties;  provided 
they  appear  surmountable  by  contrivance,  exer- 
tion, and  perseverance.  This  management  of 
Joshua,  therefore,  directly  tended  to  lead  the  Is- 
raelites to  reflect  upon  the  perfections  of  Jeho- 
v.'VH,  and  upon  the  nature  of  his  service;  to  advert 
686] 


you  hurt,  and  consume  you,  after  that  he 
hath  done  you  good. 

21  And  the  people  said  unto  Joshua, 
'■  Nay,  but  we  will  serve  the  Lord. 

22  And  Joshua  said  unto  the  people, 
^  Ye  are  witnesses  against  yourselves  that 
'  ye  have  chosen  you  the  Lord,  to  serve 
him.     And  they  said.  We  are  witnesses. 

2.3  Now  therefore  "  put  away  {said  he) 
the  strange  gods  which  are  among  you, 
and  inchne  your  heart  unto  the  Lord  God 
of  Israel. 

24  And  the  people  said  unto  Joshua, 
The  Lord  our  God  will  we  serve,  and  his 
voice  will  we  obey. 

25  So  Joshua  ^  made  a  covenant  with 
the  people  that  day,  and  set  them  a  statute 
and  an  ordinance  in  Shechem. 

26  And  Joshua  >'  wrote  these  words  in 
the  book  of  the  law  of  God,  and  ^  tobk  a 
great  stone,  and  *  set  it  up  there  ^  under 


r  Ex.  19:8.  20:19.  24:3,7.    Deut. 

5:27,28.  26:17.   Is.  44:5. 
s  Job  15:6.  Luke  19:22. 
t  Ps.  119:111,173.  Luke  10:42. 
u  14.   Gen.  35:2 — 4.    Ex.  20:23. 

Judg.    10:16.        1    Sam.    7:3,4. 

Hos.  14:2,3,8.      1  Cor.  10:19— 

21.  2  Cor.  6:16—18. 
X  Ex.  15:25.  24:3,7,8.     Deut.  5: 


2,3.  29:1,10—15.    2  Chr.  15:12, 

15.     23:16.    29:10.    34:29—32. 

jSTeh.  9:38.  10:28,29. 
y  Ex.  24:4.    Deut.  31:24—26. 
z  Judg.  9:6. 
a  4:3-9,20—24.     Gen.  28:1C— 

22. 
b  Gen.  35:4,8. 


to  their  own  unholiness  and  insufficiency;  and  to 
that  encouragement  and  hope  of  assistance  which 
were  given  them  in  the  books  of  Moses;  to  induce 
them  to  esteem  acceptably  serving  God,  as  a  prize 
worthy  of  their  utmost  labor  and  earnestness;  to 
render  them  diligent,  watchful,  humble,  and  de- 
pendent in  their  endeavors;  and  to  prevent  the 
effect  of  subsequent  difficulties  and  temptations, 
by  exciting  the  expectation  of  them.  Such  was 
the  tendency  of  this  address,  and  such,  by  the 
blessing  of  God,  appears  to  have  been  its  effect 
upon  many  of  them. — The  original  words,  trans- 
lated "He  is  an  holy  God,"  are  literally,  He  is 
holy  Gods,  the  adjective  being  plural,  as  well  as 
the  noun;  and  the  expression  has  frequently  been 
cited  in  proof  of  the  doctrine  of  the  Trinity. — As 
he  has  no  equal,  he  will  endure  no  rival. — The 
word,  rendered  forgive,  may  mean  tolerate. 
{JVotes,  Ex.  20:5.  ■34:5—7,11—17.) 

V.  20.  The  longer  and  the  more  open  profes- 
sion the  people  .should  make  of  worshipping  J  eho- 
VAH,  the  deeper  would  be  their  guilt  and  con- 
demnation, if  they  should  at  last  apostatize  to  idol- 
atry. Of  this  Joshua  reminded  them;  that  they 
might  duly  consider  the  solemn  engagement 
about  to  be  made,  and  be  upon  their  guard  against 
subsequent  temptations. 

V.  21,  22.  J\Iarg.  Ilef.—J\otes,  Ex.  24:3,4,6 
—8.  Z)eM<.  5:28,29.  26:17— 19. 

V.  23.  Incline  your  heart.^  This  expression 
shews  how  earnest  this  venerable  servant  of  God 
was,  to  lead  the  people  into  the  inward  exercises 
of  true  piety,  and  to  excite  them  to  be  spiritual 
and  hearty,  as  well  as  entire,  in  their  religion. 
[Motes,  Deut.  6:5.  1  Kings  8:58.  1  Chr.  28:9.  29: 
10—19.  Prov.  23:26.) 

V.  25.  Thus  Joshua  led  his  auditory  solemnly 
to  renew  their  covenant  to  be  the  Lord's  people; 
and  to  adhere  to  his  worship,  and  that  in  the  most 
intelligent  and  deliberate  manner:  and  he  formed 
the  whole  into  a  statute  and  ordinance,  which  was 
promulgated  for  all  Israel  to  receive  and  obey. 
[Kotes,  Deut.  29:10—15.  %Kings  11:17—20.  JVeA. 
9:38.  10:1.) 


B.  C.   1426. 


CHAPTER  XXIV. 


B.  C.  1426. 


an  oak,  that  toas  by  the  sanctuary  of  the 
Lord. 

27  And  Joshua  said  unto  all  the  people, 
Behold,  "^  this  stone  shall  be  a  witness  unto 
us;  for  ^  it  hath  heard  all  the  words  of  the 
Lord  which  he  spake  unto  us:  it  shall  be 
therefore  a  witness  unto  you,  lest  ye  ^  deny 
your  God. 

28  So  ^  Joshua  let  the  people  depart, 
every  man  to  his  inheritance. 

29  IT  And  it  came  to  pass  s  after  these 
things,  that  Joshua  the  son  of  Nun,  the 
servant  of  the  Lord,  died,  being  ^  an  hun- 
dred and  ten  years  old. 

30  And  they  buried  him  in  the  border 
of  his  inheritance  in  '  Timnath-serah, 
which  is  in  mount  Ephraim,  on  the  north 
side  of  the  hill  of  ^  Gaash. 


c  22:27,28,34.     Gen.  31:44—52. 

Ceut.  4:26.  30:19.  31:19,21,26. 

1  Sam.  7:12. 
d  Deut.  32:1.    Is.  1:2.    Hab.  2: 

11.   Luke  19:40. 
e  Job  31:23.    Prov.  30:9.    Matt. 

10:33.    2  Tim.  2:12,13.    Tit.  1: 

16.   Rev.  3:8. 


f  Jiidg.  2:6. 

g  Deut.  34:5.      .Tud?.  2:8.      Ps. 

115:17.  2  Tim.  4:7,8.  Rev.  14: 

13. 
h  Gen.  50:22,26. 
i   19:50.  Judo^.  2:9. 
k  2  Sam.  '23:30. 


y.  26.  This  ratification  of  the  covenant  seems 
to  have  been  inscribed  in  that  copy  of  the  law, 
which  was  laid  up  by  the  sides  of  the  ark,  as  a 
perpetual  memorial  of  the  transaction:  (JN'bie, 
Deut.  31:26.)  and  probably  it  was  also  inserted  in 
all  the  other  copies  of  the  law  which  were  then 
extant. 

V.  27.  This  great  stone  would  testify,  to  suc- 
ceeding generations,  that  event  which  it  was  set 
up  to  commemorate;  and  it  would  be  a  witness 
against  the  people,  if  they  afterwards  revolted  to 
idolatry.  [Jfotes,  22:34.  Gen.  31:45,46.  Deut. 
31:19.) — This  idea  contains  a  forcible  charge  of 
insensibility  against  mankind,  as  if  they  were 
more  regardless  of  their  Maker,  than  the  inani- 
mate creatures,  which,  by  answering  the  end  of 
their  creation,  seem  to  exclaim  against  the  in- 
g-ratitude  and  rebellion  of  the  human  species. 
[Marg.  Ref.—Jfote,  Luke  19:40.)— In  this  affect- 
ing manner  Joshua  took  his  leave  of  Israel,  went 
home  from  this  last  and  perhaps  best  service  to 
God  and  them,  and  was  speedily  taken  to  his  rest 
in  heaven.     (29,30.  .Notes,  Deut.  34:1—5.) 

V.  29 — 32.  It  is  remarkable  that  Joshua  lived 
just  as  many  years  as  his  renowned  ancestor  Jo- 
seph had  done:  yet  he  was  not  buried  in  the  same 
place  with  him,  but  in  his  own  inheritance,  which 
seems  to  have  been  the  general  practice.  (.30,32. 
— JVote,  Gen.  50:22.)  The  Israelites  had  carried 
the  hones  of  Joseph  with  them  in  all  their  wan- 
derings, and  never  attempted  to  bury  them,  till 
they  were  peaceably  settled  in  the  land.  [Marg. 
Rrf.—Mjtes,  Gen.  50:24—26.  Ex.  13:19.  Heb. 
11:22.) 

V.  33.  As  the  cities  assigned  to  the  priests  lay 
in  the  lots  of  Judah,  Benjamin,  and  Simeon;  it  is 
probable  that  the  people  voluntarily  gave  to  the 
high  priest  a  place  of  residence  near  Shiloh,  w;hile 
the  tabernacle  continued  there;  and  that  this  was 
called  "the  hill  of  Phinehas,"  because  he  dwelt 
longer  there  than  Eleazar  had  done. 

PRACTICAL  OBSERVATIONS. 
V.  1—13. 
It  is  beautiful  and  honorable,  when  zeal  for  the 
glory  of  God,  and  love  to  the  souls  of  men,  gather 
strength,  at  a  time  when  the  body  is  ready  to 
drop  into  the  grave:  and  while  life  is  spared,  and 
auy  measure  of  health  afforded,  if  our  hearts  glow 


31  And  Israel  'served  the  Lord  all 
the  days  of  Joshua,  and  all  the  days  of 
the  elders  that  *  overlived  Joshua;  and 
"^  which  had  known  all  the  works  of  the 
Lord,  that  he  had  done  for  Israel. 

32  And  "  the  bones  of  Joseph,  which 
the  children  of  Israel  brought  up  out  of 
Egypt,  °  buried  they  in  Shechem,  in  a 
parcel  of  ground  which  Jacob  bought  of 
the  sons  of  Hamor,  the  father  of  She- 
chem, for  an  hundred  t  pieces  of  silver: 
and  it  became  the  inheritance  of  the  chil- 
dren of  Joseph. 

33  And  P  Eleazar  the  son  of  Aaron 
1  died,  and  they  buried  him  in  a  hill  that 
pertained  to  ""  Phinehas  his  son,  which  was 
given  him  in  mount  Ephraim. 


1  Deut.  31:29.  Judg.  2:7.  2  Chr. 

24:2,17,18.    Acts  20:29.     Phil. 

2:12. 
*  Heb.  prolonged   their    days 

after. 
m  Deut.  11:2.  31:13. 
n  Gen.  50:25.    Kx.  13:19.    Acts 

7:16. 


o  Gen.  33:19.  48:22. 

t  Or,  lam.bs. 

p  14:1.  Kx.  6:23,25.  Pfum.  3:32. 

20:26—28. 
q  Job  30:23.     Ps.  49:10.    Is.  57: 

1,2.     Zech.    1:5.     Acts   13:36. 

Heb.  7:24.  9:26,27. 
r  Judff.  20:28. 


with  love  and  zeal,  we  shall  devise  some  method 
to  serve  the  cause  of  godliness,  and  to  fix  salu- 
tary impressions  upon  the  minds  of  those  around 
us;  nay,  sometimes  when  the  body  is  least  capable 
of  executing  proper  methods  of  doing  good,  the 
soul  possesses  most  vigor  for  devising  them. 
[JVote,  2  Pet.  1:12 — 15.) — In  repeating  our  exhor- 
tations, heavenly  wisdom  will  teach  us  to  vapy 
the  manner  of  reaching  the  conscience,  and  en- 
gaging the  affections;  but  we  can  never  with  pro- 
priety omit  the  commemoration  of  the  Lord's 
mercies:  by  frequent  meditation  on  that  subject^ 
we  shall  recollect  more  and  more  instances  of  his 
goodness;  and  whatever  in  our  experience  dc- 
maiids  our  gratitude  to  God,  will  also  furnish  us 
with  cause  of  humiliation,  and  of  encourage- 
ment.— The  largeness  and  freeness  of  the  divine 
mercy  are  illustrated  in  so  distinct  a  manner, 
even  in  the  salvation  of" the  most  eminent  saints 
mentioned  in  Scripture,  that  "the  chief  of  sin- 
ners" may  thence  take  encouragement  in  return- 
ing to  the  Lord.  [J^otes,  1  Tim.  1:12—16.  P.  O. 
12—20.) 

V.  14—33. 
The  practical  conclusion  to  be  drawn  from  ev- 
ery delineation  of  the  character  of  God,  and  from 
the  memorial  of  his  wondrous  works  and  abun- 
dant mercies,  is  this:  "Now  therefore  fear  the 
Lord,  and  serve  him  in  sincerity  and  in  truth." 
But  without  sincerity  and  truth,  all  professions  of 
repentance,  faith,  fear,  or  love,  are  mere  hypoc- 
risy, and  will  avail  us  nothing. — The  service  of 
God  must  be  our  voluntary  choice:  if  we  were 
disposed  to  use  our  reason  aright,  we  could  not 
but  choose  it:  after  all  our  sins,  we  are  invited  to 
do  so;  and,  blessed  be  his  name,  he  hath  promised 
not  to  reject  us,  if  we  seek  him  in  the  appointed 
way,  and  are  decided  in  preferring  his  favor  to 
the  pleasures  of  sin,  and  the  vanities  of  the  world. 
We  must,  however,  diligently  study  the  nature  of 
true  religion,  and  what  it  will  cost  us;  to  what  it 
may  expose  us,  and  in  what  it  will  employ  us; 
that  we  may  be  prepared  for  temptations,  tribu- 
lations, conflicts,  and  self-denials;  be  aware  of 
our  insufficiency;  and  seek  help  and  comfort  from 
on  high.  The  Lord  our  God  is  jealous,  just, 
and  holy:  he  will  not  be  trifled  with,  he  cannot 
be  imposed  upon,  he  abhors  a  double  mind,  and 
will  not  accept  a  divided  heart;  he  hates  luke- 
warmness,  LN'ote^  Rev.   3:14—16.)  and  will  as 

[687 


B.  C.   1426 


JOSHUA. 


B.  C.  1426. 


certainly  punish  the  apostate,  as  forgive  the  hum- 
ble believer.  Yet  our  only  danger  lies  in  for- 
saking him;  for  if  we  adhere  to  his  service  with 
an  upright  and  willing  mind,  none  of  our  mis- 
takes, imperfections,  or  enemies  can  fatally  in- 
jure us.  But  we  cannot  serve  the  Lord  without 
renouncing  other  masters,  and  "inclining  our 
hearts  unto  him;"  nor  can  we  incline  our  hearts 
without  his  grace,  which  he  readily  bestows  on 
all  who  pray  for  the  promised  gift  of  his  Holy 
Spirit.  Depending  upon  his  assistance  and  mer- 
ciful acceptance,  notwithstanding  all  our  difficul- 
ties and  impotency,  we  may  with  confidence  say, 
"God  forbid  that  we  should  forsake  the  Lord;" 
and  to  every  objection  we  may  answer,  "Naj^, 
but  we  will  serv'e  the  Lord;"  and  close  all  by 
positively  averring,  "The  Lord  our  God  will  we 
serve,  and  his  voice  will  we  obey:"  nor  need  we 
scruple  the  most  open  and  solemn  ratification  of 
his  covenant,  by  which  we  avouch  him  to  be  our 
God,  and  ourselves  to  be  his  people.  For  though 
the  house  of  God,  the  Lord's  table,  and  even  the 
very  walls  and  trees,  before  which  we  have  utter- 
ed our  solemn  purposes  of  serving  him,  would 
obtest  against  us  if  we  denied  him;  and  all  the 
good,  which  he  had  done  us,  would  become  an 
occasion  of  evil  to  us;  yet  we  may  trust  his  grace 
to  enable  us  to  fulfil  our  engagements,  and  be 
confident  that  he  will  "put  his  fear  into  our  hearts, 
that  we  shall  not  depart  from  him."  [JVote,  Jer. 
32:38 — 41.) — They  who  in  the  plainest  terms  have 
shewn  the  necessity  and  difficulty  of  serving  God, 
and  the  danger  of  forsaking  him;  and  who  have 
pressed  others  most  strongly  to  count  their  cost, 
and  to  prepare  for  temptation;  should  be  the  most 


forward  to  avow  their  own  purpose  of  choosing 
and  cleaving  to  his  service,  and  of  using  their 
most  earnest  endeavors,  and  exercising  all  their 
influence  and  authority,  along  with  their  fervent 
prayers,  that  the  blessings  of  true  religion  may 
be  the  inlieritance  of  their  children  and  of  all 
connected  with  them.  Thus,  in  our  several  sta- 
tions, we  should  all  deliberately  determine,  by 
the  grace  of  God,  to  serve  him  ourselves,  and  to 
do  the  utmost  in  our  power,  that  our  households 
may  serve  him  likewise.  And  though  God  alone 
can  give  grace,  yet  he  greatly  approves  and  bless- 
es such  zealous  attempts  to  engage  and  confirm 
men  in  his  service:  and  in  some  instances  the  pi- 
ous labors  of  one  single  day  may  produce  the  most 
important  and  beneficial  effects  for  years  or  even 
for  generations  to  come. — After  a  life  thus  spent 
and  thus  concluded,  how  comfortably  may  the 
believer  meet  the  stroke  of  death,  and  retire  to 
his  rest  in  the  realms  of  bliss!  Thus  the  most  use- 
ful men,  having  served  their  generation,  accord- 
ing to  the  will  of  God,  one  after  another  fall 
asleep,  and  see  corruption:  but  Jesus,  having 
spent  and  ended  his  life  on  earth,  far  more  assid- 
uously and  effectually  than  either  Joshua  or  Jo- 
seph, arose  from  the  dead,  and  saw  no  corruption. 
He  not  only  brings  his  ransomed  tribes  to  their 
rest,  but  lives  with  them,  and  reigns  over  them, 
to  consummate  and  perpetuate  their  felicity  (o 
all  eternity:  and  wherever  their  bodies  are  inter- 
red, he  will  shortly  raise  them  incorruptible,  and 
transform  them  into  the  likeness  of  "his  own  glo- 
rious body,  according  to  the  mighty  working, 
whereby  he  is  able  to  subdue  all  things  unto  him- 
self."    (JVoie,  PhU.  3:20,21.) 


THE 


BOOK  OF  JUDGES 


The  title  of  this  book  is  taken  from  the  original  Hebrew;  and  shews  the  principal  subject  of  it,  as 
containing  the  history  of  those  Judges,  whom  God  raised  up  among  his  people,  before  he  placed 
any  king  over  them.  These  were  not  a  regular  succession  of  governors,  but  occasional  deliverers, 
of  different  tribes  and  families,  who  were  employed  to  rescue  the  nation  from  oppressors,  to  reform 
religion,  or  to  administer  justice.  They  do  not  seem  to  have  assumed  any  degree  of  regal  mag- 
nificence, or  to  have  exercised  any  expensive  or  burdensome  authoritj':  yet  they  were  for  tlie  time 
the  immediate  vicegerents  of  Jehovah,  the  King  of  Israel.  It  is  probable,  that  when  tliere  was 
no  Judge,  the  Levites,  elders,  and  ordinary  magistrates,  together  with  the  high  priest  and  the 
other  priests,  conducted  the  affairs  of  the  several  tribes,  and  administered  justice,  as  circumstances 
would  admit,  according  to  the  law  of  Moses;  and  that  when  there  was  a  judge,  he  presided  over 
them. — It  is  generally  supposed  that  the  prophet  Samuel,  the  last  of  the  judges,  wrote  this  book; 
and  indeed,  it  seems  to  have  been  written  during  the  reign  of  Saul.  For  the  words  repeatedly 
used,  "In  those  days  there  was  no  king  in  Israel,"  (17:6.  ]9:1.  21:25.)  imply  that  there  was  a  king 
when  the  history  was  published:  yet,  it  appears  also,  that  the  Jebusites  still  kept  possession  of 
Jerusalem,  from  which  David  at  length  expelled  them.  (1:21.  2  Sam.  5:6 — 9.) — It  consists  of  two 
parts:  in  the  first  sixteen  chapters,  a  compendious  narrative  is  given  of  the  affairs  of  Israel,  from 
the  death  of  Joshua  to  that  of  Samson,  during  the  term  of  about  three  hundred  years;  though  the 
chronology  is  peculiarly  intricate:  and  the  remaining  five  chapters  record  some  detached  events, 
which  took  place  in  the  earlier  part  of  that  period,  but  which  would  have  too  much  interrupted  the 
narrative,  had  they  been  inserted  according  to  the  order  of  time.  Thus  the  history  is  brought 
down  to  the  years,  during  which  Eli  judged  Israel,  and  nearly  to  tlie  birth  of  Samuel. — There  are 
several  references  to  facts  recorded  in  this  book,  both  in  the  Old  and  New  Testaments;  (1  Sam. 
12:10,11.  2Sam.  11:21.  J^eh.  9:28.  Ps.  83:9—11.  Is.  9:4.  10:26.  Acts\2:2Q.  Heb.  11:32.)  anditis 
certain  that  it  formed  a  part  of  that  sacred  volume,  to  which  Christ  and  his  apostles  constantly 
appealed,  as  to  the  Oracles  of  God:  but  I  do  not  recollect  any  express  prophecies  contained  in  it. 

The  condition  of  Israel  does  not  appear  so  prosperous,  nor  the  national  character  so  religious,  in  this 
history,  as  from  the  foregoing  records  it  might  have  been  hoped:  but  it  is  probable,  tliat  the  worship 
at  the  sanctuary  was  regularly  maintained  and  attended  on,  and  that  there  was  a  pious  remnant  in 
the  laud,  amidst  the  repeated  apostacies  and  multiplied  idolatries  of  the  nation  in  general.  'By  a 
'superficial  reader  of  the  sacred  history,  the  whole  period  under  the  judges  may  be  easily  mistaken 

688] 


CHAPTER  I. 

*for  an  uninterrupted  series  of  idolatries  and  crimes;  from  his  not  observing',  that  tlie  lapses  which 
■'incurred  punishment,  and  the  divine  deliverances  which  attended  repentance,  are  related  so  fully 
'and  distinctly,  as  to  occupy  almost  the  whole  narrative;  while  long  periods,  when  under  the 
'g'ovemment  of  the  judges,  the  people  followed  God,  and  the  land  enjoyed  peace,  are  passed  over 
'in  a  single  verse,  as  productive  of  no  event  which  required  a  particular  detail.'  Graven,  Vol.  ii. 
pp.  146,  147. — The  whole  account  however  illustrates  the  character  given  of  human  nature  in  the 
Scriptures;  and  shews  in  a  most  affecting  manner,  the  consequences  of  attending  on  the  worship 
and  service  of  God,  or  of  neglecting  them,  in  respect  of  national  prosperity  or  adversity. 


B.  C.   1425. 


B.  C.    1425. 


CHAP.  I. 


Ju<]ah  and  Simeon  war  against  the  Canaanites,  defeat  Adoni- 
bezek,  and  retaliate  on  him  his  cruelty  to  captive  kings,  1 — 7. 
Jerusalem  is  taken,  8,  y.  The  sons  of  Anak  slain,  10.  Othniel 
takes  Dcbir,  and  marries  Caleb's  daiii^hter,  11 — 15.  The 
Kenites  dwell  with  .ludah,  16.  Hormaii,  Gaza,  Askelon,  and 
Kkron,  are  taken  by  Judah  and  Simeon:  and  Hebron  is  ffiven 
to  Caleb,  37 — 20.  Benjamin  is  unable  to  drive  the  .lebusites 
from  Jerusalem,  21.  Kphraim  and  Manasseh  take  Bethel,  22 
— 25.  A  Canaanite  builds  a  city  called  Luz,  2B.  The  Ca- 
naanites  arc  not  wholly  expelled  by  Manasseh,  27,  28;  by 
F.phraim,  29;  by  Zebulun,  30;  by  As'her,  3J,  32;  by  Naphtall, 
33.     The  Amorites  force  Dan  into  the  mountain,  34 — 36. 

NOW  *  after  the  death  of  Joshua  it 
came  to  pass,  that  the  children  of 
Israel  ^  asked  the  Lord,  saying,  Who 
shall  go  up  for  us  against  the  Canaanites 
first,  to  fight  against  them? 

2  And  the  Lord  said,  "^  Judah  shall  go 
up;  behold,  I  have  delivered  the  land  into 
his  hand. 

3  And  Judah  said  unto  ^  Simeon  his 
brother.  Come  up  with  me  into  my  lot, 
that  we  may  fight  against  the  Canaiinites, 
and  ^  I  likewise  will  go  with  thee  into  thy 
lot.     So  Simeon  went  with  him. 

4  And  Judah  went  up,  and  the  ^  Lord 


a  Josh.  24:29,30. 

h  20:18,23.     Ex.  28:30.      Num. 

27:21.    1  Sam.  22:9,10.  23:9,10. 
c  Gen.  49:,°,— 10.     Num.  2.3.  7: 

12.   Ps.  78:68 — 70.    Heb.  7:14. 

llev.  5:5.  19:11—16. 


d  Gen.  29:33,35.  Josh.  19.1. 

e  17.  2  Sam.  10:11. 

f  Ex.  23:28,29.  Deut.  7:2.  9:3. 
Josh.  10:8—10.  11:6—8.  1 
Sam.  14:6,10.  17:46,47.  1  Kings 
22:6,15. 


NOTES. 

Chap.  I.  V.  1.  Joshua  left  no  successor,  as 
Moses  had  done;  and  therefore  some  time  after 
his  death,  (it  is  not  known  how  long,)  the  people, 
being  convinced  that  the  war  against  the  Canaan- 
ites should  be  continued,  were  in  doubt  how  it 
was  to  be  conducted,  and  which  tribe  should  take 
the  lead  in  this  service;  and  in  these  respects 
some  of  the  principal  persons  inquired  of  the 
Lord,  probably  by  Urim  and  Thuminim.  [J^otts, 
Ex.  28:30.  JVmwi.  27:21.)  It  would  have  been  well 
if  they  had  always  continued  in  the  same  mind: 
but  sloth,  cowardice,  and  unbelief,  and  perhaps  a 
misjudged  lenity,  prevailed  with  them,  to  leave 
their  work  unfinished;  which  created  them  almost 
an  infinity  of  trouble  and  misery  afterwards. 
{^Totes,  Josh.  IQ-.IO.  17:11—13.  23:13.) 

V.  2.  {J\rotes,  Gen.  49:8—10.)  The  numerous 
and  valiant  tribe  of  Judah,  whence  the  Messiah 
was  to  descend,  and  which  was  in  all  things  to 
have  the  precedencj%  was  directed  to  renew  the 
war;  and  by  their  example  to  embolden  their 
brethren,  and  to  mark  out  to  them  the  path  to 
victory  and  prosperity.  For  it  is  evident,  that 
this  first  expedition  was  intended  to  make  way 
for  others,  being  undertaken  by  common  consent 
for  the  public  benefit;  and  the  Lord,  in  promising 
to  put  Judah  in  possession  of  his  inheritance,  in- 
timated his  purpose  of  rendering  that  event  sub- 
servient to  the  more  complete  conquest  of  the 
whole  country. — Probably  the  Israelites  had  rap- 
VoL.  1.  87 


'  delivered 
zites  into 


the  Canaanites  and  the  Periz- 
their  hand:    and  they  slew  of 
them  in  s  Bezek  ten  thousand  men. 

5  And  they  found  Adoni-bezek  in  Be- 
zek; and  they  fought  against  him,  and 
they  slew  the  Canaanites  and  the  Periz- 
zites. 

6  But  Adoni-bezek  fled;  and  they  pur- 
sued after  him,  and  caught  him,  and  cut 
off  his  thumbs  and  his  great  toes. 

7  And  Adoni-bezek  said,  Threescore 
and  ten  kings,  having  *  their  thumbs  and 
their  great  toes  cut  off,  ^  gathered  their 


meat  under  my  table:  '^  as  I  have  done 
'  so  God  hath  requited  me.  And  they 
brought  him  to  Jerusalem,  and  there  he 
died. 

8  (Now  ^  the  children  of  Judah  had 
fought  against  Jerusalem,  and  had  taken 
it,  and  smitten  it  with  the  edge  of  the 
sword,  and  set  the  city  on  fire.) 

9  And  ^  afterwards  the  children  of  Ju- 
dah went  down  to  fight  against  the   Ca- 


f;  1  Sam.  11:8. 

MaU.  7:2.  Luke  6:37,38.  Jam 

*  Heb.     the    thumbs    of   their 

2:13.   Rev.  13:10.  16:6. 

hands  and  of  their  ff!ti. 

i   Rom.  2:15. 

t  Or,  gleaned. 

k  21.  Josh.  15:63. 

h  Ex.  21:23—25.     Lev.  24:19— 

1  Josh.  10:36.  11:21.    15:13— W 

21.     1   Sam.   15:33.      Is.  33:1. 

idly  increased  since  the  division;  and  now,  want- 
ing  room,  they  were  excited  to  greater  activity 

1  against  their  enemies. 

V.  3.    As  the  lot  of  Simeon  lay  within  that  of 

I  Judah,  it  was  very  proper  for  them  to  assist  each 
other  against  the  common  enemy.    (JVoie,  Josh. 

\  19:1 — 9.) — It  is  probable  that  Caleb  commanded 

I  in  this  war.  (9 — 15.) 

!      V.  4.    And  the.  LORD  delivered.]    'We  meet 

j  'with  no  such  religious  expression,  which  occurs 

1  'often  here  in  these  holy  books,  in  any  heathen 
'writer.'    Bp.  Patrick.    [Jlarg.  Ref.  f.) 

V.  5 — 7.  Adoni-bezek  signifies  the  lord  of 
Bezek.  This  prince  had,  it  seems,  been  a  great 
warrior,  and  a  severe  tyrant  over  his  vanquished 
enemies;  for  he  had  seventy  of  the  petty  princes 
of  those  times,  one  after  another,  his  prisoners: 
and  having  disabled  them,  with  great  disgrace 
and  pain,  by  cutting  off  their  thumbs  and  great 
toes,  he  forced  them  to  gather  their  food  as  dogs 
under  his  table.  The  Israelites  hearing  of  this, 
probably  by  divine  direction,  retaliated  upon  him; 
and  his  own  conscience  extorted  from  him  a  con- 
fession of  the  justice  of  God  in  this  punishment! 
[Marg.  Ref.  h.)  Some  have  thought  that  he  was 
a  true  penitent,  and  that  on  this  account  his  life 
was  spared. 

V.  8.  The  tribe  of  Judah  had,  perhaps  s -me 
time  before,  seized  on  the  city  of  Jerusalem: 
though  part  of  it  lay  within  the  lot  of  Benjamin, 
which  seems  to  have  been  yielded  to  them.     But 

[689 


B.  C.   1425. 


JUDGES. 


B.  C.  1425. 


naanites  that  dwelt  in  the  mountain,  and 
in  the  south  and  in  the  *  valley. 

10  And  Judah  went  against  the  Ca- 
naanites  that  dwelt  in  Hebron,  (now  the 
name  of  Hebron  before  was  ™  Kirjath- 
arba,)  and  they  slew  "  Sheshai,  arid  Ahi- 
man,  and  Talmai. 

1 1  And  from  thence  he  went  against 
the  inhabitants  of  Debir:  (and  the  name 
of  °  Debir  before  was  Kirjath-sepher:) 

12  And  P  Caleb  said.  He  that  smiteth 
Kirjath-sepher,  and  taketh  it,  to  him  will 
I  give  Achsah  my  daughter  to  wife. 

13  And  1  Othniel  the  son  of  Kenaz, 
Caleb's  younger  brother,  took  it:  and 
he  gave  him  Achsah  his  daughter  to 
wife. 

14  And  it  came  to  pass,  when  she 
came  to  him,  that  she  moved  him  to  ask 
of  her  father  a  field:  and  she  lighted 
from  ofi'  her  ass;  and  Caleb  said  unto 
her,  What  wilt  thou? 

15  And  she  said  unto  him.  Give  me  '  a 
blessing:  for  thou  hast  given  me  a  south 
land,  give  me  abio  springs  of  water.  And 
Caleb  gave  her  the  uppei  springs  and  the 
nether  springs. 

1 6  TT  And  the  children  of  ^  the  Kenite, 
^  Moses's  father-in-law,  went  up  out  of 
the  "  city  of  palm-trees  with  the  children 
of  Judah  into  the  wilderness  of  Judah, 
*  which  lieth  in  the  south  of  Arad:  and 
>■  they  went  and  dwelt  among  the  people. 

17  H  And  ''Judah  went  with  Simeon 
his  brother,  and  they  slew  the  Canaan- 
ites  that  inhabited  ^  Zephath,  and  utterly 


*  Or,  low  coxtntTy, 

jn  Josh.  11:15. 

n  -20.    Num.  13:22,33.  Joah.  1.5: 

i3,l-l.    Ps.  33:16,17.    Ec.  9:11. 

Jer.  9:23. 
o  Josh.  10:38,39.  15:15. 
p  Josh.  15:16,17.    1  Sam.  17:25. 

18:-23. 
q3:9. 
r  Gen.  33:11.    1  Sam.  25:18,27. 

2«Cor.  9:6.  Marg.   Heb.  6:7. 


s  4:11,17.  Num.  10:29—32.24: 
21,22.  1  Sara.  15:6.  1  Chr.  2: 
55. 

t  Kx.  3:1.  4:18.  18:1,7,12,14— 
17,27.  Num.  10:29. 

u3:13.   Deut.  34:3.  2  Chr.  28:16. 

X  Num.  21:1.  Josh.  12:14. 

y  Num.  10:32. 

z  ^See  on  3. 

a  2  Chr.  14:10.    Zephathah. 


the  Jebusites  still  held  the  hill  of  Zion.  [J^otes, 
21.  Josh.  15:63.  2  Sam.  5:6—8.) 

V.  10—15.  {J^otes,  Josh.  15:13—19.)  The  words 
rendered,  "they  slew  Sheshai,  &c."  may  be  ren- 
dered, "they  smote  Sheshai."  In  the  passage  re- 
ferred to  it  Is  said,  "Caleb  drove  thence  the  three 
sons  of  Anak:"  but  it  is  not  clear  that  he  slew 
them.  (20) — The  same  expedition  is  evidently 
meant,  which  probably  took  place  at  this  time; 
but  the  account  of  it  was  inserted  in  the  book  of 
Joshua,  to  complete  the  history  concerning  Ca- 
leb. Having-  been  employed  in  the  public  alfairs 
of  Israel,  he  seems  not  till  this  time  to  have  obtain- 
ed full  possession  of  the  inheritance  granted  him. 

V.  16.  (JVoCe,  JVwm.  10:31,32.)  The  descend- 
ants of  Hobab,  the  son  of  Jethro,  (wlio  it  seems 
acceded  to  the  invitation  given  him  by  Moses,)  at 
their  first  entrance  into  Canaan,  pitched  their 
tents  near  Jericho,  called  also  "The  city  of  palm- 
lree:s,"  {.Marg:  Ref.  u,)  which  lay  in  the  lot  of 
Benjamin:  but  afterwards  they  joined  themselves 
to  Judah,  and  settled  in  the  borders  of  the  wilder- 
ness, where  they  seem  to  have  lived  a  quiet  life, 
690] 


destroyed  it.     And  the  name  of  the  city 
was  called  ^  Hormah. 

18  Also  Judah  took  "=  Gaza  with  the 
coast  thereof,  and  Askelon  with  the  coast 
tliereof,  and  Ekron  with  the  coast  there- 
of. 

1 9  And  ^  the  Lord  was  with  Judah, 
and  +  he  drave  out  the  inhabitants  of  the 
mountain;  but  ^  could  not  drive  out  the 
inhabitants  of  the  valley,  because  they 
had  *"  chariots  of  iron. 

20  And  s  they  gave  Hebron  unto  Ca- 
leb, as  Moses  said:  and  he  expelled 
thence  ^  the  three  sons  of  Anak. 

21  And  the  children  of  '  Benjamin  did 
not  drive  out  the  Jebusites  that  inhabited 
Jerusalem;  but  the  Jebusites  dwell  with 
the  children  of  Benjamin  in  Jerusalem 
unto  this  day. 

22  IT  And  ^  the  house  of  Joseph,  they 
also  went  up  against  Beth-el:  and  '  the 
Lord  was  with  them. 

23  And  the  house  of  Joseph  ""  sent  to 
descry  Beth-el.  (Now  the  name  of  the 
city  before  was  "  Luz.) 

24  And  the  spies  saw  a  man  come 
forth  out  of  the  city,  and  they  said  unto 
him,  Shew  us,  we  pray  thee,  the  en- 
trance into  the  city,  and  °  we  will  shew 
thee  mercy. 

25  And  when  he  shewed  them  the 
entrance  into  the  city,  p  they  smote  the 
city  with  the  edge  of  the  sword:  but  they 
let  go  the  man  and  all  his  family. 

26  And  the  man  went  into  i  the  land 


b  Num.  14:45.  20:.?.    Josh.  19:4. 
c  3:3.    16:1,2.21.       Ex.  23:31.— 

■See   071  Josh.    13:3.   15:45 — 47. 

1  Sam.   6:17. 
d  2.  6:12,13.  Gen.  39:2,21.  Josh. 

1:5,9.  14:12.    2  Sam.  5:10.    Ps. 

46:7,11.      Is.  7:14.  8:10.  41:10, 

14,15.   Matt.  1:23.    Rom.  8:31. 
I  Or,    he   possessed   the   Ttiomi- 

tain. 
e  27—32.  Josh.  7:12.    Matt.  14: 

30,31.  17:19,20.   Phil.  4:13. 
f  Josh.  11:1-9.  17:16—13. 


g  Num.  14:24.  Deut.  1:36.  Josh. 

14:9—14.  15:13,14.  21:11,12. 
h  See  on  10.  Num.  13:22. 
i  19:10—12.     Josh.  15:63.  18:11 

—23.  2  Sam.  5:6—9. 
k  Num.  1:10,32.    Jcsh.  14:4.  16: 

1 — 4.   1  Chr.  7:29.   Rev.  7:3. 
1  See  on  19.  2  Kin^s  18:7. 
m  18:2.  Josh.  2:1.  7:2. 
n  Gen.  28:19.  35:6.  48:3. 
o  Josh.  2:12—14.   1  Sam.  30:J5. 
p  Josh.  6:22—25. 
q  2  Kings  7:6.  2  Chr.  1:17. 


little  interfering  in  public  affairs.  [JVotes,  4:11. 
1  Chr.  2:55.  Jer.  35:1—7.) 

V.   17.     Marg.  Ref.— J\'ote,  Josh.  12-.]  4. 

V.  18.  The  Philistines,  having  been  spared, 
contrary  to  the  divine  command,  when  their  cities 
were  taken,  in  a  short  time  recovered  possession 
of  them,  and  were  indeed  "pricks  in  the  eyes  and 
thorns  in  the  sides"  of  Israel,  during  many  ages. 
(JVo^e,  Josh.  23:13.) 

V.  1 9.  The  men  of  Judah  were  unable  to  drive 
out  the  inhabitants  of  the  valley;  not  that  the  Lord 
refused  to  help  them,  but  because  their  courage 
and  faith  failed  them  at  the  sight  of  the  iron  char- 
iots, which  were  of  no  use  in  the  mountain.  [J^oie, 
Josh.  17:16.)  They  forgot  how  Joshua  had  at- 
tacked and  destroyed  the  Canaanites,  who  had 
this  formidable  advantage:  and  when  they  lost 
their  confidence  in  God.  they  could  do  nothing. 
[J^otes,  Josh.  11:4—6.  Jiatt.  14:28—32.) 

V.  21.  When  this  history  was  written,  proba- 
bly by  Samuel,  the  Jebusites  kept  possession  of 
mount  Zion,  which  lay  in  the  lot  of  Judah;  and 
they  seem  also  to  have  lived  under  tribute  with 


B.  C.   1425. 


CHAPTER  I. 


B.  C.   1425. 


of  the  Hittites,  and  built  a  city,  and  call- 
ed the  name  thereof  Luz:  which  is  the 
name  thereof  unto  this  day. 

27  IT  Neither  did  ■•  Manasseh  drive  out 
the  inhahitanis  of  ^  Beth-shean  and  her 
towns,  nor  *  Taanach  and  her  towns,  nor 
the  inhabitants  of  Dor  and  her  towns,  nor 
the  inhabitants  of  Ibleam  and  her  towns, 
nor  the  inhabitants  of  Megiddo  and  her 
towns:  but  the  Canaanites  would  dwell 
in  that  land. 

28  And  it  came  to  pass  "  when  Israel 
was  strong,  that  they  put  the  Canaanites 
to  tribute,  and  did  not  utterly  drive  them 
out. 

29  Neither  did  '^  Ephraim  drive  out 
the  Canaanites  that  dwelt  in  Gezer:  but 
the  Canaanites  dwelt  in  Gezer  among 
them. 

30  Neither  did  Zebulun  drive  out  the 
inhabitants  of  Kitron,  nor  the  inhabitants 
of  y  Nahalol:  but  the  Canaanites  dwelt 
among  them,  and  became  tributaries. 

31  Neither  did  '^  Asher  drive  out  the 
inhabitants  of  Accho,  nor  the  inhabitants 


r  Josh.  17:11 — 13. 
B  See  on  Josh.  17:11 — 13. 
t  5:19.  Josh.  21:35. 
II  Ex.  in.yi.    Deut.  7:2.   1  Sam. 
15:9.  Ps.  106:34,35.  Jer.  48:10. 


X  See  on  Josh.  16:10.   1  Kinirs  9 

16.  *" 

y  Josh.  19:15.  JVahallal. 
z  .See  on  Josh.  19:24 — 30. 


tlie  Benjamites,  in  that  part  of  the  city  which  be- 
long-ed  to  them.     (J^ote,  8.) 

V.  22— 2G.  {Marg:  Ref.)  The  assailants  of 
Bethel,  having  seized  a  man  of  the  race  of  the 
Canaanites,  found  out,  by  his  means,  some  un- 
guarded place  or  private  entrance,  by  which  they 
took  the  city.  He  seems  to  have  acted,  not  from 
faitlj  in  God  or  love  to  Israel,  but  out  of  fear,  and 
to  save  his  life:  and  therefore,  wlien  set  at  liberty, 
he  did  not  unite  interests  with  the  worshippers  of 
Jehovah,  as  Rahab  had  done;  [JVotes,  Josh.  2:4 
—11.)  but  retiring- to  his  countrymen,  who  had 
sought  shelter  in  some  adjacent  regions,  he  built 
a  city,  which  he  called  after  his  own  city:  yet  not 
Bethel,  or  the  house  of  God;  but  according  to  its 
old  name,  Luz.     {.N'ote,  Gen.  28:19.) 

Land  of  the  Hittites.  (26)  The  scripture  does 
not  any  where  shew,  where  this  land  of  tlie  Hit- 
tites was  situated:  but  it  was  without  the  bounda- 
ries of  the  promised  land.  [J^ote,  2  Kings  6:7.) 
This  confirms  the  opinion,  that  the  Israelites 
mig-ht  spare  the  lives  of  such  Canaanites,  as  either 
submitted  to  become  slaves,  and  renounced  idol- 
atry, or  emigrated  into  other  regions.  (J^Totes, 
Jb*/(,.  6:2.  9:3— 5.  11:19,20.) 

V.  28.  The  people  neglected  their  opportuni- 
ty through  self-indulgence,  ivhen  they  had  their 
enemies  in  their  power;  probably  letting  the  idol- 
aters live  among  them  as  tenants,  even  in  the 
villages:  and  afterwards  they  were  unable  to  drive 
them  out.  Thus  their  sin  prepared  its  own  pun- 
ishment, and  the  love  of  present  ease  became  the 
cause  of  their  perpetual  disquiet.  (Motes,  1,18. 
Josh.  17:11—15.  23:13.) 

V.  34,  35.  In  the  distress  of  the  Danites,  the 
descendants  of  Joseph  seem  to  have  come  to  their 
assistance;  and  thus  they  checked  the  progress  of 
the  Amorites,  contined  them  within  narrow  limits 
and  compelled  them  to  pay  tribute  to  the  Danites. 
INone  of  these  tribes,  mentioned  in  the  latter  part 
of  the  chapter,  properly  improved  their  advan- 
tages, satisfying  themselves  with  rendering  those 


of  Zidon,  nor  of  Ahlab,  nor  of  Achzib, 
nor  of  Helbah,  nor  of  Aphik,  nor  of  Re- 
hob: 

32  But  the  Asherites  dwelt  among  the 
Canaanites,  the  inhabitants  of  the  land; 
for  they  did  not  drive  them  out. 

33  Neither  did  ^  Naphtali  drive  out  the 
inhabitants  of  Beth-shemesh,  nor  the  in- 
habitants of  Beth-anath;  but  ^  he  dwelt 
among  the  Canaanites,  the  inhabitants  of 
the  land:  nevertheless  the  inhabitants  of 
Beth-shemesh  and  of  Beth-anath  «=  became 
tributaries  unto  them. 

34  And  d  the  Amorites  forced  the  chil- 
dren of  Dan  into  the  mountain;  for  they 
would  not  suffer  them  to  come  down  to 
the  valley: 

35  But  the  Amorites  would  dwell  in 
mount  Heres  in  « Aijalon,  and  in  f  Shaal- 
bim:  yet  the  hand  of  the  house  of  Joseph 
*  prevailed,  so  that  they  became  tribu- 
taries. 

36  And  the  coast  of  the  Amorites  was 
s  from  t  the  going  up  to  Akrabbim,  from, 
the  rock,  and  upward. 

Shaalabbin.     I 


a  See  on  Josh.  19:33 — 38. 

b  32. 

c  30,36. 

d  18:1.  Josh.  19:47. 

e  12:12.  Josh.  10:12.  Jijalon. 


f  Josh.  19:42. 
Kings  4:9. 
*  Heb.  was  heavy. 
g  Num.  34:4.  Josh.  15:2,3. 
t  Or,  Maaleh-akrahbitn. 


tributaries,  whom  the  Lord  had  commanded  them 
utterly  to  destroy,  or  at  least  to  expel  ft-om  the 
,  country,  unless  they  renounced  idolatry,  and  sub- 
mitted to  be  bond  slaves.— The  power  of  the  Am- 
;orites  and  Philistines  soon  compelled  the  Danites 
jto  seek  possessions  in  a  distant  part  of  the  land. 
[J^otes,  18:  Josh.  19:40—48.) 

PRACTICAL  OBSERVATIONS. 

No   detached   efforts,   however  judicious   and 
I  spirited,  without  steady  and  constant  persever- 
ance, can  effect  important  changes,  rectify  abuses 
iin  church  or  state,  or  give  permanent  and  en- 
larged success  to  true  religion.     For  all  such  at- 
I  tempts  may  be  compared  to  raising  a  large  weight 
:  to  a  great  height,  in  which  the  whole  labor  is  lost, 
I  if  the  exertion  ceases  before  the  object  be  fully 
accomplished.— They  who  have  Ihe"  prccedoucy 
mrank  or  reputation,  should  go  before  others  in 
every  good  work,  undismayed  by  dangers  and  dif- 
ficulties, that  they  may  animate  them  by  their  ex- 
ample: the  strongest  ought  not  to  despise,  but  to 
value,  the  assistance  of  the  weakest;  and  it  be- 
comes the  people  of  God  to  unite  together  and 
help  each  other  against  their  common  enemies; 
and  especially  to  assist  the  whole  'church  militant 
'here  on  earth,'  with  their  constant  and  fervent 
prayers.— We  are  sure  to  have  all  profitable  suc- 
cess, when  we  engage  in  any  enterprise  accord- 
ing to  the  Lord's  direction,  aiid  in  dependence  on 
his  help:  and  whatever  labor,  conduct,  or  courage 
we  display,  or  whatever  human  aid  we  employ, 
to  him  the  whole  glory  belongs. — What  a  slippery 
place  is  worldly  prosperity!  especially  when  it 
increases   pride,    insolence,    or   cruelty;    for  "a 
haughty  spirit  goes  before  a  fall."    Men  often  read 
their  crimes  in  their  punishment:  and  at  last  every 
mouth  shall  be  stopped,  and  all  sinners  be  con- 
strained  to  admit  the  justice  of  God  in  their  ex- 
tremest  miseries.     Happy  they,  who  justify  him 
in  their  temporal  afSictions,  plead  guilty  before 
his  mercy-seat,  and  by  repentance  and  faith  seek 

[691 


B.  C.  1410. 


JUDGES, 


B.  C.  1410. 


CHAP.  IT. 

An  angel  rebukes  the  people  for  disobedience;  and  the  place  is 
called  Bochim,  from  their  weeping,  1 — o.  They  serve  the 
Lord  til)  Joshua  and  the  elders  die;  but  in  the  next  generation 
run  into  shameful  idolatries,  6 — 13.  God  is  angry  with  them; 
yet  pities  their  distresses,  and  raises  up  judges  to  deliver  them, 
14 — 18.  Their  ingratitude  provokes  him  to  permit  the  Canaan- 
itea  to  remain,  in  order  to  prove  Israel,  19 — 23. 

AND  *  an  *  Angel  of  the  Lord  came  up 
.  from  Gilgal  to  ^  Bochim,  and  said, 
•=  I  made  you  to  go  up  out  of  Egypt 
and  ^  have  brought  you  unto  the  land 
which  I  sware  unto  your  fathers;  and  1 1 
said,  ^  I  will  never  brake  my  covenant 
with  you. 

2  And  ''  ye  shall  make  no  league  with 
the  inhabitants  of  this  land;  ye  shall 
throw  down  their  altars:  e  but  ye  have 
not  obeyed 
done  this? 

a  6:li.  13:3.     Gen.  16:7—10,13. 

22:11,1^.  48:16.       El.    3:2—6. 

14:19.  23:20.  33:14.  Josh.  5:13, 

14.      Is.  63:9.      Hos.   12:3—5. 

Zech.  3:1,2.    Mai.  3:1.  Acts  7: 

30—33. 
*  Or,  Jilessenger. 
b  5. 
c  Ex.  3:7,8.  14:14.  20:2.     Deut. 

4:34.     Ps.  78:51 — 53.  105:36— 

38. 
d  Gen.    12:7.    22:16,17.    26:3,4. 

Josh.  3:10.  Ps.  105:44,45. 


my   voice:    ^  why   have   ye 


e  Sti  on  G«n.  17:7,8. — LeT.  26: 
42.  Num.  14:34.  Ps.  89:34. 
Jer.  14:21.  33:20,21.  Zech.  11: 
10. 

f  Ex.  23:32,33.  34:12—16.  Wum. 
33:52,53.  Deut.  7:3—4,16,25, 
26.  12:2,3.  20:16—18.  2  Cor.  6: 
14—17. 

g  Ezra  9:1—3,10-13.  Ps.  78: 
55—58.  106:34 — 40.  Jer.  7:-23 
—28.  2  Thes.  1:8.    1  Pet.  4:17. 

h  Gtn.  3:11,12.  4:10.  Ex.32:21. 
Jer.  2:5,18,31—33,36. 


deliverance  from  the  wrath  to  come.  {JVote,  Rom. 
3:19,20.) — Great  things  might  be  achieved  by  the 
professors  of  the  g-ospel,  if  they  unitedly  endeav- 
ored to  promote  the  common  cause  of  truth  and 
righteousness:  for  then  the  "Lord  would  be  with 
them,"  and  every  mountain  would  sink  into  a 

Elain.  But  when  outward  difficulties  are  viewed  j 
y  the  eye  of  sense,  and  the  almighty  power  of  i 
God  is  forgotten,  our  hearts  grow  discouraged, 
our  expectations  feeble,  and  our  attempts  timid 
and  wavering:  and  then  no  wonder  that  we  do 
not  prosper;  for  according  to  our  faith  will  be  our 
vigor,  zeal,  and  success.  Love  of  ease,  indul- 
gence, and  worldly  advantages,  both  spring  from 
and  foster  unbelief.  Thus  many  an  awakened 
sinner,  who  seemed  to  have  escaped  Satan's  bon- 
dage, "is  entangled  again,  and  overcome,  and  his 
last  state  is  worse  than  the  first."  Thus  even 
many  a  believer,  who  begins  well,  is  hindered:  he 
grows  negligent  and  unwatchful,  and  afraid  of  the 
cross;  his  graces  languish,  his  evil  propensities  re- 
vive, Satan  perceives  his  advantage,  and  plies 
him  with  suitable  temptations;  the  world  recovers 
its  hold;  he  looses  his  peace,  brings  guilt  into  his 
conscience,  anguish  into  his  heart,  discredit  upon 
his  character,  and  reproach  upon  the  gospel;  his 
hands  are  tied,  his  mouth  is  closed,  and  his  use- 
fulness ruined.  And  though,  through  sharp  re- 
bukes and  salutary  chastisements,  he  be  so  recov- 
ered, that  he  do  not  finally  perish;  yet  he  may  la- 
ment through  his  remaining  days,  and  groan  upon 
his  dying  bed,  to  reflect  what  opportunities  of  glo- 
rifying God  and  serving  his  church,  he  has  irre- 
coverably lost:  nay,  perhaps  in  that  solemn  hour, 
he  will  be  distressed  with  perplexing  doubts 
about  the  state  of  his  own  soul!  (P.  O.  Heb.  4: 1 
— 11.)  Even  the  very  best  of  Christians  in  this 
way  suffer  some  loss,  and  do  not  live  up  to  the  ex- 
tent of  their  privileges  and  usefulness.  Let  us 
then  "watch  and  be  sober,"  and  pursue  our  victo- 
ry against  every  inbred  foe;  not  content  with  sup- 
posed delivery  from  the  dominion  of  sin,  but  aim- 
ing continually  to  weaken  and  "crucify  the  flesh 
with  its  affections  and  lusts,"  even  unto  entire 
extirpation.  For  we  can  have  no  fellowship  with 
the  enemies  of  God  witliin  us  or  around  us,  but 
69?] 


3  Wherefore  I  also  said,  I  will  not 
drive  them  out  from  before  you;  but  they 
shall  be  as  thorns  in  your  sides,  and 
J  their  gods  shall  be  a  snare  unto  you. 

4  And  it  came  to  pass,  when  the  Angel 
of  the  Lord  spake  these  words  unto  all 
the  children  of  Israel,  that  ^  the  people 
lifted  up  their  voice,  and  wept. 

5  And  they  called  the  name  of  that 
place  +Bochim:  and  '  they  sacrificed  there 
unto  the  Lord. 

6  IT  And  when  "  Joshua  had  let  j-g.  c. 
the  people  go,  the  children  of  Israel  L  '**^''- 
went  every  man  unto  his  inheritance  to 
possess  the  land. 

7  And  °  the  people  served  the  Lord  all 
the  days  of  Joshua,  and  all  the  days  of 
the  elders  that  *  outlived  Joshua,  who 
had  seen  all  the  great  works  of  the  Lord 
that  he  did  for  Israel. 

8  And    °  Joshua,  the  son  of  Nun,  the 

Josh 


i  21.     Num.  33:55.  Josh.  23:13 
j   Ex.  23:33.  34:12.     Deut.  7:10. 

1  Kings  11:1—7.   Ps.  106:36. 
k  1  Sam.  7:6.  Ezra  10:1.   Prov. 

17:10.  Jer.  31:9.     Zech.  12:10. 

Luke  6:21.  7:38.     2  Cor.  7:10. 

Jam.  4:9. 
t  That  is,  fVeepen.    Gen.  35:8. 


7:26. 

1  6:24.  13:19.   1  Sam.  7:9. 
m  Josh.  22:6.  2-1:28. 
n  Josh.  24:31.    2  Kings  12:2.     2 

Chr.  24:2,14—22.   Phil.  2:12. 
f  Heb.  prolonged    days    after 

Joshua. 
o^Josh.  24:29,30. 


to  our  hurt;  and  therefore  our  only  wisdom  and 
interest  is,  to  declare  and  maintain  unceasing  war 
against  them,  even  unto  the  end  of  our  days. 

NOTES. 
Chap.  II.  V.  1 — 5.  The  language  of  the  re- 
proof here  given,  demonstrates  who  this  Angel 
was.  {Motes,  Gen.  16:10,11.  22:11,12,16—18.  48: 
16.  Ex.  3:2.)  'These  words  evidently  shew,  that 
'it  was  not  a  created  angel,  but  an  uncreated, 
'even  that  very  person  who  appeared  to  Joshua 
'hard  by  Jericho,  {Josh.  5:13,14.)  which  I  have 
'shewn  there  was  God  himself.  For  who  but  God 
'could  speak  in  this  style,  "I  made  you  to  go 
'out  of  Egypt*"  No  prophet,  nor  any  created  an- 
'gel,  would  have  been  so  bold;  but  would  have 
'prefaced  to  this  speech,  in  some  such  words  as 
'these,  "Thus  saith  the  Lord,  I  have  made  you 
'to  go,  &:c."  Supposing  then  this  Angel  to  be  the 
'same  with  him  that  appeared,  it  was  fit  for  him 
'now  to  appear  as  coming  from  Gilgal,  to  put 
'them  in  mind  of  that  illustrious  appearance  of 
'God  near  that  place,  and  the  assurance  that  he 
'gave  them  of  his  presence  with  them  in  the  con- 
'quest  of  the  land,  and  the  solemn  covenant  they 
'made  with  him,  by  the  renewing  of  circumcision 
'in  that  place;  which  upbraided  them  witli  their 
'base  ingratitude  to  God,  and  their  sloth  in  not 
'endeavoring  to  expel  the  Canaanites.'  Bp.  Pat- 
rick. {J^Totes,  Josh.  5:2—10,13—15.  6:3— 5.)— It 
was  then  the  great  Angel  of  the  covenant,  the 
"Word  and  Son  of  God,  who  spake  as  Jehovah, 
as  HE  who  brought  Israel  out  of  Egj'pt,  put  them 
in  possession  of  Canaan,  entered  into  covenant 
with  them,  gave  them  commandments,  and  now 
called  them  to  account  for  their  disobedience; 
shewing  that  they,  not  he,  had  violated  the  na- 
tional covenant.  {Marg.  Ref.  f~j.  J^otes,  23. 
Ex.  23:20—23.  34:11—17.  Josh.  23:13.)  He  first 
appeared  at  Gilgal,  and  afterwards  was  seen  com- 
ing to  Shiloh,  where  the  people  were  assembled 
at  one  of  their  solemn  feasts:  for  it  is  probable, 
from  the  sacrifice  which  they  offered,  that  they 
were  at  Shiloh. — The  spot  where  he  appeared  was 
called  Bochim,  or  The  weepers,  because  of  their 
weeping.     But  though  they  shewed  signs  of  deep 


B^  C.   1402. 


CHAPTER  n. 


B.  C.   1402. 


B.  C.-1  servant  of  the  Lord,  died,  being  an 
1426.  J  hundred  and  ten  years  old. 

9  And  they  buried  him  in  the  border 
of  his  inheritance  in  p  Timnath-heres  in 
the  mount  of  Ephraim,  on  the  north  side 
of  the  hill  Gaash. 

10  And  also  all  that  generation  were 
'i  gathered  unto  their  fathers:  and  there 
arose  another  generation  after  them, 
which  "■  knew  not  the  Lord,  nor  yet  the 
works  which  he  had  done  for  Israel. 

[Practical  Observations.] 

1 1  And  the  children  of  Israel  ^  did  evil 
in  the  sight  of  the  Lord,  ^  and  served  Baa- 
lim. 

12  And  they  "forsook  the  Lord  God 
of  their  fathers,  which  brought  them  out 
of  the  land  of  Egypt,  and  followed  ^  other 
gods,  of  the  gods  of  the  people  that  were 
round  about  them,  and  *  bowed  them- 
selves unto  them,  and  provoked  the  Lord 
to  anger. 

13  And  they  forsook  the  Lord,  and 
y  served  Baal  and  Ashtaroth. 

14  And  ^  the  anger  of  the  Lord  was 
hot  against  Israel,  and  *  he  delivered  them 
into  the  hands  of  spoilers  that  spoiled 
them,  and  he  ^  sold  them  into  the  hands 
of  their  enemies  round  about,  so  that  they 
•^  could  not  any  longer  stand  before  their 
enemies. 

15  Whithersoever  they  went  out,  the 
hand  of  the  Lord  was  **  against  them  for 
evil,  ®  as  the  Lord  had  said,  and  as  the 
Lord  had  '^  sworn  unto  them:  and  they 
were  8  greatly  distressed. 

p  Josh  --.     ™ 


19:50.  24:30.    Tnnnalh- 

serah. 
q  Gen.     15:15.    25:8,17.    49:33. 

Num.  27:13.      Deut.  31:16.     2 

Sam.  7:12.  Acts  13:36. 
r  F.x.  5:2.   1  .Sam.  2:12.     1  Chr. 

28:9.  Job  21:14.   Ps.  92:5,6.   Is. 

5:12.      Jer.   9:3.  22:16.    31:34. 

Gal.  4:8,9.    2  Thes.  1:8.    Tit. 

1:16. 
8  4:1.  6:1.  13:1.    Gen.  13:13.  38: 

7.  2  Chr.  33:2,6.   Ez.  8:12. 
t  3:7.  10:6,10.       1  Sam.  7:4.      1 

Kings  18:18.  2  Chr.  28:2.  33:3. 

Jer.  2:23.  9:14.   Hos.  2:13— 17. 
u  See  on   Di-ut.    13:5.   29:18,25. 

31:16,17.  32:15.  33:17. 
t5:8.   Deut.  6:14,15. 
X  See  on  Ex.  20:5. 


y  11.   1  Sam.  31:10.   1  Kings  11: 

.5,23.  2  Kings  23:13.     1  Cor.' 8: 

5.  10:20—22. 
z  10:7.     Lev.  26:28.     Num.  32: 

14.       Deut.  28:20,58.  29:19,20. 

31:17,13.     2  Chr.  36:16.      Ps. 

106:40 — 42. 
a  2  Kings  17:20.  2  Chr.  15:5. 
b  3:8.4:2.   Ps.  44:12.   Is.  50:1. 
c  1:19,34.  Lev.  26:37.  Deut.  32: 

30.  Josh.  7:12,13.    Ps.  44:9,10. 

Jer.  37:10. 
d  Jer.     18:8.     21:10.     44:11,27. 

Mic.  2:3. 
e  Lev.  26:15,&c.    Deut.  4:25 — 

28.  28:15,&c.  Josh.  23:15,16. 
f  Deut.  3:.-40,41. 
g  10:9.  1  Sam.  13:6.  14:24.  30:6. 

2  Cor.  4:8. 


humiliation,  and  many  of  them  might  be  truly  pen- 
itent: yet  the  subsequent  history  evinces  that  no 
general  or  permanent  reformation  took  place. 

V.  6—10.  [Josh. '24:29— 31.)  This  part  of  the 
history  seems  here  repeated,  to  shew  the  reason 
given  for  the  severe  reproof  just  before  mentioned. 
While  Joshua  lived  the  people  had  served  the 
liOrd  with  considerable  diligence;  but  after  his 
death,  and  that  of  the  elders,  who  by  their  author- 
ity and  admonitions  had  kept  them  to  the  worship 
of  God,  they  relapsed  into  idolatry.  As  the  el- 
ders, who  survived  Joshua,  might,  some  of  them 
at  least,  live  several  years  after  his  decease;  this 
term  should  be  deducted  from  the  general  account 
of  Israel's  idolatries,  recorded  in  this  book.  [See 
Preface.) — The  place  where  Joshua  was  buried, 
is  here  called  Timnath-Zie^e*,  instead  of  Timnalh- 
serah:  the  word  heres  signifies  (he  mn;  aud  it  has 


1 6  Nevertheless,  ^  the  Lord  raised  up 
judges,  which  *  delivered  them  out  of  the 
hand  of  those  that  spoiled  them. 

1 7  And  yet  '  they  would  not  hearken 
unto  their  judges,  but  they  went  a  ^  whor- 
ing after  other  gods,  and  bowed  them- 
selves unto  them:  they  turned  '  quickly 
out  of  the  way  "'  which  their  fathers 
walked  in,  obeying  the  commandments  of 
the  Lord;  hut  they  did  not  so. 

18  And  when  the  Lord  raised  them  up 
judges,  then  "  the  Lord  was  with  the 
judge,  and  delivered  them  out  of  the  hand 
of  their  enemies  all  the  days  of  the  judge: 
for  it  °  repented  the  Lord  because  of 
P  their  groanings,  by  reason  of  them  that 
oppressed  them  and  vexed  them. 

1 9  And  it  came  to  pass,  '^  when  the 
judge  was  dead,  that  they  returned,  and 
+  corrupted  themselves  ''  more  than  their 
fathers,  in  following  other  gods  to  serve 
them,  and  to  bow  down  unto  them:  they 
*  ceased  not  from  their  own  doings,  nor 
from  their  ^  stubborn  way. 

20  And  ^  the  anger  of  the  Lord  was 
hot  against  Israel;  and  he  said.  Because 
that  this  people  hath  "  transgressed  my 
covenant  which  I  commanded  their  fa- 
thers, and  have  not  hearkened  unto  my 
voice; 

21'  I  also  *  will  not  henceforth  drive 
out  any  from  before  them,  of  the  nations 
which  Joshua  left  when  he  died; 

22  That  y  through  them  I  may  ^  prove 
Israel,  whether  they  will  keep  the  way  of 


h  3,9,10,15.  4:5.   6:14.     1  Sam. 

12:11.  Acts  13:20. 
*  Hfb.  saved.  Neh.  9:27. 
i   1  Sam.  8:5—8.  12:12,17,19.     2 

Chr.  36:15,16.    Ps.  106:43. 
k  Ex.  34:15,16.  Lev.  17:7.    Ps. 

73:27.  106:39.   Hos.  2:2.    Rev. 

17:1—5. 
I  Ex.  32:8.  Deut.  9:12,16.  Gal. 

1:6. 
m  7.    Josh.  24:24,31. 
n  Ex.  3:12.    Josh.  1:5.  Acts  18: 

9,10. 
o  10:16.   Gen.  6:6.    Deut.  32:36. 

Ps.  90:13.  106:44,45.    Jer.  18:7 

—10.  Jon.  3:10. 
p  Ex.  2:24.    2  Kings  13:4,22,23. 

Ps.  12:5. 
q  See  on  7.-3:11,12.  4:1.  8:33. 


Josh.  24:31.  2  Chr.  24:17,18. 
t  Or,  -were  comift. 
r  Jer.  16:12.    Matt.  23:32. 
J  Heb.  letnothing  fall  of  their. 
s  1  Sam.  15:23.     Ps.  78:8.    Jer. 

3:17.  23:17. 
t  14.  3:8.   10:7.      Ex.  32:10,11. 

Deut.  32:22. 
u  Ex.  24:3— 8.      Deut.  29:10— 

13.       Josh.    23:16.    24:21—25. 

Jer.  31:32.   Ez.  20:37. 
X  3.  3:3.  Josh.  23:13.   Ez.  20:24 

—26. 
y  See  on  3:1 — 4. 
z  Gen.  22:1.     Deut.  8:2,16.   13: 

3.     2  Chr.  32:31.      Job  23:10. 

Ps.  66:10.   Prov.  17:3.    Mai.  3: 

2,3. 


been  thought,  that  it  was  so  called,  because  of 
some  memorial  there  erected,  of  the  Lord's  mi- 
raculously retarding  the  course  of  the  sun  at  Josh- 
ua's word.  {JVote,Josh.  10:12—14.) 

V.  11 — 13.  Baalim  and  Ashtaroth  are  both 
plural,  the  one  masculine,  and  the  other  feminine; 
and  they  seem  to  be  used  generally  for  all  the 
gods  and  goddesses,  which  were  worshipped  by 
the  neighboring  nations.     [JVote,  10:6 — 9.) 

V.   14.    He  sold  them.]    As  the  judge  was  used 
to  sell  tlie  criminal,  or  the  creditor  the  debtor,  for 
a  slave,  that  the  injured  party  might  be  reimburs- 
ed by  their  price;   so  the  Lord  recovered,  as  it 
were,  that  glory  by  punishing  Israel,  of  which 
they  had  robbed  him  by  their  sins;  and  he  made 
!  the  Canaanites  the  instruments  of  his  righteous 
!  indignation.     [Marg.  Ref.—J^otes,   Deut.  32:30, 
i31.  1.1.  50:1—3.) 

[693 


B.  C.  1402. 


JUDGES. 


B.  a  1402. 


the  Lord,  to  walk  therein,  as  their  fathers 
did  keep  it,  or  not. 

23  Therefore  the  Lord  *  left  those  na- 

*  Or,  suffered. 


V.  i: 


-'}Q, 


[Marg.  Ref.)  These  verses  contain 


tions,  without  driving  them  out  hastily; 
neither  delivered  he  them  into  the  hand 
of  Joshua. 


a  general  account  of  the  state  of  Israel,  after  their 
relapse  into  idolatry,  (10,11.)  during  the  days  of 
the  judges;  whicli  is  more  particularly  illustrated 
in  ttie  subsequent  chapters. 

Repented.  (10)  Jfote,  Gen.  6:6,7.  Deut.  32:36.— 
'He  altered  tlie  course  of  his  providence.'  Bp. 
Patrick. 

When  the  judge  was  dead,  &Lc.  (19)  While  the 
several  judges  lived,  religion  was  generally  up- 
held. 

V.  23.  The  Lord  foresaw  the  future  conduct 
of  Israel,  and  therefore  so  ordered  it  in  his  Prov- 
idence, that  a  remnant  of  the  Canaanites  should 
be  spared;  that  by  them  the  proneness  of  his 
people  to  idolatry  might  both  be  manifested 
and  chastised.  (JVotes,  I — 4.  3:1,2.  Josh.  23: 
13.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 

The  goodness  of  God  to  mankind,  his  faithful 
engagements  to  those  who  trust  him,  and  the  ben- 
eficial tendency  of  all  his  precepts,  combine  to 
enhance  the  evil  of  every  transgression:  j'et 
men  will  often  gratify  their  importunate  lusts, 
though  their  own  reason  and  conscience  testify, 
that  they  are  acting  a  foolish  and  ungrateful  part! 
for,  as  no  good  reason  can  be  given  for  disobedi- 
ence, it  is  much  more  easy  to  convince  the  judg- 
ment, than  to  dispose  the  heart  to  renounce  sin- 
ful pursuits.  But  if  transgressors  cannot  endure 
the  rebukes  of  God's  word,  and  tlie  convictions 
of  their  own  conscience;  how  will  they  be  able 
to  stand  before  the  tribunal  of  the  holy,  heart- 
searching  Judge,  who  now  in  the  endeared  char- 
acter of  a  Savior,  and  in  the  mild  accents  of  love, 
warns  and  persuades  them,  to  "repent  and  turn 
to  God,  and  do  works  meet  for  repentance?" — 
'•As  many  as  he  loves,  he  rebukes,  and  chastens:" 
indeed  all  temporal  afflictions  are  in  their  ten- 
dency casligatory,  and  warn  men  to  forsake  sin, 
and  seek  forgiveness,  ere  it  be  too  late:  but  the 
eternal  punishment  of  the  world  to  come  will  be 
entirely  penal,  the  final  vengeance  of  God  upon 
his  incorrigible  enemies. — It  is  pleasing  to  see 
men  weep  for  their  sins:  but  thougli  such  relent- 
ings  attend  that  "godly  sorrow,  which  worketh 
repentance  unto  salvation,  not  to  be  repented 
of;"  yet  they  frequently  wear  ofl':  nay,  even  faith 
in  the  atoning  sacrifice  of  Christ  may  be  profess- 
ed, and  the  memorial  of  his  dying  love  attended 
on,  with  great  apparent  affection  yet  without  ren- 
ovation of  heart  and  newness  of  life.  We  have 
to  mourn  over  many,  whom  on  such  grounds  we 
supposed  to  be  converts,  and  to  regret  "that  their 
goodness  is  as  a  morning-cloud,  and  as  the  early 
dew  it  goeth  away."  [Hos.  6:4.) — The  worship  of 
God  is  in  its  own  nature  joy,  praise,  and  thanks- 
giving, and  our  crimes  alone  render  weeping 
needful:  yet  considering  what  we  are,  and  what 
we  have  done,  it  is  much  to  be  wished,  that  our 
religious  assemblies  were  more  frequently  called ' 
"Bochim,"  "the  place  of  the  weepers."  "Blessed 
are  they  that  mourn,  for  they  shall  be  comfort- 
ed."— Were  we  duly  attentive  to  the  word  of 
God,  we  might  foresee  many  of  those  events  which 
take  place  in  his  Providence.  We  might  espe- 
cially foretel  severe  afflictions  to  those  godly  per- 
sons, who  associate  and  connect  themselves  with 
the  openly  profane;  or  who  relax  their  diligence 
in  mortifying  and  striving  against  sin,  and  in 
watching  against  temptation. — Alas!  that  preva- 
694] 


lence  of  religion,  which  appears  in  times  of  gen- 
eral reformation,  often  arises  from  temporary  af- 
fections and  personal  regards:  so  that  when  the 
influence  and  example  of  some  respected  or  be- 
loved person  cease;  when  there  is  no  longer  any 
fear  of  grieving  him,  or  being  rebuked  by  him; 
and  when  the  emotion  of  the  passions  subsides; 
men's  unmortified  lusts  again  recover  the  ascen- 
dency, and  many  fair  appearances  die  away. 
We  have  need  therefore  to  examine  how  matters 
stand  with  ourselves,  and  to  pray  Avithout  ceasing, 
"that  we  may  be  rooted  and  grounded  in  love," 
and  "that  Christ  may  indeed  dwell  in  our  hearts 
by  faith."  And  pious  parents  should  be  very  dil- 
igent in  instructing  their  children,  and  very  ear- 
nest in  praying  that  they  may  inherit  their  faith 
and  grace:  for  the  speedy  decline  of  religion, 
after  it  has  been  very  flourishing,  must  generall}' 
be  ascribed  in  great  measure  to  their  negligence 
in  this  respect;  so  that  very  often  the  ignorance 
and  ungodliness  of  children  are  a  disgrace  to  the 
memory  of  their  parents. 

V.  11— 23. 
The  carnal  mind  of  man  is  enmity  against  God: 
the  tendency  of  our  fallen  nature  is  to  apostacy; 
and  the  vilest  lust,  or  the  meanest  worldly  object, 
will  be  preferred  to  his  favor  and  the  pleasure  of 
his  service,  even  by  those  who  have  the  benefit 
of  his  written  word  and  the  preaching  of  the  gos- 
pel; unless  his  almighty  power  be  continually 
exerted,  his  grace  communicated  to  them,  and 
his  image  renewed  upon  their  hearts.  This  is 
the  cause  of  all  human  misery,  in  time  and  to 
eternity:  for  if  men  rob  God  of  his  glory,  he  will 
sell  them  for  their  sins  into  the  hands  of  their  ene- 
mies, and  satisfy  his  justice  in  their  punishment: 
and  how  wretched  must  they  be,  against  whom 
are  the  oath  and  the  hand  of  the  immutable"  and 
almighty  God!  Their  heaviest  distresses  on  earth, 
unless  timely  repentance  intervene,  are  the  fore- 
runners of  eternal  misery. — The  vilest  of  the  pro- 
fane are  more  likely  to  prosper  for  a  time,  than 
apostate  professors:  nay,  backsliding  and  incon- 
sistent believers  are  more  sure  to  experience  af- 
fliction in  this  world,  than  any  other  persons.  Yet 
the  Lord  has  long  patience,  and  manifests  great 
compassion  to  his  people;  he  is  ready  to  forgive  and 
to  relieve;  he  raises  up  instruments  to  effect  their 
deliverance,  and  over-rules  their  chastisements 
for  good:  and  in  all  his  dealings  with  them,  it  will 
at  length  be  manifest,  that  they  are  saved  not  for 
the  sake  of  their  own  righteousness,  but  for  the 
sake  of  his  great  name;  that  "it  is  of  his  mercies, 
that  they  are  not  consumed;"  and  that  he  saves 
them  from,  and  notwithstanding  their  manifold 
transgressions. — The  more  the  human  heart  is 
proved,  the  worse  it  is  manifested  to  be;  and  so 
long  as  "we  cease  not  from  our  own  doings,"  we 
can  only  be  stubborn  and  rebellious  (19) — For 
his  own  glory  the  Lord  tries  men,  as  silver  is  tried: 
and  while  he  distinguishes  between  those  who 
choose  his  ways,  and  those  who  forsake  them;  he 
will  secure  to  himself  the  whole  praise  of  all  that 
is  good  in  his  people. — Too  late  his  enemies  will 
curse  their  folly,  in  neglecting  those  things  which 
were  commanded  them;  and  the  reflection  that 
their  opportunity  is  lost  for  ever  will  complete 
their  misery.  Let  lis  then  without  delay  obey 
the  call  of  the  gospel,  declare  war  against  every 
sin,  and  follow  after  holiness,  unto  the  end  of  ou  r 
days;  that  we  may  have  "an  entrance  ministered 
unto  us  abundantly,  into  the  everlasting  kingdom 
of  our  Lord  and  Savior  Jesus  Christ." 


B.  C.  1402. 


CHAPTER  III. 


B.  C.  1394, 


CHAP.  HI. 

The  nations  left  to  prove  Israel,  1 — 1.  The  people  are  sediioed 
by  them  into  idolatry,  5 — 7;  sold  into  the  hand  of  Chushan-rish- 
athaini  king  of  Mesopotamia,  but  delivered  by  Othniel,  8 — II: 
and  into  that  of  Eglon  king  of  Moab,  but  delivered  by  Ehud, 
1-2 30.  Sharagar  slays  six  hundred  Philistines  with  an  ox- 
goad,  31. 

NOW  these  are  ^  the  nations  which  the 
__  Lord  left,  to  ''prove  Israel  bj  them; 
{even  as  many  of  Israel "  as  had  not  known 
all  the  wars  of  Canaan; 

2  Only  that  the  generations  of  the 
children  of  Israel  '^  might  know  to  teach 
them  war,  at  the  least  such  as  before 
knew  nothing  thereof;) 

3  Namely^  ^  five  lords  of  the  Philistines, 
and  all  the  ^  Canaanites,  and  the  ^  Sido- 
nians,  and  the  Hivites  that  dwelt  ^  in 
mount  Lebanon,  from  mount  Baal-hermon 
unto  the  entering  in  of  Hamath. 

4  And  they  were  '  to  prove  Israel  by 
them,  to  know  whether  they  would  heark- 
en unto  the  commandments  of  the  Lord, 
which  he  commanded  their  fathers  by  the 
hand  of  Moses. 

5  IT  And  the  children  of  Israel  J  dwelt 
among  the  ^  Canaanites,  Hittites,  and  Am- 
orites,  and  Perizzites,  and  Hivites  and 
Jebusites: 


a  a-21,-22.   Deut.  7:32. 

b  Deut.  8:2,16.      2  Chr.  32:31. 

Job  23:10.     Prov.  17:3.  Jer.  6: 

27.  17:9,10.    Zech.  13:9.   John 

2:24.  1  Pet.  1:7.4:12.    Rev.  2: 

23. 
C  2:10. 
d  Gen.  2:17.  3:5,7.    2  Chr.  12:8. 

Matt.  10:34—39.     John  16:33. 

1  Cor.  9:26,27.   F,ph.  6:11—18. 

1  Tim.  6:12.  2  Tim.  2:3.  4:7. 
e  10:7.  14:4.  Josh.  13:3.   1  Sam. 

4:1,2.  6:18.  13:5,19—23.  29:2. 


f  4:2,23,24.       Gen.    10:15—19. 

Num.  13:29. 
g  10:12.  18:7.  Gen.  49:13.  Josh. 

11:8—13.  19:28. 
h  Num.  34:8.      Deut.   1:7.  3:9. 

Josh.  11:3.  13:5. 
i  See  on  1.— Ex.  15:25.     Deut. 

33:8.    1  Cor.  11:19.    2  Thes.  2: 

9—12. 
j    1:29—32.  Ps.  106:34—38. 
k  Gen.      10:15-18.     15:19—21. 

Ex.  3:8,17.    Deut.  7:1.  Josh.  9: 

1.   Neh.  9:8. 


NOTES. 

Chap.  III.  V.  1,  2.  Israel  was  surrounded  by 
warlike  nations,  and  it  was  also  a  type  of  'the 
'church  militant  here  on  earth:'  it  was  not  there- 
fore proper  that  the  people  should  be  enervated 
by  sloth  and  luxury,  but  rather  inured  to  hardship 
and  conflict.  This  the  Lord  was  pleased  to  ef- 
fect by  the  remains  of  the  devoted  nations,  who 
were  spared  when  they  ought  to  have  been  de- 
stroyed; and  the  Israelites  were  in  consequence 
engag-ed  in  continual  contests  with  them.  They 
had  moreover  tasted  the  sweets  of  victory  with- 
out feel  .ng  the  evils  of  war,  in  their  first  conquest 
of  the  land:  but  they  proved  ungrateful  for  the 
mercy,  and  left  their  work  unfinished;  and  were 
therefore  made  to  feel  the  evils  of  war  without 
the  advantages  of  victory,  in  their  future  con- 
flicts.    (JVb<e*,  2:1— 5,23.) 

V.  3.  The  Canaanites,  here  mentioned,  seem 
to  have  been  a  tribe  inhabiting  the  northern  part 
of  the  land.  {JIarg.  Ref.h.  JVoZe,  4:2,3.)— Zidon 
or  Sidon  seems  to  have  been  included  in  the  grant 
made  to  Israel.     [Josh.  13:6.  19:28.) 

V.  4.  The  remnant  of  the  devoted  nations  con- 
tinually made  trial  of  the  Israelites,  by  their  ex- 
ample, allurements,  and  influence.  When  the 
people,  amidst  these  snares,  firmly  adhered  to  the 
Lord  and  his  worship,  the  event  was  honorable: 
but  in  general  the  trial  detected  the  hypocrisy 
of  their  hearts,  and  their  proneness  to  idolatry; 
and  then  their  tempters  became  their  scourges. 
{J^otes,  Gen.  22:1.  Deut.  8:2.  Josh.  23:13.) 

V.  5 — 7.  Instead  of  attempting  to  extirpate 
the  inhabitants  of  the  land,  the  Israelites  endeav- 


6  And  ^  they  took  their  daughters  to  be 
their  wives,  and  gave  their  daughters  to 
their  sons,  and  served  their  gods. 

7  And  the  children  of  Israel  "  did  evil 
in  the  sight  of  the  Lord,  and  forgat  the 
Lord  their  God,  and  served  Baahm  and 
°  the  groves. 

8  Therefore  the  anger  of  the  Lord 
°  was  hot  against  Israel,  and  p  he  sold 
them  into  the  hand  of  •*  Chushan-risha- 
thaim  king  of  *  Mesopotamia:  and  the 
children  of  Israel  served  Chushan-risha- 
thaim  eight  years. 

9  And  when  the  children  of  Israel 
•■  cried  unto  the  Lokd,  the  Lokd  ^  raised 
up  a  +  deliverer  to  the  children  of  Israel, 
who  delivered  them,  even  '  Othniel  the 
son  of  Kenaz,  Caleb's  younger  broth- 
er. 

1 0  And  "  the  Spirit  of  the  Lord  ^  came 
upon  him,  and  he  judged  Israel,  and  went 
out  to  war:  and  the  Lord  delivered  Chu- 
shan-rishathaim  king  of  }  Mesopotamia 
into  his  hand;  and  his  hand  prevailed 
against  Chushan-rishathaim. 


1  Ex.  34:16.       Deut.  7:3,4.       1 

Kings  11:1— 5.     Ezra  9:11,12. 

Neh.  13:23—27.   Ez.  16:3. 
m  12,13.— See  on  2:11—13. 
n  6:25.  Ex.  34:13.    Deut.  16;21. 

1  Kings  16:33.  18:19.     2  Kings 

23:6,14.  2  Chr.  15:16.24:18.33: 

3,19.  34:3,7. 
0  2:14,20.   Ex.  22:24.    Deut.  29: 

20.   Ps.  6:1.  85:3. 
p  2:14.4:9.  Deut.  32:30.   1  Sam. 

12:9.  Is.  50:1.    Rom.  7:14. 
q  Hab.  3:7. 
*  Heb.  Jlram-naharaim.     Ps. 


60:  title. 
r   15.  4:3.  6:7.  10:10.    1  Sam.  12: 

10.  Neh.  9:27.  Ps.  22:5.  78:34. 

106:41 — 44.  107:13,19. 
s  See  on  2:16. 
t  Heb.  savior,     ^ 
t  See  on  1:13. 
u  6:34.     11:29.     13:25.     14:6,19. 

Num.  11:17.  27:18.    1  Sam.  10: 

6.  11:6.  16:13.    2  Chr.  15:1.  20: 


14.   Ps.  51:11. 

Heb.  6:4. 
X  Heb.  was. 
ij  Heb.  Aram. 


iCor.  12:4— 11. 


ored  to  live  amicably  with  them;  and  this  induced 
them  to  intermarry  with  them,  and  then  to  con- 
form to  their  idolatrous  worship,  until  numbers 
had  utterly  apostatized  from  God,  in  that  very 
land,  where  by  his  tabernacle  he  dwelt  in  the 
midst  of  them.  [Marg.  Ref. — JVotes,  Josh.  16: 
10.  Ps.  106:35— 38.)— "The  groves"  may  denote 
those  idols,  which  were  worshipped  under  the 
shade  of  thick  trees,  especially  Ashtaroth,  or 
goddesses,  as  distinguished  from  Baalim.  [JVote, 
2:11—13.) 

V.  8.  King  of  Mesopolamia.'\  As  this  prince 
reigned  beyond  the  Euphra.tes,  his  oppressing  the 
Israelites,  who  lived  at  so  great  a  distance  from 
him,  appeared  the  more  evidently  to  be  the  effect 
of  God's  displeasure.     [Jfote,  2:14.) 

V.  9,  10.  The  people  in  their  prosperity  had 
forgot  the  Lord;  but  in  their  distress  they  found 
that  their  idols  and  idolatrous  allies  could  not 
lielp  them.  Then  they  remembered  the  wonder- 
ful works  of  Jehovah,  and  began  to  pray  unto 
him;  though  it  seems  not  very  earnestly,  till  they 
had  endured  correction  for  the  space  of  eight 
years:  and  he,  being  rich  in  mercy,  was  pleased 
to  bear  their  prayer  notwithstanding  their  heinous 
provocations,  and  stirred  up  Othniel  to  effect  their 
deliverance.  Probably,  there  was  a  considera- 
ble reformation  tor  some  time  afterwards.  Doubt- 
less Othniel  had  lamented  the  degeneracy  and 
misery  of  his  brethren;  but  he  attempted  noth- 
ing, until  "the  Spirit  of  the  Lord  came  upon 
him."  Then  he  began  "with  judging  Israel;" 
that  is,  with  attempting  to  reform  their  man- 
ners, to  repress  idolatry,  administer  justice,  and 

[695 


B.  C.  1394. 


JUDGES. 


B.  C.  1336. 


1 1  And  *  the  land  had  rest  forty  years: 
and  y  Othniel  the  son  of  Kenaz  died. 

[Practical  Observationa.] 

B.  c.T  12  IT  And  the  children  of  Israel  ^  did 
1354.  J  gvil  again  in  the  sight  of  the  Lord: 
and  *  the  Lord  strengthened  Eglon  *'the 
king  of  Moab  against  Israel,  because  they 
had  done  evil  in  the  sight  of  the  Lord. 

13  And  he  gathered  unto  him  the  chil- 
dren of  "^  Ammon  and  Amalek,  and  went 
and  smote  Israel,  and  possessed  "^  the  city 
of  palm-trees. 

14  So  the  children  of  Israel  '^  served 
Eglon  the  king  of  Moab  eighteen  years. 
B.  c.-j  15  But  when  the  children  of  Is- 
1336.J  j.g^gj  f  cpigd  unto  the  Lord,  the  Lord 
raised  them  up  a  deliverer,  Ehud  the  son 
of  Gera,  *  a  Benjamite,  a  man  +  left-hand- 
ed: and  by   him  the  children  of  Israel 


X  30.    5:31.     8:28.    Josh.  11:23. 

Ksth.  9:22. 
y  9.  Josh.  15:17.   1  Chr.  4:13. 
z  2:19.  Hos.  6:4. 
'a  Ex.  9:16.  2  Kings  5:1.  Is.  10: 

15.  37:26.  45:1 — 1.    Ez.  33:16. 

Pan.  4:22.  5:18.  John  19:11. 
b  1  Sam.  12:9. 
<•.  5:14.   Ps.  83:6—8. 


d  1:16.   Deut.  34:3.  Ps.  83:7. 
e  Lev.  26:23—25.    Deut.  28:47, 

43. 
f  .See  on  9 Ps.  50:15.     90:15. 

Jer.  2*12,13.  33:3. 
*  Or,  the  son  nf  Jemini. 
■f  Heb.  shut  of  his  right  hajid. 

20:16.   1  Chr.  12:2. 


s  sent  a  present  unto  Eglon  the  king  of 
Moab.  ^  ^ 

16  But  Ehud  made  him  a  dagger  which 
had  ^  two  edges,  of  a  cubit  length;  and  he 
did  gird  it  under  his  raiment  '  upon  his 
right  thigh. 

17  And  he  brought  the  present  unto 
Eglon  king  of  Moab:  and  Eglon  was  i  a 
very  fat  man. 

1 8  And  when  he  had  made  an  end  to 
offer  the  present,  he  sent  away  the  people 
that  bare  the  present. 

1 9  But  he  himself  turned  again  from 
the  I  quarries  that  were  by  Gilgal,  and 
said,  I  have  "^  a  secret  errand  unto  thee,  O 
king;  who  said,  Keep  silence.  '  And  all 
that  stood  by  him  went  out  from  him. 

20  And  Ehud  came  unto  him;  and  he 
was  sitting  in  }  a  summer-parlor,  which 
he  had  for  himself  alone;  and  Ehud  said, 


revive  religion:  and  afterwards  he  went  forth  to 
ivar,  and  prevailed  over  their  foreign  enemies; 
"for  the  Lord  delivered  them  into  his  hands." 
[Marg.  Ref.) 

Calefs  younger  brother.  (9)  'Caleb  is  con- 
'stantly  called  the  .son  of  Jephunneh,  and  Otlini- 
'el,  the  son  of  Kenaz.  Therefore  thej'  had  not 
*the  same  father,  but  were  very  near  of  kin.' 
Bp.  Patrick.  Perhaps  Kenaz  was  the  grand- 
father of  both  Caleb  and  Othniel;  but  Othniel 
might  descend  from  the  younger  branch. 

V.  11.     Some  expositors  compute  these  forty 
years  from  the  death  of  Joshua;  and  consequently 
suppose,  that  many  of  them  had  passed  before 
Chushan's  oppression  began:  but  others  reckon 
them  from  Othniel's  being  raised  up  to  judge  Isra- 
el, which  is  the  more  natural  interpretation,  and 
probably  the  true  one. — The  chronology  of  this 
book  is,  however,  so  very  intricate,  that  the  most 
learned    men  differ  exceedingly  concerning  it. 
In  general,  we  are  informed  that  Solomon,  in  the 
fourth  year  of  his  reign,  laid  the  foundation  of  the 
temple,  four  hundred  and  eighty  years  after  Is- 
rael came  out  of  Egypt.     (1    Kings  6:1.)     This 
was  forty-four  years  after  David's  accession  to  the 
tlirone,  which  it  will  appear  could  not  take  place 
till  about  sixty  years    after   the    deatli  of  Eli. 
{J^otes,  1  Sam.  7:1,2.  ^ds  13:21.)    From  the  Ex- 
odus to  the  death  of  Joshua,  might  be  sixty-six 
years;  (though  some  reckon  it  only  fifty-seven;) 
and  this  leaves    about  three   hundred   and  ten 
years  from  the  death  of  Joshua  to  that  of  Eli. — 
Many  schemes  have  been  formed  for  allotting 
these  years,  (which  some  make  rather  more  and 
others  less,)  to  the  time~of  the  several  judges: 
but  none  of  them  gave  entire  satisfaction.     It  is 
however  probable,  that  the  years  of  oppression 
generally  form  a  part  of  the  time  given  to  each 
judge;  and  that  in  several  instances  there  were 
more  judges  than  one,  employed  in  different  parts 
of  the  land.     In  this  case  the  years  assigned  to 
each  were  coincident*  and  a  few  hints,  of  the 
opinions  formed  by  learned  men  on  the  subject, 
will  be  given  as  we  proceed. 

V.  12.  Strengthened.]  The  Lord  had  formed 
Eglon  of  a  stout  and  valiant  spirit,  and  had  raised 
him  to  power  and  prosperity  as  a  prince;  and  he 
696] 


g  1    Sam.    10:37.     Prov.    13:16. 

19:6.   21:14.   Is.  36:16. 
h  Ps.  149:6.     Heb.  4:12.     Rev. 

1:16.  2:12. 
i  21.  Ps.  45:3.  Cant.  3:8. 
j  29.  viarg.     1  Sam.  2:29.    Job 

15:27.   Ps.  73:7.    Jer.  5:28.  50: 

11.   Ez.  34:20. 


I  Or,  gravtn  images.    Josh.  4, 

20. 
k  20.    2  Kings  9:5,6.     Acts  23; 

13,19. 
1  Gen.  45:1. 
^  Heb.   a    parlor  of  cooling. 

Am.  3:15. 


gave  him  courage  and  success  in  his  enterprise 
against  Israel.  [J^otes,  Ex.  9:13 — 16.  2  Kings 
5:1.  Is.  45:1—6.) 

V.  13.  The  city  of  palm-trees. '\  It  is  proba- 
ble that  the  Moabites  and  their  allies  erected  for- 
tifications, in  the  place  where  Jericho  had  stood; 
[Jfote.,  1:16.)  and  there  stationed  a  garrison  to 
curb  and  annoy  the  Israelites  on  each  side  of 
Jordan.     Here  Eglon  resided. 

V.  14.  The  guilt  of  the  people  was  more  ag- 
gravated than  before,  and  their  spirits  were  more 
stubborn;  and  therefore  they  suffered  longer,  be- 
fore they  began  to  cry  unto  the  Lord.  It  was  also 
his  pleasure,  that  their  chastisement  should  be 
more  severe  and  of  longer  continuance.  [J^Tote, 
9,10.) 

V.  15 — 18.  Some  suppose  that  Ehud  could  use 
both  hands  alike  well:  but  if  he  were  unable  to 
use  his  right  hand,  as  the  original  words  evidently 
imply,  Eglon  would  be  the  less  apt  to  suspect 
him.  The  Israelites  sent  their  tribute  by  Ehud 
under  the  name  of  a  present,  or  some  oblation 
was  added,  above  what  was  exacted,  in  order  to 
obtain  favor;  and  the  Lord  doubtless  directed 
Ehud  to  take  this  opportunity  of  executing  his 
vengeance  on  the  tyrant.  The  King  of  Israel 
raised  up  a  deliverer  or  savior  who  acted  by  com- 
mission from  him:  and  Eglon  had  usurped  his 
throne  and  was  condemned  by  him  to  be  thus  put 
to  death.  But  Ehud's  conduct  cannot  possibly 
be  drawn  into  precedent,  or  authorize  the  assas- 
sination of  kings,  however  tyrannical  or  perse- 
cuting; unless  any  man  were  called  to  act  by  the 
same  evident  commission  from  the  God  of  heav- 
en.— The  law  of  being  subject  to  principalities 
and  powers  in  all  things  lawful,  is  the  rule  of  our 
conduct. 

V.  19.  The  quarries.'\  Or  graven  images; 
[marg.)  probably  the  idols  of  Moab,  which  were 
set  up  in  contempt  of  the  God  of  Israel. — Ehud 
had,  by  the  present,  ingratiated  himself  with  Eg- 
lon, who  had  no  suspicion  of  one  whom  he  sup- 
posed unarmed  and  disabled:  (15)  and  it  is  hkely, 
that  he  expected  some  information  concerning 
slate-affairs,  or  the  secret  combination  of  his 
countrymen:  yet  he  was  strangely  infatuated  to 
trust  himself  alone  with  an  Israelite. 


B.  C.  1336. 


CHAPTER  III. 


B.  C.  1336. 


""  I  have  a  message  from  God  unto  thee. 
And  °  he  arose  out  of  his  seat. 

21  And  Ehud  put  forth  his  left  hand, 
and  took  the  dagger  from  his  right  thigh, 
and  °  thrust  it  into  his  belly. 

22  And  the  haft  also  went  in  after  the 
blade;  and  the  fat  closed  upon  the  blade, 
so  that  he  could  not  draw  the  dagger  out 
of  his  belly:  and  *the  dirt  came  out. 

23  Then  Ehud  went  forth  through  the 
porch,  and  shut  the  doors  of  the  parlor 
upon  him,  and  locked  them. 

24  When  he  was  gone  out  his  servants 
came;  and  when  they  saw  that  behold  the 
doors  of  the  parlor  were  locked,  they 
said.  Surely  he  i"  covereth  his  feet  in  his 
summer-chamber. 

25  And  they  tarried  till  they  were 
ashamed;  and  behold  he  opened  not  the 
doors  of  the  parlor:  therefore  they  took 
a  key  and  opened  them;  and  behold,  their 
lord  was  fallen  down  dead  on  the  earth. 

26  And  Ehud  escaped  while  they  tar- 
ried, and  passed  beyond  p  the  quarries, 
and  escaped  unto  Seirath. 


m  19.    2  Sam.     12:l,&c.    24:12. 

Mic.  6:9. 
nPs.  29:1.  Jer.  10:7. 
o  Num.    25:7,8.      1  Sam.    15:33. 

<fob  20:25.    Zech.  13:3.  2  Cor. 

5:16. 


*  Or,  it  came  out  at  the  funda- 
ment. 

I  Or,  doeth  his  easement.  1 
Sam.  24:3. 

p  19. 


V.  20.  From  God.]  The  word  here  used  is 
ccmmon  to  the  true  God,  and  the  supposed  deities 
of  the  Gentiles.  Eg-lon  expecting  some  oracle 
from  God,  rose  up  in  reverence,  and  afforded 
Ehud  the  opportunity  of  effecting'  his  purpose. 
Ehud  indeed  had  a  secret  errand,  a  message  from 
God,  unto  liim;  but  it  was  of  a  far  different  nature 
than  Eglon  expected. 

V.  21—25.  [Marg.  Ref.)  This  powerful 
oppressor  would  thus  be  found  weltering,  after 
the  most  disgraceful  manner,  in  that  very  place 
where  he  had  often  indulged  his  pride,  sloth,  and 
luxury!  As  he  fell  without  noise,  and  died 
without  being  able  to  cry  for  help,  Ehud  had  a 
full  opportunity  of  escaping:  and  he  departed 
with  that  circumspection  and  deliberation,  which 
sprang  from  confidence  in  God,  and  a  conscious- 
ness of  having  done  his  duty. 

V.  27,  28.  Marg.  Ref.—JSTotes,  7:23—25.  12: 
1—7. 

V.  29.  Ten  thousand.]  So  small  an  army  of 
valiant  soldiers,  served  to  curb  the  whole  king- 
dom of  Israel,  when  once  it  was  subjected:  but 
they  might  have  been  easily  reinforced  from  be- 
yond Jordan.  Ehud  had  therefore  taken  posses- 
sion of  the  fords,  not  only  that  none  might  escape, 
but  that  no  more  might  come  to  the  assistance 
of  the  Moabites:  and  when  their  prince  was  dead, 
they  were  too  much  intimidated  to  make  any  ef- 
fectual resistance.     USTote,   I  Sam.  17:50 — 53.) 

V.  30.  The  land  nad  rest,  until  eighty  years 
from  the  close  of  the  aforementioned  forty  years 
were  expired.  This  is  the  more  general  inter- 
pretation.— Yet  some  think,  that  the  oppression 
of  Jabin  in  the  northern  part  of  the  land,  coin- 
cided with  some  of  the  years  of  rest  in  the  south- 
ern part,  here  mentioned.  (4:2,3.) 

V.  31.  Shamgar,  being  employed  in  agricul- 
ture when  tlie  Philistines  invaded  the  land,  was 
supernaturally  animated  to  attack  them,  and  mi- 
raculously assisted  in  making  this  slaughter 
among  them,  with  no  other  weapon  than  an  ox- 
VOL.    I.  88 


27  And  it  came  to  pass  when  he  was 
come,  that  i  he  blew  a  trumpet  in  the 
"■  mountain  of  Ephraim,  and  the  children 
of  Israel  went  down  with  him  from  the 
mount,  and  he  before  them. 

28  And  he  said  unto  them,  ^  Follow 
after  me;  for  *  the  Lord  hath  delivered 
your  enemies  the  Moabites  into  your 
hand.  And  they  went  down  after  him, 
and  took  "  the  fords  of  Jordan  towards 
Moab,  and  suffered  not  a  man  to  pass 
over. 

29  And  they  slew  of  Moab  at  that  time 
about  ten  thousand  men,  all  }  lusty,  and 
all  men  of  valor;  and  there  escaped  not 
a  man. 

30  So  Moab  was  subdued  that  day 
under  the  hand  of  Israel.  And  ^  the  land 
had  rest  fourscore  years. 

31  If  And  after  him  was  ^  Shamgar  the 
son  of  Anath,  which  slew  of  the  Philis- 
tines six  hundred  men  with  ^  an  ox-goad: 
and  *  he  also  delivered  Israel. 


q  6:34.   1  Sam.  13:3.   2  Sam.  20: 

22.   2  Kings  9:13. 
r  7:24.   17:1.     19:1.  Josh.  17:15, 

18. 
s  4:10.   7:17. 
t  7:9,15.   1  Sam.  17:47. 
u  12:5.  Josh.  2:7. 


i  Heh.  fat.  See  on  17.— Deut 
32:15.  Job  15:27.   Ps.  17:10. 

x  11.  5:31. 

y  5:6,8. 

z  1  Sam.  13:19—22.  17:47,50. 
1  Cor.  1:27. 

a  2:16. 


goad.  This  broke  their  force  and  spirits  for  a 
considerable  time.  [Mote,  15:14 — 17.)  Shamgar 
succeeded  Ehud;  but  it  is  not  said  how  long  he 
acted  as  judge,  or  whether  he  did  so  at  all,  except 
in  this  one  action. 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 
Temptations  and  trials  detect  the  wickedness  of 
the  hearts  of  sinners:  they  discover  where  sin, 
and  where  grace,  has  dominion:  they  tend  to  un- 
deceive the  self-deluded:  and  they  manifest,  ex- 
ercise, and  strengthen  the  graces  of  believers; 
who  being  called  to  be  soldiers,  must  learn  and 
practise  war  all  their  days;  and  in  their  conflict 
with  Satan,  sin,  and  this  evil  world,  must  be  inur- 
ed to  hardships,  watchfulness,  and  self-denial,  for 
their  future  and  eternal  good.  [J^otes,  Epk.  6:10 
—20.  1  Tim.  6:11,12.  2  Tim.  2:3—7.  4:6—8.) 
They  are  constrained  to  live  in  the  world,  but  they 
are  not  of  the  world,  and  arc  forbidden  to  conform 
to  it:  for  the  friendship  of  the  world  is  more  fatal 
than  its  enmity;  as  the  latter  can  only  kill  the 
body,  but  the  former  murders  many  an  immortal 
soul. — When  the  heart  is  not  established  by  grace, 
the  descent  from  the  most  plausible  profession  of 
piety  is  natural,  and  almost  imperceptible.  Polite 
attentions  and  civilities  to  ungodly  people,  (in 
which  it  is  thought  there  can  surely  be  no  harm,) 
by  an  easy  step  introduces  men  to  more  intimate 
connexions;  then  concessions  must  be  made,  and 
they  must  be  a  little  conformable  to  such  kind 
friends  or  relatives.  And  as  it  is  not  easy  to  draw 
the  line,  one  compliance  prepares  for  another,  till 
frequently  a  specious  profession  ends  in  apostacy. 
But  if  true  believers  thus  backslide  from  God, 
they  shall  surely  and  speedily  be  corrected;  and 
know  by  experience  that  the  friendship  of  the 
wicked,  and  the  gain  of  transgression,  will  not 
profit  them  in  the  day  of  trouble:  most  certainly 
therefore  they  can  never  profit  the  sinner  "intli'e 
I  day  of  wratli,  and  revelation  of  the  righteous  judg- 

[697 


B.  C.  1314. 


JUDGES. 


B.  C.  1294. 


CHAP.  IV. 

Israel,  again  revolting,  is  oppressed  by  Jabin  and  Sisera,  1 — 3. 
Deborah  stirs  up  Barak  for  their  deliverance,  4 — 9.  Barak 
destroys  the  army  of  Jabin,  10 — 16.  Sisera  is  slain  by  Jael  the 
Kenite,  17 — 22.    Jabin  subdued  and  destroyed,  23,  24. 

AND  the  children  of  Israel  again  *  did 
evil  in  the  sight  of  the  Lord  when 
Ehud  was  dead. 

2  And  the  Lord  ^  sold  them  into  the 
hand  of  Jabin  king  of  Canaan,  that  reign- 
ed in  *^  Hazor;  the  captain  of  whose  host 
was  ^  Sisera,  which  dwelt  in  ®  Harosheth 
of  the  Gentiles. 
3  And  the  children  of  Israel  '  cried  unto 


a  2:11,19,20.  3:7,12.  6:1.  10:6. 
Lev.  26:23—25.  Neh.  9:23— 
30.  Ps.  106:43—45.  Jer.  5:3. 

b  See  on  2:14,15.-10:7.  Is.  50: 
1.  Matt.  18:25. 


c  Josh.  11:1,10,11.  19:36. 
d  1  Sam.  12:9.  Ps.  83:9. 
e  13,16. 

f  3:9,15.    10:10,16.    1  Sam.    7:3 
Ps.  50:15.  78:34.  Jer.  2:27,23. 


ment  of  God." — Those  afflictions,  however  severe 
and  tedious,  which  bring'  the  Lord  to  remem- 
brance, and  excite  men  to  self-examination  and 
repentance,  faith,  and  humble,  earnest  prayer, 
are  invaluable  blessings.  And  as  "he  is  ready  to 
forgive,  and  plenteous  in  mercy  to  all  them  that 
call  upon  him;"  he  will  not  upbraid  the  penitent, 
nor  fail  to  appear  for  his  relief:  how  wonderful 
then  is  it,  that  men,  groaning  under  sufferings  and 
terrors,  are  so  long  ere  they  cry  unto  him  for  help! 
(.A'bie,  Ps.  32:3 — 5.) — If  we  would  get  out  of 
trouble  effectually,  we  must  begin  with  repent- 
ance, and  seeking  forgiveness;  and  then,  in  due 
time,  deliverance,  rest,  and  inward  peace  and 
comfort  will  ensue. 

V.  12—31. 
Alas!  how  inveterate  is  man's  propensity  to  in- 
gratitude towards  God!  and  how  readily  do  we 
relapse  into  our  former  offences!  The  secret  his- 
tory of  every  one  of  us,  even  if  kept  from  open 
scandals,  or  visible  declensions,  greatly  resembles 
the  history  of  Israel:  "O  foolish  people  and  unwise; 
do  we  thus  requite  the  Lord,  ...  that  bought  us!" 
Tliis  renders  repeated  chastisements  absolutely 
necessary;  for  so  perverse  are  we,  that  the  more 
indulgently  we  are  treated  by  our  heavenly  Fa- 
ther, the  more  disobedient  we  generally  prove! 
Yet,  after  our  most  aggravated  provocations,  and 
in  our  deepest  distresses,  if  we  again  cry  unto  him, 
he  will  deliver  us;  and  the  meanest  instrument, 
and  the  most  unlikely  method,  shall  be  effectual, 
if  he  appoints  and  blesses  them. — Luxury,  sloth, 
and  pride,  fatten  men  for  destruction:  tlie  Lord 
deliglits  to  abase  those  who  exalt  themselves 
against  him,  and  oppress  his  people;  and  to  ren- 
der infamous,  as  well  as  to  cast  into  the  abyss  of 
misery,  those  who  have  been  the  haughty  and  the 
terrible  of  the  earth. — What  message  from  God, 
but  a  message  of  vengeance,  can  a  proud  rebel 
expect.'  Such  a  message  is  evidently  contained  in 
the  word  of  God:  and  though  we  are  not  commis- 
sioned, or  even  allowed,  to  be  the  executioners  of 
it;  yet  his  ministers  must  boldly  declare  it,  with- 
out fearing  the  frown  or  respecting  the  persons  of 
sinners.  (^Totes,  1  Kings  21:17—22.  22:8,13,14, 
16 — 28.)  But  blessed  be  God,  they  have  another 
message  to  deliver,  a  message  of  mercy  and  free 
salvation;  and  that  of  vengeance  only  applies  to 
those,  who  neglect  and  refuse  the  gracious  pro- 
posal.— With  reverent  attention  let  us  hear  this 
message:  in  humble  faith  let  us  seek  and  accept 
of  this  great  salvation:  let  us  beg  of  God  to  enable 
us  "to  bring  forth  fruits  meet  for  repentance:" 
and  let  us  enlist  under  the  Redeemer's  banner, 
put  on  his  armor,  and  declare  determined  war 
against  his  enemies.  He  has  begun  our  triumphs, 
by  his  victory  over  the  powers  of  darkness  upon 
the  cross,  and  over  the  king  of  terrors  by  his 
698] 


the  Lord:  for  he  had  nine  hundred 
=  chariots  of  iron;  and  twenty  years  he 
^  mightily  oppressed  the  children  of  Is- 
rael. 

4  And  '  Deborah,  a  prophetess,  the 
wife  of  Lapidoth,  she  judged  Israel  at  that 
time. 

5  And  she  dwelt  under  ^  the  palm- 
tree  of  Deborah,  '  between  Ramah  and 
Beth-el  in  mount  Ephraim;  and  the  chil- 
dren of  Israel  ™came  up  to  her  for  judg- 
ment. 


g  1:19.  Josh.  17:16. 

h  5:8.  Deut.  23:29,33,47,48.  Ps. 

106:42. 
i  Ex.  15:20.  2Kings  22:14.  Neh. 

6:14.    Joel   2:28,29.    Mic.  6:4. 

Luke  2:36.    Acts  21:9.    1  Cor. 

11:5.   Gal.  3:28. 


k  Gen.  35:8. 

1  Josh.    16:2.   18:22,25.     1  Sarn. 

1:1,19.  7:16,17.  23:1.   Jer.  31: 

15. 
m  Ex.  18:13,16,19,26.  Deut.  17: 

8—12.  2  Sam.  15:2—6. 


resurrection:  the  trumpet  of  his  gospel  calls  us  to 
follow  after  him;  and,  obeying  that  summons,  the 
day  will  be  ours,  and  we  shall  conquer,  triumph, 
and  reign  with  liira  in  glory  for  evermore. 

NOTES. 

Chap.  IV.  V.  2,  3.  Jabin  king  of  Hazor  had 
formerly  confederated  against  Israel,  with  other 
kings  in  the  northern  part  of  the  country,  and 
Joshua  had  slain  him,  and  burned  his  city.  [JSTotes, 
Josh.  11:1 — 3,10,11.)  But  in  process  of  time  the 
Canaanitcs  had  rebuilt  it;  and  another  Jabin, 
probably  descended  from  him,  reigned  tliere  with 
great  power.  Hazor  lay  in  the  northern  part  of 
the  land,  and  doubtless  Harosheth  in  that  neigh- 
borhood. The  remains  of  the  nations  of  Canaan 
having  in  great  numbers  resorted  thither  to  assist 
Sisera,  the  commander  of  Jabin's  army,  in  whom 
he  placed  great  confidence;  and  to  obtain  his  pro- 
tection; it  was  called  "Harosheth  of  the  Gentiles," 
or  nations. — The  Israelites,  having  relapsed  into 
idolatry,  were  grievously  oppressed  by  these  ene- 
mies for  twenty  years,  before  they  heartily  set 
about  reformation,  or  united  in  earnest  prayers 
for  deliverance.  [JVotes,  3:9,10,14.) 

V.  4.  Deborah,  notwithstanding  her  extraor- 
dinary call  to  judg'e  Israel,  could  not  personally 
undertake  those  military  expeditions,  which  gen- 
erall}'  distingui.shed  its  deliverers;  but  she  used 
her  authority  to  repress  iniquity,  to  reform  reli- 
gion, and  to  execute  impartial  justice  to  the  peo- 
ple.— She  is  called  "the  wife  of  Lapidoth;"  but  the 
termination  of  the  word  is  the  feminine  of  the 
plural,  and  seldom  used  for  the  names  of  men. 
Some  have  therefore  supposed  it  to  be  the  name 
of  the  town  in  which  she  dwelt,  and  render  the 
clause,  the  woman  of  Lapidoth:  others  refer  it, 
according  to  the  signification  of  tlie  original  word, 
either  to  her  occupation,  as  making  lamps;  or  to 
the  infipiration  of  the  Almighty;  translating  it  "a 
woman  of  illuminations:"  and  others  understand  it 
as  meaning,  that  she  was  an  illustrious  woman, 
and  a  light  in  Israel.  Yet  our  rendering  is  most 
natural." (.A^o<e,  2  Kings  22:14.) 

V.  5.  Under  the  palm-tree.']  That  is,  in  some 
lowly  habitation,  shaded  by  a  large  palm-tree, 
more  suited  to  the  sanctity  of  a  prophetess,  tliaa 
the  dignity  of  a  judge.  Her  character  of  a  proph- 
etess being  established,  the  people  readily  referred 
their  differences  to  her  decision;  the  ordinary 
courts  probably  being  shut  up,  and  the  magistrates 
deprived  of  authority  by  Jabin's  oppression:  but 
perhaps  he  feared  no  danger  from  a  woman  act- 
ing in  this  capacity.  It  has  been  thought  by 
several  learned  meri,  that  after  it  pleased  God  to 
raise  up,  from  time  to  time,  extraordinary  rulers 
and  deliverers,  under  the  title  of  judges;  the  dif- 
ferent tribes  and  cities  of  Israel  grew  more  and 


B.  C.  1296. 


CHAPTER  IV. 


B.  C.  12<)<5. 


6  And  she  sent  and  called  °  Barak  the 
son  of  Abinoam  out  of  °  Kedesh-naphtali, 
and  said  unto  him,  p  Hath  not  the  Lord 
God  of  Israel  commanded,  saying,  Go, 
and  draw  toward  mount  "^  Tabor,  and  take 
with  thee  "^  ten  thousand  men  of  the  chil- 
dren of  Naphtah,  and  of  the  children  of 
Zebulun? 

7  And  ^I  will  draw  unto  thee,  to  the 
river  ^  Kishon,  Sisera,  the  captain  of  Ja- 
bin's  army,  with  his  chariots  and  his  mul- 
titude; and  "  I  will  deliver  him  into  thine 
hand. 

8  And  Barak  said  unto  her,  "  If  thou 
wilt  go  with  me,  then  I  will  go:  but  if 
thou  wilt  not  go  with  me,  then  1  will  not 

9  And  she  said,  I  will  surely  go  with 
thee:  *  notwithstanding  the  journey  that 
thou  takest  shall  not  be  for  thine  honor; 
for  the  Lord  shall  ^  sell  Sisera  ^  into  the 
hand  of  a  woman.  And  Deborah  arose, 
and  went  with  Barak  to  Kedesh. 

10  And  Barak  called   ^Zebulun  and 


n5:l.  Heb.  11:32. 

o  Josh.  19:32,37.  21:32. 

p  Josh.  1:9.   Ps.  7:6.    Is.  13:2— 

5.  Acts  13:47. 
q  3:18.    1  Sam.  10:3.     Ps.  89:12. 

Jer.  46:13.   Hos.  5:1. 
r  10.  5:14—18. 
s  Ex.  14:4.     Josh.    11:20.     Ez. 

38:10—16.  Joel  3:11— 14. 
t  5:21.     1  Kings    18:40.     Ps.  83: 


9,10. 
u  14.    Ex.  21:13.  Josh.  8:7.    10: 

8.  11:6.    1  Sam.  24:10,18. 
V  Ex.    4:10—14.     Matt.    14:30, 

31. 
X  1  Sam.  2:30.   2  Chr.  26:18. 
y  See  on  2:14. 
z  17—22.  5:24—27.  9:54.  2  Sam. 

20:21,22. 
a  6.  5:18. 


more  remiss  in  the  appointment  of  "judges  and 
officers  in  all  their  gates."  [Jfote.  Deut.  16: 18,19.) 
This  might,  perhaps,  at  first  arise  from  the  pre- 
vailing power  of  their  oppressors;  as  well  as  the 
extraordinary  authority  of  their  judges.  It  seems, 
however,  to  have  become  very  generally  the  case. 
Yet  Deborah,  and  the  other  judges,  might  only 
receive  appeals  from  inferior  magistrates,  in  more 
difficult  cases.  (JVbto,  5:9.  Ex.  18:17—23.  Deut. 
17:8—13.) 

V.  6,  7.  It  is  not  certain,  whether  Barak  had 
previously  been  employed  by  Deborah  or  not;  for 
he  dwelt  at  a  distance  from  her.  But,  by  direc- 
tion from  God,  he  was  at  this  time  singled  out, 
and  commanded  whither  to  go  and  what  troops  to 
raise;  and  assured  both  of  opportunity  to  attack, 
and  assistance  to  subdue,  the  enemies  of  Israel. 
These  orders  were  sent  to  him  as  the  command- 
ment of  "the  Lord  God  of  Israel:"  but,  under  the 
tyranny  of  a  powerful  and  jealous  oppressor,  he 
could  draw  together  an  army  only  by  persuasions 
and  exhortations,  and  thus  induce  a  number  of 
men  to  assemble  at  Kedesh-naphtali,  and  thence 
to  folloAV  him  to  Tabor;  [Marg.  Rff.)  whither  the 
Lord  engaged  to  draw  Sisera,  or  influence  his 
mind,  to  meet  him.  [J^otes,  Hos.  11:3,4.  John  6: 
41—46.) 

V.  8,  9.  The  danger  of  this  enterprise  was 
great  and  manifest:  and  though  Barak  had  faith, 
yet  it  was  not  so  strong  as  to  exclude  misgivings, 
and  to  overcome  all  reluctance  to  the  service.  It 
does  not  appear,  that  he  doubted  whether  Deb- 
orah spake  by  authority  from  God  or  not;  but  he 
hesitated  concerning  success  unless  she  went  with 
him.  He  would,  no  doubt,  desire  her  presence, 
counsel,  and  prayers,  as  a  prophetess,  and  the 
judge  of  Israel:  but  he  was  culpably  afraid;  and, 
«ot  honoring  God  as  he  ought  to  have  done,  he 
was  deprived  in  part  of  the  honor,  which  he  would 
otherwise  have  obtained.     Perhaps  Deborah  in 


Naphtali  to  Kedesh:  and  he  went  up  with 
ten  thousand  men  ^  at  his  feet:  and  Debo- 
rah went  up  with  him. 

1 1  "IT  Now  «  Hebcr  the  Kenite,  zi-hich 
7cas  of  the  children  of  ^  Hobab  the  father- 
in-law  of  Moses,  had  severed  himself  from 
the  Kenites,  and  pitched  his  tent  unto  the 
plain  of  *  Zaanaim,  which  is  by  ^  Kedesh. 

12  And  they  shewed  Sisera,  that  Ba- 
rak the  son  of  Abinoam  was  gone  up  to 
Amount  Tabor. 

13  And  Sisera  *  gathered  together  all 
his  chariots,  even  ^  nine  hundred  chariots 
of  iron,  and  all  the  people  that  were  with 
him,  from  Harosheth  of  the  Gentiles  unto 
the  river  of  Kishon. 

14  And  Deborah  said  unto  Barak, 
^  Up;  for  this  is  the  day  in  which  the 
Lord  hath  delivered  Sisera  into  thine 
hand:  J  is  not  the  Lord  gone  out  before 
thee?  So  Barak  went  down  from  mount 
Tabor,  and  ten  thousand  men  after  him. 

15  And  "^  the  Lord  discomfited  Sisera, 
and  all  his  chariots,  and  all  his  host  with 
the  edge  of  the  sword,  before  Barak:  so 


b5:15.    1  Sam.  25:27.    Jiiarg. 

h  See  on  2,3,7. 

c  1:16.  Num.  10:29.  24:21. 

i   19:28.  Gen.  19:14.  44:4.  Josh. 

d  Ex.  2:18.   3:1.    18:1. 

7:13.   1  Sam.  9:26. 

e  Josh.  19:33.  Zaanannim. 

j   Deut.  9:3.     2  Sam.  5:24.     Ps. 

f  6.  Josh.  19:37. 

68:7.   Is.  52:12,   Mic.  2:13. 

g  6.    Josh.  19:12,34.    Ps.  89:12. 

k  5:20,21.  Josh.  10:10.    3  Kings 

Jer.  46:13. 

7:6.  2  Chr.  13:15—17.     Ps.  83: 

*  Heb.    gathered   by    cry,  or, 

9,10. 

proclamation. 

her  answer  intended,  that  the  credit  of  the  victory 
would  be  given  to  her  and  not  to  Barak:  but  the 
Spirit  of  God  foretold  the  death  of  Sisera  by  Jael. 
(21) — Barak  seems  to  have  come  to  Deborah,  and 
she  accompanied  him  back  to  Kedesh-naphtali. — 
The  high  priest  with  Urim  and  Thummim,  the 
other  priests  with  the  trumpets,  and  the  Levites, 
arc  not  at  all  mentioned  in  these  transactions. 
(JVo<e*,  20: 18—28.  Ex.  28:30.  Mum.  10:1—10.  27: 
21.  Jo,?/i.  9:14,15.) 

V.  10.  Barak  resided  in  the  lot  of  Naphtali, 
on  which  Zebulun  bordered:  he  therefore  made 
known  his  purpose  in  that  neighborhood,  and  col- 
lected ten  thousand  foot-soldiers  chiefly  from  these 
two  tribes,  though  some  others  at  length  assisted 
them.  {JVotes,  5:14—18.)  At  the  head  of  this 
small  army,  (as  it  appears  when  compared  with 
that  of  Sisera,  which  was  very  great,)  he  marched 
on  foot  to  meet  the  enemy,  without  either  cavalry 
or  war-chariots!  and  Deborah  attended  him,  to 
encourage  his  faith  and  confidence  in  God. 
(JVoto,  1:19.  Deut.  20:1— 4.  JosA.  16:10.  17:16 
—18.  Ps.  20:6—8.) 

V.  11.  The  other  Kenites  dwelt  upon  the  bor- 
ders of  the  wilderness  of  Judah;  [jYote,  1:16.)  but 
Heber  had  removed  with  his  family  to  the  north- 
ern part  of  the  land,  where  he  dwelt  in  tents,  and 
found  convenient  pasturage  for  his  flocks. — This 
is  inserted  to  explain  what  follows  concerning 
Jael. 

V.  14.  Barak  secured  his  small  army  by  the 
advantage  of  the  ground,  until  a  favorable  oppor- 
tunity presented  itself  of  attacking  the  enemy: 
but  Deborah  assured  him,  that  the  very  day  was 
come;  and  that  "the  Lord  was  gone  forth  before 
him,  and  had  delivered  Sisera  into  his  hand.'' 
Thus  encouraged,  he  boldly  marched  down  into 
the  plain,  where  the  iron  chariots  had  their  utmost 
advantage;  and  so  the  victory  became  the  more 
illustrious.  {Mote,  Josh.  17:16.) 

[699 


B.  C.  1296. 


JUDGES. 


B.  C.  1296. 


that  Sisera  lighted  down  off  his  chariot, 
and  fled  away  on  his  feet. 

16  But  Barak  '  pursued  after  the  char- 
iots, and  after  the  host,  unto  Harosheth 
of  the  Gentiles:  and  all  the  host  of  Sisera 
fell  upon  the  edge  of  the  sword;  and  there 
was  not  *  a  man  left. 

1 7  TT  Howbeit  Sisera  ™  fled  away  on 
his  feet  to  the  tent  of  °  Jael  the  wife  of 
Heber  the  Kenite:  for  there  was  °  peace 
between  Jabin  the  king  of  Hazor  and 
the  house  of  Heber  the  Kenite. 

18  And  Jael  went  out  to  meet  Sisera, 
and  said  unto  him.  Turn  in,  my  lord,  turn 
in  to  me;  fear  not:  and  when  he  had  turn- 
ed in  unto  her  into  the  tent,  she  covered 
him  with  a  ^  mantle. 

19  And  he  said  unto  her,  p  Give  me,  I 
pray  thee,  a  little  water  to  drink;  for  I 
am  thirsty:  and  she  opened  a  bottle  of 
milk,  and  gave  him  drink,  and  covered 
him. 

20  Again  he  said  unto  her.  Stand  in  the 


)  Lev.  26:7,8.     Josh.    10.19,20. 

11:8.     Ps.  104:35.      Rom.  2:12. 

Jam.  2:13. 
*   Heb,  unto  one. 
m  Job  12:19—21.     18:7—12.  40: 

11,12.     Ps.   37:35,36.     107:40. 


ProT.  29:23.  Am.  5:19,20. 
n  5:6,24. 

o  Ps.  69:22.  Is.  57:21. 
f  Or,  rug,  or,  blanket. 
p  5:25.  Gen.  24:43.     1  Xings  17: 

10.  Is.  41:17.  John  4:7. 


V.  15.  Doubtless  Barak  and  his  army  display- 
ed both  conduct  and  bravery  in  this  battle:  yet 
the  victory  is  wholly  ascribed  to  the  Lord,  who 
both  gave  them  skill  and  courag^e,  and  rendered 
these  effectual  by  terrifying  their  enemies,  or 
throwing  them  into  confusion.  [JVote,  Josh.  10: 
9,10.)  It  is  to  be  lamented  that  this  pious  and 
rational  language  of  the  Scriptures  should,  among 
Christians,  be  so  frequently  changed  for  a  phrase- 
ology which  borders  upon  heathenism,  or  even 
atheism;  by  ascribing  all  events  to  fortune,  luck, 
second  causes,  or  human  courage  and  policy;  and 
excluding  the  mention  of  the  first  great  Cause  of 
all  things.  LN'ote,  2  Kings  5:1.) 

V.  16.  JVo<  a  man  left.]  JVole,  2  Chr.  20:22 
-25. 

V.  17.  Sisera  had  quitted  his  chariot,  proba- 
bly to  escape  notice,  and  he  fled  away  on  foot 
like  a  common  soldier.  For  the  same  reason  he 
hastened  to  the  tents  of  Heber,  with  whom  Jabin 
had  made  some  league  or  alliance;  or  whom  Jabin 
had  suffered,  as  inoffensive  persons,  not  of  the 
race  of  Israel,  to  live  peaceably  by  him. — It  is 
probable  that  Jael's  tent  was  distinct  from  that  of 
Heber;  [Gen.  24:67.  31:33.)  and  perhaps  Sisera 
sought  refuge  in  it  on  that  account,  as  less  likely 
to  be  searched. 

V.  18,  19.  Probably,  Jael  really  intended 
kindness  to  Sisera,  when  she  invited  him  into  the 
tent,  and  shewed  him  all  the  hospitality  which  it 
afforded;  but,  by  a  divine  impulse,  she  was  after- 
wards led  to  consider  him  as  the  determined  ene- 
my of  the  Lord  and  his  people,  and  to  avail  her- 
self of  that  opportunity  to  destroy  him.  [J^otes, 
21.  5:24.) 

V.  20.  Jael  is  not  said  to  have  promised  Sise- 
ra, that  she  would  deny  his  being  there:  she  would 
give  him  shelter  and  refreshment,  but  not  utter  a 
falsehood  to  oblige  him. — A  very  criminal  devia- 
tion from  "simplicity  and  godly  sincerity,"  is  be- 
come customary  among  professed  Christians;  1 
mean,  the  instructing  and  requiring  servants  to 

f>revaricate,  (to  word  it  no  more  harshly,)  in  order 
hat  their  masters  may  be  preserved  from  the  in- 
700] 


door  of  the  tent;  and  it  shall  be,  when  any 
man  doth  come  and  inquire  of  thee,  and 
say,  1 1s  there  any  man  here;  that  thou 
shalt  say.  No. 

21  Then  Jael,  Heber's  wife,  ""tooka 
nail  of  the  tent,  and  }  took  an  hammer  in 
her  hand,  and  went  softly  unto  him,  and 
smote  the  nail  into  his  temples,  and  fas- 
tened it  into  the  ground:  (for  he  was  fast 
asleep,  and  weary:)  so  ^  he  died. 

22  And  behold,  as  Barak  pursued  Si- 
sera, Jael  came  out  to  meet  him,  and  said 
unto  him,  Come,  *  and  I  will  shew  thee 
the  man  whom  thou  seekest.  And  when 
he  came  into  her  tent,  behold  Sisera  lay 
dead,  and  the  nail  was  in  his  temples. 

23  So  "  God  subdued  on  that  day  Ja- 
bin the  king  of  Canaan  before  the  chil- 
dren of  Israel. 

24  And  the  hand  of  the  children  of  Is- 
rael ^  prospered,  and  prevailed  against 
Jabin  the  king  of  Canaan,  until  they  had 
destroyed  Jabin  king  of  Canaan. 


q  Josh.  2:-3— 5.  2  Sam.  17:20. 
r  3:21,31.  5:26.  15:15,16.  1  Sam. 

17:43,49,50.   1  Cor.  1:19,27. 
X  Heh.  put. 
s   5:27. 
t  2  Sam.  17:3,10—15. 


u  1  Chr.  22:18.    Neh.  9:24.    Ps. 

18:39,47.    47:3.    81:14.     1  Cor. 

16:28.   Heb.  11:33. 
^    Heb.  going,  leent  and  icas 

hard  against.   1  Sam.  3:12. 


convenience  of  unwelcome  visitants.  Surely, 
some  more  manly,  candid,  and  Christian  method 
might  be  substituted,  of  giving  an  impertinent  in- 
truder to  understand  that  he  was  not  welcome; 
and  to  intimate  to  friends,  that  their  company 
would  be  more  seasonable  at  another  time!  And 
it  should  be  considered,  whether  they  who  require 
their  servants  to  disregard  the  truth  for  their 
pleasure,  will  not  teach  them  an  evil  lesson,  and 
habituate  them  to  use  falsehood  for  their  own 
pleasure  also.     (JVbic,  Eph.  4:25.) 

V.  21.  When  Jael  saw  Sisera  fast  asleep,  and 
was  made  sensible,  by  some  intimation  from  God, 
that  she  ought  to  destroy  him;  her  faith  overcame 
all  reluctance,  and  every  feminine  fear:  and  with 
the  hammer  and  a.  nail  of  the  tent,  which  she  was 
accustomed  to  handle,  she  speedily  and  effectually 
accomplished  her  purpose. — The  divine  mandate 
superseded  all  other  obligations;  but  her  conduct 
is  not  recorded  for  our  imitation  in  ordinary  cir- 
cumstances. (JSotes,  3:15 — 25.  Josh.  2:4 — 6,8 — 
11.) 

V .  24.  In  this  instance  the  Israelites  observed 
the  command  of  God  to  extirpate  the  Canaanites, 
and  not  to  make  any  league  with  them,  or  put 
them  under  tribute. 

PRACTICAL  OBSERVATIONS. 

The  most  promising  reformations  are  often 
speedily  obstructed  and  counteracted,  when  the 
reformer  is  removed. — Notwithstanding  the  pain- 
ful effects  of  sin  which  men  repeatedly  experi- 
ence, they  readily  venture  again  upon  it;  thus 
provoking  God  to  punish  them  with  increasing 
severity:  and  tempters  commonly  prove  instru- 
ments of  correction,  or  of  vengeance.  But  the 
Lord's  thoughts  and  ways  are  not  as  ours:  when 
they,  who  have  most  frequently  and  grievously 
rebelled,  begin  to  pray  unto  him,  he  is  ready  to 
hear  and  help  them;  [JSTotes,  Is.  55:6 — 9.)  nay,  he 
often  regards  the  mere  cry  of  distress,  and  re- 
lieves men  from  temporal  misery,  saying,  "Sin 
no  more,  lest  a  worse  thing  come  unto  thee."  He 
selects  his  instruments  in  tliat  manner,  which 


B.  C.  1296. 


CHAPTER  V. 


B.  C.  1296. 


CHAP.  V, 


The  song  of  Deborah  and  Barak  introduced,  1.  A  call  to  kings 
and  people  to  consider  this  and  other  works  of  God  for  Israel, 
a— 5.  The  sin  and  misery  of  Israel  shewn,  6 — 8.  Praises 
rendered  to  God:  commendations  bestowed  on  some  Israelites, 
and  censures  on  others,  9 — 23.  The  conduct  of  Jael  celebrat- 
ed, -24 — -27:  the  disappointment  of  Sisera's  mother  represented, 
28 — 30:  and  a  prayer  added  lor  victory  to  the  people  of  God, 
and  ruin  to  their  enemies,  31. 

THEN  *  sang  Deborah  and  Barak  the 
son  of  Abinoam,  on  that  day,  saying, 

2  Praise  ye  the  Lord  ^  for  the  aveng- 
ing of  Israel,  •=  when  the  people  wilhngly 
offered  themselves. 

3  Hear,  •!  O  ye  kings;  give  ear,  O  ye 

Erinces;  ^  I,    even   I,   will   sing  unto  the 
iOrd;  I  will  sing  praise  to  the  Lord  God 
of  Israel. 

4  Lord,  *'  when  thou  wentest  out  of 


ft  Ex.  15:1,21.  Num.  21:17.  1 
Sam.  2:1.  2  Chr.  20:21,27.  Job 
38:7.  Ps.  13:  title.  Is.  12:1—6. 
25:1.  36:1.  Luke  1:46,67,68. 
Rev.  15:3,4.   19:1—3. 

b  2  Sam.  22:47,48.  Ps.  48:11. 
04:1.  97:8.  136:15,19,20.  149: 
6—9.  Rev.  16:5,6.  18:20.  19: 
2. 

c  9.    2  Chr.  17:16.     Neh.   11:2. 


1  Cor.  9:17.    2  Cor. 
Phil.  2:13.    Philem. 


Ps.  110:3. 

8:12.  9:7. 

14. 
d  Deut.   32:1,3.      Ps.    2:10l_12. 

49:1,2.   119:46.    138:4,5. 
e7.  Gen.  6:17.     9:9.     Ex.  31:6. 

Lev.  26:28.    1  Kings  18:22.   19: 

10,14.  Ezra  7:21. 
f  Deut.  33:2.    Ps.  68:7,8.  Hab. 

3:3—6. 


most  tends  to  mortify  the  pride,  and  expose  the 
weakness,  of  his  haughty  opposers.     Yet  unbehef 
weakens  men's  hands;  and,  being  dishonorable  to 
God,  it  eventually  discredits  those  who  give  way 
to  it. — The  counsel  and  prayers  of  persons  emi- 
nent for  faith  and  piety  are  highly  to  be  valued;  but 
our  confidence  must  be  placed,  not  in  them,  but 
in  the  presence  and  protection  of  the  Almighty. 
Whether  it  please  him  "to  save  by  many  or  by 
few,"  he  has  all  hearts  in  his  hands,  and  can  soon 
procure  willing  and  suitable  persons  for  his  work: 
and  a  variety  of  incidents,  which  originate  from 
the  voluntary  conduct  of  men  actuated  by  secular 
motives,  appear  by  the  event  to  form  a  part  of  his 
secret  counsel.      [Motes,  7:4 — 1.5.   1  Sam.  14:6 — 
10.)     As  courage  and  faith  are  his  gifts,  he  so  dis- 
penses them,  as  most  conduces  to  his  own  glory; 
and  shews  the  strongest  that  they  need  to  be  en- 
couraged, and  that  on  some  occasions  they  are 
surpassed,    by    their    weaker    brethren. — How 
wretched  are  they  who  have  the  Lord  for  their 
enemy!  since,  whatever  be  their  number  or  pow- 
er, they  can  make  no  resistance,  and  will  in  vain 
attempt  to  flee  away  and  escape.     Soon  will  they 
be  ashamed  of  their  present  confidence  and  glory- 
ing.    They  may  indeed  court  the  friendship  of  the  i 
Lord's  despised  people,  or  seek  refuge  in  obscu- 
rity: but  sooner  or  later  they  must  all  perish,  per- 
haps suddenly;  and  be  hurried  from  the  commis- : 
sion  of  daring  crimes  into  the  presence  of  their  1 
angry  Judge! — Every  natural  inclination  must  be  i 
subordinated  to  the  will  of  God;   and  all  our  con-  j 
nexions  with  his  enemies  must  be  broken  off,  if 
we  would  enjoy  his  favor,  and  be  numbered  among  j 
his  people.     We  should  indeed  love,  pray  for,  and 
be  kind  to  our  greatest  enemies:  yet  there  are  i 
some  of  his  foes,  to  whom  we  must  not  bid  God  j 
speed,  nor  entertain  them  in  our  houses.     [JVbte, 
2  Jokn  1 — 11.)    We  should,  however,  persevere] 
to  the  uttermost  in  our  endeavors  to  reclaim  them;  I 
and  direct  our  most  implacable  resentment  against  [ 
our  own  evil  propensities  and  habits,  aiming  at 
nothing  less  than  their  entire  destruction. 
NOTES. 
Chap.  V.    V.  1.     [jYotes,  E.t.  15:\.  Deut.2l: 
19.)     By  means  of  this  song  of  praise,  the  affec- 
tions of  love  and  gratitude  to  God  would  be  more 
powerfully  excited,  and  more  deeply  fixed  in  the 
hearts  of  believers  in  Israel;  the  events  commem- 
orated would  attract  more  general  notice,  become 
more  exactly  known,  and  be  much  longer  re- 


Seir,  when  thou  marchedst  out  of  the  field 
of  Edom,  ^  the  earth  trembled,  and  the 
heavens  ^  dropped,  the  clouds  also  drop- 
ped water. 

5  The  '  mountains  *  melted  from  be- 
fore the  Lord,  even  J  that  Sinai  from  be- 
fore the  Lord  God  of  Israel. 

6  In  the  days  of  ^  Shamgar  the  son  of 
Anath,  in  the  days  of  '  Jael,  "'  the  high- 
ways were  unoccupied,  and  the  ^  travel- 
lers walked  through  }  by-ways. 

7  The  inhabitants  of  °  the  villages 
ceased,  they  ceased  in  Israel,  until  that  I 
Deborah  arose,  that  I  arose  °  a  mother 
in  Israel. 


g  2  Sam.  22:8    Job  9:6.    Ps.  18: 

7—15. 
h  Ps.  77:17. 
i  Deut.  4:11.     Ps.  97:5.      114:4. 

Is.  64:1—3.    Nah.  1:5,6.  Hab. 

3:10. 

*  Heb.Jlowed. 
j   Ex.    19:13.  20:18.   Deut.  4:11, 

12.   5:2-2—25.   Heb.  12:18. 
k  3:31. 


I  4:17,18. 

m  Lev.   26:22.       2  Chr.    15:5. 

Lam.  1:4.  4:13.  Mic.  3:12. 
t  Heb.  vialkers  of  paths. 
i  Heb.   crooked  iL<aj/s.  Ps.  125i 

5. 
n  Esth.  9:19. 
0  4:4 — 6.    2  Sam.  20:19.    Is.  49: 

23.   Rom.  16:13. 


membered,  than  by  any  prose  narration;  and  mul- 
titudes would  become  acquainted  with  them,  who 
had  not  the  opportunity  of  reading  the  records  of 
them. — Probably,  this  sacred  poem  was  composed 
by  Deborah,  and  sung  by  her  and  Barak,  and  the 
whole  army,  and  multitudes  of  the  Israelites,  soon 
after  the  victory  was  completed.  [Jfotes,  Ex.  15: 
20,21.  2  Chr.  20:18—21,26—28.) 

V.  2.  Whatever  had  been  done  by  Deborah, 
or  Barak,  or  the  army,  the  Lord  must  have  all  the 
praise  of  this  victory;  the  will,  the  power,  and  the 
success  were  all  derived  from  him;  yet  it  was 
proper  that  the  people  who  had  willingly  followed 
Barak,  when  invested  Avith  no  regular  authority, 
should  be  mentioned  with  commendation. — Israel 
was  the  more  bound  to  praise  the  Lord  for  aveng- 
ing them  upon  their  oppressors,  as  they  had 
brought  their  miseries  upon  themselves  by  their 
own  crimes.     LN'otes,  Mum.  31:2.  Rev.  18:20.) 

V.  3.  The  liings  and  princes  of  the  surround- 
ing nations  were  contriving  the  ruin  of  Israel:  the 
kings  of  the  earth  have  too  generally  been  seek- 
ing their  oivn  glory,  or  calling  upon  the  people  to 
worship  idols;  and  this  song  was  likely  to  be  heard 
or  read  by  many  of  tliem,  through  successive  gen- 
erations. The  prophetess  therefore  calls  on  them 
to  hear  what  God  had  wrought  for  Israel,  and 
against  their  enemies,  and  to  take  warning  not  to 
copy  the  example  of  Jabin  and  Sisera.  She  re- 
minds them,  that  praise  and  glory  belong  to  Je- 
hovah, and  not  to  them  or  their  idols;  that  it 
would  be  dangerous  for  them  to  rival  him  who 
poureth  contempt  upon  ambitious  princes,  or  to 
oppress  his  people;  and  that  it  was  their  true  wis- 
dom, honor,  and  interest  to  seek  his  favor,  to  be- 
come his  servants,  and  to  use  their  authority  in 
promoting  his  glory,  as  she  avowed  that  she  did 
and  would  do,  {M6tes,  Ps.  2:7—12.  Dan.  4:1— 3.) 

V.  4,  5.  [Jlarg.  Ref.)  The  extraordinary 
displays  of  the  divine  Majesty,  which  the  Israel- 
ites had  witnessed  at  mount  Sinai,  are  here  de- 
scribed in  very  poetical  language,  and  compared 
with  the  present  interposition  of  the  Lord  for  Is- 
rael. The  presence  of  God  had,  as  it  were, 
thrown  all  nature  into  convulsions:  the  thunder- 
ings  and  lightnings  were  attended  by  impetuous 
showers  of  rain;  and  mount  Sinai  was  in  such  agi- 
tation, that  it  seemed  to  be  melted  from  before 
the  Lord.  [Motes,  Deut.  33:2.  2  Sam.  22:7—16. 
Ps.  68:7—10.  77:16—20.  Hab.  3:3—10.) 

V.  6,  7.    Shamgar  seems  to  have  lived  towards 

[701 


B.  C.   1296. 


JUDGES. 


B.  C.  1296. 


8  They  choose  p  new  gods;  then  was 
war  in  the  gates:  i  \vas  there  a  shield  or 
spear  seen  among  forty  thousand  in  Is- 
rael? 

9  My  heart  is  toward  the  governors  of 
Israel,  that  >'  offered  themselves  willingly 
among  the  people.     Bless  ye  the  Lord. 

10  *  Speak,  ye  that  ^  ride  on  white 
asses,  '  ye  that  sit  in  judgment,  and  walk 
by  the  way. 

1 1  They  that  are  delivered  from  "  the 
noise  of  archers  ^  in  the  places  of  draw- 
ing water;  there  shall  they  rehearse  the 
t  righteous  acts  of  the  Lord,  even  the 
righteous   acts  toward  the  inhabitants  of 


p  2.1-1,17.  Deut.  32:16,17. 

q  4:3.    1  Sam.  13:19—22. 

r  .See  on  Q.— 1  Chr.  29:9.  2  Cor. 

8:3,4,12,17.    9:5. 
*  Or,  Meditate.   Ps.  105:2.   145; 

5,11. 
s   10:4.    12:14. 


t  Ps.  107:32.     Is.  28:6.     Joel  3: 

12. 
u  Lam.  5:4,9. 
X  Gen.  26:20—22.     Ex.  2:17— 

19.   Is.  12:3. 
f  Heb.  righttovsnesses.   I  Sam. 

12:7.   Ps.  145:7.   Mic.  6:5. 


ziz 


the  close  of  the  eighty  years'  rest  before-mention- 
ed, and  he  helped  to  lengthen  that  tranquillity. 
[Moles ^  3:30,31.)  But  Israel  growing  more  wick- 
ed, the  difficulties  and  suffering.?  of  the  nation  in- 
creased, and  nothing  was  done  effectually  for 
their  relief,  till  Jael  completed  Barak's  victory 
by  the  slaughter  of  Sisera.  This  seems  to  be  the 
meaning  of  the  passage,  which  might  perhaps  be 
rendered,  "from  the  days  of  Shamgar  to  the  days 
of  Jael." — During  this  time  the  land  was  so  in- 
fested by  invaders,  and  harassed  by  oppression, 
that  none  could  travel  in  safety  on  the  highways, 
but  men  went  in  by-paths  or  crooked  waj's:  the 
villages  also  were  deserted,  and  the  fields  left  un- 
cultivated; whilst  the  inhabitants  sought  refuge  in 
the  fenced  cities,  where  they  were  in  danger  of 
perishing  by  famine.  [J^otes,  2  Chr.  15:1 — 7.  Is. 
3:3:7—9.) 

A  mother  in  Israel.  (7)  Deborah  employed  her 
authority  for  the  real  good  of  the  people,  with 
that  distinterested  assiduity,  which  a  mother 
shews  to  her  beloved  children.  Kings  should  be 
fathers  of  their  people,  using  their  authority  as 
may  most  conduce  to  render  them  happy:  and 
Deborah  was  indeed  "a  mother  to  Israel;""  espe- 
cially in  supporting  true  religion,  with  which 
both  their  temporal  prosperity  and  eternal  salva- 
tion were  inseparably  connected.  (JVofe,  Is.  49: 
22,23.) 

V.  8.  Joshua  had  engaged  the  people  solemnly 
to  "choose  the  Lord  for  their  God,"  and  to  serve 
him  only:  (JVo/i?*,  Josh.  24:14 — 27.)  but  they  grew 
weary  of  his  holy  service,  and  "chose  new  gods," 
with  new  names,  and  "newly  come  up;"  [Deut. 
32:17.)  and  probably  after  "the  death  of  Ehud, 
they  had  run  into  some  new  kinds  of  idolatry. 
Bui.  under  all  these  idols  Satan  was  virtually  wor- 
shipped, who  permitted  his  deluded  votaries  to  in- 
<iulg"e  their  sensual  lusts,  in  order  to  allure  them 
to  his  service.  They  soon  however  paid  dear  for 
their  gratifications,  when  their  cities  were  seized 
on,  and  they  were  subdued,  disarmed,  and  oppress- 
ed, by  those  enemies,  over  whom  they  had  for- 
merly triumphed,  and  whom  they  ought  to  have 
extirpated! — It  is  probable,  that  many  of  Barak's 
soldiers  were  armed,  not  with  shiejds  and  spears, 
but  with  bows,  slings,  ox-goads,  and  other  instru- 
ments of  husbandry:  but  some  had  swords,  and 
others  might  seize  on  the  arms  of  the  enemy, 
when  the  battle  had  begun.  [J^otes,  1  Sam.  13: 
19—22.) 

V.  9.  Some  of  the  governors  or  principal  per- 
sons, especially  in  Naphtali  and  Zebulun,  willing- 


the 

the 


j  his    y  villages  in   Israeh  then   shall 
I  people  of  the  Lord  ^-  go   down   to 

I  gales.  [Practical  Observations.] 

j  1 2  IT  Awake,  *  awake,  Deborah;  awake, 
awake,  utter  a  song:  arise  Barak,  and 
^  lead  thy  captivity  captive,  thou  son  of 
Abinoam. 

13  Then  ^  he  made  him  that  remain- 
eth  have  dominion  over  the  nobles  among 
the  people:  the  Lord  made  me  have  do- 
minion over  the  mighty. 

14  Out  ^  of  Ephraim  was  there  a  root  of 
them  against  ^  Amalek;  ^  after  thee,  Ben- 
jamin, among  thy  people;  out  of  e  Machir 


y  See  on  7. 

z  Deut.  22:24.  Job  29:7.  Is.  28: 

6.  Jer.  7:2. 
a  Ps.  57:8.      103:1,2.    108:2.    Is. 

51:9,17.    52:1,2.    60:1.  Jer.  31: 

26.   1  Cor.  15:34.  Eph.  5:14. 
b  Ps.  68:18.    Is.  14:2.    33:1.  49: 

24—26.     Eph.  4:3.     2  Tim.  2: 


26.  jyiarg. 
cPs.  49:14.     Is.  41:15,16.    Ez. 

17:24.  Dan.  7:18— 27.  Rom.  3: 

37.  Rev.  2:26,27.  3:9. 
d  3:27.  4:5,6. 

e  See  on  3:13.  Ex.  17:8—16. 
f  4:10,14. 
g  See  on  Num.  32:39,40. 


ly  offered  their  assistance,  and  ventured  their 
lives  in  attacking  the  Canaanites:  of  these  the 
prophetess  spake  with  peculiar  affection  and  re- 
spect, and  gratefully  blessed  the  Lord  for  them. 
[J^otes,  1  Chr.  12:16—18.  2  Chr.  17:13—19.) 
j      V.  10.     It  seems,  that  riding  upon  white  asses 
was  a  distinction  appropriated  to  magistrates,  and 
principal  persons  in  Israel;  which  was  a  proof, 
not  so  much  of  their  poverty,  as  of  their  simplici- 
ty, in  that  they  had  not  yet  learned  to  multiply 
I  horses  and  chariots,  in  conformity  to  their  heathen 
'neighbors.  (10:4.  12:14.  jYote,  Deut.  17:16.)  They 
[  who  had  this  distinction  were  called  upon,  in  their 
:  several  districts,  and  while  in  safety  and  credit 
they   travelled   abo*'t,    to  administer  justice,  or 
upon  their  own  concerns,  to  teach  the  people,  by 
their  example,   to  celebrate  the  praises  of  the 
;  Lord. 

I  V.  11.  The  people  could  not  go  out  of  the 
gates  of  the  cities  to  draw  water,  without  being 
exposed  to  the  arrows  of  the  oppressors,  who 
watched  that  opportunity  to  murder  them;  so  that 
in  some  cases  they  must  either  perish  by  thirst,  or 
seek  to  quench  it  at  the  peril  of  their  lives.  With 
the  rulers,  magistrates,  and  travellers,  the  com- 
mon people  also  were  exhorted  to  praise  the  Lord, 
every  time  they  drew  water  in  safety,  and  to  "re- 
hearse his  righteous  acts:''''  (or  righteousnesses, 
marg.)  his  justice  in  the  destruction  of  their  ene- 
mies, nay  in  the  miseries  which  they  had  endured 
for  their  sins;  and  his  faithfulness  in  delivering 
them,  and  enabling  them  to  return  to  tlieir  habi- 
tations and  employments  in  peace  and  security. 

V.  12.  The  governors  and  people  having  been 
excited  to  praise  the  Lord,  Deborah  here  called 
upon  her  own  soul,  or,  by  way  of  response,  in- 
structed the  people  to  call  upon  her,  to  shake  off 
drowsiness,  and  be  in  earnest  in  this  most  reason- 
able and  delightful  employment;  for  'he  that  will 
'set  the  hearts  of  other  men  on  fire  with  the  love 
'of  Christ,  must  himself  burn  with  love.'  Hooker. 
'{J\roies,  1  C/ir.  29:10— 20.)— Barak  also  was  ex- 
cited to  prosecute  his  victory:  he  had  destroyed 
the  whole  army  of  Sisera  in  the  field  of  battle;  let 
him  also  gather  the  unarmed  multitude  as  his 
captives,  and  complete  the  destruction  of  the  op- 
pressors. 

I  V.  13.  Multitudes  of  the  Israelites  had  been 
slain,  or  driven  into  other  countries  by  oppres- 
i  sion:  yet  the  Lord  had  made  the  remnant  of  them, 
!  even  under  the  conduct  of  a  woman,  to  have  do- 
!  minion  over  their  powerful  and  renowned  ene- 
i  mies. 


702] 


B.  C.   1296. 


CHAPTER  V. 


B.  C.  V29G 


came  down  governors,  and  out  of  Zebulun 
they  that  *  handle  the  pen  of  the  writer. 

15  And  ''  the  princes  of  Issachar  were 
with  Deborah;  even  Issachar,  and  also 
'  Barak:  he  was  sent  on  ^  foot  into  the 
valley.  }  For  the  divisions  of  Reuben 
there  were  great  5  thoughts  of  heart. 

16  Why  abodest  thou  among  the 
^  sheep-folds,  to  hear  the  bleatings  of  the 
flocks?  II  For  the  divisions  of  Reuben  there 
were  great  searchings  of  heart. 

17  ^  Gilead  abode  beyond  Jordan:  and 
why  did  Dan  remain  in  ships?  °  Asher 
continued  on  the  ^^  sea-shore,  and  abode 
in  his  **  breaches. 

18°  Zebulun  and  Naphtali  were  a  people 
that    ++ jeoparded    "  their   lives   unto  the 
death  P  in  the  high  places  of  the  field. 
19  The  1  kings  came  anJ  fought;  then 


*  Heb.  drmu  viith  the  pen,  S-c. 

h  .See  on  1  Chr.  12:32. 

i  See  on  4:6,14. 

t  Heb.  kisjfeet.    Acts  20:13. 

i  Or,  Jn  the,&-c.  Acts  15:39. 

V^  Heb.  iinpressions.   Prov.  22: 

'13.  2  Cor.  11:2. 

k  Num.   32:1—5,24.    Phil.  2:21. 

3:19. 
II  Or,  /".  15.  marg. 
1  6ee  on  Josh.  13:25,31. 


m  .Tosh.  19:4 — 31. 

ir  Or,  sen-port. 

**  Or,  creeks. 

n  Hee  on  4:10. 

It  Heb.  exposed  to  reproach. 

o  Esth.    4:lfi.       Acts  20:24.      1 

John  3:1b.  Rev.  12:11. 
p  4:6,10,14. 
q  Josh.  10:22— 27.   11:1,&C.  Ps. 

48:4 — 6.  68:12—14.   118:8—12. 

Rev.  17:12—14.   19:19. 


V.  14.  Deborah  next  proceeds  to  enumerate 
those  who  assisted  on  tiiis  occasion,  beginning 
with  Ephraim.  It  is  probable,  that  the  Amalek- 
ites  were  coming  to  the  assistance  of  Jabin;  and 
that  a  body  of  men  of  the  tribe  of  Ephraim, 
(sprung  from  Ephraim  as  their  root,)  opposed  and 
prevailed  against  them:  yet  Benjamin  moved  first, 
and  the  Ephraimites  assisted  him. — The  govern- 
ors of  Machir,  or  Manasseh,  came  to  the  assist- 
ance of  Barak,  and  formed  useful  commanders: 
and  the  Zebulunites  were  so  much  in  earnest, 
that  even  llieir  students,  or  artists,  came  to  join 
the  army,  and  to  serve  the  common  cause.  [Marg. 

Ref.) 

V.  15,  16.  Both  the  princes  and  people  of  Is- 
sachar  came,  of  their  own  accord,  to  attend  on 
Deborah,  and  to  accompan}'  Barak,  when  he  was 
sent  down  into  the  valley,  with  his  small  number 
of  foot-soldiers  poorly  armed,  to  meet  the  army 
and  war-chariots  of  Sisera.  (8.  JVote,  4:14.) — Yet 
Reuben  kept  at  a  distance,  as  disaffected  to  the 
common  cause,  or  unconcerned  about  it;  which 
excited  much  uneasiness  and  resentment,  and 
occasioned  many  thoughts  in  the  minds  of  his 
brethren.  But  he  made  the  care  of  his  flocks  the 
jiretence  for  remaining  at  home  on  this  conjunc- 
ture. 

V.  1 7.  The  tribe  of  Gad,  and  the  half  tribe  of 
Manasseh,  inhabited  mount  Gilead:  and  Machir 
before-mentioned  seems  to  have  been  that  half  of 
Manasseh  which  dwelt  west  of  Jordan.  (14)  It  is 
probable,  that  all  the  Israelites,  who  dwelt  east  of 
Jordan,  abode  at  home  and  refused  their  concur- 
"  rence.  The  tribes  of  Dan  and  Asher  did  the  same; 
the  one  being  occupied  in  merchandise,  or  fishery; 
and  the  other,  as  some  think,  in  repairing  the 
breaches,  or  stopping  the  incursions,  which  the 
sea  had  made  upon  their  inheritance.  [Marsr. 
Re/.) 

V.  18.  From  these  two  tribes  Barak  had  raised 
his  army;  and  they  had  boldly  ventured  and  even 
despised  their  lives,  in  meeting  the  enemy,  with 
their  iron-chariots,  in  the  open  field  of  battle. 
(JVotes,  4:6,7,14.)  But  some  of  the  others  were 
ready  to  follow  the  blow,  though  not  present  in 


fought  the  kings  of  Canaan  in  ''  Taanach 
by  the  waters  of  Megiddo:  ^  they  took  no 
gain  of  money. 

20  They  ^  fought  from  heaven,  "  the 
stars  in  their  ^+  courses  fought  against 
Sisera. 

21  The  river  of  ^  Kishon  swept  them 
away,  that  ancient  river,  the  river  Kishon. 
5  O  my  soul,  thou  hast  trodden  down 
strength. 

22  Then  were  the  ^  horse-hoofs  broken, 
by  the  means  of  the  55  prancings,  the 
prancings  of  their  mighty  ones. 

23  a  Curse  ye  Meroz,  said  ^  the  Angel 
of  the  Lord,  curse  ye  bitterly  the  inhab- 
itants thereof;  because  ^  they  came  not 
to  the  help  of  the  Lord,  "^  to  the  help  of 
the  Lord  against  the  mighty. 

24  ®  Blessed  above  women  shall  Jael 


r  See  on  1:27.-1  Kings  4:12. 

s  30.  4:16. 

t  Josh.  10:11.   1  Sam.  7:10.    Ps. 

77:17,18. 
n  4:15. 

ti  Heb.  paths. 
X  4:7,13.  1  Kings  13:40.   Ps.  83: 

9,10. 
y  Gen.  49:18.     Is.  25:10.    Mic. 

7:10. 
z  Ps.  20:7.      33:17.       147:10,11. 

Is.  5:23.    Jer.  47:3.    Mic.  4:13. 


^ij  Or,    tramplings,   or,  phcng- 

ings. 
a  1  Sam.  26:19.     Jer.  48:10.     1 

Cor.  16:22. 
b  .See    on  2:1.     4:6.    6:11.    13:3. 

—Matt.  25:41. 
c  21:9,10.  Neh.  3:5. 
d  1  Sam.   17:47.      18:17.     25:33. 

Rwm.    15:13.       1    Cor.   3:9.     2 

Cor.  6:1. 
e  4:17.  Gen.  14:19.  Prov.  31:31. 

Luke  1:42. 


the  first  engagement. — It  is  remarkable  that  Ju- 
dah  and  Simeon  are  not  mentioned  in  this  poem, 
either  as  deserving  censure  or  commendation:  and 
this  cannot  well  be  accounted  for;  unless  the  in- 
habitants of  the  southern  part  of  the  land  were  at 
that  time  so  circumstanced,  that  it  could  not  be 
expected  they  should  help  their  brethren  of  the 
north.     {JsTote,  3:30.) 

V.  1 9.  Some  other  kings  of  Canaan  had  con- 
federated with  Jabin,  entirely  out  of  hatred  against 
Israel,  without  receiving  any  recompense  for 
their  assistance. 

V.  20.  The  angels  are  called  "morning  stars,'* 
[Job  38:7.)  and  their  assistance  may  be  here 
meant:  or  in  poetical  language,  a  violent  tempest, 
raised  at  that  time,  which  greatly  facilitated  the 
destruction  of  the  Canaanites,  might  be  ascribed 
to  the  influences  of  the  stars  in  their  courses; 
which  thus,  without  any  such  miraculous  altera- 
tion in  the  heavens,  as  took  place  in  the  days  of 
Joshua,  fought  effectually  against  Sisera  and  his 
army.  [J\''ote,  Josh.  10:1^2 — 14.) — Some  think  the 
battle  continued  during  part  of  the  night;  and  that 
the  bright  shining  of  the  stars  enabled  Israel  more 
successfully  to  pursue  and  more  effectually  to 
destroy  their  enemies. 

V.  21.  The  river  of  Khhon.]  Marg.  Ref. — The 
stream  of  this  rivulet  seems  to  have  been  so  swell- 
ed by  the  rains  which  had  fallen,  that  numbers  of 
the  Canaanites,  attempting  to  cross  it,  were  swept 
away  by  it. — Deborah,  by  exciting  Barak  and  the 
Israelites  against  their  powerful  enemies,  and  by 
their  strong  faith  and  fervent  prayers,  had  trodden 
down  their  strength  in  the  very  dust.  [J^'ote,  Mic. 
7:8—10.) 

V.  22.    Marg.  Ref.—Jfote,  Is.  5:26—30. 

V.  23.  It  is  probable  that  Meroz  was  some  town 
or  city,  near  to  the  field  of  battle,  and  that  the 
inhabitants  were  more  inexcusable  in  not  afford- 
ing their  assistance,  than  those  who  lived  at  a  dis- 
tance: and  perhaps  their  refusal  arose  from  a  se- 
cret favor  borne  to  the  Canaanites.  The  Lord 
did  not  want  their  help  against  the  mightiest  of 
his  enemies;  but  their  conduct  proved  their  un- 
belief and  degeneracy. — Deborah  did  not  curse 

[703 


B.  C.  1296. 


JUDGES. 


B.  C.  1296. 


the  wife  of  Heber  the  Kenite  be;  blessed 
shall  she  be  above  women  in  the  tent. 

25  He  *'  asked  water,  and  she  gave  him 
milk:  she  brought  forth  butter  in  a  lordly 
dish. 

26  She  put  her  hand  to  the  nail,  and 
her  right  hand  to  the  workman's  hammer: 
and  *  with  the  hammer  she  smote  Sisera; 
s  she  smote  off  his  head,  when  she  had 
pierced  and  stricken  through  his  tem- 
ples. 

27  tAt  her  feet  he  bowed,  he  fell,  he 
lay  down;  at  her  feet  he  bowed,  he  fell: 
''where  he  bowed,  there  he  fell  down 
i  dead. 

28  The  mother  of  Sisera  looked  out  at 
a  window,  and  cried  '  through  the  lattice. 


f  See  on  4:19—21. 

*  Heb.  she  hammered. 

g  1  Sam.  17:49—51.  2  Sam.  20: 

22. 
f  Heb.  Beivieen. 


h  Ps.  52:7.    Matt.  7:2.    Jam.  2: 

13. 
J  Heb.  destroyed. 
i  2  Kings  1:2.   Cant.  2:9. 


them  out  of  personal  resentment,  but  "the  Angel 
of  the  Lord"  commanded  her  to  pronounce  a 
curse  upon  them;  that  Angel  of  the  Lord,  who 
was  the  "Captain  of  the  Lord's  host."  (JVbfe, 
Josh.  5: 13 — 15.) — Perhaps  Meroz  had  before  been 
a  flourishing-  city;  but  in  consequence  of  this 
curse,  it  became  so  obscure  that  its  situation  is  at 
present  unknown.  [JVote,  Josh.  6:26.) 

V.  24.  The  inhabitants  of  Meroz,  though  Is- 
raelites, feared  the  power  or  valued  the  friendship 
of  the  Canaanites,  more  than  they  dreaded  the 
power  and  desired  the  favor  of  God;  and  they 
were  therefore  joined  with  the  accursed  Canaan- 
ites. Jael,  though  not  a  native  Israelite,  from 
faith,  and  love  to  the  cause  of  God,  preferred  the 
friendship  of  his  oppressed  people  to  that  of  their 
enemies;  and  she  was  joined  with  them  in  the 
blessing,  yea,  had  a  special  and  superior  blessing. 
[jYotes,  Matt.  25:31—46.  Gal.  3:6—14.)  And  in- 
deed, "in  the  tent,"  she  jeoparded  her  life  as  much 
as  the  soldiers  did  "in  the  high  places  of  the  field." 
[J^oies,  4:21.  Josh.  2:8-16.) 

V.  26,  27.  When  Jael  had  driven  the  nail 
through  the  head  of  Sisera,  she  perhaps  cut  it  off 
with  ills  own  sword:  though  indeed  no  intimation 
is  given  of  it  in  the  history;  and  the  words  may 
merely  be  a  poetical  repetition  of  the  same  idea 
by  a  variety  of  terms.  (A'ofe,  1  Sam.  17:50 — 53.) 
—  When  he  felt  the  anguish  of  the  nail  penetrat- 
ing his  head,  perhaps  he  struggled  to  arise,  but 
fell  down  again,  and  bowed,  and  died  at  her  feet; 
finding  death  where  he  had  sought  life,  and  a  ter- 
rible enemy  where  he  expected  a  kind  friend. 

V.  28.  The  mother  of  Sisera,  with  impatient 
expectation,  looked  for  his  return,  and  wondered 
what  so  long  delayed  him;  not  in  the  least  fearing 
his  success  in  a  contest  with  so  unequal  an  enemy, 
as  Barak  and  his  forces  appe.\red  to  her.  In  an 
ordinary  poem  we  should  say,  this  was  finely  im- 
agined: but  we  maj"  here  conclude  it  was  actually 
the  case. 

V.  29.  Wise."]  This  seems  to  be  spoken  ironi- 
cally. Her  ladies,  in  their  great  wisdom.,  suggest- 
ed that  Sisera  only  waited  to  divide  the  immense 
spoil  which  had  been  taken;  and  she  as  wisely 
pleased  her  vain  mind  with  the  soothing  imagina- 
tion! 

V.  30.  [J^Iarg.Rpf.)—Adamselortwo.'\  What 
a  picture  does  this  give  of  an  ungodly  and  sensual 
heart!  Hoiv  shameful  are  these  wishes  of  an  aged 
mother  for  a  beloved  son,  and  his  officers  and  sol- 
diers: that  a  woman  of  honor  and  virtue,  as  we 
say,  could  delight  her  fancy,  with  conceiving  the 
704] 


^  Why  is  his  chariot  so  long  in  coming? 
why  tarry  the  wheels  of  his  chariots? 

29  Her  wise  ladies  answered  her,  yea, 
she  returned  k  answer  to  herself, 

30  1  Have  they  not  sped?  have  they 
not  divided  the  prey;  to  ||  every  man  a 
damsel  or  two?  to  Sisera  a  prey  ■"  of  divers 
colors,  a  prey  of  divers  colors  of  needle- 
work, of  divers  colors  of  needle-work  on 
both  sides,  meet  for  the  necks  of  them  that 
take  the  spoil? 

31  °  So  let  all  thine  enemies  perish,  O 
Lord:  but  let  °  them  that  love  him  he  as 
P  the  sun  when  he  goeth  forth  in  his  might. 
1  And  the  land  had  rest  forty  years. 


k4:I5.  Cant.  3:14.  Jam.  5:7 

ij  Heb.  her  words. 

1"  Ex.  15:9.  Job  20:5. 

II  Heb.   the  head  of  a  man. 

m  Gen.  37:3.  2  Sam.  13:18.  Vs. 

45:14. 
n  Ps.  4S:4,5.    58:10,11.  68:1—3 

83:9—18.       97:8.      Rev.  6:10, 

18:20.   19:2,3. 


o  Ex.  20:6.  'Dent.  6:5.  Ps.  91: 
14.  97:10.  Rom.  8:28.  ]  Cor. 
8:3.  Eph.  6:24.  Jam.  1:12.  2: 
5.  J  Pet.  1:8.  1  John  4:19— 21. 
5:2,3. 

p  2  Sam.  23:4.  Ps.  19:4,5.  37:6. 
Prov.  4:18.  Dan.  12:3.  Hos. 
6:3.   Matt.  13:43. 

q  3:11,30. 


Israelitish  virgins  divided  among  the  conquerors, 
as  their  property,  to  be  exposed  to  their  unbridled, 
domineering  lust!  And  that  nothing  more  excel- 
lent could  be  conceived  by  her  trifling  mind,  than 
to  see  her  son,  and  his  attendants  and  concubines, 
arra}^ed  in  fine  garments,  wrought  by  the  singu- 
lar skill  and  industry  of  their  vanquished  enemies! 

V.  31.  The  mother  of  Sisera  is  left  to  enjoy  her 
imaginary  triumph,  and  meet  her  bitter  disap- 
pointment; while  the  hymn  of  praise  concludes 
with  praying  for  similar  destruction  to  all  the  en- 
emies of  the  Lord,  and  prosperity  to  those  who 
love  him;  that  their  characters  may  be  honorable, 
their  endeavors  successful,  their  course  increas- 
ingly useful,  and  their  path  shining  more  and 
more;  till  they  resemble  the  noon-day,  when  the 
sun  by  his  full  strength  has  dispelled  the  mists  and 
clouds  which  his  rising  draws  up,  and  which  at 
first  obscure  his  way,  but  afterwards  increase  his 
splendor.  {Motes,  Ps.  68:1—3.  Rev.  19:1—6.) 

Had  rest  forty  years.']  It  is  not  agreed  whether 
these  years  are  to  be  computed  from  the  time  that 
Deborah  was  raised  up  to  be  judge;  or  from  tlie 
beginning  of  the  oppression  by  Jabin.  The  for- 
mer is  the  more  obvious  interpretation.  {Jsotes^ 
3:11,30.) 

PRACTICAL  OBSERVATIONS. 
V.  1—11. 
No  delay  should  be  made  in  returning  thanks 
to  God  for  his  mercies:  for  our  praises  are  most 
acceptable,  pleasant,  and  profitable,  when  tiiey 
flow  from  a  full  heart:  nor  should  we  be  back- 
ward to  celebrate  his  praises,  and  declare  our 
obligations  to  him,  before  his  most  determined 
enemies^  or  in  the  presence  of  the  mightiest  and 
haughtiest  of  the  princes  of  the  earth.  Let  them 
be  reminded,  that  the  Lord  is  above  them;  and 
against  them,  so  long  as  they  seek  their  own  glory 
and  oppose  his  cause:  let  them  be  warned  to  "re- 
joice with  trembling"  in  their  dangerous  pre- 
eminence: let  them  lower  their  diadems  to  the 
crown  of  "the  King  of  kings;"  and  learn  to  em- 
brace his  salvation,  and  become  his  servants,  or 
they  will  ere  long  perish  like  Jabin  and  Sisera. 
[Ps.  83:9,10.  J^ote,  Ps.  2:10— 12.)— Those  princes 
who  desire  to  serve  God,  must  trust  in  him,  and 
not  in  chariots  and  horses,  fleets,  or  armies;  they 
must  use  their  authority  in  advancing  truth  and 
righteousness,  and  account  his  worship  to  be  their 
most  honorable  and  delightful  privilege  and  em- 
ployment.— Every  recent  mercy  calls  upon  us  to 
renew  our  gratitude  for  former  benefits:  the  works 


B.  C.   1256. 


CHAPTER  VI. 


B.  C.  1256. 


CHAP.  VI. 


Israel,  relapsing  into  sin,  is  oppressed  by  Midian,  and  reproved 
by  a  prophet,  1 — 10.  The  Angel  of  the  Lord  appoints  Gideon 
to  deliver  them,  and  confirms  his  commission  by  consuming  his 
oblation  with  lire,  11 — '21.  Gideon  knows  who  the  Angel  is, 
and  is  alarmed;  bnt  when  encouraged,  he  builds  an  altar,  and 
calls  it  JEHOVAH  SHALOM,  2.'— 24.  By  divine  command 
lie  destroys  Baal's  altar  and  grove,  and  offers  a  sacrifice  to 
JEHOVAH,  25 — 27.  His  citizens  purpose  to  put  him  to 
death;  but  his  father  defends  him,  and  calls  him  Jerubbaal, 
•2ii — 32.  He  raises  an  army,  and  is  encouraged  by  a  twofold 
sign,  33 — 40. 


A 


ND  the  children  of  Israel  ^  did  evil 
of  the  Lord;  and  the 


in  the  sight 


a  2:13,14,19,20.   Lev.  26:14,&c. 
Deut.  28.15,&c.     Neh.  9:26— 


29.  Ps.  106:3 


Lord  delivered  them  into  the  hand  of 
^  Midian  seven  years. 

2  And  *=  the  hand  of  Midian  *  prevailed 
against  Israel:  and  because  of  the  Midian- 
ites  the  children  of  Israel  made  them  the 
^  dens  which  are  in  the  mountains,  and 
caves,  and  strong-holds. 

3  And  so  it  was,  ^  when  Israel  had 
sown,  that  the  Midianites  came  up,  and 


b  Gen.   25:2.       Num.  25:17,18. 

Hab.  3:7. 
c  Lev.  26:17.  Deut.  28:47.,43. 
*  Hcb.  xiias  strong. 
d  1  Sam.  13:6.  14:11.      Heb.  11: 


38.   Rev.  6:15. 
e  Lev.  26:16.    Deut.  28:30—33, 
51.      Job  31:8.       Is.  65:21,22. 
Mic.  6:15. 


of  the  Most  High  can  consistently  be  compared 
only  with  each  other;    and  all  combine  in  pro- 
claiming, that  nothing-  is  too  hard  for  his  power, 
or  too  large  for  his  love.  Our  praises  in  prosperitj^ 
will  be  heightened  and  purified,  by  the  remem- 
brance of  preceding  troubles,  and  by  humiliation 
for  those  sins  which  occasioned  them:  for  notliing 
but  sin  gives  birth  to  misery,  whetlier  personal  or 
public,  temporal  or  eternal. — When  men  rebel 
against  God,  he  withdraws  his  protection,  and 
sets  his  face  against  them:  then  their  weakest  foes 
prevail,  and  his  curse  infuses  bitterness  into  all 
their  comforts;  nor  can  any  thing  but  repentance 
stop  the  speedy  progress  of  advancing  judgments. 
But  if  faithful  and  zealous  persons  are  raised  up, 
as  magistrates  or  ministers,  to  attempt  reforma- 
tion; if  others  willingly  offer  themselves  to  con- 
cur in  their  pious  designs;    and  if  the  people  are 
suitably  influenced  by  these  endeavors;  the  affairs 
of  nations  and  churches  then  begin  to  wear  a 
more  favorable  aspect.   And  when  in  our  personal 
aHlictions  we  are  brought  to  humble  ourselves 
before  God,  to  repent,  to  pray  and  seek  forgive- 
ness, deliverance   and  comfort  are  not  far  off. 
Happy  are  tliey  who  are  thus  "chastened  of  the 
Lord,  that  they  should  not  be  condemned  with 
the   world:"  for   the   prosperity  of    the   wicked 
increases  pride,  insolence,  presumption,  and  sen- 
suality, till  they  "suddenly  perish,  and  that  with- 
out remedy." — While  we  can  go  abroad,  or  rest  at 
home,  in  security;  while  we  can  follow  our  em- 
])loyments,  and  attend  on  the  ordinances  of  God, 
without  any  to  make  us  afraid;  let  us  join,  to  our 
thanksgivings  for  such  distinguishing  mercies,  our 
sympathizing  prayers  for  those  who  are  groaning 
under  the  calamities  of  war,  oppression,  or  perse- 
cution.— But,  as  a  craving  appetite  will  urge  men 
to  venture  even  their  lives  for  its  gratification; 
did  we  thirst  aright  for  the  blessings  of  salvation, 
neither  the  persecutor's  rage,  nor  the  tempter's 
assaults,  could  keep  us  from  the  house  ot  God,  or 
the  throne  of  grace. 

V.  12—31. 
When  we  rehearse  the  rigliteous,  faithful,  and 
merciful  acts  of  the  Lord;  we  should  also  bear 
true  respect  and  affection,  and  give  due  commen- 
dation, to  those  who  have  been  his  willing  mes- 
sengers of  kindness  to  us,  and  should  at  least 
recompense  them  with  our  fervent  prayers  for  his 
blessing  on  them:  and  while  he  needs  no  human 
help,  he  is  pleased  to  employ  and  accept  the  ser- 
vices of  those,  who  in  their  several  stations  im- 
prove their  talents  to  advance  his  cause:  nay,  he 
requires  every  man  to  do  tViis,  and  will  call  those 
to  a  severe  account  who  neglect  or  evade  his 
service. — The  higher  any  man  is  advanced  in 
Providence,  the  more  forward  ought  he  to  be  in 
promoting  tlie  public  good,  and  in  stirring  up 
others,  by  his  example,  influence,  and  authority 
to  do  the  same;  not  deeming  the  high  praises  of 
God  unbecoming  the  bench,  the  senate,  or  the 
throne,  or  unseasonable  in  the  most  ordinary  con- 
versation with  strangers,  and  even  with  the  no- 

VoL.   I.  89 


bles  of  the  earth. — They  who  would   do  good, 
must  shake  of  sloth,  renounce  indulgence,  and 
learn  to  be  active  and  endure  hardship.    On  some 
occasions  they  may  be  called  to  "jeopardy  their 
lives  in  the  high  places  of  the  field;"  at  all  times, 
to  sacrifice  many  personal  interests  for  the  pub- 
lic good;  and  by  so  doing,  to  incur  the  reproach 
and  censure  of  a  misjudging  world.     Most  men 
will  therefore  excuse  themselves:  and  while  they 
are  averse  to  the  cross,  and  disaffected  to  the 
cause  of  God,  they  will  find  apologies  for  their 
conduct,   from  the  variety  of  their  secular  en- 
gagements and  avocations.     But  they  who  tem- 
porize in  a  matter  which  admits  not  of  neutrality, 
are  numbered  among  his  enemies;  and  whilst  they 
grieve  and  discourage  the  hearts  of  others,  bring 
heavy  wrath  upon   themselves.      Indeed  power 
and  pre-eminence  at  present  seem  to  be  on  their 
side,  and  the  servants  of  God  are  poor,  despised, 
and  afflicted:  but  the  tables  will  soon  be  turn- 
ed; and  the  feeblest  believer  shall  "tread  down 
strength,"  and  exercise  dominion  over  tlie  mighti- 
est of  the  wicked. — When  the  Almighty   "arises 
to  judgment,  to  help  all  the  meek  upon  earth," 
and  to  avenge  the  cause  of  his  people,  the  whole 
creation   wages  war  against  his  enemies;    "the 
stars  in  their  courses,"  the  elements  melting  with 
fervent  heat,  and  all  the  angels  in  heaven  shall 
concur  in  their  destruction:  while  the  hosts  of 
God  shall    sing  with  triumphant  acclamations, 
"So  let  all  thine  enemies  perish,  O  Lord;"  "and 
they  who  love  the  Lord,"  shall  "shine  as  the  sun 
in  the  kingdom  of  their  Father."     What  will  then 
become  of  the  hopes  of  the  sensual,  the  vain,  the 
covetous,  and  the  ambitious.''  The  objects  of  their 
noblest  wishes  were  degrading,  and  many  of  their 
desires  base  and  brutish:  yet  even  these  wishes 
and  desires  will  not  be  gratified,  and  eternal  dis- 
appointment and  black  despair  will  complete  their 
final  misery.     Where  will  then  be  their  boasted 
wisdom.''    where  their  high-sounding  titles    and 
glittering  distinctions.-'    All,  all  are  vanished,  and 
gone  for  ever!    But  the  righteous  may  look  for- 
ward to  that  solemn  scene  with  joyful  expecta- 
tion; maj'  consider  dcatli  and  judgment  as  the 
coming  of  their  Beloved  to  complete  their  felici- 
ty: and,  though  willing  to  wait  his  time,  yet  long- 
ing to  behold  his  face,  they  may  well  say,  "Why 
is  liis  chariot  so  long  in  coming.''    why  tarry  the 
wheels  of  his  chariots.'"     Though  they  meet  de- 
lays, they  shall  not  suffer  disappointment;  for  yet 
a  little  space,  and  he  will  come,  and  receive  them 
to  his  glorious  and  eternal  rest. 

NOTES. 
Chap.  VL  V.  1.  The  Israelites  had  executed 
vengeance  on  the  Midianites,  just  before  tlie 
death  of  Moses,  and  had  almost  extirpated  them: 
[JSTotes,  J^um.  31:1 — 18.)  but  the  remnant  had  in- 
creased and  acquired  power;  and,  probably  insti- 
gated bj'  resentment,  they  joined  themselves  to 
the  Amalekites,  the  devoted  enemies  of  Israel,  in 
order  to  retaliate.  (3)     As  the  tyranny  of  these 

[705 


B.  C.  1249. 


JUDGES. 


B.  C.  1249. 


the  Amalekites,  and  ^  the  children  of  the 
east,  even  they  came  up  against  them; 

4  And  they  encamped  against  them, 
and  destroyed  the  increase  of  the  earth, 
2  till  thou  come  unto  Gaza;  and  ''  left  no 
sustenance  for  Israel,  neither  *  sheep,  nor 
ox,  nor  ass. 

5  For  they  came  up  with  their  cattle, 
and  their  '  tents,  and  they  came  ^  as 
grass-hoppers  for  multitude;  for  both 
they  and  '  their  camels  were  without 
number:  and  they  entered  into  the  land 
™  to  destroy  it. 

6  And  Israel  was  greatly  "  impover- 
ished because  of  the  Midianites;  and 
the  children  of  Israel  °  cried  unto  the 
Lord. 

7  And  it  came  to  pass,  when  the  chil- 
dren of  Israel  cried  unto  the  Lord  because 
of  the  Midianites, 

8  That  the  Lord  sent  +  a  prophet  unto 
the  children  of  Israel,  which  said  unto 
them,  P  Thus  saith  the  Lord  God  of  Isra- 
el, I  brought  you  up  from  Egypt,  and 
brought  you  forth  out  of  the  house  of  bon- 
dage: 

9  And  I  delivered  you  out  of  the  hand 


f  33.  7:1-2.  E:10.     1  Kings  4:30. 

Job  1:3. 
g  Gen.  10:19.  13:10. 
h  Prov.28:3.  Jer.  49:9,10.  Ob.  5. 
*  Or,  goat. 
i  Cant.  1:5.  Is.  13:20. 
k  7:12.  8:10.  Jer.  46:23. 
1  8:21.     1  Sam.  30:17.     Is.  60:6. 

Jer.  49:29,32. 
m  Ps.  83:4—12. 


n  Ps.  106:43.  J\Iarg.    Jer.  5:17. 

Mai.  1:4. 
o  .See  on  3:9,15— Ps.  50:15.  78: 

34.  106:44.    Is.  26:16.    Hos.  5: 

15. 
f  Heb.  a  man,  a  prophet. 
p  See  on  2:1— 3.— Xeh.  9:9—12. 

Ps.  136:10—16.     Is.  63:9—14. 

Ez.  20:5,&c. 


enemies,  thoug'h  exceedingly  grievous,  was  much 
shorter  than  that  of  their  former  oppressors;  it  is 
probable,  that  the  guilt  of  Israel  had  not  been  so 
atrocious. 

V.  2,  3.  These  caverns  vrere  well  known  to 
the  Israelites,  when  this  history  was  written:  but 
it  was  proper  that  the  original  intent  and  use  of 
them  should  be  remembered,  both  to  humble 
them,  and  to  excite  their  gratitude. — The  Midi- 
anites and  their  allies  seem  to  have  come  rather 
as  freebooters,  than  as  a  disciplined  army  of 
troops  under  experienced  commanders:  yet  the 
courage  of  the  Israelites  was  so  sunk,  that,  in- 
stead of  manfully  resisting  them,  they  dastardly 
concealed  themselves  under  ground  from  their 
ravages.     [Marg.Ref.) 

V.  4.  Gaza.'\  The  country  of  Midian  lay  be- 
yond the  most  Eastern  borders  of  the  land,  and 
Gaza  was  near  the  Mediterranean  sea  on  the  west. 
So  that  the  invaders  went  across  the  country',  and 
occupied  and  desolated  the  whole  of  it,  leaving  i 
"no  sustenance."     (JVbie,  Jer.  49:9 — 11.)  I 

V.  5.     Marg.  Ref. 

V.    6—10.      [J^otes,  3:9,10,14.)     The   people! 
having   long  suffered  under   their  affliction,   atj 
length  cried  unto  the  Lord  to  deliver  them  from 
it;  but  it  does  not  appear,  that  they  were  deeply  i 
humbled  for  their  sins.      [J^Toles,  Is.    1:10 — 20.) 
He  therefore  sent  a  prophet  to  call  them  to  re-  j 
pentance,  before  he  raised  up  a  judge  to  deliver  ■ 
them  from   their  enemies.     The  message  itself 
was  very  plain  and  convincing,  and  probably  was  | 
delivered  from  city  to  city,  throughout  the  land; , 
and  it  seems  to  have  had  considerable  effect,  as  it 
prepared  the  way  for  their  deliverance. — It  may 
706] 


of  the  Egyptians,  and  out  of  the  hand  of 
all  that  oppressed  you,  and  ''  drave  them 
out  from  before  you,  and  gave  you  their 
land: 

10  And  I  said  unto  you,  '  I  am  the 
Lord  your  God;  ^  fear  not  the  gods  of 
the  Amorites  in  whose  land  ye  dwell: 
but  *  ye  have  not  obeyed  my  voice. 

[Practical  Observations.'^ 

11  IT  And  there  came  "  an  Angel  of 
the  Lord,  and  sat  under  an  oak  which 
was  in  Ophrah,  that  pertained  unto  Joash 
the  ^  Abi-ezrite:  and  his  son  ^  Gideon 
threshed  wheat  by  the  wine-press,  to  }  hide 
it  from  the  Midianites. 

12  And  the  Angel  of  the  Lord  appear- 
ed unto  him,  and  said  unto  him,  ^  The 
Lord  is  with  thee,  thou  mighty  man  of 
valor. 

13  And  Gideon  said  unto  him,  O  my 
Lord,  y  if  the  Lord  be  with  us,  ^  why 
then  is  all  this  befallen  us?  and  where  be 
all  his  miracles  which  *  our  fathers  told 
us  of,  saying.  Did  not  the  Lord  bring  us 
up  from  Egypt?  but  now  the  Lord  hath 
^  forsaken  us,  and  delivered  us  into  the 
hands  of  the  Midianites. 


q  .See  on  Ps.  44:2,3. 

r  See  on  Ex.  20:2,3. 

s  2  Kin?s  17:33,35,38.  Jer.  10:2. 

t  2:2.    Prov.  5:13.    Jer.  3:13,25. 

9:13.  42:21.  43:4,7.     Zeph.  3:2. 

Rom.  10:16.  Heb.  5:9. 
u  14 — 16.  2:1 — 5.  5:23.  13:3,18 — 

20.   Gen.  48:16.  Is.  63:9. 
V  8:2.  Josh.  17:2. 
w  Heb.  11:32.  Gedeon. 
*  Heb.  cavse  it  to  Jlee. 


x  2:18.     Ex.  3:12.     Josh.  1:5,9. 

Ruth   2:4.     Matt.   1:23.  28:20. 

Luke  1:28.  Acts  18:9,10. 
y  Gen.  25:22.      Ex.  33:14—16. 

Num.  14:14,15.   Rom.  8:31. 
z  Deut.  29:24.  30:17,18.    Ps.  89: 

49.   Is.  59:1,2.  63:15.  ~ 
a  Ps.  44:1.  73:3,4. 
b  Deut.  31:17.  2  Chr.  15:2.  Ps. 

27:9.  Is.  41:17.  Jer.  23:33. 


be  useful  here  to  compare  the  language  of  this 
prophet,  "Thus  saith  the  Lord,  &c."  with  that 
of  the  Angel  before  mentioned,  [Jfote,  2:1—5.) 
and  with  the  subsequent  part  of  this  chapter.  (11 
—24) 

V.  11.  [Marg.  Ref.)  The  people  contrived  by 
various  means  to  conceal  a  scant}'  portion  of  their 
harvest,  just  sufficient  to  keep  them  from  starving. 
In  the  ivine-'press  Gideon  beat  out  the  wheat  with 
a  staff  [Heh.)  unsuspected:  for  either  the  vintage 
was  not  ripe,  or  the  people  could  make  no  use  of 
their  wine-pi'esses. 

V.  12.  [Marg.  Ref.  s.)  Perhaps  Gideon, 
while  at  his  work,  was  meditating  on  the  mis- 
erable state  of  Israel,  and  conceiving  bold  de- 
signs against  their  invaders,  which  however  he 
saw  no  possibility  of  accomplishing;  to  which 
thoughts  these  words  of  the  Angel  might  refer. 

V.  13.  The  Angel  had  said,  "The  Lord  is 
with  </iee."  but  Gideon's  mind  was  occupied 
about  his  people,  and  he  therefore  answered,  "If 
the  Lord  be  with  m«;"  not  conceiving  that  the 
Lord  could  be  with  /liwi,  when  there  was  no  evi- 
dence of  his  special  presence  with  Israel.  He 
judged  right,  when  he  concluded  that  they  could 
not  have  been  so  distressed,  if  the  almighty  God, 
who  had  brought  them  out  of  Egypt,  had  not  for 
the  time  forsaken  them:  but  he  did  not  suitably 
advert  to  those  crimes  which  had  provoked  him 
to  anger.  [Jfotes,  Deul.  32:26—31.) 

Our  fathers  told  us  of,  &c.]  Language  of  this 
kind,  frequently  occurring  in  the  subsequent  his- 
torical books,  shews  how  fully  the  conviction 
prevailed  in  the  minds  of  the  people,  tliat  all  the 
wonderful  works  for  Israel  recorded  in  the  books 


B.  C.   1249. 


CHAPTER  VI. 


B.  C.  1249. 


14  And  "^  the  Lord  looked  upon  him, 
and  said,  ^  Go  in  this  thy  might,  and  thou 
shall  save  Israel  from  the  hand  of  the 
Midianites:  have  not  1  sent  thee? 

15  And  he  said  unto  him,  O  my  Lord, 
**  wherewith  shall  I  save  Israel?  behold, 
•^  my  *  family  is  poor  in  Manasseh,  and 
I  am  ^  the  least  in  my  father's  house. 

16  And  the  Lord  said  unto  him,  ^Sure- 
ly I  will  be  with  thee,  and  thou  shalt  smite 
the  Midianites  as  one  man. 

17  And  he  said  unto  him,  ^  \i  now  I 
have  found  grace  in  thy  sight,  then 
s  shew  me  a  sign  that  thou  talkest  with 
mc. 

18  Depart  not  hence,  I  pray  thee,  until 
I  come  unto  thee,  and  ''  bring  forth  my 
*  present,  and  set  it  before  thee.  And 
he  said,  I  will  tarry  until  thou  come 
again. 

19  And  Gideon  went  in,  and   'made 


r.  See  on  11. 

a  4:6.  Josh.  1:5—9.     1  Sam.  12: 

11.   1  Chr.  14:9,10. 
b  En.  3:11.  4:10.  Jer.  1:6.  Liike 

1:34. 
c  1  Sam.  9:21.  13:23. 
*  Heb.  tkousmid  is  Me  viean- 

est.  Ex.  18:21—25.   Mic.  5:2. 
d  Gen.  32:10.  Jer.  50: 15.   1  Cor. 

15:9.  Eph.  3:3. 


e  See  on  12 — Ex.  3:12.  .Tosh.  1: 

5.    Is.  41:10,14—16.    Matt.  23; 

20.  Mark  16:20.  Acts  11:21. 
f  .See  on  Ex.  33:13,16. 
g  36—40.    Gen.  15:3—17.    Ex. 

4:1— 9.  2  Kings  20:8— 11.     Ps. 

86:17.   Is.  7:11. 
h  Gen.  18:5.  19:3. 
t  Or,  meat-offering. 
i  13:15—19.   Gen.  13:6—8. 


of  Moses,  had  assuredly  taken  place.  And  this 
conviction  could  never  have  been  produced  and 
perpetuated,  from  the  days  of  Moses,  to  all  suc- 
ceeding' generations,  had  it  not  been  certainly 
known  by  Moses's  contemporaries,  that  this  was 
indeed  the  case- 

V.  14.  We  here  learn  who  this  Angel  was; 
even  the  Lord,  Jehovah,  the  only  begotten  Son 
of  God,  who  has  in  all  ages  declared  the  Father 
to  mankind. — These  repeated  evidences  contin- 
ually remind  the  attentive  reader,  that  the  Scrip- 
tures are  calculated  to  lead  us  to  conceive  of  the 
one  living  and  true  God,  as  subsisting  in  distinct 
persons. — The  Lord  looked  upon  Gideon,  with 
some  peculiar  expression  of  majesty  or  of  favor, 
giving  energy  to  his  words,  while  he  said,  "Go 
in  this  thy  might,  and  thou  shalt  save  Israel." 
(Marg.  Ref.  on  11.  p.  J^otes,  Ex.  3:12.  4:1—12. 
Luke  21:14.) — Thus  lie  was  commissioned  to  ex- 
ecute the  bold  designs  which  he  was  revolving  in 
his  mind,  or  to  attempt  the  deliverance  of  his  peo- 
ple, in  that  strength  of  faith  which  he  even  then 
possessed. — If  he  believed  that  nothing  was  want- 
ing to  deliver  them  from  the  Midianites,  but  the 
presence  of  God  who  redeemed  Israel  from  Egypt, 
let  him  go  in  this  confidence,  and  he  shall  find 
that  same  power  exerted  to  render  him  success- 
ful. "Have  not  I  sent  thee.-'"  saith  the  divine 
Speaker. 

V.  15.  Manasseh  was  not  one  of  the  leading 
tribes  in  Israel;  the  thousand  Unarg.)  to  which 
Gideon  belonged,  was  poor  in  tliat  tribe;  and  he 
was  (as  he  humbly  thought)  the  meanest  person 
in  the  family,  and  utterly  unfit  to  undertake  such 
a  service.  [JVotes,  Ex.  4:13,14.  Is.  6:5 — 8.  Je7'. 
1:6—8.) 

V.  16.  As  one  man.']  With  great  facility,  and 
to  their  entire  destruction.  (JVum.  14:15.  J^ute, 
7:16—22.) 

V.  17.  That  thou  talkest,  &c.]  Gideon  seems 
to  have  desired  some  assurance,  that  the  Person, 
now  speaking  with  him,  was  He,  who  at  the  bush 
commissioned  Moses  to  deliver  Israel  out  of  Egypt, 
and  who  had  given  him  sensible  tokens  of  his  di- 


ready  <  a  kid,  ^  and  unleavened  cakes  of 
an  cphah  of  flour:  the  flesh  he  put  in  a 
basket,  and  he  put  the  broth  in  a  pot,  and 
brought  it  out  unto  him  under  the  oak, 
and  presented  it. 

20  And  the  Angel  of  God  said  unto 
him.  Take  the  flesh  and  the  unleavened 
cakes,  and  '  lay  them  upon  this  rock,  and 
""pour  out  the  broth.     And  he  did  so. 

21  Then  the  angel  of  the  Lord  put 
forth  the  end  of  the  staff  that  zuas  in  his 
hand,  and  touched  the  flesh,  and  the  un- 
leavened cakes;  and  there  "  rose  up  fire 
out  of  the  rock,  and  consumed  the  flesh 
and  the  unleavened  cakes.  Then  the 
Angel  of  the  Lord  departed  out  of  his 
sight. 

22  And  when  Gideon  °  perceived  that 
he  zoas  an  Angel  of  the  Lord,  Gideon 
said,  Alas,  O  Lord  God!  for  p  iDecause  I 
have  seen  an  Angel  of  the  Lord  face  to 


face. 


23    And   the    Lord    said  unto   him, 


t  Heb.  a  kid  of  the  goats. 

k  Lev.  2:4. 

I  13:19. 

m  1  Kings  18:33,34. 

n  13:20.  Lev.  9:24.  1  Kini's  13: 


38.   1  Chr.  21:26.  2  Chr.  7:1. 
0  13:21. 
p  13:22.   Gen.  16:13.  32:30.  Ex. 

33:20.   Dent.  5:5,24,26.  Is.  6:5. 

John  1:18.    12:41. 


vine  power  and  authority.     [JSTotes,  Ex.  3:2 — 12. 
4:1—9.  33:17—19.) 

V.  18.  Myjyresent.']  "Meat-offering."  [Marg.) 
As  a  kid  was  part  of  the  meat-offering,  (19)  the 
word  cannot  always  be  used  exclusively  for  obla- 
tions of  flour,  &c.  as  some  have  thought. 

V.  19.  This  preparation  would  serve,  either 
for  a  hospitable  meal,  or  for  a  sacred  oblation. 
The  quantity  was  far  more  than  was  necessary 
for  one  person  at  one  time:  and  it  shews  that, 
even  in  his  poverty,  Gideon  was  ready  to  "use 
hospitality  without  grudging,"  according  to  the 
custom  of  those  times.  [Gen.  18:3 — 8.) 

V.  20,  21.  Tliis  command  seems  to  have  been 
intended  as  a  trial  of  Gideon's  faith  and  obedi- 
ence, by  which  the  Lord  gave  him  the  sign 
which  he  required.  (17)  With  the  staff  in  his 
hand,  he  "touched  the  flesh,  and  the  unleavened 
cakes;"  and  by  fire,  miraculously  kindled,  the 
whole  was  consumed,  as  a  sacrifice,  and  not 
as  a  hospitable  meal;  for  he  was  God,  and 
not  man.  [Jfotes,  1  Kings  18:33 — 39.  2  Chr. 
7:1—3.) 

V.  22.  The  sight  of  a  created  angel,  though 
it  might  have  surprised  Gideon,  would  not  have 
thus  terrified  him:  but  it  was  a  current  opinion, 
that  the  vision  of  the  divine  glory  was  fatal;  and, 
except  as  seen  in  Jesus  Christ,  no  doubt  it  would 
be  so.  [Marg.  Re/.p.)  'From  such  places  as  this 
'the  ancient  Christians  rightly  gathered,  that  the 
'Son  of  God  appeared,  upon  some  great  occa- 
'sions,  in  old  time:  which  is  not  incredible,  but  a 
'matter  of  easy  belief;  if  we  be  pursuaded,  that 
'he  did  really  appear  in  our  flesh,  which  he  took 
'of  the  virgin  Mary,  and  dwelt  among  us  a  long 
'time,  and  then  ascended  in  it  to  heaven,  where 
'he  lives  for  ever.  For  why  should  we  think  it 
'strange;  if  for  a  short  time  he  appeared  some- 
'times  in  human  shape,  as  a  prelude  to  what  he 
'intended  in  the  fulness  of  time.'  ...  It  was  indeed 
'a  greater  thing  which  he  did  for  us  at  last:  but 
'he  that  did  the  greater,  may  well  be  granted  to 
'have  done  the  less,  and  there  is  no  i-eason  to 
'doubt  of  it.'  Bp.  Patrick. 

[707 


B.  C.   1249. 


JUDGES. 


B.  C.  1249. 


•1  Peace  be  unto  thee;  fear  not:  thou  shalt 
not  die. 

24  Then  Gideon  "■  huilt  an  altar  there 
unto  the  Lord,  and  called  it  *  Jehovah- 
shalom:  unto  this  day  it  is  yet  in 
^  Ophrah  of  the  Abi-ezrites. 

[^Praciical  Observations.'] 

25  IF  And  it  came  to  pass  the  same 
night,  that  the  Lord  said  unto  him,  ^  Take 
thy  father's  young  bullock,  t  even  the  sec- 
ond bullock  of  seven  years  old,  and 
"  throw  down  the  altar  of  Baal  that  ^  thy 
father  hath,  and  ^  cut  down  the  grove  that 
is  by  it; 

26  And  ^  build  an  altar  unto  the  Lord 
thy  God  upon  the  top  of  this  \  rock,  in 
5  the  ordered  place,  and  take  the  second 
bullock,  and  offer  a  burnt-sacrifice  with 
the  wood  of  the  grove  which  thou  shalt 
cut  down. 

27  Then  Gideon  took  ten  men  of  his 
servants,  *  and  did  as  the  Lord  had  said 
unto  him:  and  so  it  was,  because  he  fear- 
ed his  father's  household,  and  the  men  of 
the  city,  that  he  could  not  do  it  by  day, 
that  ^  he  did  it  by  night. 


q  Gen.  43:'23.     Ps.  85:8.     John 

14:27.  20:19,26.   Rom.  1:7. 
r  21:4.  Gen.  33:20.  Josh.  22:10, 

26—28. 
*  That  is,  The    LORD    send 

peace.  Gen.  22:14.   Ex.  17:15. 

Jer.  23:6.33:16.  Ez.  48:35. 
s  8:32. 
t  Gen.   35:2.     Job  22:23.      Ps. 

101:2. 
t  Or,  and. 
u  1   Kin^s   18:21.      Matt.   6:24. 


2  Cor.  6:15—17. 
X  Matt.  10:37.  Acts  4:19.  5:29. 
y  3:7.   Ex.  34.13.   Deut.  7:5. 
z  2  Sam.  24:18. 
J  Heb.  strong  place. 
^  Or,    an  orderly  7/ianner.       1 

Cor.  14:33,40. 
a  Deut.  4:1,2.  Matt.  16:24.  John 

2:5.  15:14.   Gal.  1:16.     1  Thes. 

2:4. 
b  Ps.  112:5.  John  3:2. 


V.  23.  The  LORD  said.]  Either  at  a  second 
appearance,  or  b}^  an  audible  voice,  or  in  a  vision 
as  afterwards.  (25) 

V.  24.  Gideon  does  not  seem  to  have  intended 
this  altar  for  sacrifices;  but  for  a  memorial  of  the 
Lord's  appearance,  and  gracious  words  to  him. 
[J\larg.  Rpf.  r,  and  on  marg.  reading.)  It  re- 
mained at  the  time  when  this  history  was  written. 

V.  25,  26.  Our  translation  supposes,  that  only 
one  bullock  was  sacrificed:  yet  the  term,  "the 
second  bullock,"  may  imply  that  two  were  ap- 
pointed. It  does  not  however  appear,  when  or 
how  the  first  bullock,  if  two  were  meant,  was  of- 
fered. This  "second  bullock  of  seven  years  old," 
(the  same  number  as  the  years  of  Israel's  oppres- 
sion,) seems  to  have  been  fattened  on  purpose  for 
a  public  sacrifice  to  Baal. — Before  he  offered  the 
sacrifice,  Gideon  was  directed  to  "throw  down 
the  altar  which  his  father  had"  for  the  worship  of 
Baal;  and  "to  cut  down  the  g'rove;"  and  thus  to 
declare  open  war  against  idolatry,  before  he  at- 
tacked the  enemies  of  his  people:  regarding  the 
honor  and  command  of  God,  more  than  the  au- 
thority or  credit  of  his  father;  which  probably 
had  hitherto  made  him  satisfy  himself  with  silent 
disapprobation. — Some  think  that  the  word  ren- 
dered grove,  means  an  image  of  Ashtaroth,  which 
was  cut  in  pieces;  and  burnt  as  fuel  in  consuming 
the  sacrifice  offered  to  Jehovah.  (JVbte,  2:11 — 
13.) — Gideon  was  not  a  priest,  or  even  a  Levite; 
but  he  acted  by  extraordinary  commission,  as  a 
prophet. — Sacrificing  also  was  generally  restrict- 
ed to  the  altar  at  Shiloh:  yet  on  this  occasion  the 
Lord  was  pleased  to  dispense  with  the  ritual  ap- 
pointment; and  even  to  command  and  accept  a 
sacrifice  otfered  with  those  things  which  had  been 
708] 


28  And  when  the  men  of  the  city  arose 
early  in  the  morning,  behold  the  altar  of 
Baal  was  cast  down,  and  the  grove  was 
cut  doAvn  that  zoas  by  it,  and  the  second 
bullock  was  offered  upon  the  altar  that 
was  built. 

29  And  they  said  one  to  another, 
Who  hath  done  this  thing?  And  when 
they  inquired  and  asked,  they  said, 
Gideon  the  son  of  Joash  hath  done  this 
thing. 

30  Then  the  men  of  the  city  said  unto 
Joash,  •=  Bring  out  thy  son,  that  he  may 
die:  because  he  hath  cast  down  the  altar 
of  Baal,  and  because  he  hath  cut  down 
the  grove  that  was  by  it. 

31  And  Joash  said  unto  all  that  stood 
against  him,  '*  Will  ye  plead  for  Baal? 
will  ye  save  him?  he  that  will  plead  for 
him,  ^  let  him  be  put  to  death  whilst  it  is 
yet  morning:  *"  if  he  be  a  god,  let  him  plead 
for  himself,  because  one  hath  cast  down 
his  altar. 

32  Therefore  on  that  day  he  called 
him  II  Jerubbaal,  saying,  Let  Baal  plead 
against  him,  because  he  hath  thrown  down 
his  altar. 

33  TI   Then   « all  the  Midianites,  and 


c  Jer.  26:11.  50:38.     John  16:2. 

Acts  26:9.   Phil.  3:6. 
d  Ex.  23:2.  Num.  14:6.   Eph.  5: 

11. 
e  Deut.     13:5,&c.    17:2—7.        1 

Kin«rs  18:40. 
f  1  Kings  18:27,29.    Ps.  115:4— 

7.    Is.  41:23.46:1,7.    Jer.  10:5, 


11.   1  Cor.  8:4. 

II  That  is.  Let  Baal  plead.  1 
Sam.  12:11.  2  Sam.  11:21.  Je- 
rtibhesheth:  that  is.  Let  tke 
skaTneJul  ih'ingpleadi  Jer.  11: 
13.  Hos.  9:10. 

g  Ps.  3:1.  27:2,3.  118:10-12. 
Is.  8:9,10.  Rom.  8:35—39. 


employed  in  idolatry:  for  it  was  of  great  import- 
ance, that  a  protest  against  the  worship  of  Baal, 
and  an  avowal  of  Jehovah,  as  the  only  true  God, 
should  introduce  Israel's  deliverance.  [JVote-t, 
Lev.  1:5—9.  17:3—7.  Deut.  12:2—9.  I  Sam.  7:9. 
•1  Kings  18:38,39.  2  Kings  3:20.) 

V.  27.  The  large  family  of  Gideon's  father 
was  grievously  infected  with  this  idolatry;  which 
the  more  magnifies  the  mercy  of  God  in  preserv- 
ing him,  and  in  selecting  him  to  be  Israel's  deliv- 
erer. Some  however,  even  of  his  servants,  were 
ready  and  willing  to  help  in  this  perilous  attempt. 

V.  28 — 30.  Wlien  tlie  citizens  arose  betimes, 
(perhaps  to  pay  their  morning-devotions  to  Baal,) 
and  saw  what  bad  taken  place,  they  were  speed- 
ily informed  that  Gideon  had  done  it;  and  nothing 
but  his  blood  could  satisfy  the  persecuting  rage 
of  these  infatuated  idolaters!  (JVb<e,  1  Kings 
19:2.) 

V.  31, 32.  Joash,  though  himself  guilty  of  idol- 
atry, was  unwilling  to  have  his  son  punished:  and 
probably,  by  what  had  been  done,  he  was  con- 
vinced of  the  sin  and  folly  of  worshipping  an  idol, 
which  could  not  defend  itself;  and  which  nefeded 
to  be  saved  by  its  devotees,  instead  of  being  able 
to  save  them.  If  Baal  were  indeed  a  god,  let 
him  plead  his  own  cause  against  Gideon:  and  if 
he  were  not  a  god,  they  who  pleaded  for  him  de- 
served immediate  death.  (JVofes,  1  Sam.  5:  6:  /*. 
46:1,2.) — Probably  Joash  now  recollected  the  law 
against  idolaters.  [JsTote,  Deut.  13:1 — 5.)  Some 
however  think,  that  he  spake  merely  as  a  magis- 
trate, against  any  who  should  excite  a  tumult  on 
account  of  these  transactions. — On  this  occasion 
he  gave  his  son  a  new  name,  and  called  him  Je- 
rubbaal; as  if  he  had  said,  Let  Baal  plead  against 


B.  C.  1249. 


CHAPTER  VI. 


B.  C.   1249. 


the  Amalekitcs,  and  the  ''  children  of  the 
east,  were  gathered  together,  and  '  went 
over  and  pitched  in  ^  the  valley  of  Jez- 
reel. 

34  But  ^  the  Spirit  of  the  Lord  *  came 
upon  Gideon,  and  he  •"  blew  a  trumpet; 
and  °  Abi-ezer  +  was  gathered  after  him. 

35  x4Lnd  he  sent  °  messengers  thi'ough- 
out  all  Manasseh;  who  also  was  gathered 
after  him:  and  he  sent  messengers  unto 
Asher,  and  unto  Zebulun,  and  unto 
Naphtali;  and  they  came  up  to  meet 
them. 

36  IT  And  Gideon  said  unto  God,  p  If 
thou  wilt  save  Israel  by  mine  hand,  as 
thou  hast  said. 


hS.   8:10,11.      1  Chr.  5:19,20. 

Job  1:3. 
i  7:24.  Josh.  3:16,17. 
k  Josh.  17:16.  19:13.      1  Kings 

18:45.  21:1. 
1  3:10.    13:25.    14:19.    15:14.       1 

Sam.  10:6.  11:6.  16:14.     1  Chr. 

12:18.  2  Chr.  24:20.   Ps.  51:11. 

1  Cor.  12:8—11. 


*  Heb.  clothed.      Rom.   13:14. 

Gal.  3:27. 
m  3:27.  Num.  10:3. 
n  11.  8:2.  Josh.  17:2. 
t  Heb,  was  called  after  him. 
0  2  Chr.  30:6—12. 
p  14,17—20.       Ex.    4:1—9.      2 

Kings    20:3.       Ps.    103:13,14. 

Matt.  16:1. 


him  if  he  be  able.  He  was  also  called  Jerubbe- 
sheth,  which  signifies,  let  shame  plead;  (2  Sam,  11: 
21.)  for  what  the  people  called  Baal,  or  lord,  was 
indeed  their  */tawe.  [N'otes,  Jer.  11:13.  Hos.  9: 
9,10.) — Some  frag-ments  of  Phenician  history  ev- 
idently mention  Gideon  under  the  title  of  Jerom- 
balus,  and  call  him  the  priest  of  Jevo;  doubtless 
from  this  sacrifice  offered  by  him  to  Jehovah. 
The  writer  says  he  received  some  commentaries 
from  him,  which  probably  mean  the  books  of  Mo- 
ses, the  law  of  Jehovah. 

V.  33,  34.  It  seems  that  a  very  great  and  sur- 
prising reformation  took  place  on  this  occasion, 
in  Ophrah  of  the  Abi-ezrites;  for  that  cit)'  fur- 
nished Gideon  with  his  first  troops,  when  he  pre- 
pared to  attack  the  Midianites  after  they  had 
crossed  Jordan  on  their  annual  plundering  inva- 
sion.   (JVbfe,  2,3.) 

V.  36 — 40.  The  view  of  the  very  great  multi- 
tudes of  the  enemy  perhaps  rather  discouraged 
Gideon;  who,  for  the  confirmation  of  his  own 
faith,  and  that  of  his  troops,  desired  this  miracu- 
lous sign  of  the  Lord's  presence  as  the  seal  of  his 
commission.  But,  as  it  is  the  nature  of  wool  to 
suck  in  the  moisture,  when  there  is  any  in  the 
air,  so  the  first  token  did  not  quite  satisfy  him: 
and,  though  conscious  of  his  unbelief,  he  asked 
the  reversal  of  the  sign,  joining  with  his  petition 
a  humble  deprecation  of  the  Lord's  displeasure; 
and  he  obtained  his  request.  {^JsTotes,  7:13 — 15. 
Ex.  4:1—7.  lyuJce  1:18— 20.)— According  to  this 
miracle,  the  nation  of  Israel  was  moistened  by 
the  dew  of  heavenly  blessings,  when  the  whole 
earth  besides  remained  dry:  and  now  that  the 
nations  of  the  earth  enjoy  the  blessings  of  re- 
demption, the  Jews  remain  like  the  dry  fleece. 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
The  tendency  of  our  fallen  nature  to  apostacy 
from  God  is  so  strong,  that  no  means  can  of  them- 
selves prevent  its  effect;  and  in  all  cases  when 
divine  grace  is  withheld,  man  as  naturally  does 
evil  as  the  stone  falls  to  the  ground.  The  Scrip- 
tures every  where  teach  us  this  humiliating  truth: 
and  in  proportion  as  we  effectually  learn  it,  we 
shall  in  all  things  depend  on  the  special  assist- 
ance and  blessing  of  God,  with  constant,  earnest 
prayer;  and  unreservedly  give  him  all  the  glory, 
whatever  good  be  wrought  in  us,  or  done  by  us. — 


37  1  Behold,  I  will  put  a  fleece  of  wool 
in  the  floor;  and  if  the  dew  be  on  the 
fleece  ""  only,  and  it  be  dry  upon  all  the 
earth  beside,  then  shall  I  know  that  thou 
wilt  save  Israel  by  mine  hand,  as  thou 
hast  said. 

38  And  it  was  so:  for  he  rose  up  early 
on  the  morrow,  and  thrust  the  fleece  to- 
gether, and  wringed  the  dew  out  of  the 
fleece,  a  bowl-full  of  water. 

39  And  Gideon  said  unto  God,  ^  Let 
not  thine  anger  be  hot  against  me,  and  I 
will  speak  but  this  once:  Let  me  prove 
I  pray  thee,  but  this  once  with  the  fleece; 
let  it  now  be  *  dry  only  upon  the  fleece, 
and  upon  all  the  ground  let  there  be  dew. 

40  And  God  did  so  that  night:  for  it 
was  dry  upon  the  fleece  only,  and  there 
was  dew  on  all  the  ground. 


q  Deut.  32:2.  Ps.  72:6.    Hos.  6: 

3,4.  14:5. 
r  Ps.  147:19,20.      Matt.  10:5,6. 

15:24. 
s  Gen.   18:32. 


t  Ps.  107:33—35.  Is.  35:6,7.  43 
19,20.  Matt.  8:12.  21:43.  Act! 
13:46.  22:21.  28:28.  Rom.  11;K 
—22. 


He  has  so  constituted  the  world,  that  fear,  shame, 
and  misery  are  the  natural  effects  of  sin,  and  will 
inevitably  follow  the  commission  of  it;  however 
impenitent  sinners  may  endeavor  to  evade  them, 
and  for  a  time  succeed. — Conscious  guilt  appals 
the  heart,  and  reduces  men  to  the  most  degrading 
expedients  for  self-preservation:  and  plenty  abus- 
ed in  excess  must  expose  them,  at  least,  to  the 
merciful  chastisement  of  pinching  want.  Heavy 
afflictions  often  extort  from  sinners  cries  of  dis- 
tress and  prayers  for  relief:  but  if  the  Lord  re- 
gard these  cries  and  prayers,  he  will  convince 
the  sufferers  of  their  guilt  and  lead  them  to  re- 
pentance; for  without  this  no  deliverance  will 
eventually  prove  a  blessing. — The  ministers  of 
God  must  declare  to  sinners,  his  perfections  and 
authority;  the  relations  in  which  they  stand  to 
him,  and  their  obligations  to  obedience;  the  rea- 
sonableness of  his  precepts,  the  advantages  of  his 
service,  the  evil  of  sin,  and  the  number  and  hein- 
ousness  of  their  transgressions.  Hence  it  will 
appear,  that  they  greatly  need  repentance  and 
forgiveness;  and  that  the  message  of  the  gospel  is 
indeed  worthy  of  their  most  cordial  acceptation. 
And,  having  brought  these  things  home  to  their 
consciences,  they  must  leave  the  rest  with  God, 
earnestly  praying  to  him  to  render  his  word  suc- 
cessful. Yet,  alas!  numbers  hear  the  word  of 
God,  and  are  convinced  that  their  conduct  is  in- 
excusable, who  notwithstanding  proceed  in  their 
sinful  courses,  even  while  groaning  under  the 
painful  effects  of  them! 

V.  11—24. 
The  Lord  reserves  to  himself  a  remnant  in  the 
worst  of  times,  to  whom  he  manifests  his  gracious 
presence;  and  they  are  never  more  likely  to  be 
thus  favored,  than  when  struggling  with  outward 
difficulties,  employed  in  honest  labor,  and  medi- 
tating upon  heavenly  things. — Talents,  suited  for 
peculiar  services,  may  for  a  time  be  buried  in  ob- 
scurity; but  in  due  season  tlie  Lord  will  take  the 
candle  from  "under  the  bushel,"  and  place  it  "on 
a  candlestick"  to  give  light  to  all  around:  and 
that  time  must  be  waited  for,  by  those  who  feel 
their  hearts  glow  with  desires  of  usefulness,  which 
at  present  tliey  have  no  opportunity  of  executing. 
— We  are  more  disposed  to  muse  on  our  troubles, 
than  on  our  transgressions:  and  when  we  do  not 
directly  experience  the  same  deliverances  as 
have  been  afforded  to  others,  we  are  apt  to  think 

[709 


B.  C.   1249. 


JUDGES. 


B.  C.  1249. 


CHAP.  VII. 

Gideon's  army  is  tried  by  divine  directions,  and  reduced  to  three 
hundred  men,  1 — 8.  He  is  sent  into  the  enemy's  camp  by 
night,  and  encouraged  by  hearing  a  dream  interpreted,  9 — 15. 
He  divides  his  army  into  three  companies,  giving  each  man  a 
trumpet,  and  a  lamp  in  a  pitcher,  16  —18.  The  Midianites  are 
thrown  into  confusion  and  put  to  flight,  19 — 22.  The  Israelites 
intercept  their  flight,  and  take  their  princes  Oreb  and  Zeeb, 
whom  they  put  to  death,  23 — 25. 

THEN  ^  Jerubbaal,  (who  is  Gideon,) 
and  all  the  people  that  were  with 
him,  ^  ro.se  up  early,  and  pitched  beside 
the  well  of  Harod:  so  that  the  host  of  the 
Midianites  were  on  the  north  side  of  them, 
by  the  hill  of ''  Moreh,  in  the  valley. 

2  And  the  Lord  said  unto  Gideon,  The 
people  that  are  with  thee,  are  ^  too  many 
for  me  to  give  the  Midianites  into  their 
hands,    lest    ^  Israel    vaunt    themselves 


a  6:3-2. 

b  Gen.   22:3. 

Ec.  9:10. 
c  Gen.  12:6. 
d  1   Sam.   14:6. 


Josh.  3:1.   6:12. 


2  Chr.   14:11. 


Zech.  4:6.  12:7.    1  Cor.  1:27— 
29.  2:4,5.  2  Cor.  4:7.  10:4,5. 
eDeut.  32:27.    Is.  2:11,17.    Jer. 
9:23.     Rom.  3:27.       Eph.  2:9. 
Jam.  4:6. 


that  the  Lord's  "hand  is  shortened,"  or  that  "he 
hath  forgotten  to  be  gracious;"'  not  considering 
that  he  worketh  every  thing  in  its  appointed  sea- 
son, according  to  the  determinations  of  his  un- 
fathomable wisdom,  and  as  best  answers  the  pur- 
poses of  his  own  glory. — But  "before  honor  is  hu- 
mility:" and  the  delays  and  disappointments,  by 
wliich  he  humbles  those  whom  he  delighteth  to 
honor,  often  discourage  their  hearts,  and  induce 
distrust  and  reluctance  to  duty:  so  imperfect  and  j 
so  defiled  with  sin  are  our  best  graces!  Yet  he 
generally  employs  those  who  are  most  sensible  of 
their  own  unworthiness  and  insufficiency:  at  the 
same  time  teaching  them  to  exercise  the  courage 
of  faith,  and  to  grow  strong  by  simply  expecting 
help  from  Him;  and  graciously  assuring  them  of 
his  direction  and  support. — When  the  Lord  favors 
his  servants  with  glimpses  of  his  glory,  and  tastes 
of  his  love,  they  long  for  the  continuance  of  his 
gracious  presence:  and  when  the  sense  of  his 
pardoning  love  has  banished  the  fear  of  wrath; 
they  rise  superior  to  discouragements,  praise  him 
for  his  mercies,  and  are  ready  to  say,  "Here  am 
I,  send  me;"  though  the  service  be  dangerous  an^l 
difficult,  and  require  much  self-denial.  [J^otes,  Is. 
6:6—8.) 

V.  25—40. 
In  attempting  reformation,  (which  is  the  first 
step  towards  recovering  prosperity,)  no  man  must 
be  known  according  to  the  flesh:  nay,  when  the 
commands  of  God  are  concerned,  even  parental 
authority  loses  its  obligation;  and  though  the 
method  of  procedure  should  be  regulated  by  wis- 
dom, yet  we  must  not  be  counselled  by  natural 
affection  or  the  fear  of  man.  [JsTotes,  JMatt.  10: 
37—39.  P.  O.  34—42.  Luke  14:25—27.  2  Cor.  5: 
16.) — If  we  do  any  thing  effectual  against  the 
cause  of  Satan,  his  servants  will  certainly  be  en- 
raged, especially  those  who  are  zealous  for  any 
kind  of  false  religion.  But  the  Lord  has  all  hearts 
in  his  hands,  and  can  easily  intimidate  the  ene- 
mies of  his  people,  or  convert  them  into  friends 
and  helpers:  and  persecution  must  alwa5^s  appear 
unreasonable  and  odious  to  a  reflecting  mind. 
Jehovah  does  not  allow  his  servants  to  use  carnal 
weapons:  and  his  friends  should  leave  them  ex- 
clusively to  idolaters,  anti-christians  and  ungodly 
men. — Wicked  men  are  frequently  most  furious, 
when  destruction  is  just  at  hand:  for  "when  the 
enemy  comes  in  like  a  flood,  the  Spirit  of  the 
Lord  lifteth  up  a  standard  against  him."  Yet 
even  they  who  have  the  Spirit  of  God,  and  by  the 
trumpet  of  the  gospel  call  others  to  the  conflict, 
710] 


against  me,  saying,  ^  Mine  own  hand  hath 
saved  me. 

3  Now  therefore  go  to,  proclaim  in 
the  ears  of  the  people,  saying,  s  Whoso- 
ever is  fearful  and  afraid,  let  him  return, 
and  depart  early  from  mount  Gilead:  and 
there  returned  of  the  people  ^  twenty  and 
two  thousand,  and  there  remained  ten 
thousand. 

4  And  the  Lord  said  unto  Gideon,  The 
people  are  yet  too  many;  bring  them 
down  unto  the  water,  and  '  I  will  try  them 
for  thee  there;  and  it  shall  be,  that  of 
whom  I  say  unto  thee,  This  shall  go  with 
thee,  the  same  shall  go  with  thee;  and  of 
whomsoever  I  say  unto  thee,  This  shall 
not  go  with  thee,  the  same  shall  not  go. 


f  Deut.  8:17.  Is.  10:13.  Ez.  28: 
2,17.   Dan.  4:30.   Hab.  1:16. 

g  Deut.  20:3.  Matt.  13:21.  Luke 
14:25—33.   Rev.  17:14.  21:8. 


h  Matt.  20:16. 

i  Gen.  22:1.     1  Sam.  16:7.    Job 

23:10.  Ps.  7:9.  66:10.  Jer.  6:27 

—30.  Mai.  3:2,3. 


cannot  always  keep  out  disquieting  fears,  in  cir- 
cumstances of  peculiar  danger  and  difficulty.  In 
this  struggle  against  involuntary  unbelief,  the 
Lord  himself,  the  Author  and  Finisher  of  his  peo- 
ple's faith,  is  their  Refuge:  to  him  they  make  ap- 
plication, and  he  will  help  them;  and  when  they 
are  encouraged,  they  will  be  enabled  to  strength- 
en their  brethren.  Yet  the  same  inward  enemy 
will  repeatedly  assail  them;  and  conscious  that 
their  fears  dishonor  the  power  and  faithfulness 
and  love  of  God,  they  will  deprecate  his  displeas- 
ure, and  beseech  him  to  strengthen  their  faith; 
and  he  will  both  pardon  them,  and  condescend  to 
their  desires,  while  they  endeavor  to  trust  in  him, 
but  "cannot  do  the  thing  that  they  would." — What 
cause  have  we  sinners  of  the  Gentiles  to  thank 
the  Lord,  that  the  dew  of  heavenly  blessings, 
once  confined  to  Israel,  now  descends  upon  the 
inhabitants  of  the  earth,  without  that  limitation! 
Yet  still  the  means  of  grace  are  dispensed  in  dif- 
ferent measures  according  to  the  purposes  of 
God;  and  even  in  the  same  congregations,  one 
man's  soul  is  like  Gideon's  moistened  fleece, 
another's  like  the  dry  ground.  Let  us  then  con- 
tinually pray  for  the  divine  blessing  on  the  ordi- 
nances of  God  to  ourselves  and  others:  not  at  any 
time  forgetting  the  nation  of  Israel,  to  which  all 
other  nations  are  so  deeply  indebted,  and  which 
has  been  so  long  a  dry  fleece,  whilst  the  earth 
around  has  enjoyed  the  blessing. 

NOTES. 
Chap.  VII.  V.  2,  3.  Gideon  either  forgot  the 
law,  which  ordered  proclamation  to  be  made  be- 
fore the  battle,  that  the  fearful  with  some  others 
might  return  home;  or  he  thought  it  might  be  dis- 
pensed with  on  so  urgent  an  occasion.  [J^ote, 
Deut.  20:5 — 9.)  But  the  Lord  knew,  that  pride 
and  unbelief  prevailed  in  the  army.  The  people 
had  readil)^  enlisted  at  first;  but  when  they  saw 
the  multitudes  of  the  Midianites,  their  courage 
sunk:  yet,  had  they  prevailed,  they  would  have 
vaunted,  and  ascribed  the  victory  to  their  own 
valor,  and  not  to  the  special  help  of  God!  Most  of 
them  were  destitute  of  true  faith,  and  many  doubt- 
less disheartened  with  a  guilty  conscience.  They 
thought  that  instead  of  being  too  many,  they  were 
too  few;  and  the  greatest  part  of  them  availed 
themselves  of  the  proclamation,  and  went  home. — 
Mount  Gilead,  here  mentioned,  must  have  been 
some  mountain  of  that  name  west  of  Jordan,  of 
less  note  than  mount  Gilead  which  lay  east  of  that 
river:  for  Gideon's  army  never  crossed  Jordan, 
till  after  the  victory.   (fJ:4.) 


B.  C.   1249. 


CHAPTER  VII. 


B.  C.   1249. 


5  So  he  brought  down  the  people  unto 
the  water:  and  the  Lord  said  unto  Gide- 
on, Every  one  that  lappeth  of  the  water 
with  his  tongue,  as  a  dog  lappeth,  him 
shalt  thou  set  by  himself;  likewise  every 
one  that  boweth  down  upon  his  knees  to 
drink. 

6  And  the  number  of  them  that  lapped, 
putting  their  hand  to  their  mouth,  were 
three  hundred  men:  but  all  the  rest  of  the 
people  bowed  down  upon  their  knees  to 
drink  water. 

7  And  the  Lord  said  unto  Gideon, 
^  by  the  three  hundred  men  that  lapped 
will  I  save  you,  and  deliver  the  Midianites 
into  thine  hand:  and  let  all  the  other  peo- 
ple go  every  man  unto  his  place. 

8  So  the  people  took  victuals  in  their 
hand,  and  their  '  trumpets:  and  he  sent 
all  the  rest  of  Israel  every  man  unto  his 
tent,  and  retained  those  three  hundred 
men.  And  the  host  of  Midian  was  be- 
neath him  ™  in  the  valley. 

9 .  IT  And  it  came  to  pass  "  the  same 
night,  that  the  Lord  said  unto  him,  "Arise, 
get  thee  down  unto  the  host;  for  p  I  have 
dehvered  it  into  thine  hand. 

10  But  1  if  thou  fear  to  go  down,  go 
thou  with  Phurah  thy  servant  down  to  the 
host. 

1 1  And  •■  thou  shalt  hear  what  they  say, 
and  afterward  shall  ^  thine  hands  be 
strengthened  to  go  down  unto  the  host. 
Then  went  he  down,  with  Phurah  his  ser- 
vant, unto  the  outside  of  the  *  armed  men 
that  were  in  the  host. 

1 2  And  ^  the  Midianites,  and  the  Amal- 
ekites,  and  all  the  children  of  the  east,  lay 

9.  20:17.  ' 


k  18—22.   1  Sam.  14:6.  Is.  41:14 

—16. 
1  3:27.  Lev.  23:24.  25:9.    Num. 

10:9.     Josh.  6:4,20.     Is.  27:13. 

1  Cor   15:52. 
m  6:23. 
n  Gen.  46:2,3.     Job  4:13.  33:15, 

16.     Malt.  1:20.  2:13.    Acts  18: 

9,10.  27:23. 
o  Josh.    1:5—9.      Is.  41:10—16. 

43:1,2. 
p  3:10,28.  4:14,15.     2  Chr.  16:8, 


q  4:8,9.   Kx.  4:10—14. 

r  13,14.  Gen.  24:14?,]  Sam.  14: 

8—12. 
s   1    Sam.    23:16.       Kzra    6:22. 

Neh.  6:9.      Is.  35:3,4.     2  Cor. 

12:9,10.   Eph.  3:16.  6:10.  Phil. 

4:13. 
*  Or,  rank)  by  Jive.  Ex.  13:18. 

t  6:3,5,33.   1  Kinsrs  4:30. 


V.  4 — 7.  Some  of  the  soldiers  that  still  remain- 
ed, were  not  so  courag-eous  as  thej'  would  be 
thought:  but  Gideon  had  done  his  part  in  that 
respect;  and  it  pleased  the  Lord  himself  to  prove 
aad  purify  the  company,  by  an  extraordinary  ex- 
pedient. Perhaps  they  were  led  to  the  water 
after  the  fatigue  of  a  long  march,  under  the  idea 
that  they  were  going  directly  to  attack  the  enemy. 
It  seems  to  have  been  customary  for  Uiem  to  drink 
as  the  cattle  do,  by  putting  their  mouths  down  to 
the  water,  and  drawing  it  in:  but  they  who  only 
took  a  little  into  their  hands,  and  sucked  it  up, 
(as  dogs  are  remarked  to  lap  a  little  water  hastily,) 
miglit  be  supposed  to  be  less  enslaved  to  tlieir  ap- 
petite, more  able  to  endure  hardship,  and  more 
eager  to  engage.— It  may  be  presumed  that  most 
of  this  very  small  company,  by  whom  God  was 
pleased  to  save  Israel,  were  men  of  genuine  faith 
and  piety,  as  well  as  of  steady  courage. 

V.  8.     This  small  company  seems  to  have  re- 


along  in  the  valley  like  "  grass-hoppers 
for  multitude;  and  their  camels  were  with- 
out number,  as  the  sand  of  the  sea-side 
for  multitude. 

1 3  And  when  Gideon  was  come,  be- 
hold, there  was  a  man  that  told  a  dream 
unto  his  fellow,  and  said,  Behold,  I 
dreamed  a  dream;  and  ^  lo,  a  cake  of 
barley-bread  tumbled  into  the  host  of 
Midian,  and  came  unto  a  tent,  and  smote 
it  that  it  fell,  and  overturned  it,  that  the 
tent  lay  along. 

14  And  >' his  fellow  answered  and  said, 
This  is  nothing  else  save  the  sword  of 
Gideon  the  son  of  Joash,  a  man  of  Israel: 

for  ^  into  his   hand  hath   God  delivered 
Midian  and  all  the  host. 

1 5  And  it  was  so,  when  Gideon  heard 
the  telling  of  the  dream,  and  the  ^  inter- 
pretation thereof,  that  he  *  worshipped, 
and  returned  into  the  host  of  Israel,  and 
said,  ^  Arise,  for  the  Lord  hath  delivered 
into  your  hand  the  host  of  Midian. 

[^Practical  Observations.^ 

16  IT  And  he  divided  the  three  hundred 
men  into  three  companies,  and  he  put  t  a 
trumpet  in  every  man's  hand,  with 
"  empty  pitchers,  and  5  lamps  within  the 
pitchers. 

1 7  And  he  said  uiito  them,  ''  Look  on 
me,  and  do  likewise:  and,  behold,  when  I 
come  to  the  outside  of  the  camp,  it  shall 
be,  that  as  I  do,  so  shall  ye  do. 

18  When  I  blow  with  a  trumpet,  I  and 
all  that  are  Avith  me,  then  ^  blow  ye  the 
trumpets  also  on  every  side  of  all  the 
camp,  and  say,  ^  The  sword  of  the  Lord, 
and  of  Gideon, 


u  8:10.    2  Chr.  14:9—19.     Ps.  3: 

1:33:16.  118:10— 12.  Is.  8:9,10. 
X  3:15,31.  4:9,21.  6:15.   Is.  41:14, 

15.   1  Cor.  1:27. 
y  Num.  22:38.   23:5,20.  24:10— 

13.  Job  1:10. 
z  Kx.  15:14,15.    Josh.  2:9,24.  5: 

1.   2  Kings  7:6,7. 
f  Heb.  breaking  thereof.    Gen. 

40:8.  41:11. 
a  Gen.  24:26,27,48.  Ex.  4:30,31. 


2  Chr.  20:18,19. 
b  4:14.  2  Cor.  10:4-6. 
^  Heb.  trumpets  in  the  hand  of 

all  of  them. 
c  2  Cor.  4:7. 

^  Or,  Jirebranils,  or,  torches, 
d  9:48.  Matt.  16:24.    1  Cor.  II:I. 

Heb.  13:7.   1  Pet.  5:3. 
e  20. 
f  1  Sam.  17:47.    2  Chr.  20:15— 

17. 


tained  nothing  but  present  necessary  provisions, 
and  perhaps  all  the  trumpets  which  belonged  to 
the  whole  army,  without  any  other  arms!  This 
was  no  doubt  done  by  immediate  direction  from 
God.     {JVotes,  1  Sam.  14:6—15.    1  Cor.  2:3—5.) 

V.  9—11.     Jilara:.  Ref.—JVute,  6:36— 40. 

V.  12.  Marg.  Ref. — Notes,  1  Kings  20:27.  2 
Chr.  14:9—15. 

V.  13 — 15.  This  dream  might  appear  to  have 
little  coherency  in  it:  but  the  event  evidently 
proved  that  it  was  from  the  Lord,  who  directeci 
the  soldier  to  an  exact  interpretation;  and  at  the 
same  time  discovered,  that  the  name  of  Gideon 
had  filled  the  hearts  of  the  Midianites  with  terror. 
The  very  small  unarmed  company  which  Gideon 
headed,  had  the  Midianites  known  about  them, 
would  have  appeared  as  contemptible  as  the  bar- 
ley-cake, and  no  more  likely  to  destroy  their  ar- 
my than  that  to  overturn  a  tent. — Gideon  there- 
fore took  this  as  a  sure  pledge  of  success;  and 

[711 


B.  C.   1249. 


JUDGES. 


B.  C.  1249. 


19  So  Gideon,  and  the  hundred  men 
that  were  with  him,  came  unto  the  outside 
of  the  camp  s  in  the  beginning  of  the  mid- 
dle watch;  and  they  had  but  newly  set  the 
watch:  and  they  blew  the  trumpets,  and 
^  brake  the  pitchers  that  zvere  in  their 
hands. 

20  And  the  three  companies  '  bleAv 
the  trumpets,  and  ^  brake  the  pitchers, 
and  held  the  lamps  in  their  left  hands,  and 
the  trumpets  in  their  right  hands  to  Ijlow 
withal:  and  they  cried,  The  sword  of  the 
Lord,  and  of  Gideon. 

21  And  they  '  stood  every  man  in  his 
place  round  about  the  camp:  and  "all 
the  host  ran,  and  cried,  and  fled. 

22  And  the  three  hundred  blew  the 
trumpets,  and  °  the  Lord  set  every  man's 
sword  against  his  fellow,  even  throughout 
all  the   host:  and  the  host  fled  to  Beth- 


g  Kx.    14:24.       Matt.    25:6.       1 

Thes.  5:3.  Rev.  16:15. 
h  Ps.  2:9.    Jer.  13:13,14.  19:1— 

11. 
i  Num.  10:1—10.    Josh.  6:4,16, 

20.       Is.  27:13.       1  Cor.  15:52. 

1  Thes.  4:16. 
k2Cor.  4:7.  Heb.  11:4.   2  Pet. 


1:15. 
I  Ex.  14:13,14.      2  Chr.  20:17. 

Is.  30:7,15. 
m  Ex.    14:25.      2  Kin^s   7:6,7. 

Job  15:21,22.   Prov.  28:1. 
D  1  iram.  14:16—20.    2  Chr.  20: 

23.   Ps.  83:9.   Is.  9:4.  19:2. 


without  delay  worshipped  God,  and  returned  with 
confidence  to  his  three  hundred  men,  who  were 
"the  host  of  Israel,"  by  whom  the  Lord  intended 
to  deliver  his  people.    '{JVote,  2  Cor.  10:1 — 6.) 

V.  16 — 22.  This  small  number  of  men,  thus 
divided,  would  be  able  to  encompass  the  whole 
camp  of  the  Midianites.  Concealing  the  lamps 
in  the  pitchers,  they  would  pass  unobserved  to 
their  appointed  stations:  then  in  the  dead  of  the 
night,  when  most  of  the  enemy  were  fast  asleep, 
all  at  once  breaking  their  pitchers  one  against 
another,  with  as  much  noise  as  they  could;  and 
blowing  the  trumpets,  and  shouting  "The  sword 
of  the  Lord,  and  of  Gideon;"  they  would  occa- 
sion an  exceedingly  great  alarm.  And  their  ene- 
mies, thus  awakened  and  affrighted,  hearing  the 
continued  sound  of  so  manj^  trumpets,  and  seeing 
the  camp  surrounded  with  lights,  would  in  their 
confusion  naturally  conclude  themselves  surprised 
by-  a  large  army:  so  that,  perceiving  the  lamps 
and  trumpets  still  keeping  their  stations,  they 
would  be  led  to  suspect  that  the  ejremy  was  even 
now  in  the  camp.  And  in  the  dark  they  would 
become  jealous  of  one  another:  so  that,  when 
some  had  by  mistake  been  slain  by  their  com- 
rades, the  distraction,  terror,  and  suspicion  would 
become  general;  until  every  one  was  engaged  in 
battle  with  his  fellow-soldier.  Thus  we  may  eas- 
ily conceive  the  success  of  this  stratagem:  but  the 
power  of  God  had  previously  prepared  the  dis- 
ma3'ed  hearts  of  the  Midianites  to  receive  such 
an  impression,  and  he  set  every  man's  sword 
against  his  fellow;  [J^ote,  2  Chr.  20:22—25.)  and  i 
the  obedience  of  faith  alone  could  have  induced 
so  defenceless  a  company  to  venture  on  such  an 
expedient,  which  no  doubt  God  directed  Gideon 
to  employ.  {JVotes,  Josh.  6:3 — 5,7.  2  Cor.  4:7. 
P.  O.  7—12.) 

V.  23 — 25.  As  soon  as  the  stratagem  began  to 
take  effect,  many  of  tliose  who  had  been  dismiss- 
ed contrary  to  their  inclinations,  would  return: 
{J^ole,  1  Sam.  14:16 — 23.)  Gideon  also  speedily 
sent  messengers  to  the  Ephraimites.  So  that 
numbers  were  soon  collected;  and,  while  some 
occupied  the  fords  of  Jordan  to  prevent  the  escape 
of  any  Midianites,  others  pursued  and  slew  the 
fugitives;  {J^ote,  3:29.)  especially  the  Ephraimites 
712] 


shittah  *  in  Zererath,  and  to  the  ^  border 
of  °  Abel-meholah  unto  Tabbath. 

23  And  P  the  men  of  Israel  gathered 
themselves  together  out  of  Naphtali,  and 
out  of  Asher,  and  out  of  all  Manassch, 
and  pursued  after  the  Midianites. 

24  And  Gideon  i  sent  messengers 
throughout  all  mount  Ephraim,  saying, 
Come  down  against  the  Midianites,  and 
■■  take  before  them  the  waters  unto  «  Beth- 
barah  and  Jordan.  Then  all  the  men  of 
Ephraim  gathered  themselves  together 
and  took  the  waters  unto  Beth-barah  and 
Jordan. 

25  And  they  took  *  two  princes  of  the 
Midianites,  Oreb  and  Zeeb;  and  they 
slew  Oreb  upon  the  "  rock  Oreb,  and 
Zeeb  they  slew  at  the  wine-press  of 
Zeeb,  and  pursued  Midian,  and  brought 
the  heads  of  Oreb  and  Zeeb  to  Gideon 
^  on  the  other  side  Jordan. 


*  Or,  tonard. 

t  Heb.  lip. 

0  1  Kinss4:12.  19:16. 

p  6:35.  1  Sam.  14:21,22. 

q  3:27.  Rom.  15:30.    Phil.  1:27. 


r  3:28.  12:5. 

s  John  1:28. 

t  8:3.   Ps.  83:11. 

u  Josh.  7:26.   Is.  10:26. 

X  8:4. 


intercepted  and  slew  two  princes  of  Midian,  and 
brought  their  heads  to  Gideon  at  the  passage  of 
Jordan  (j-n«S  i3}'d) — {Marg.  Ref.—Mte,  8^3,4.) 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
Activity  and  prudence  very  properly  accompa- 
ny dependence  upon  God  for  success  in  our  law- 
ful undertakings:  but  "the  Lord  seeth  not  as  man 
seeth;"  and  knowing  the  secrets  of  every  heart, 
he  varies  his  conduct,  with  a  wise  regard  to  innu- 
merable circumstances  M'hich  are  imperceptible 
by  all  others.  When  he  sees  men  inclined  to 
overlook  him,  and  through  unbelief  to  shrink  from 
perilous  services,  or  through  pride  "to  vaunt 
themselves  against  him,"  he  lays  them  aside,  and 
does  his  work  by  other  instruments.  Indeed  very 
many  profess  themselves  followers  of  Christ,  help- 
ers to  his  servants,  and  prepared  to  fight  under 
his  banner,  while  persecution  and  tribulation  are, 
at  a  distance:  but  without  true  faith  and  a  good 
conscience,  the  heart  will  fail  in  the  immediate 
prospect  of  danger;  and  some  pretence  will  be 
found  for  deserting  the  cause,  and  escaping  the 
cross.  But  though  a  religious  society  may  thus 
be  greatly  diminished  in  numbers,  and  in  exter- 
nal prosperity;  yet  it  will  be  improved  in  purity, 
and  ma}-  consequently  expect  an  increasing  bless- 
ing. — Many  who  have  real  faith  and  grace  are 
unfit  for  special  services,  and  unable  to  bear  pe- 
culiar trials,  from  which  therefore  the  Lord  will 
exempt  them;  and  to  which  he  will  appoint  those, 
to  whom  he  has  given  superior  hardiness,  bold- 
ness, and  firmness  of  spirit:  and  very  trivial  inci- 
dents will  sometimes  make  a  discover)'  of  men's 
capacities  and  dispositions,  and  shew  who  are  and 
who  are  not  to  be  depended  on  in  arduous  under- 
takings.— But,  while  tlie  Lord  pursues  his  pur- 
poses of  displaying  his  own  glory,  he  will  try  to  the 
uttermost  the  faith  and  courage  of  the  strongest 
believers:  and  even  when  they  are  acting  by  his 
orders,  and  have  the  security  of  his  promise  for 
their  support,  appearances  may  be  so  very  much 
against  them,  that  they  cannot  keep  out  the  mis- 
givings and  struggles  of  unbelief.  This  he  per- 
ceives; and  in  the  most  seasonable  hour,  by  some 
"token  for  good,"  he  will  make  their  faith  victo- 


B.  C.  1249. 


CHAPTER  VIII. 


B.  C.  1249. 


CHAP.  VIII. 

The  Ephraimites  take  offence,  but  are  pacified  by  Gideon,  1 — 3. 
He  pursues  the  Midianites:  the  men  of  Succoth  and  Penuel 
insolently  refuse  relief  to  his  company;  he  threatens  to  chas- 
tise them;  which  he  does,  after  he  has  taken  Zebah  and  Zal- 
munna,  4 — 17.  He  puts  Zebah  and  Zalmunna  to  death,  because 
they  had  slain  his  brethren,  ly — 21.  He  refuses  the  govern- 
ment ofitired  him:  but  asks  the  ear-rings  out  of  the  spoil,  and 
of  these  he  makes  an  ephod,  which  proves  an  occasion  of 
idolatry,  22 — 27.  Midian  is  subdued,  23.  Gideon's  family 
and  death;  and  Israel's  idolatry  and  ingratitude,  29 — 35. 

AND  "  the  men  of  Ephraim  said  unto 
him,  *  Why  hast  thou  served  us 
tlms,  that  thou  calledst  us  not  when  thou 
wentest  to  fight  with  the  Midianites?  And 
they  did  chide  with  him  +  sharply. 

2  And  he  said  unto  them,  ^  What  have 
I  done  now  in  comparison  of  you?  is  not 
the  gleaning  of  the  grapes  of  Ephraim 
better  than  the  vintage  of '^  Abi-ezer? 


>L  12:1—6.  2  Sam.  19:41.  Job  5: 
2.  F.c.  4:4.  Jam.  4:5,6. 

*  Heb.  IVIiat  thing  is  this  thou 
hast  done  unto  us? 

t  Heb.  strongly. 


b  1  Cor.  13:4—7.     Gal.  5:14,15. 

Phil.  2:2,3.    Jam.  1:19,20.  3:13 

—  18. 
c  6:11,34. 


rious,  and  establish  their  hearts  in  confidence. 
{.Yotes,  Acts  18:9—11.  23:11.  27:20—26.  28:15.)— 
Dreams  generally  savor  of  our  waking  thoug-lits 
or  dispositions,  and  frequenll)'  discover  the  sin 
that  dwells  in  us:  we  have  therefore  often  cause 
to  be  humbled  on  recollecting-  our  sleeping  im- 
aginations, or  to  feel  thankful  that  they  were  not 
realities;  and  we  should  be  reminded  to  pray 
against  terrifying  or  polluting  dreams.  Some- 
times, however,  they  may  afford  us  a  salutary 
hint;  which,  agreeing  with  the  truth  and  precepts 
of  God's  word,  may  be  made  useful,  without  ex- 
actly ascertaining  how  it  was  bj*ought  into  our 
mind:  and  if  we  can  get  any  benefit  from  the 
dreams  of  others,  we  should  readily  and  thank- 
fully embrace  it. — In  discovering  the  disposition 
of  those  with  whom  we  are  concerned,  faith  may 
frequently  discern  the  secret  operation  of  God, 
and  both  "take  encouragement  from  it  and  point  it 
cut  to  others. 

V.  16—25. 
The  feeblest  and  most  improbable  methods, 
when  divinely  appointed  and  used  in  faith,  pro- 
duce the  most  decisive  consequences. — The  min- 
isters of  Christ  are  frail,  sinful  men,  and  seldom 
adorned  with  the  embellishments  of  worldly  wis- 
dom, large  capacities,  or  great  eloquence;  but 
are  rather  comparable  to  mean  earthen  pitchers: 
yet  tlie  light  of  divine  truth  and  grace  which  re- 
sides in  them,  accompanied  by  the  trumpet  of  the 
gospel  preached  by  them  in  their  several  stations, 
is  the  power  of  God  to  the  salvation  of  his  people, 
and  to  the  subversion  of  the  kingdom  of  sin  and 
Satan.  Nor  should  they  shrink  from  danger,  or 
fear  death:  the  earthen  pitcher  must  be  broken: 
and  frequently  the  light  of  their  testimony,  set 
off  by  the  recollection  of  their  example,  shines 
brightest  after  their  decease;  especially  when  they 
have  been  honored,  by  being  called  to  lay  down 
their  lives  in  so  good  a  cause. — The  same  light 
and  sound  of  heavenly  truth,  which  save  the  Is- 
rael of  God,  confound  and  dismay  his  enemies: 
and  if  threatened  vengeance  so  appals  the  sinner's 
alarmed  conscience  in  this  world;  what  will  be 
the  effect  of  the  archangel's  trumpet,  the  voice  of 
the  Judge,  and  the  shout  of  the  redeemed,  at  tlie 
great  day  of  account!  and  of  that  full  blaze  of 
light,  which  will  manifest  all  hearts,  display  every 
cliaracter,  and  shew  every  impenitent  sinner  his 
desei^ved  and  inevitable  dooml — In  this  world  the 
wicked  are  often  left,  under  the  power  of  their 
own  delusions  and  the  fury  of  their  mad  passions, 
to  avenge  the  cause  of  God  upon  each  other:  a 
period  is  approaching  when  we  may  expect  that 
the  persecuting  foes  of  Christianity  will  destroy 
Vol.  I.  90 


3  '^  God  hath  delivered  into  your  hands 
the  princes  of  Midian,  Oreb  and  Zeeb: 
and  what  was  I  able  to  do  in  comparison 
of  you?  ^  Then  their  ^  anger  was  abated 
toward  him  when  he  had  said  that. 

4  And  Gideon  came  to  Jordan  and 
passed  over,  he,  and  the  three  hundred 
men  that  were  with  him,  ''  faint,  yet  pur- 
suing the^n. 

5  And  he  said  unto  the  men  of  s  Suc- 
coth, Give,  I  pray  you,  ''  loaves  of  bread 
unto  the  people  that  follow  me;  for  the'y 
be  faint,  and  I  am  pursuing  after  Zebah 
and  Zalmunna,  kings  of  Midian. 

6  And  the  princes  of    Succoth  said. 


d  7:24,25.  Ps.  44:3.  115:1.  113: 
14—16.  John  4:37.  Rom.  12:3, 
6.  15:18,19. 

e  Prov.  15:1.  16:32.25:11,15. 

I  Heb.  spirit. 

f  1  Sam.    14:28,29,31,32.  30:10. 


2  Cor.  4:8,9,16.  Gal.  6:9.  Heb. 
12:1—4. 

g  Gen.  33:17.  Ps.  60:6. 
h  Gen.   14:18.      Deut.  23:4.     1 
Sam.  25:18.     2  Sam.  17:28,29. 

3  John  6—8. 


one  another;  whilst  the  host  of  Israel  shall  look 
on,  and  have  nothing  to  do  but  to  blow  the  trum- 
pet of  the  gospel,  and  read  the  meaning  of  such 
singular  events  in  the  light  of  prophecy:  and  in 
the  world  to  come,  the  wicked,  by  mutual  enmity, 
upbraidings,  and  contempt,  will  increase  their 
own  and  each  other's  misery.  What  then  have 
the  people  of  God  to  fear,  except  unbelief  and  sin.'' 
what  have  they  to  do,  but  to  believe  his  word,  to 
trust  his  power  and  promise,  to  obey  his  orders, 
to  wait  his  time,  and  to  help  one  another,  as  occa- 
sions are  afforded  and  circumstances  requii^e.^ 
For  they,  who  are  incapable  of  one  service,  may 
be  useful  in  another. '  Their  victory  is  sure,  and 
will  soon  be  complete  over  their  most  numerous 
and  powerful  opponents. 

NOTES. 

Chap.  VIII.  V.  1—3.  Gideon  was  of  the 
tribe  of  Manasseh,  and  tlie  Ephraimites  were 
perhaps  jealous  of  him,  as  having  the  chief  com- 
mand in  this  war.  It  is  probable,  that  they  were 
averse  to  take  any  part  in  the  perilous  and  ardu- 
ous attempt  of  delivering  Israel:  yet  it  served  as  a 
pretence  for  their  anger,  that  they  had  not  been 
called  upon  to  assist,  though  Gideon  acted  ex- 
pressly by  divine  command!  But  he  modestly 
threw  a  veil  over  his  own  achievements,  and 
spoke  highly  of  theirs,  and  thus  prevented  the  fa- 
tal effects  of  their  resentment.  He  represented 
his  own  victory,  by  the  three  hundi'ed  men,  who 
were  chiefly  of  Abi-ezer,  as  little  m  comparison 
of  tlieir  taking  the  princes  of  Midian;  though  the 
former  might  be  called  the  vintage,  and  the  other 
the  gleaning:  and  he  intimated  that  the  whole 
glory  belonged  neither  to  them  nor  him,  but  to 
the  Lord.  'This  is  an  argument  of  the  singular 
'modesty  and  prudence  of  Gideon,  and  no  less 
'conspicuous  in  him  than  his  courage;  v/hich  is  a 
'mixture  that  rarely  meets  together,  but  is  abso- 
'lutely  necessary  to  make  a  truly  great  man;  who 
'never  appears  so  great,  as  when  he  treats  inso- 
'lent  men  with  humility,  and  angry  men  with 
'meekness.'  Bp.  Patrick.  {J^'otes,  12:1 — 7.  Pi-ov. 
15:1.  16:32.) 

V.  4.  None,  except  Gideon  and  his  three  hun- 
dred chosen  men, .seem  to  have  passed  over  Jor- 
dan in  pursuit  of  the  two  kings  of  Midian,  who 
with  fifteen  thousand  men  had  got  over  before  the 
fords  were  taken.  (10)  This  small  company, 
though  deserted  by  some,  and  chidden  and  abused 
by  others  of  Israel,  and  though  the  remaining 
Midianites  so  far  exceeded  them  in  number;  yet, 
in  the  courage,  self-denial,  and  patience  of  faith, 
pursued  them,  faint  and  hungry  as  they  were, 

[713 


B.  C.   1249. 


JUDGES. 


B.  C.  1249. 


>  Art  the  hands  of  Zebah  and  Zalmunna 
now  in  thine  hand,  that  we  should  give 
bread  unto  thine  army? 

7  And  Gideon  said,  Therefore  when 
the  Lord  hath  dehvered  Zebah  and  Zal- 
munna into  mine  hand,  then  I  will  *  tear 
your  flesh  with  the  thorns  of  the  wilder- 
ness, and  with  briers. 

8  And  he  went  up  thence  to  ^  Penuel, 
and  spake  unto  them  likewise;  and  the 
men  of  Penuel  answered  him  as  the  men 
ofSuccoth  had  answered  him, 

9  And  he  spake  also  unto  the  men  of 
Penuel,  saying,  When  ^  I  come  again  in 
peace,  "^  I  will  break  down  this  tower. 

10  Now  Zebah  and  Zalmunna  were 
in  Karkor,  and  their  hosts  with  them, 
about  fifteen  thousand  men,  all  that  were 
left  of  all  the  hosts  of  "  the  children  of 
the  east:  for  there  °  fell  t  an  hundred  and 
twenty  thousand  men  that  drew  sword. 

1 1  And  Gideon  went  up  by  the  way 
of  them  that  dwelt  in  tents,  on  the  east  of 
P  Nobah  and  Jogbehah,  and  smote  the 
host:  for  the  host  was  ^  secure. 

12  And  when  Zebah  and  Zalmunna 
fled,  he  pursued  after  them,  and  i'  took 
the  two  kings  of  Midian,  Zebah  and  Zal- 
munna, and  +  discomfited  all  the  host. 

13  And  Gideon  the  son  of  Joash  re- 
turned from  battle  before  the  sun  was  up^ 


i  5:23.  1  Sam.  25:10,11.  1  Kinijs 
20:11.  2  Kings  14:9.  Pro  v.  18: 
23.    Phil.  2:21. 

*  Heb.  thresh.  16. 

k  Gen.  32:30,31.    1  Kings  12:25. 

1   1  Kings  22:27,28. 

m  17. 

n  7:12. 

o  7:22.  2  Chr.  13:17.  28:6,3.  Is. 
37:36. 

f  Or,  an  hundred,  and   twenty 


thousand,  every  one  drazving 

a    sword.    20:2,15,17,25,35,46. 

2  Kings  3:26. 
p  Num.  32:35,42. 
q  13:27.       1  Sam.    15:32.   30:16. 

1  Thes.  5:3. 
r  Josh.   10:16—18,22—25.     Job 

12:16—21.  34:19.       Ps.    83:11. 

Amos  2:14.  Rev.  6:15,16.  19:19 

—21. 
J  Heb.  terrified. 


with  long  watching,  fasting,  and  fatigue. — We  do 
not  find,  that  any  one  of  them  was  either  slain  or 
missing.     (JVo<e,  J^um.  31:48 — 54.) 

V.  5,  6.  The  services  of  Gideon  and  his  men 
were  very  great,  their  necessity  urgent,  and  their 
request  moderate:  the  behavior  therefore  of  the 
men  of  Succoth  and  Penuel  was  extremely  inso- 
lent and  base,  and  proved  them  disaffected  to  Is- 
rael and  the  God  of  Israel.  [JVote,  Pi'ov.  18:23.) 
They  despised  Gideon's  feeble  army,  depreciated 
his  former  success,  attempted  to  weaken  his  con- 
fidence of  completing  their  delivery,  and  would 
not  afford  him  the  least  assi.stance  in  his  patriotic 
and  pious  undertaking!  (JVoie,  1  Sam.  25:10,11.) 
—Succoth.]     J^Tote,  Gen.  33:17. 

V.  7.  Gideon  "deferred  his  indignation;"  and 
intimated  to  the  princes  or  rulers  of  Succoth,  that 
if  the  kings  of  Midian  escaped  him,  they  also 
might;  but  if  the  Lord  enabled  him  to  destroy  the 
kings,  as  he  was  confident  he  would,  tliis  would 
make  it  plain,  that  he  was  appointed  judge  of  Is- 
rael, and  in  that  character  he  would  punish  their 
ill  behavior,  and  teach  them  to  behave  in  future 
more  consistently  with  the  character  of  Israelites. 
— It  is  not  agreed,  in  what  manner  he  used  these 
briers  and  thorns,  in  tearing  the  flesh  of  the  men 
of  Succoth:  but  though  he  doubtless  put  them  to 
great  pain,  it  is  not  at  all  probable  that  he  slew 
them.  (JVb<e,  14—16.) 
714] 


14  And  ^  caught  a  young  man  of  the 
men  of  Succoth,  and  inquired  of  him:  and 
he  ^described  unto  him  the  princes  of 
Succoth,  and  the  elders  thereof,  even 
threescore  and  seventeen  men. 

1 5  And  he  came  unto  the  men  of  Suc- 
coth, and  said.  Behold,  Zebah  and  Zal- 
munna, with  whom  ye  did  *^  upbraid  me, 
saying,  Are  the  hands  of  Zebah  and 
Zalmunna  now  in  thine  hand,  that  we 
should  give  bread  unto  thy  men  that  are 
weary? 

16  And  he  took  "  the  elders  of  the  city, 
and  ^  thorns  of  the  wilderness,  and  briers, 
and  with  them  he  ||  taught  the  men  of  Suc- 
coth. 

1 7  And  >'  he  beat  down  the  towc^  of 
Penuel,  and  slew  the  men  of  the  city. 

{Practical  Observations.] 

18  "TT  Then  said  he  unto  Zebah  and 
Zalmunna,  What  manner  of  men  were 
they  whom  ye  slew  at  ^  Tabor?  And  they 
answered,  "  As  thou  art,  so  were  they: 
each  one  ^  resembled  the  children  of  a 
king. 

19  And  he  said,  They  roere  my  bredi- 
ren,  even  the  sons  of  my  mother:  as  the 
Lord  hveth,  if  ye  had  saved  them  alive,  I 
would  not  slay  you. 

20  And  he  said  unto  Jether  his  first- 
born, ^  Up,  and  slay  them:  but  the  youth 
dreAv  not  his  sword;  for  he  feared,  because 
he  was  yet  a  youth. 

21  Then  Zebah  and  Zalmunna  said. 


s   1:24,25.    1  Sam.  30:11—15. 

<i  Heb.  rcrit. 

{6,7. 

u  7.  Prov.  10: 13.    19:29.  Ez.  2: 

6. 
X  Mic.  7:4. 
II  Heb.  made  to  knovi. 


y  9.   1  Kings  12:25. 

z  4:6.   Ps.  39:12. 

a  Ps.  12:2.  Jude  16. 

IT  Heb.  according  to  the  form 

of,  &c. 
b  Josh.   10:24.       1  Sam.   15:33. 

Ps.  149:9. 


V.  8,  9.  (Gm.  32:30,31.)  The  inhabitants  of 
Penuel  probably  boasted  of  their  tower,  and  con- 
fided in  it,  10  secure  them  both  from  the  Midian- 
ites,  and  from  Gideon:  he  therefore  destroyed  it; 
and,  as  some  at  least  of  the  men  of  Penuel  were 
still  more  culpable  than  those  of  Succoth,  he 
put  them  to  death.  (17.  J^Tutes,  5:23.  Jlalt.  12: 
29,30.) 

V.  10—12.     JTarg.  Rcf.—J^otes,  4—6. 

V.  14 — 16.  This  young  man  seems  to  have 
written  down  [marg.)  the  names  of  tlie  principal 
persons  in  Succoth,  or  of  those  chiefly  concerned. 
By  this  information,  Gideon  was  enabled  to  dis- 
tinguish between  the  guilty  and  the  innocent, 
and  so  to  inflict  punishment  upon  the  offenders 
only. 

V.  18,19.  In  the  troubles  of  Israel,  these  kings 
of  Midian  had  slain  the  brethren  of  Gideon  by  the 
mother's  side;  and  therefore  he  determined  on 
this  occasion  to  act  as  "the  avenger  of  blood."" 
They  were  not  of  the  devoted  nations  of  Canaan, 
so  that  he  might  otherwise  have  spared  them,  and 
he  declared  that  he  would. — It  seems  that  Gide- 
on, though  little  in  his  own  eyes,  was  a  man  of  a 
very  majestic  appearance;  and  that  his  brethren 
greatly  resembled  him.  {Mole.,  6:15.)  Perhaps 
this  excited  the  jealousy  of  these  kings  against 
tliem,  who  slew  them  for  their  own  securiiy, 
though  it  eventually  proved  their  ruin. 


B.  C.   1249. 


CHAPTER  VIII. 


B.  C.  1249. 


«^  Rise  thou,  and  fall  upon  us:  for  as  the 
man  is,  so  is  his  strength.  And  Gideon 
arose,  and  '^  slew  Zebah  and  Zalmunna, 
and  took  away  the  *  ornaments  that  roere 
on  their  camels'  necks. 

22  IT  Then  the  men  of  Israel  said  unto 
Gideon,  ^  Rule  thou  over  us,  both  thou, 
and  thy  son,  and  thy  son's  son  also:  for 
thou  hast  delivered  us  from  the  hand  of 
Midian. 

23  And  Gideon  said  unto  them,  '  I  will 
not  rule  over  you,  neither  shall  my  son 
rule  over  you;  s  the  Lord  shall  rule  over 
you. 

24  And  Gideon  said  unto  them,  I 
would  desire  a  request  of  you,  that  ye 
would  •'  give  me  every  man  the  car-rings 
of  his  prey.  (For  they  had  golden  ear- 
rings, '  because  they  were  Ishmaelites.) 

25  And  they  answered.  We  will  wil- 
lingly give  them.  And  they  spread  a 
garment,  and  did  cast  therein  every  man 
the  ear-rings  of  his  prey. 

26  And  the  weight  of  the  golden  ear- 
rings, that  he  requested,  was  a  thousand 
and  seven  hundred  shekels  of  gold,  beside 
ornaments,  and  +  collars,  and  ^  purple  rai- 
ment that  was  on  the  kings  of  Midian,  and 


c  9:54.   1  Sara.  31:3,5.  Rev.  9:6. 

d  Ps.  83:1. 

*  Or.  ornajnents  like  the  7noon. 

Is.  3:13. 
e  9:8—15.     1  Sam.  8:5.     12:12. 

.John  6:15. 
f  2:18.    10:13.    11:9—11.    Luke 

22:24—27.    2  Cor.  1:24.   1  Pet. 

5:3. 


g  1  Sam.  8:6,7.   10:19.    12:12. 
h  Gen.    24:22,53.         Ex.    12:35. 

32:3.   iPet.  3:3—5. 
i  Gen.  16:10,11.     25:13.    37:25, 

28. 

f  Or,  street  jt'.ue/s. 
k  Esth.   8:15.     Jer.    10:9.     Ez. 

27:7.  Lnke  16:19.  "John  19:2,5. 

Rev.  17:4.   18:12,16. 


V.  20,  21.  Gideon  desired  to  inure  his  son  to 
execute  vengeance  on  tlie  enemies  of  God  and 
Israel:  (JVo^e,  Josh.  10:24.)  but  the  youth  was 
timorous  and  declined  the  service;  and  the  kings 
themselves  entreated,  that  they  mig-lit  be  slain, 
(if  they  must  die,)  by  the  hand  of  Gideon;  who 
was  in  his  full  strength,  and  of  great  reputation: 
for  their  death  would  be  ignominious  and  linger- 
ing, if  a  feeble,  timid  youth  were  their  execu- 
tioner.— Tlie  ornaments  from  the  camel's  necks, 
being  in  the  shape  of  the  moon,  had  probably 
been  used  for  idolatrous  purposes.  [JIarg. — 7: 
12.) 

V.  22,  23.  Gideon  was  willing  to  fight  for  his 
people,  to  administer  justice,  and  reform  religion, 
as  the  Lord's  deputy,  and  so  long  as  he  pleased: 
biit  he  would  not  accept  of  the  perpetual  govern- 
ment, or  the  hereditary  succession  to  his  chil- 
dren, to  which  God  had  not  called  him.  Let  Je- 
hovah the  King  of  Israel  appoint  whom  he  pleas- 
ed, either  during  his  life,  or  after  his  decease. 
This  shews,  how  deeply  the  more  reflecting  per- 
sons in  Israel  were  convinced,  that  the  constitu- 
tions of  the  law  of  Moses,  were  of  divine  authori- 
tv,  and  ought  implicitly  to  be  complied  with. 
(JVo<es,  9:1— 6.  Z)et<<.  17:14,15.  1  Sam.  8:6— 9, 
19 — 22.)  In  this  respect  Gideon  imitated  also  the 
disinterested  conduct  of  Moses,  whose  sons  were 
left  among  the  ordinary  Levites. 

V.   24—26.    JiTarg.   Ref.—Ishmaeliles.     (24) 
Yotes,  Gen.  25:1—4.  37:25. 

V.  27.  It  is  higldy  probable  that  Gideon  re- 
quested the  golden  ear-rings,  witli  a  view  to 
make  some  religious  use  of  them,  affer  the  exam- 
ple of  the  officers  in  the  time  of  Moses;  as  his 


beside  the  '  chains  that  zvere  about  their 
camels'  necks. 

27  And  Gideon  made  ■"  an  ephod 
thereof,  and  put  it  in  his  city,  eve7i  in 
"  Ophrah:  and  all  Israel  went  thither  °  a 
whoring  after  it:  which  thing  became  p  a 
snare  unto  Gideon,  and  to  his  house. 

28  Thus  1  was  Midian  subdued  before 
the  children  of  Israel,  so  that  they  lifted 
up  their  heads  no  more:  and  the  country 
was  in  quietness  ""  forty  years  in  the  days 
of  Gideon. 

29  And  ^  Jerubbaal  the  son  of  Joash 
went  and  dwelt  *  in  his  own  house. 

30  And  Gideon  had  "  threescore  and 
ten  sons  +  of  his  body  begotten:  for  he 
had  "  many  wives. 

31  And  his  ^  concubine  that' zoas  in 
Shechem,  she  also  bare  him  a  son,  whose 
name  he  5  called  ^  Abimelech. 

32  IT  And  Gideon  the  son  of  Joash 
^  died  in  a  good  old  age,  and  was  buried 
in  the  sepulchre  of  Joash  his  father,  in 
•*  Ophrah  of  the  Abi-ezrites. 

33  And  it  came  to  pass,  *  as  soon  as 
Gideon  was  dead,  that  the  children  of  Is- 


1  21. 

m  17:5.   18:14j7.  Ex.  28:6—12. 

1  Sam.  23:9,10.  Js.  8:20. 
n  32.  6:11,24.  Dent.  12:5. 
o  Ex.  23:33.  Ps.  73:27.     106:39. 

Hos.  2:2.  4:12—14. 
p  33.  Cent.  7:16. 
q  Ps.  83:9— 12.  Is.  9:4.   10:26. 
r  3:11,30.  5:31. 
s  6:32.    1  Sam.  12:11. 
t  Neh.  5:14,15. 
u  9:2,5.   10:4.   12:9,14.    Gen.  46: 

26.  Ex.  1:5.  2  Kings  10:1. 


X  Heb.  going  out    of  his  thigh. 
X  Gen.  2:24.    7:7.     Ueut.    17: l7. 

2Sam.  3:2— 5.       5:13—16.       1 

Kings  11:3.     Mai.  2:15.    Matt. 

19:5—3.   Eph.  5:31—33. 
y  9:1—5.  Gen.  16:15.  22:24. 
^  Heb.  set. 
z  Gen.  20:2. 
a  Gen.  15:15.     25:3.     Josh.  24- 

29,30.  Job  5:26.  42:17. 
b  27.  6:24. 
c  2:7—10,19.       Josh.    24:31.     2 

Kings  12:2.  2  Chr.  24:17,18. 


small  army  seems  to  have  been  preserved  in  the 
same  manner:  {^J^ote,  J^Tum.  31:48 — 54.)  and  that 
the  want  of  accurate  knowledge  of  the  divine  law 
led  him  thus  to  misapply  them.  The  "ephod" 
seems  to  have  been  a  very  rich  garment,  like 
that  worn  by  the  high  priest:  and  some  think, 
that  Gideon  also  made  "a  breast-plate  of  judg- 
ment," in  order  to  inquire  of  God  by  it;  [J^'otes, 
Ex.  28:6 — 30.)  and  even  that  other  things  re- 
quisite were  added,  and  sacrifices  offered  at  Oph- 
rah. Indeed  otherwise  it  is  difficult  to  discover 
how  so  much  treasure  could  have  been  expend- 
ed. [JVotes,  17:2 — 5.)  Gideon  had  been  command- 
ed, in  an  extraordinary  manner,  to  offer  a  sacri- 
fice in  the  place  where  the  Lord  appeared  to  him: 
(JVo^e,  6:25,26.)  and  it  is  not  improbable  he  might 
be  led  to  conclude,  that  this  authorized  him  to  of- 
ficiate as  a  priest  occasionally  at  his  own  house, 
without  going  to  the  tabernacle:  and  perhaps  the 
people's  humor  and  love  of  ease  were  by  this 
means  gratified.  {J^otes,  18:30,31.  1  Kings  12: 
26 — 31.)  But  whether  this  was  the  case,  or 
whether  he  merely  intended  to  form  a  memorial 
of  his  victory;  his  conduct  was  evidently  improp- 
er, and  proved  a  snare  to  him,  the  cause  of  his 
family's  ruin,  and  an  occasion  of  idolatry  to  Isra- 
el after  his  death.  {JSTofes,  33.  9:1—20.) 

V.  28.  Forty  years.'\  Probably  from  the  tim^ 
when  he  was  constituted  Judge  of  Israel;  [J^ole, 
5:31.)  except  as  interrupted  by  Abimelech's  usur- 
pation. {J^otes,  9:) 

V.  30.  Many  wives.]  Marg.  Ref. — JVofrs^  Gen. 
2:24.  l)eut.  17:17.  2  S'am.  5:13— 16.  1  A'mi^.«11: 
1—8. 

V.  31.  J^oles,  11:1,2.  Gen.  25:5,6. 

[715 


B.  C.  1249. 


JUDGES. 


B.  C.  1209. 


rael  turned  again,  and  ^  went  a  whoring 
after  Baalim,  and  made  ^  Baal-berith  their 
god.  \ 

34  And  the  children  of  Israel  •"  remem- 
bered not  the  Lord  their  God,  who  had 
delivered  them  out  of  the  hands  of  all 
their  enemies  on  every  side: 

35  Neither  ^  shewed  they  kindness  to 
the  house  of  Jerubbaal,  namely^  Gideon, 
according  to  all  the  goodness  which  he 
had  shewed  unto  Israel. 

CHAP.  IX. 

Abimelech,  son  oF  Gideon  by  a  concubine,  conspires  with  the 
Shecheraites,  murders  his  brethren,  and  is  made  king,   1 — 6. 


d27. 

3:9. 

e  9:4. 


2:17.    Ex.  34:15,16.  Jer. 


f  Ps.  78:11.   106:13,-21. 

1.  Jer.  2:32. 
g  9:5,16.  Eg.  9:14,15. 


Ec.  12: 


V.  33.  After  the  death  of  Gideon,  the  people 
proceeded,  from  an  irregular  worship,  to  re- 
nounce Jehovah  entirety,  and  to  worship  Baal  as 
their  God,  under  the  name  of  "Baal-berith,"  or 
the  lord  of  the  covenant;  having-,  as  it  seems,  gen- 
erally covenanted  to  be  his  people.  [Marg.  Ref. 
J\''otes,  9:4—6,46—49.) 

PRACTICAL  OBSERVATIONS. 
V.  1—17. 

It  is  one  vanity  incident  to  human  affairs,  that 
"for  eveiy  right  work  a  man  is  envied  by  his 
neighbor." — They  Avho  will  not  attempt  or  ven- 
ture any  thing  in  the  cause  of  God,  are  common- 
ly the  most  ready  to  censure  such  as  are  of  a  more 
zealous  and  enterprising  spirit:  and  the  charge 
of  pride  and  ambition  will  be  brought  against  the 
most  unexceptionable   undertakings.    [J^otes,  1 
Sam.  17:28,29.)  When  calumny  is  silenced  in  one 
respect  by  the  event,  it  will  assume  another  form: 
and  they  who  were  most  reluctant  to  the  peril 
and  hardship  of  difficult  services,  will  be  the  most 
exasperated  if  excluded  from  the  credit  of  them. 
But,  "only  by  pride  cometh  contention:"  it  is  the 
wisdom  of  Christians  to  turn  away  wrath  by  a 
soft  answer;  and  their  most  noble  victory  is  the 
conquest  of  their  own  spirits.     In  those  things 
which  pertain  to  the  truth,  authority,  and  glory 
of  God,  they  should  be  unmoved  as  the  sturdy 
oak;  but  in  the  little  concerns  of  their  own  inter- 
est or  reputation,  they  should  resemble  the  pliant 
willow  that  yields  to  every  gust.     If  by  throwing 
a  shade  over  what  the  Lord  has  done  by  them, 
and  making  honorable  mention  of  what  he  has 
done  by  others, — if  by  giving  obliging  language 
in  return  for  rough  words,  and  commendations  in 
lieu  of  bitter  chidings, — envy  may  be  avoided, 
anger    abated,  and    contention    prevented;  the 
common  cause  will  be  more  advantaged,  than  bj' 
the  most  successful  controversy,  which  always 
takes  Christians  oif  from  their  spiritual  warfare. 
— The  active  servants  of  God  frequently  meet 
with  more  dangerous  opposition  from  degenerate 
professors  of  the  gospel  than  from  open  enemies: 
but  they  must  not  regard  the  unreasonable  beha- 
vior of  those,  who  are   Israelites  in  name,  but 
Midianites  in  heart,  or  who  vainly  wish  to  observe 
a  neutrality.     Notwithstanding  manifold  tribula- 
tions, they  must  carry  on  their  warfare,  though 
ready  to  faint  through  inward  conflicts  and  out- 
ward hardships.     And  they  shall  be  enabled  thus 
to  persevere:  for  the  less  men  help  them,  and  the 
more  they  attempt  to  hinder  them,  the  more  ef- 
fectually "will  they  be  helped  and  prospered  by 
God  himself. — It  behoves  magistrates  to  distin- 
guish between  the  guilty  and  the  innocent,  and 
to  punish  those  who  injure  their  brethren;  yet 
this  should  be  done  with  temper,  and  in  order  to 
teach  them  to  behave  better  in  future — Minis- 

716] 


Jotham,  by  a  parable,  exposes  their  Ingratitude,  and  foretels 
their  ruin,  7 — 21.  The  Shechemites  conspire  with  Gaal 
against  Abimelech;  Zebul  sends  him  word;  he  overcomes 
them,  and  sows  their  city  with  salt,  22 — 45.  They  retire  to 
the  temple  of  Baal-berith,  and  are  burnt  in  it,  46 — 49.  Abim- 
elech is  slain  at  Thebez,  by  a  woman,  with  a  piece  of  a  mill- 
stone, and  Jotham'.s  curse  is  fulfilled,  50 — 57. 

AND  ^  Abimelech,  the  son  of  Jerub- 
baal, went  to  ^  Shechem  unto  his 
mother's  brethren,  and  •=  communed  with 
them,  and  with  all  the  family  of  the  house 
of  his  mother's  father,  saying, 

2  Speak,  I  pray  you,  in  the  ears  of  all 
the  men  of  Shechem,  *  Whether  is  better 
for  you,  either  that  all  the  sons  of  Jerub- 
baal {which  are  ^  threescore  and  ten  per- 


a8:31. 

b   Gen.  33:18. 

12:1. 
c  2  Sam.  15:6. 


34:2. 


]     Ps.  83:2 — 4.  Jer.  18:13. 
1   Kings    *  Heb.  What  li  good?  ichetker. 


1  Kings  12:3,20. 


&c. 
d  8:30. 


ters  also  must  warn  and  severely  rebuke  such,  as 
discourage  the  hearts  of  their  fellow-servants; 
and  the  Lord  himself  will  execute  vengeance 
upon  all  who  oppose  his  people  in  obeying  his 
commands.  In  the  mean  time  we  must  "defer 
our  anger,"  and  go  on  with  Gur  work,  not  at- 
tempting to  avenge  ourselves.  [J^otes,  JProv.  19: 
11.  Rom.  12:17—21.) 

V.  18—35. 
Whatever  earthly  object  men  glory  in,  it  will 
be  torn  from  them:  and  sinners  are  never  so  ex- 
posed to  danger,  as  when  they  deem  themselves 
most  secure.  Sins  long  forgotten  must  be  ac- 
counted for  to  God;  and  sinful  methods  of  self- 
preservation  only  hasten  and  aggravate  the  trans- 
gressor's destruction,  especially  when  innocent 
blood  has  been  shed. — The  execution  of  atrocious 
criminals  is,  in  some  circumstances,  an  honorable 
service;  }'et  we  may  well  be  thankful,  if  employ- 
ed in  saving  men's  lives  rather  than  in  destroying 
them.  What  a  miserable  consolation  in  death  is 
derived  from  the  hope  of  suffering  less  pain,  and 
dying  with  less  disgrace,  than  some  others!  yet 
many  are  more  anxious  on  these  accounts,  than 
concerning  the  future  judgment  and  its  eternal 
consequences! — No  honor  should  be  sought,  or  so 
much  as  accepted,  but  that  which  comes  from 
God,  and  consists  with  his  sole  authority  and 
glory:  nor  is  it  allowable  to  seek  for  our  children 
those  things,  which  we  may  not  desire  for  our- 
selves.— Whatever  deputies  are  emploj'ed,  and 
whoever  has  the  external  precedency  in  the 
church;  God  is  the  only  real  Judge,  Defender, 
and  Ruler  of  his  people. — How  soon  will  those 
ornament",  which  feed  the  lust  of  the  eye  and 
form  the  pride  of  life,  as  well  as  the  indulgences 
of  the  flesh,  become  the  shame  of  those  who  loved 
them! — The  characters  of  mere  men  have  gener- 
ally a  grievous  and  wonderful  mixture;  nor  may 
we  follow  any  of  them  farther  than  they  follow 
Christ.  Things  sanctioned  by  venerable  names, 
and  clothed  with  fair  pretexts,  are  often  found,  by 
the  light  of  God's  word,  to  be  vile  abominations; 
and  are  proved  by  experience  to  be  dangerous  and 
fatal  snares,  to  those  especially  who  pay  too  much 
veneration  to  their  fellow  creatures.  Small  devi- 
ations from  our  rule  afford  a  dangerous  precedent, 
and  open  the  way  for  more  flagrant  enormities: 
and  even  in  marriage,  when  once  the  original  in- 
stitution is  disregarded,  the  sensual  heart  of  man, 
like  a  humored  child,  will  bear  no  contradiction, 
and  be  confined  by  no  limitations.  But,  as  we  all 
need  so  much  mercy  from  our  God,  we  sliould 
learn  the  more  patiently  to  bear  the  ingratitude  of 
our  fellow  sinners,  and  the  unsuitable  returns  we 
meet  with  for  our  poor  services;  and  to  resolve, 
after  the  divine  example,  "not  to  be  overcome  of 
evil,  but  to  overcome  evil  with  good." 


B.  C.  1209. 


CHAPTER  IX. 


B.  C.  1^09. 


sons,)  reign  over  you,  or  that  one  reign 
over  you?  remember  also  that  I  am  ^  your 
bone  and  your  flesh. 

3  And  his  mother's  brethren  ^  spake  of 
him  in  the  cars  of  all  the  men  of  Shechem 
all  these  words:  and  their  hearts  inclined 
*  to  follow  Abimelech;  for  they  said,  He 
is  e  our  brother: 

4  And  they  gave  him  threescore  and 
ten  pieces  of  silver  out  of  ^  the  house  of 
Baal-berith;  wherewith  Abimelech  hired 
'  vain  and  light  persons,  which  followed 
him. 

5  And  he  went  unto  his  father's  house 
^  at  Ophrah,  and  '  slew  his  brethren,  the 
sons  of  Jerubbaal,  being  threescore  and 
ten  persons,  upon  one  stone:  notwith- 
standing yet  Jotham  the  youngest  son  of 
Jerubbaal  was  left;  for  he  hid  himself. 

6  And  all  the  men  of  Shechem  gather- 
ed together,  and  all  the  "  house  of  Millo, 
and  went  and  made  Abimelech  king  by 
the  +  plain  of  the  pillar  that  was  in  She- 
chem. 

7  H  And  when  they  told  it  to  Jotham, 
he  went  and  stood  in  the  top  of  "  mount 
Gerizim,  and  lifted  up  his  voice,  and  cried. 


and  said  unto  them,  °  Hearken  unto  me, 
ye  men  of  Shechem,  that  God  may  heark- 
en unto  you. 

8  P  The  trees  went  forth  on  a  lime  to 
anoint  a  king  over  them;  and  they  said 
unto  the  olive-tree,  i  Reign  thou  over  us. 

9  But  the  olive-tree  said  unto  them, 
Should  I  leave  my  fatness,  '  wherewith 
by  me  they  honor  God  and  man,  and  go 
}  to  be  promoted  over  the  trees? 

10  And  the  trees  said  to  the  fig-tree, 
Come  thou,  and  reign  over  us. 

11  But  the  fig-tree  said  unto  them, 
^  Should  I  forsake  my  sweetness,  and  my 
good  fruit,  and  go  to  be  promoted  over 
the  trees? 

12  Then  said  the  trees  unto  the  vine, 
Come  thou,  and  reign  over  us. 

13  And  the  vine  said  unto  them, 
Should  I  leave  my  wine,  which  ^  cheereth 
God  and  man,  and  go  to  be  promoted 
over  the  trees? 

14  Then  said  all  the  trees  unto  the 
'^  bramble,  Come  thou,  and  reign  over  us. 

1 5  And  the  bramble  said  unto  the  trees, 
If  in  truth  ye  anoint  me  king  over  you, 
then    come   and    put  your  trust  in   my 


e  Gen.  29:14.  2  Sam.  19:13.  1 
Chr.  11:1.  Eph.  5:30.  Heb.  2: 
14. 

f  Ps.  10.3.  Prov.  1:11—14. 

*  Heb.  after. 

g  Gen.  29:15. 

h  46—49.  8:33. 

i  11:3.  1  Sam.  22:2.  Job  30:8. 
Prov.  12:11.  Acts  17:5. 


k  6:24. 

12  Kings  10:17.    11:1,2.    2  Chr. 

21:4.   Matt.  2:16,20. 
m  2  Sam.  5:9.  2  Kings  12:20. 
t  Or,  oak.  Josh.  24:26.   1  Kings 

12:1,20,25. 
n  Deut.  11:29.     27:12.     Josh.  8: 

33.  John  4:20. 


NOTES. 
Chap.  IX.  V.  1 — 3.  Gideon  and  his  family  had 
misled  the  people,  throug-h  the  ephod  at  Ophrah; 
and  the  people  grievously  offended  in  joining 
themselves  to  Baal-berith.  {^JSTotes,  8:27,33.)  And 
the  Lord  manifested  his  displeasure,  not  by  de- 
livering them  into  the  hand  of  foreign  invaders, 
but  by  giving  them  up  to  their  own  base  passions. 
— Gideon  had,  very  properly  and  disinterestedly, 
refused  the  proffered  kingdom  for  himself  and  his 
sons:  and  it  does  not  appear  that  his  other  sons 
aimed  at  dominion  either  before  or  after  his  death. 
LN'ote,  8:22,23.)  Abimelech's  name,  (which  signi- 
fies my  father  the  king,)  may  however  be  suppos- 
ed to  have  been  given  him  bj^  his  mother  from 
ambitious  motives.  The  concubines,  whose  chil- 
dren did  not  inherit,  would  naturally  set  up  an 
interest  opposite  to  the  rest  of  the  family;  and  as 
Abimelech's  mother  was  a  native  of  Shechem,  a 
principal  city  of  Ephraim,  he  conceived  the  idea 
of  obtaining  the  kingdom  by  her  means.  In  order 
to  succeed  in  this  project,  he  accused  his  brethren 
of  intending  to  seize  upon  the  government,  and 
possess  it  with  joint  authority:  and,  assuming  this 
as  an  undoubted  fact,  he  pleaded  that  it  would  be 
better  to  be  governed  by  one  prince,  than  by  so 
many  petty  tyrants;  and  that  if  they,  who  were  so 
nearly  related  to  him,  would  raise  him  to  the 
throne,  he  would  be  peculiarly  attentive  to  their 
interests.  In  this  manner,  by  the  help  of  his 
mother's  relations,  he  acquired  the  government, 
without  either  merit  or  capacity  for  such  an  im- 

Iiortant  situation;  in  a  total  disregard  to  the  divine 
aw;  [J^otes,  Deut.  17:14,15.)  and  in  direct  oppo- 
sition to  the  method  which  God  the  King  of  Israel 
had  hitherto  employed,  of  raising  up  rulers  of  his 
people,  from  time  to  time,  as  he  saw  good. 


0  Ps.  18:40,41.  50:15—21.  Prov. 

1:28,29.    21:13.    28:9.   Is.  1:15. 

58:6—10.        Matt.     18:26—34. 

Jam.  2:13. 
p  2  Kings   14:9.      Ez.    17:3,&C. 

Dan.  4:10,&c. 
q  8:22,23. 
r  Ex.  29:2,7.     35:14.     Lev.  2:1. 

1   Kings    19:15,16.     Ps.  89:20. 


104:15.      Acts  4:27.      10:38.      1 

John  2:20. 
i  Heb.  vp  and  doton  for  other 

trees.  Job  1:7.  2:2. 
3   Lnke  13:6,7. 
t  Num.  1.5:5,7,10.       Ps.  104:15. 

Prov.  31:6. 
ij  Or,  thistle.  2  Kings  14:9. 


V.  4 — 6.  The  Israelites  seem  to  have  present- 
ed this  money  as  an  oblation  to  their  new  god; 
(JVb<e,  8:33.)  and  the  men  of  Shechem  borrowed 
it  of  him  to  supply  their  vpstart  king!  It  does  not 
appear  of  what  value  these  pieces  of  silver  were; 
but  probably  of  more  value  than  shekels:  and  they 
sufficed  for  Abimelech's  present  purpose.  Thus 
he  became  a  pensioner  of  Baal,  and  seemed  en- 
gaged to  employ  his  authority  to  promote  his  wor- 
ship; as  if  determined  to  shew  himself  as  unlike 
as  possible  to  his  father,  who  had  destroyed  the 
altar  and  worship  of  Baal.  (JVbto,  6:25 — 32.) — 
With  this  supply  he  hired  a  set  of  unprincipled 
men  fit  for  any  villany;  and  with  their  as.';istance 
barbarously  murdered  all  the  numerous  family  of 
Gideon,  except  one  son  who  escaped  him!  By 
such  infamous  measures  and  persons  was  this  base 
born,  but  baser  spirited  man  made  king  in  Israel! 
being  the  first  who  expressly  bore  that  title  among 
the  descendants  of  Jacob.  [JVote.<i,  2  Sam.  15:1 — 
11.  16:20—23.  2  Chr.  21:4,12— 19.)— i/oMse  of 
Millo.  (6)  J^Totes,  16—20.  2  Sam.  5:9.  2  King.'s 
12:20,21. 

V.  7.  Mount  Gerizim  lay  near  to  Shechem: 
and  from  it  Jotham  spake  to  the  Shechcmites, 
(who  are  supposed  to  have  been  assembled  on 
some  public  occasion,)  so  that  at  least  many  of 
them  would  hear  him,  and  report  what  he  said  to 
the  rest.  [JSTotes,  Dent.  27:12,13.]  He  solemnly 
called  on  them  "to  hearken  to  liim,  that  God 
might  hearken  unto  them:"  for  if  they  did  not  re- 
pent of  their  ungrateful  treatment  of  his  father's 
family,  and  desist  from  their  malicious  intentions 
again.sthim,  thej'  could  not  expect  that  God  would 
hear  their  cry,  when  anguish  and  distress  came 
upon  them.  (JVotci,  Prov.  1:24—31.  21:13.  /*.  1: 
10— 15.  58:8— 12.  J»/jc.3:l— 4.) 

[717 


B.  C.  1209. 


JUDGES. 


B.  C.  1206. 


"  shadow;  and  if  not,  *  let  fire  come  out 
of  the  bramble,  and  devour  ^  the  cedars 
of  Lebanon. 

1 6  Now  therefore  if  ye  have  done  tru- 
ly and  sincerely,  in  that  ye  have  made 
Abimelech  king,  and  if  ye  have  dealt  well 
with  Jerubbaal  and  his  house,  and  have 
done  unto  him  ^  according  to  the  deserv- 
ing of  his  hands: 

1 7  (For  my  father  *  fought  for  you, 
and  *  adventured  his  life  far,  and  deliv- 
ered you  out  of  the  hand  of  Midian; 

18  And  ye  ^  are  risen  up  against  my 
father's  house  this  day,  and  have  slain  his 
sons,  threescore  and  ten  persons,  upon 
one  stone,  and  have  made  "^  Abimelech 
the  son  of  his  maid-servant  king  over 
the  men  of  Shechem,  because  he  is  your 
brother:) 

19  If  ye  then  have  dealt  truly  and 
sincerely  with  Jerubbaal  and  with  his 
house  this  day,  then  ^  rejoice  ye  in  Abim- 

also  rejoice  in 

a  7;20.  8:4—10. 


elech,  and  let    him 

u  Is.  30:2.    Ban.  4:12.    Hos.  14: 

7.  Matt.  13:32. 
x  20,49.     Num.  21:23.     Is.  1:31. 

Ez.  19:14. 
y2  Kings  14:9.  Ps.  104:16.     Is. 

2:13.  37:24.  Ez.  31:3. 


you: 


*  Heb.  cast.  Esth.  4:16.    Rom. 

5:3.    16.4.   Rev.  12:11. 
b  5,6.  Ps.  109:4. 
c  6,14.   8:31. 
d  Is.  8:S.   Phil.  3:3.    Jam,  4:16. 


V.  8 — 15.  A  parable,  or  fable,  is  a  descriptive 
picture,  which  shews  the  similitude  of  an  event, 
or  action  in  .ively  colors;  and  conveys  to  the  mind 
the  perception  of  some  important  truth,  to  which 
it  was  previously  inattentive,  or  against  which  it 
was  prejudiced.  By  this  management  those  things 
are  placed  in  a  proper  light,  which  before  were 
misapprehended,  and  those  made  evident  which 
befoi-e  seemed  doubtful;  the  subject  is  stripped  of 
such  circumstances  as  do  not  properly  belong  to 
it;  the  trouble  of  a  long  chain  of  arguments  being 
spared,  the  cause  is  brought  to  a  compendious 
decision;  reason  and  conscience  are  induced  to 
pass  sentence,  before  self-love  is  consulted;  and  a 
man  is  for  a  moment,  as  it  were,  imposed  on,  in 
order  to  his  being  profitably  undeceived;  he  is 
made  judge  in  his  own  cause  before  he  is  aware, 
and  decides  against  himself  without  ever  intending 
it.  (JVoie,  2  Sam.  12:1— 6.)  The  truth  of  a  parable 
lies  in  the  instruction  contained  in  it:  and  the 
feigned  circumstances,  being  known  to  be  such, 
are  no  ways  inconsistent  with  veracity,  but  great- 
ly subserve  the  cause  of  truth;  conveying  it  in  an 
unsuspected  and  agreeable  manner  to  the  mind. 
Parables  or  fables  have  therefore  been  much  used 
by  wise  men  in  all  ages,  as  the  most  advantageous 
method  of  teaching  mankind  the  salutary  lessons 
of  justice  and  prudence;  and  they  were  abundant- 
ly sanctioned  by  our  Lord's  own  example. — In 
this  parable  of  Jotham,  the  disinterested  and  un- 
ambitious conduct  of  Gideon  and  his  other  sons; 
the  folly  and  ingratitude  of  the  Shechemites,  in 
making  the  basest  of  Gideon's  sons  their  king,  and 
in  murdering  the  rest;  the  presumption  and  arro- 
gance of  Abimelech  in  aspiring  to  such  an  honor; 
and  the  consequences  of  so  unreasonable  a  pro- 
cedure; are  represented  with  great  ingenuity  and 
simplicity.  The  olive-tree,  the  fig-tree,  and  the 
vine,  had  excellency  and  usefulness,  if  the  trees 
had  indeed  wanted  a  king:  thus  Gideon  and  his 
other  sons  were  worthy  of  Israel's  suffrage,  if 
there  had  been  an}^  occasion  to  set  a  king  over 
them;  yet  they  had  humbly  and  wisely  declined 
the  offer.  But  Abimelech,  the  son  of  a  slave  and 
718] 


20  But  if  not,  ^  let  fire  come  out  from 
Abimelech,  and  devour  the  men  of  She- 
chem, and  the  house  of  Millo;  and  let  fire 
come  out  from  the  men  of  Shechem,  and 
from  the  house  of  Millo,  and  devour 
Abimelech. 

21  And  Jotham  ran  away,  and  fled, 
and  went  to  ^  Beer,  and  dwelt  there,  for 
fear  of  Abimelech  his  brother. 

[Practical  Observations.'] 

22  IF  When  Abimelech  had  reigned 
three  years  over  Israel, 

23  Then  ^  God  sent  an  evil  spirit  be- 
tween Abimelech  and  the  men  of  She- 
chem; and  the  men  of  Shechem  ^  dealt 
treacherously  with  Abimelech: 

24  '  That  the  cruelty  done  to  the  three- 
score and  ten  sons  of  Jerubbaal  might 
come,  and  their  blood  be  laid  upon  Abim- 
elech their  brother,  which  slew  them; 
and  upon  the  men  of  Shechem,  which 
+  aided  him  in  the  killing  of  his  brethren. 


e  15,23,56,57.  7:22.  2  Chr.  20: 
22,23.  Ps.  21:9,10.  28:4.  52:1 
—5.   120:3,4.    140:10. 

f  Num.  21:16.  Josh.  19:8.  2 
Sam.  20:14. 

g  15,20.  1  Sam.  16:14—16.  13: 
9,10.  1  Kings  12:15.  22:22.  2 
Chr.  10:15.   18:19—22.    Is.  19: 


2,14.  2The3.  2:11,12. 
h  16.  Is.  33:1.   Matt.  7:2. 
i  1  Sam.    15:33.     1   Kings  2:32. 

Esth.  9:25.  Ps.  7:16.  Matt.  23: 

34—36. 
t  Heb.  strengthened  his  hands 

to  kill. 


a  concubine,  (18)  a  mean  and  worthless  person, 
useless  and  troublesome  as  a  bramble,  had  by  in- 
sinuation induced  them  to  offer  him  the  kingdom, 
and  had  without  hesitation  accepted  it.  He  had 
also  foolishly  promised  them  vast  advantages  from 
his  protection,  and  terrible  consequences  from 
offending  him:  though  indeed  he  was  fit  for  nothing 
but  to  be  a  fire-brand,  to  set  them  all  at  variance 
to  their  common  destruction;  as  the  bramble,  being 
set  on  fire,  may  communicate  the  flame  to  the 
loftiest  cedars,  and  consume  them  along  with  itself 
in  one  common  conflagration. — The  oil,  from  the 
olive-tree,  was  the  chief  ingredient  in  the  oint- 
ment, with  which  the  priests  were  anointed:  it 
was  used  for  the  lamps  in  the  sanctuary;  and  it 
formed  a  part  of  the  meat-offering,  by  which  God 
was  honored.  [Mars;.  Ref.  r.)  The  wine  was  used 
in  drink-offerings,  Avhich  were  acceptable  to  God 
when  properly  presented.  These  trees  better 
represented  what  a  king  ought  to  be,  than  the 
stately  cedars;  for  piety  to  God,  and  usefulness  to 
man,  are  more  essential  to  the  character  of  a  good 
prince,  than  external  pomp  and  majesty. — It  is 
observable  that  long  before  Israel  had  a  king  by 
the  appointment  of  God,  anointing  is  spoken  of  as 
a  customary  ceremony  of  inauguration. — This  is 
the  most  ancient  fable  or  parable  extant;  and  it  is 
very  apposite  and  beautiful. 

V.  16—20.  [Xotp.s,  1—6.  7:  8:)— Millo,  (that 
is,  fulness,)  seems  to  have  been  tne  name  of  the 
senate-house,  or  town-hall:  and  by  the  house  of 
Millo  are  meant  all  the  chief  persons  of  Shechem, 
who  had  combined  to  make  Abimelech  king;  (6) 
and  they  were  also  intended  by  the  cedars  which 
the  fire  from  the  bramble  would  devour.  (15) 
[J^ote,  50—37.) 

V.  22 — 24.  Abimelech  was  first  made  king 
over  the  men  of  Shechem;  but  he  seems  to  have 
been  tamely  submitted  to  by  the  Israelites  in  gen- 
eral: at  least  they  allowed  him  to  retain  that  title; 
tiU  it  pleased  God  to  permit  an  evil  spirit  to  sow 
contention  between  him  and  the  Shechemites,  by 
stirring  up  the  malignant  passions  of  their  hearts, 
that  they  might  execute  his  vengeance  on  each 


B.  C.  1206. 


CHAPTER  IX. 


B.  C.  1206. 


25  And  the  men  of  Shechem  set  ^  Hers 
in  wait  for  him  in  the  top  of  the  moun- 
tains, and  they  robbed  all  that  came  along 
that  way  by  them:  and  it  was  told  Abim- 
elech. 

26  And  Gaal  the  son  of  Ebed  came 
with  his  '  brethren,  and  went  over  to  She- 
chem; and  the  men  of  Shechem  put  their 
confidence  in  him. 

27  And  they  went  out  into  the  fields, 
and  gathered  their  vineyards,  and  trode 
/he  grapes,  and  made  *  merry,  and  went 
into  "•  the  house  of  their  god,  and  °  did 
cat  and  drink,  and  °  cursed  Abimelech. 

28  And  Gaal  the  son  of  Ebed  said, 
P  Who  is  Abimelech,  and  who  is  She- 
chem, that  we  should  serve  him?  Is  not 
he  the  son  of  Jerubbaal?  and  Zebul  his 
officer?  Serve  the  men  of  '^  Hamor  the  fa- 
ther of  Shechem:  for  why  should  we 
serve  him? 

29  And  •■  would  to  God  this  people 
were  under  my  hand!  then  would  I  re- 
move Abimelech.  And  he  said  to  Abim- 
elech, ^Increase  thine  army,  and  come 
out. 

30  IT  And  when  Zebul,  the  ruler  of 
the  city  heard  the  words  of  Gaal  the  son 
of  Ebed,  his  anger  was  +  kindled. 

31  And  he  sent  messengers  unto  Abim- 
elech ^  privily,  saying,  Behold,  Gaal 
tiie  son  of  Ebed,  and  his  brethren,  be 
come  to  Shechem;  and,  behold,  they  for- 
tify the  city  against  thee. 

32  Now  therefore  up  ^  by  night,  thou 
and  the  people  that  is  with  thee,  and  lie 
in  wait  in  the  field: 


k  Josh.  8:4,12,13.  Prov.  1:11,12. 

1   Gen.  13:8.   19:7. 

-  Or,  sovgs.   Is.  16:9,10.  24:7— 

9.  Jer.  25:30.  Am.  6:3 — 6. 
in  4.   16:23.    Ex.  32:6,19.    Dan. 

5:1—4,23. 
u  Is.  22:12—14.    Luke  12:19,20. 

17:26—29. 
o  Lev.  24:11.   1  Sam.  17:43.  Ps. 

109:17. 
J)  1  Slim.  25:10.    2  Sam.  20:1.    1 


King^s  12:16. 
q  Gen.  34:2,6. 
r  2  Sam.  15:4.      1    Kinps  20:11. 

Ps.  10:3.    Rom.  1:30,31. 
s  2  Sam.  2:14 — 17.    2  Kings  14: 

8.    18:23.  Is.  36:8,9. 
t  Or,  hot. 

'I  Heb.  craftily,  or,  to  Tormah. 
t  Job  24:14— 17.  Ps.  36:4.  Prov. 

1:11—16.  4:16.    Rom.  3:15. 


other. 


1  Kings 


[Kules,  1  Sam.  16:14.    18:10,11 
22:19—23.  2  Thes.  2:8—12.') 

V.  25.  The  Shechemites,  being'  enraged  against 
Abimelech,  who  was  absent  from  the  citj'  and  ex- 
pected back  again,  employed  assassins  to  meet  and 
kill  him;  and  Ihe}^  while  wailing-  for  him,  robbed 
tlie  travellers,  and  thus  helped  to  increase  the 
misery  of  the  people.  [J^ote,  5:6,7.) 

V.  26—29.  "Ebed"  signifies  a  slave.  Gaal's 
father  seems  to  have  been  a  slave  sprung  from 
the  race  of  the  Canaanites;  who  falsely  boasted 
his  descent  from  Hainor,  the  father  of  Shechem 
after  whom  the  city  was  called:  [Gen.  34:2,4,8, 
26.)  yet  the  inhabitants  basely  made  Gaal  the 
head  of  their  conspiracy  against  Abimelech!  Un- 
der this  self-confident  protector,  they  ventured 
out  into  the  field  to  gather  in  their  harvest  and 
vintage;  and  then  kept  a  feast  to  the  honor  of 
Baal-berith,  and  in  their  revellings  cursed  Abim- 
elech in  his  name:  {J^otes,  Ex.  32:1.  Hos.  2:8,9.) 
thus  cleaving  to  the  idol,  while  they  rejected  the 
usurper! — On  this  occasion  Gaal,  heated  perhaps 


33  And  it  shall  be,  that  in  the  morning, 
as  soon  as  the  sun  is  up,  thou  shalt  rise 
early,  and  set  upon  the  city;  and,  behold, 
when  he  and  the  people  that  is  with  him 
come  out  against  thee,  then  mayest  thou 
do  to  them  k  as  thou  shalt  find  occasion. 

34  And  Abimelech  rose  up,  and  all  the 
people  that  were  with  him,  by  night,  and 
they  laid  wait  against  Shechem  in  four 
companies. 

35  And  Gaal  the  son  of  Ebed  went  out, 
and  stood  in  the  entering  of  the  gate  of 
the  city:  and  Abimelech  rose  up,  and 
"  the  people  that  were  with  him,  from  ly- 
ing in  wait. 

36  And  when  Gaal  saw  the  people,  he 
said  to  Zebul,  Behold,  there  come  people 
down  from  the  top  of  the  mountains.  And 
Zebul  said  unto  him.  Thou  ^  seest  the 
shadow  of  the  mountains  as  if  they  were 
men. 

37  And  Gaal  spake  again,  and  said, 
See,  there  come  people  down  by  the 
II  middle  of  the  land,  and  another  compa- 
ny come  along  by  the  plain  of  ^^  Meone- 
nim. 

38  Then  said  Zebul  unto  him,  y  Where 
is  now  thy  mouth,  wherewith  thou  saidst. 
Who  is  Abimelech,  that  we  should  serve 
him?  Is  not  this  the  people  that  thou  hast 
despised?  go  out,  I  pray  now,  and  fight 
with  them. 

39  And  Gaal  went  out  before  the  men 
of  Shechem,  and  fought  with  Abimelech. 

40  And  Abimelech  chased  him,  and 
^  he  fled  before  him;  and  many  were  over- 
thrown and  wounded,  even  unto  the  enter- 
ing of  the  gate. 

41  And  Abimelech  dwelt  at  Arumah: 
and   *  Zebul   thrust    out    Gaal    and   his 


^  Heb.  as  thine  hand  shallfind. 

Lev.  25:26.  marg.    1  Sam.  10: 

7.  25:8.   Ec.  9:10. 
u44. 

xEz.  7:7.  Mark  8:24. 
11  Heb.  navel. 


%  Or,  the  regarders  of  the  times. 

Pent.  18:14. 
y  28,29.  2  Sam.  2:26,27.  2  Kings 

14:8—14.  Jer.  2:28. 
z  1  Kings  20:18—21,30. 
a  28,30. 


with  wine,  strongly  expressed  his  disdain  that 
Abimelech  should  reign  over  him,  or  the  ancient 
city  of  Shechem.  He  reviled  him  as  the  son  of 
Jerubbaal,  who  had  destroyed  the  worship  of 
Baal;  and  so  it  could  not  be  right  that  Baal's  wor- 
shippers should  submit  to  him.  [Jfotes,  6:25 — 32. 
JVum.  22:6.  1  Sam.  17:42—44.)  He  also  spoke 
contemptuously  of  Zebul,  who  had  been  left  gov- 
ernor of  the  city.  He  invited  them  to  restore  the 
authority,  in  his  person,  to  the  descendants  of 
Hamor;  promised  what  great  things  he  would  do 
against  Abimelech;  and  challenged  him,  as  if  pres- 
ent, to  decide  the  contest  by  a  battle. — [Marg. 
Ref.  r,  s.)  The  expression  translated,  toow/rf  lo 
God.,  is  only  an  earnest  wish  that  it  might  be  so. 

V.  30 — 33.  It  is  probable  that  Zebul  was  not 
present,  when  Gaal  delivered  his  vain-glorious 
speech:  but  he  heard  of  it;  and  being  exasperat- 
ed by  his  insulting  language,  he  sent  to  inform 
Abimelech  of  his  danger,  and  counselled  him  to 
come  without  delay  and  surprise  his  enemies. 

V.  36.    Thou  seest,  Sic.']    Zebul,  who  had  not 

[719 


B.  C.  1206. 


JUDGES. 


B.  C.  1206. 


brethren,  that  they  should  not  dwell  in 
Shechem. 

42  And  it  came  to  pass  on  the  morrow, 
that  the  people  went  out  into  the  field;  and 
they  told  Abimelech. 

43  And  he  tpok  the  people,  and  divided 
them  into  three  conipanies,  and  laid  wait 
in  the  field,  and  looked,  and  behold,  the 
people  were  come  forth  out  of  the  city; 
and  he  rose  up  against  them,  and  smote 
them. 

44  And  Abimelech,  and  the  company 
that  was  with  him,  ''  rushed  forward,  and 
stood  in  the  entering  of  the  gate  of  the 
city;  and  the  two  other  companies  ran 
upon  all  the  people  that  were  in  the  fields, 
and  slew  them. 

45  And  Abimelech  fought  against  the 
city  all  that  day:  and  he  took  the  city,  and 
slew  the  people  that  was  therein,  and 
<^  beat  down  the  city,  and  sowed  it  with 
salt. 

46  IT  And  when  all  the  men  of  the  tow- 
er of  Shechem  heard  that,  they  entered 
into  ^  an  hold  of  the  house  of  the  god 
Berith. 

47  And  it  was  told  Abimelech,  that  all 
the  men  of  the  tower  of  Shechem  were 
gathered  together. 

48  And  Abimelech  gat  him  up  to  mount 
^  Zalmon,  he  and  all  the  people  that  were 
with  him;  and  Abimelech  took  an  axe 
in  his  hand,  and  cut  down  a  bough  from 
the  trees,  and  took  it,  and  laid  it  on  his 
shoulder,  and  said  unto  the  people  that 
were  with  him,  *"  What  ye  have  seen  *me 
do,  make  haste,  and  do  as  I  have  done. 

49  And  all   the  people   likewise   cut 


b  15,-20.  Gal.  5:15. 

c  Deut.   29:23.      1  Kings   12:25. 

Ps.  107:31.  marg.    Ez.  47:11. 

Zeph.  2:9.  Jam.  2:13. 
d  4,27.    8:33.    1  Kinffs  18:26.    2 


Kings  1:2—4.       Ps.  115:8.  Is. 

28:15—18.  37:38. 
e  Ps.  63:14. 

f  7:17,18.   Prov.  1:11,12. 
*  Heb.  I  have  done. 


y«t  declared  against  Gaal,  spake  this  either  in 
derision,  or  to  carry  on  the  deception  till  Abime- 
lech should  surprise  his  party  unawares. 

V.  38—4.5.  [JVotes,  2  Kings  14:8—14.)  As 
Gaal's  conduct  and  success  had  not  answered  the 
people's  expectations,  they  seem  to  have  been 
willing-  to  be  rid  of  liim  and  his  company;  and  on 
the  morrow  they  went  forth,  either  to  fight  with 
Abimelech,  or  ^supposing  him  to  have  retired,) 
about  their  business  in  the  fields:  but  he,  being 
instigated  by  revenge,  by  means  of  ambushments 
smote  them,  seized  the  city,  and  slew  the  inhabit- 
ants; and  having  reduced  the  place  to  ruins,  he 
sowed  it  with  salt,  as  expressing  his  hope  that 
the  desolations  would  be  perpetual.  [Marg. 
Ref.  c. ) — We  are  not  informed  whtit  became  of 
Zebul. 

V.  46 — 49.  The  inhabitants  of  a  place  not  con- 
nected with  the  city,cailed  the  tower  of  Shechem, 
took  refuge  in  the  temple  of  Baal-berith,  hoping 
that  Abimelech  would  respect  the  sacredness*  of 
the  place;  but,  in  deep  revenge,  he  contrived  to 
burn  the  temple  and  the  whole  company  of  them 
together.  (JVotes,  2  Kings  19:36,37.  Gat.  5:13— 


down  every  man  his  bough,  and  followed 
Abimelech,  and  s  put  them  to  the  hold, 
and  set  the  hold  on  fire  upon  them:  so 
that  all  the  men  of  the  tower  of  Shechem 
died  also,  about  a  thousand  men  and 
women. 

50  IT  Then  went  Abimelech  to  The- 
bez,  and  encamped  against  Thebez,  and 
took  it. 

51  But  there  was  a  strong  tower  within 
the  city,  and  thither  fled  all  the  men  and 
women,  and  all  they  of  the  city,  and  shut 
it  to  them,  and  gat  them  up  to  the  top  of 
the  tower. 

52  And  ^  Abimelech  came  unto  the 
tower,  and  fought  against  it,  and  went 
hard  unto  the  door  of  the  tower  to  burn  it 
with  fire. 

53  And  a  certain  '  woman  cast  a  piece 
of  a  mill-stone  upon  Abimelech's  head, 
and  all  to  break  his  skull. 

54  Then  he  called  hastily  unto  the 
young  man  his  armor- bearer,  and  said 
unto  him,  ^  Draw  thy  sword,  and  slay  me, 
that  men  say  not  of  me,  a  woman  slew 
him.  And  his  young  man  thrust  him 
through,  and  he  died. 

55  And  '  when  the  men  of  Israel  saw 
that  Abimelech  was  dead,  they  departed 
every  man  unto  his  place. 

56  Thus  "^  God  rendered  the  wicked- 
ness of  Abimelech  which  he  did  unto  his 
father,  in  slaying  his  seventy  brethren. 

57  And  all  the  evil  of  the  men  of  She- 
chem did  God  render  upon  their  heads: 
and  °  upon  them  came  the  curse  of  Jotham 
the  son  of  Jerubbaal. 


g  15,20.  Gai.  5:15.  Jam.  3:16. 
h  48,49.  2  Kings  14:10.  15:16. 
i  15,20.    2  Sam.  20:21.    Job  31: 

3.  Jer.  49:20.  50:45. 
k  1  Sam.  31:4,5. 
1  2  Sam.    18:16.       20:21,22.      1 


Kings  22:35,36.  Prov.  22:10. 
m24.   Ps.  9:12.     11:6.   58:10,11. 

94:23.     Prov.  5:22.    Acts  28:4. 

Rev.  19:20,21. 
n  20.    Josh.  6:26.     1  Kings  16: 

34. 


720] 


50 — 57.  Thebez  is  supposed  to  have  been  a 


city,  which  confederated  against  Abimelech,  and 
to  which  perhaps  some  Shechemites  had  fled:  but 
this  blood-thirsty  tyrant,  having  taken  the  city, 
purposed  to  burn  the  inhabitants  with  the  tower, 
as  he  had  done  at  Shechem!  Thus  he  exactly 
answered  the  character  of  the  bramble,  which 
may  set  fire  to  that  which  is  nobler  and  better 
than  itself.  (JVo^e,  8 — 15.)  But  his  measure  of  in- 
iquity was  accomplished:  he  had  been  the  execu- 
tioner of  the  divine  vengeance  upon  others,  and 
he  must  now  himself  endure  it,  [Is.  10:12.  JVote, 
Jer.  25:12.)  In  his  rage  therefore  coming  too 
near  the  tower,  he  was  mortally  wounded  by  a 
piece  of  a  mill-stone  from  the  hand  of  a  woman: 
and  understanding  this  circumstance,  in  a  vain 
attempt  to  avoid  the  disgrace  of  such  a  death,  he 
ordered  his  armor-bearer  to  slay  him;  who  obey- 
ed his  command.  [JSToles,  1  Sam.  31:3 — 6.  2  Sam. 
1 1:21.)  Thus  the  world  and  Israel  were  rid  of  a 
vile  murderer,  usurper,  and  tyrant,  who  came  in 
with  subtlety,  ruled  in  cruelt^s  and  died  in  infa- 
my. In  the  midst  of  these  bloody  transactions, 
the  justice  of  God,  in  punishing  both  Abimelech 
and  tlie  Shechemites,  is  noticed  by  the  sacred 
writer;  in  which  the  application,  made  by  Jotham 
of  his  parable,  was  most  wonderfully  verified. 


B.  C.   1203. 


CHAPTER  X. 


B.  C.  1203. 


CHAP.  X. 

Tola  judges  Israel,  1, -2;  and  Jair,  whose  thirty  sons  had  thirty 
cities,  J — 5.  The  Israelites,  relapsing  into  idolatry,  are  op- 
pressed by  the  Philistines  and  Ammonites,  6 — 9.  They  cry 
to  God,  who  sends  them  for  help  to  their  idols,  10 — 14.  They 
deeply  repent  and  he  pities  them,  13,  16.  They  consult  about 
choosing  a  leader,  17,  18. 


AND  after  Abimelech,  there  *  arose 
to   *  defend  Israel,  Tola,  the  son  of 
Puah,  the  son  of  Dodo,  a  man  of  Issa- 


a2:16.  3:9. 


*  Or,  deliver.  Heb.  save. 


PRACTICAL  OBSERVATIONS. 
V.  1—21. 
If  parents  could  foresee  their  children's  suffer- 
Tngs,  their  joy  in  them  would  be  often  turned  into 
Jamentations:  we  may  tlierefore  be  thankful  tiiat 
we  cannot  penetrate  futurity;  and  are  reminded 
to  commit  those  whom  we  most  love   into  the 
hands  of  the  Lord,  and  to  attend  to  our  present 
duty,  casting-  our  care  upon  him  respecting  our- 
selves and  tliem.     We  should  also  be  willing-  to 
leave  this  world  when  he  pleases;  for  if  we  should 
live,  we  may   behold   such  afflictions  as   would 
greatly  distress  our  hearts.     Above  all,  we  ought 
to  fear  sin,  and  watch  against  it;  for  our  miscon- 
duct may  very  probably  produce  the  most  fata! 
effects  on  our  families  and  on  society,  even  after 
we  are  laid  in  the  grave. — No  divine  judgment  is 
more  terrible  to  individuals,  than  being  given  up 
to  their  own  lusts;    [jVotc,  Rom.  1:24 — 27.)  and 
none  more  dreadful  to  communities,  than  to  be 
governed  by  wicked  princes, — Able,i]pright  men, 
who  know  the  duties  and  difficulties  of  exalted 
stations,  are  diffident  of  themselves,  and  reluctant 
to  quit  the  security,  sweetness,  and  usefulness  of 
private  life,  for  the  toils  and  uangers  of  pre-emi- 
nence.    But  men  of  sordid  and  selfish  minds,  des- 
titute of  the  fear  of  God  and  benevolence  to  man, 
are  often  capable  of  an  aspiring  and  daring  am- 
bition, and  can  form  crafty  projects  to  accom- 
plish their  designs.     By  insinuation  they  draw 
over  such  persons  to  tlieir  interests,  as  are  of 
their  own  temper  and  character;  and  as  they  do 
not  hesitate  at  the  commission  of  the  most  horrid 
crimes,  they  will  often  for  a  season  seem  to  pros- 
per  in   their   wickedness.     Slanders,   flatteries, 
bribery,  perjuries,  and  even  murders  of  the  most 
atrocious  kind,  are  the  weapons  which  they  use 
as  occasion  requires,  and  as  ambition  or  suspi- 
cion suggests.     Their  nearest  relatives  are  not 
safe,  if  they  stand  in  their  way;  the  foundations 
of  all  government  civil  and  ecclesiastical  must  be 
subverted  for  them,  and  distractions  and  public 
troubles  are  the  element  in  which  they  delight. 
Such  Abimelechs  every  age   produces;  and  it  is 
surprising  how  they  impose  upon  thousands   to 
concur  in  their  base  designs.    [JSTotes  and  P.  O. 
^  Sam.  15:1—12 — J^otes,  16:20—23.    17:1—14.) 
— But,  when  men  are  avowed  infidels,  profligates, 
and  debauchees,  what  can  be  expected  from  them, 
if  unrestrained  by  human   laws?     Indeed   their 
wickedness  is  equalled  by  the  folly  of  those,  who 
trust   power   into    their  hands.      Yet,  by    such 
scourges  of  the  human  race,  and  such  infatuated 
counsels,  the  righteous  God  chastises  his  oft'end- 
ing  people,  and  executes  vengeance  on  his  ene- 
mies: and  he  will  preserve,  in  the  most  imminent , 
dangers,  those  whom  he  intends  to  employ  for  the 
good  of  others.     He  seldom  proceeds  to  extremi- 
wicked  men,  without  giving  them 


ties 


against 


warning:  and  those  who  will  not  hearken  to  his 
call  to  repent,  to  the  voice  of  the  oppressed  who 
demand  justice,  or  to  that  of  the  afflicted  who  im- 
plore relief,  will  one  day  cry  unto  the  Lord  in  ex- 
treme anguish,  and  he  will  not  regard  them. — All 
the  works  of  the  creation,  in  their  several  ways, 
honor  their  Creator,  and  subserve  the  comfort 
and  benefit  of  man;  who  is  the  more  inexcusable 
in  neglecting  and  rebelling  against  his  bounteous 
Benefactor — In  departing  from  God,  men  are 
necessitated  to  trust  in  creatures,  which  can  only 
disappoint  and  ruin  them:  and  one  man  of  mode- 
rate talents  may  soon  do  more  mischief,   than 


Vol.  I. 


91 


many  very  wise  and  excellent  persons  can  do 
good,  by  the  most  persevering  exertions.  [J^otes, 
1  Kings  12:1— ib.    Ec.2:\8—2Z.  9:13—18.) 
V.  22—57. 
The  wicked  may  flourish  for  a  time,  but  they 
shall  be  rooted  out  at  the  last:  in  answer  to  the 
cries  of  the  oppressed,  God  will  give  them  up  to 
their  own  mad  passions;  then  suspicion,  envy,  and 
revenge,  will  be  kindled  in  them  against  each 
other;  and  the  weapons,  with  which  they  destroy- 
ed those  who  obstructed  their  iniquitous  designs, 
will  at  length  destroy  themselves. — The  historj'^ 
of  mankind,  if  stripped  of  the  false  colorings,  with 
which  historians,  orators,  and  poets,  have  often 
exhibited  the  most  detestable  actions,  and  if  im- 
partially given  by  a  pious  writer,  would  appear 
very  like  this  chapter.     Here,  as  in  a  glass,  we 
may  see  what  man  is,   when  left  to  himself  and 
instigated  by  Satan;  and  what  we  should  have 
been,  had  that  been  our  case.     Hence  we  Tn3.y 
learn  thankfulness  for  being  preserved  from  such 
enormities;  for  an  obscure  situation,  bj'  which 
we  are  less  exposed  to  the  danger  of  falling  vic- 
tims to  the  ambition  and  jealousy  of  others;  and 
for  the  gospel  of  Jesus  Christ,  whose  "kingdom  is 
in  righteousness,  peace,    and  joy   in   the   Holy 
Ghost." — But  it  is  most  lamentable,  when  such 
outrages  are  committed  by  professed  Christians, 
and  disgrace  the  religion  of  Jesus  in  the  eyes  of 
multitudes,  who  cannot,  or  will  not,  distinguish 
between  Christianity,   and  those  who  have   no 
more  than  the  name  of  it.  "Woe  be  to  the  world 
because   of  offences!  and  woe  be  to  those,  by 
whom  such  offences  come!"     {J^ote,  Matt.  18:7 
— 9.) — We  may  further  note,  that  boasting  gen- 
erally terminates  in  disgrace;  that  dangers  des- 
pised at  a  distance,  terrify  the  more  when  they 
approach;  that  the  courage  which  wine  inspires 
is  of  short  continuance;  that  a  mean  spirit   and 
a   proud  heart  harbor  the  most  implacable  re- 
venge, whilst  the  truly  generous  and  humble  are 
slow  to  anger  and  ready  to  forgive;  that  every 
sinful  refuge  accelerates  or  ensures  destruction; 
that  more  ingenuity  and  diligence  have  hitherto 
been    employed    in  destroying    than  in    saving- 
men's  lives;  that  daring  crimes  are  often  punish- 
ed in  kind,  and  the  cruelty  of  murderers  is  retort- 
ed upon  themselves,  by  the  meanest  and  least 
dreaded  instruments;  and  that  the  most  success- 
ful wickedness  speedily  ends  in  lasting  misery 
and  infamy — Vain  and  foolish  is  the  concern, 
and  worthless  are  the  expedients,  of  dying  sin- 
ners to  preserve  their  reputation,  when  everlast- 
ing contempt  is  inevitably  reserved  for  them  in  a 
future    state!       God  will  likewise  record   their 
crimes  and  punishments  in  this  world,  notwith- 
standing all  their  endeavors  to  the  contrarj';  as 
far  as  it  is  necessary  for  the  instruction  of  others, 
and  for  his  own  glory:  and  how  can  those  expect 
fidelity  or  mercy  from  men,  who  have  been  trai- 
tors to  God,  and  cruel  deceivers  of  their  breth- 
ren.''— But,  how  strong  must  be  man's  propensity 
to  wickedness,  when  such  general  and  horrible 
idolatry  and  unrighteousness  prevailed  even  in 
Israel,  after  all  the  Lord  had  done  for  them,  and 
notwithstanding  all  the  advantages  which  they 
enjoyed!  Lord,  thou  hast  given  us  thy  word  of 
truth  and  righteousness:  oh,  pour  out  upon  us  thy 
Spirit  of  purity,  peace,  and  love,  and  write  thy 
holy  law  in  our  hearts,  wo  beseech  thee!  else  all 
our  outward  mercies  will  but  enhance  our  gtiilt 
and  increase  our  condemnation, 

[721 


B.  C.  1161. 


JUDGES. 


B.  C.  1161. 


char;  and  he  dwelt  in  ^  Shamir  in  mount 
Ephraim. 

2  And  he  judged  Israel  twenty  and 
three  years,  and  died,  and  was  buried  in 
Shamir. 

3  IT  And  after  him  arose  Jair,  <=  a 
Gileadite,  and  judged  Israel  twenty  and 
two  years. 

4  And  he  had  thirty  sons  that  ^  rode 
on  thirty  ass-colts,  and  they  had  thirty 
cities,  which  are  ^  called  *  Havoth-jair 
unto  this  day,  which  are  in  the  land  of 
Gilead. 

5  And  Jair  died,  and  was  buried  in 
Camon. 

6  IT  And  the  children 
evil  again  in  the  sight  of 
served  e  Baalim  and  Ashtaroth,  and  the 
gods  of  Syria,  and  ''  the  gods  of  Zidon, 
and  the  gods  of  Moab,  and  the  gods  of 
the  children  of  Ammon,  and  *  the  gods  of 
the  Philistines,  and  forsook  the  Lord,  and 
served  not  him. 

7  And  the  anger  of  the  Lord  ^  was 
hot  against  Israel,  and  '  he  sold  ihem  into 
the  hands  of  the  Philistines,  and  into  the 
hands  of  the  children  of  Ammon. 

8  And  '"  that  year  they  vexed  and  t  op- 
pressed the  children  of  Israel  eighteen 
years,  all  the  children  of  Israel  that  were 
on  the  other  side  Jordan,    in    the   land 

i  16:33.   1  Sam.  5.2.    2  Kin?s  1: 


of  the   Amorites,   which    is   in   Gilead. 

9  Moreover  the  children  of  Ammon 
°  passed  over  Jordan,  to  fight  also  against 
Judah,  against  Benjamin,  and  against  the 
house  of  Ephraim;  so  that  Israel  was  sore 
°  distressed. 

10  IT  And  the  children  of  Israel  p  cried 
unto  the  Lord,  saying.  We  have  sinned 


of  Israel  '  did 
the  Lord,  and 


agamst 


thee,  both  because  we  have  for- 


b  Josh.  15:48. 

c  Gen.  31:48.    Num.  32:29. 

d  5:10.    10:14. 

e  Num.  32:41.   Deut.  3:14. 

*  Or,  the  villages  of  Jair* 

{  4.1.    6:1.    13:1. 

{r  2:11— 13.    3:7.     2  Chr.  28:23. 

Ps.  106:36. 
h  1  Kings    11:5,7,33.      16:31.     2 

Kings  17:16,29 — 31.    23:13. 


2,3.  Jer.  2: lit.   Ez.  16:25,26. 
k2:14.    Deut.  29:20— 28.    31:16 

—  18.  32:16—22.  Josh.  23:15,16. 

Ps.  74:1.  Nah.  1:2,6. 
1  4:2.     1  Sum.  12:9.     Ps.  44:12. 

Is.  50:1. 
m  5.  Is.  30:13.   1  Thes.  5:3. 
f  Heb.  crushed. 


NOTES. 

Chap.  X.  V.  1,  2.  After  the  death  of  the  usurp- 
e  r,  the  Lord  raised  u  p  Tola  to  j  udge  Israel.  We  do 
not  find  that  he  wag'ed  any  war;  but  he  restored 
peace  and  the  regular  administration  of  justice, 
after  the  late  distractions,  and  he  reformed  the 
state  of  religion:  and  thus  he  was  as  great  a  bless- 
ing, as  those  judges  who  performed  more  memo- 
rable exploits.  His  name  signifies  a  worm;  and 
he  was  no  worse  fitted  for  being  the  Lord's  instru- 
ment of  good  to  his  people,  if  his  opinion  of  him- 
self accorded  to  so  humble  a  name.  Though  of 
the  tribe  of  Issachar,  he  came  to  live  in  mount 
Ephraim,  probably  that  he  might  be  in  the  cen- 
tre of  Israel,  and  near  the  tabernacle.  iJ^ote^, 
Josh.  18:1.   19:49,50^^ 

V.  3 — 5.  Jair.']  The  next  judge,  Jair,  prob- 
ably was  a  descendant  of  Jair,  the  great  grandson 
of  Machir  the  son  of  Manasseh.  {JVotes,  J^um. 
32:41.  1  Chr.  2:22.)  His  numerous  sons  inherited 
some  of  the  cities,  which  had  fallen  to  the  lot  of 
their  ancestor,  and  assisted  their  father  as  magis- 
trates, riding  from  place  to  place  to  administer 
justice. — Some  of  these  years,  of  which  scarcely 
any  thing  is  recorded,  may  be  considered  as  the 
best  times  of  Israel  under  the  judges.  We  must, 
however,  take  some  of  the  eighteen  years  of  Is- 
rael's apostacy  from  the  latter  part  of  Jair's  gov- 
ernment, (8)  during  which  the  people  seem  grad- 
ually to  have  corrupted  themselves,  and  fallen 
under  oppression;  and  when  Jair  could  no  longer 
722] 


saken  our  God,  and  also  served  Baahm. 

1 1  And  the  Lord  said  unto  the  children 
of  Israel,  i  Did  not  /  deliver  you  from 
■■  the  Egyptians,  and  from  ^  the  Amorites, 
from  *  the  children  of  Ammon,  and  from 
"  the  Philistines? 

12  ^  The  Zidonians  also,  and  y  the 
Amalekites,  and  '^  the  Maonitcs  did  op- 
press you;  and  ye  cried  to  me,  and  I  de- 
livered you  out  of  their  hand. 

13  ^  Yet  ye  have  forsaken  me,  and 
served  other  gods:  wherefore  I  will  de- 
liver you  no  more. 

14  Go  and  ^  cry  unto  the  gods  which 
ye  have  chosen:  let  them  deliver  you  in 
the  time  of  your  tribulation. 

1 5  And  the  children  of  Israel  said  upto 
the  Lord,  '^  We  have  sinned:  ^  do  thou 
unto  us  whatsoever  *  seemeth  good  unto 


n  3:12,13.  6:3—5.     2  Chr.  14:9. 

20:1,2. 
o  Deut.  28:65.  2  Chr.  15:5. 
p  3:9.    1  Sam.  12:10.  Ps.  106:43, 

-14.    107:13,19,28. 
q  2:1—3. 
r  Ex.  14:30.    1  Sam.  12:8.  Neh. 

9:9—11.    Ps.  78:51— 53.    106:8 

—11.   Heb.  11:29. 
s  Num.  21:21—25,35.     Ps.   135: 

10,11. 
13:11-15. 
u  3:31. 
X  5:19,&c. 


y  6:3. 

z  2  Chr.  26:6,7. 

a  2:12.   Deut.  32:15.    1  Chr.  23: 

9.  Jer.  2:13.  Jon.  2:8. 
b  Deut.  32:26—28.     1  Kings  18: 

27,28.    2  Kings  3:13.    Prov.  1: 

25—27.   Is.  10:3.  Jer.  2:28. 
c  2  Sam.  12:13.  24:10.     Job  33: 

27.  Prov.  28:13.    1  John  1:8— 

10. 
dJosh.    9:25.     1   Sam.   3:73.    2 

Sam.  10:12.      15:26.     Jon.  2:4. 

3:9. 
J  Heb.  is  good  in  thine  eyes. 


restrain  them  from  idolatry,  he  was  not  able  to 
defend  them  from  their  enemies. 

Ass-colts.  [4]  Jfote,  5:10. — Horses  are  not  once 
mentioned  in  this  part  of  the  history. 

V.  6—9.  (JVo<e*,  2:11— 14.)  the  Israelites, 
having  cast  off  the  worship  of  Jehovah,  and 
multiplied  their  idols  beyond  the  example  of  tlieir 
ancestors,  were  delivered  into  the  hands  of  the 
Philistines  on  the  west,  and  of  the  Ammonites  on 
the  east;  who  between  them  ci'ushed  the  people 
for  a  long  time,  but  most  terribly  towards  the 
close  of  eighteen  years;  for  then  the  Ammonites 
invaded  the  country  west  of  Jordan,  and  greatly 
distressed  the  inhabitants. 

That  year.  (8)  'The  Ammonites  vexed  them 
'in  the  east,  ...  while  the  Philistines  vexed  them 
'in  the  west.  ...  Their  invasion  began  in  the  same 
'year,  but  did  not  end  at  the  same  time:  for  the 
'Ammonites  domineered  over  them  only  eighteen 
'years;  but  the  Philistines  forty.'  Bp.  Patrick. 
{M>te,  13:1.) 

V.  11,  12.  Probably  the  Zidonians  aided  Ja- 
bin,  king  of  Canaan.  '[.JVotes,  4:) — The  Maonites 
might  be  a  tribe  of  Arabians,  which  assisted  Mo- 
ab. [Jfarg.  Ref.) 

V.  13,  14.  this  is  spoken  after  the  manner  of 
men;  and  shews  most  emphatically  the  deserving 
of  Israel,  the  demands  of  divine  justice,  and  the 
dreadful  consequences  of  impenitence:  butthreat- 
enings  always  imply  a  reserve  of  mercy  for  the 
penitent.     [J^otes,  Jer.  2:26—30.  18:7—10.) 


B.  C.  1143. 


CHAPTER  XI. 


B.  C.  1143. 


thee;  ^  deliver  us  only,  we  pray  thee,  this 
day. 

IG  And  ^  they  put  away  the  *  strange 
gods  from  among  them,  and  served  the 
Lord:  and  £  his  soul  was  t  grieved  for 
the  misery  of  Israel. 

1 7  Then  the  children  of  Ammon  were 
t  gathered  together,  and  encamped  in 
Gaead:  and  the  children  of  Israel  assem- 
bled themselves  together,  and  encamped 
in  ^  Mizpeh. 

18  And  the  people  and  princes  of 
Gilead  said  one  to  another,  '  What  man 
is  he  that  will  begin  to  fight  against  the 
children  of  Ammon?  ^  he  shall  be  head 
over  all  the  inhabitants  of  Gilead. 


e  2  Sam.  24:14.  Job  34:31,32. 
f  2  Chr.  7:14.    15:8.  33:15.  Jer. 

J8:7,8.    Ez.  18:30—32.      Hos. 

14:1—3,8. 
*  Heb.  gods  of  strangers. 
g  Gen.  6:6.     Ps.  106:44,45.     Is. 

63:9.      Jer.  31:20.     Hos.    11:8. 

Luke  15:20.     19:41.     John  11: 


34.    Eph.  4:32.      Heb.  3:10.  4: 

15. 
f  Heb.  shortened. 
j  Heb.  cried  together. 
h  11:11,29.  Gen.  31:49. 
i   1:1.    11:5—8.     Is.  3:1—8.    34: 

12. 
k  11:11.  12:7.  1  Sam.  17:25. 


V.  15,  16.  The  foregoing  message  was  sent  by 
a  prophet,  or  was  delivered  by  the  high  priest, 
when  the  congregation  were  assembled  before 
the  Lord:  but  the  people  with  one  consent  sub- 
mitted themselves  to  the  justice  of  God;  {J^ote, 
Rom.  10:1 — 4.)  yet  hoping  in  his  mercjs  the)^  left 
themselves  in  his  hands,  craved  deliverance  from 
their  enemies,  and  were  earnest  and  decided  in 
reformation.  This  return  to  the  worship  of  God 
seems  to  have  been  permanent:  for  we  do  not 
find  that  the  people  relapsed  into  idolatry,  under 
the  subsequent  judges.  And  compassion  as  ef- 
fectually moved  the  Lord  to  relieve  them,  as  a 
man  is  urged  to  assist  a  wretched  fellow-creature, 
when  he  cannot  otherwise  help  sharing  his  dis- 
tress; or  as  a  father  is  disposed  to  assist  his  suffering 
child.     [J\larg.  Ref.  g.  jYote,  Jer.  31:18—20.) 

V.  17,  18.  Some  think,  that  the  penitent  Isra- 
elites recovering  their  courage,  the  Ammonites 
had  retired  beyond  Jordan  to  Gilead:  but  it  is 
more  probable  that  they  were  collected  in  this 
place,  in  order  to  a  new  invasion  of  the  country 
west  of  Jordan.  The  inhabitants,  however,  of  the 
country  east  of  Jordan  convened  at  Mizpeh,  with 
a  determination  to  oppose  them. — God  did  not  as 
usual  expressly  appoint  them  a  deliverer:  but  he 
secretly  directed,  and  openly  confirmed,  their 
choice  of  one  for  themselves. — Some  indeed 
think  that  they  consulted  the  Lord,  and  that  he 
pointed  out  Jephthah.  (1  Sam,  12:11.  JVb^e*,  11: 
1-11.) 

PRACTICAL  OBSERVATIONS. 

The  removal  of  liardened  sinners,  by  a  right- 
eous God,  often  makes  way  for  reformation  and 
public  tranquillity,  and  proves  a  great  mercy  to 
those  who  survive. — Man's  carnal  heart  is  prone 
to  prefer  the  bondage  of  sin  and  Satan  to  the  ser- 
vice of  God:  but  present  indulgence  will  certain- 
ly produce  future  misery;  for  every  expectation 
and  advantage  from  sin,  the  world,  and  the  friend- 
ship of  wicked  men,  must  ensure  a  distressing 
disappointment. — God  is  able  to  multiply  men's 
punishments,  according  to  the  number  of  their  in- 
iquities and  idols:  (JVo^e,  Lev.  26:24.)  but  there 
is  hope,  when,  under  temporal  afflictions,  sinners 
cry  unto  the  Lord  for  help,  and  lament  their  un- 
godliness, as  well  as  more  scandalous  transgres- 
sions. Yet  the  Lord  might  justly  leave  those  who 
have  forsaken  him  to  their  wretched  choice;  he 
might  upbraid  them  with  former  mercies  and  their 
base  returns;  he  might  send  them  to  their  be- 
loved idols  and  lusts;  he  might  mock  at  their  ca- 


CHAP.  XI. 

Jephthali,  the  base  born  son  of  Gilead,  thrust  out  by  his  brethren, 
is  chosen  commander  against  the  Ammonites,  1 — 11.  He 
sends  an  embassy  to  their  king,  but  in  vain,  12 — 28.  His  rash 
vow,  29 — 31.  He  conquers  tlie  Ammonites,  32,  33.  He  is 
met  by  his  only  daughter,  and  is  deejily  distressed;  she  piously 
subnjits,  and  he  performs  his  vow,  34— -40. 

NOW  ^  Jephthah  the  Gileadite  was 
^  a  mighty  man  of  valor,  and  he 
7oas  the  son  of  *  an  harlot:  and  Gilead  be- 
gat Jephthah. 

2  And  Gilead's  wife  bare  him  sons:  and 
his  wife's  sons  grew  up,  and  they  "^  thrust 
out  Jephthah,  and  said  unto  him.  Thou 
shalt  not  inherit  in  our  father's  house;  for 
thou  art  the  son  of  <^  a  strange  woman. 

3  Then  Jephthah  fled  from  +  his  breth- 
ren, and  dwelt  in  the  land  of  *=  Tob:  and 


a  Heb.  11:32.  Jephthae. 
b  6:12.  2  Kings  5:1. 
*  Heb.  a  iL'oman,  an  harlot. 
c  Gen.  21:10.  Deut.  23:2. 


d  Prov.  2:16.  5:3,20.  6:24—26. 
f  Heb.  the  face  of  his  brethren. 
e  2  Sam.  10:6. 


lamity,and  absolutelj^  refuse  to  help  them.  (JVb<?.9, 
2  ^m^«  3:13,14.  Prov.  1:24—31.)  This  will  be 
the  dreadful  condition  of  the  wicked  in  another 
world;  but  here  mercy  can  never  be  sought  in 
vain:  yet,  for  the  deeper  humiliation  of  those  who 
are  but  superficially  convinced,  and  to  quicken 
those  who  are  not  duly  in  earnest;  the  Lord  often 
\seems  to  "shut  up  his  loving  kindness  in  his  dis- 
pleasure," he  upbraids  them  with  their  sins,  pur- 
sues them  with  his  awful  threatenings,  and  al- 
I  most  brings  them  to  conclude  that  their  case  is 
j  hopeless.  He  will,  however,  keep  them  from 
desperation:  and  when  their  prayers  are  rendered 
more  fervent,  their  confessions  more  ingenuous 
and  humiliating,  their  self-examination  more  dil- 
igent, their  submission  to  his  justice  and  depend- 
ence on  his  mercy  more  entire,  and  their  forsak- 
j  ing  of  sin  more  unreserved;  it  may  be  certainly 
concluded,  that  comfort  and  deliverance  are  at 
ihand.  Let  then  the  trembling  sinner,  and  the 
j  almost  despairing  backslider,  cease  from  inquir- 
ing  about  God's  secret  purposes,  or  thinking  to 
extract  hope  from  former  experiences:  let  them 
not  sink  into  despondency,  or  yield  to  heartless 
indolence:  let  them  cast  themselves  upon  the 
mercy  of  God  our  Savior;  patiently  submit 
to  his  severest  chastisement;  humble  themselves 
more  and  more  under  his  hand;  seek  deliverance 
on  any  terms  from  the  dominion  of  sin,  and  from 
the  powers  of  darkness;  separate  themselves  as 
much  as  possible  from  all  occasions  of  transgres- 
sion; use  all  the  means  of  grace  diligently,  and 
wait  the  Lord's  time;  and  they  shall  certainly  at 
length  rejoice  in  his  mercy.  Finally,  let  all  those 
"who  think  they  stand,  take  heed  lest  they  fall;" 
and  may  the  Lord  help  us  to  "cleave  to  him  with 
purpose  of  heart." 

NOTES. 
Chap.  XI.  V.  1,  2.  Jephthah  seems  evidently 
to  have  been  the  son  of  "a  harlot;"  not  of  a  con- 
cubine, or  of  a  secondary  wife;  of  "a  strange  wo- 
man," either  of  an  alien  of  bad  character,  or  an 
Israelitess  whose  infamous  conduct  procured  her 
that  title.  [J^ole,  Prov.  2:16.)  So  that  his  birth 
seemed,  according  to  the  law,  to  exclude  him 
"from  the  congregation  of  the  Lord."  (J\''ote, 
Deut.  23:2.) — Gilead,  the  father  of  Jephthah,  was 
probably  a  descendant  of  Gilead,  the  grandson  of 
Manasseh. — Jephthah  had  no  right  to  share  with 
his  brethren  in  the  inheritance;  but  he  had  not 
deserved  to  be  turned  out  destitute,  as  if  he  had 
[  been  a  vagabond  or  a  malefactor. 


V 


23 


B.  C.  1143. 


JUDGES. 


B.  C.  1143. 


there  were  gathered  '"vain  men  to  Jeph 
thah,  and  went  out  with  him. 

4  And  it  came  to  pass  *  in  process  of 
time,  that  the  children  of  Amnion  made 
war  against  Israel. 

5  And  it  was  so,  that  when  the  children 
of  Ammon  s  made  war  against  Israel,  the 
elders  of  Gilead  went  ^  to  fetch  Jephthah 
out  of  the  land  of  Tob: 

6  And  they  said  unto  Jephthah,  Come 
and  be  our  captain,  that  we  may  fight; 
with  the  children  of  Amm.on:  | 

7  And  Jephthah  said  unto  the  elders  of 
Gilead,  '■  Did  not  ye  hate  me,  and  expel^ 


me  out  of  my  father 
are  ye  come   unto 


house?  and  why 
when  ye  are 


me  now 
in  distress? 

8  And  ^  the  elders  of  Gilead  said  unto 
Jephthah,  Therefore  '  we  turn  again  to 
thee  now,  that  thou  mayest  go  with  us, 
and  fight  against  the  children  of  Ammon, 
and  be  our  head  over  all  the  inhabitants 
of  Gilead. 

9  And  Jephthah  said  unto  the  elders 
of  Gilead,  ™  If  ye  bring  me  home  again 
to  fight  against  the  children  of  Ammon, 
and  the  Lord  deliver  them  before  me, 
shall  I  be  your  head? 

10  And  the  elders  of  Gilead  said  unto 


f  9:4.     1  Sam.  22:2.  27:2.  30:22 

—24.    Job  30:1— 10.    Acts  17: 

5. 
*  Heb.  afUr  days.  10:3. 
g  10:9,17,13. 
h  1  Sam.  10:27.     11:6,7,12.     Ps. 

118:22,23.      Acts   7:3S-^9.      1 

Cor.  1:27—29. 


i  Gen.    26:27.      37:27.     45:4,.'. 

Prov.  17:17.   Is.  60.14.  Acts  7: 

9—14.   Rev.  3:9. 
k  Ex.   8:8,28.     9:28.      10:17.      1 

Kings  13:6.   Luke  17:3,4. 
1   10:18. 
ra  Num.  32:20—29. 


V.  3.  A  number  of  men  of  broken  fortunes 
and  unsettled  dispositions  joined  themselves  to 
Jephthah.  It  does  not  appear,  however,  that 
they  attempted  any  depredations,  or  violence 
against  their  own  countrymen,  but  rather  that 
they  made  reprisals  on  those  nations  which  op- 
pressed them.  In  this  course  of  life  they  learned 
hardiness,  boldness,  and  military  skill;  and  thus 
Jephthah  acquired  that  reputation  which  made 
way  for  his  advancement,  as  commander  in  the 

war  ag-ainst  Ammon It  is  not  improbable,  that 

he  also  reformed  his  followers,  and  g-ave  them 
some  instructions  in  relig^ion,  as  David,  in  similar 
circumstances,  evidentl}"  did  in  respect  of  his  ad- 
herents. [J^Totes,  1  Sam.  22:1,2.  24:4—7.  25:7,8. 
30:22—25.) 

V.  4 — 6.  Jephthah,  at  the  head  of  his  compa- 
ny, had  probably  before  this  begun  to  fight  against 
the  Ammonites,  by  incursions  and  reprisals:  and 
the  elders  of  Gilead  knowing  him  to  be  a  man  of 
approved  courage  and  conduct,  sent  to  offer  him 
the  chief  command  of  their  army.  Perhaps  they 
forgot  the  law  before  mentioned;  or  they  suppos- 
ed that  in  this  emergency  it  might  be  dispensed 
with.  Some  indeed  think,  that  they  were  direct- 
ed by  a  divine  admonition  to  send  for  him:  at  least 
the  Lord  confirmed  their  choice;  perhaps  in  order 
that  those,  who  had  rendered  themselves  vile  by 
sin,  might  be  rescued  from  their  enemies  by  one 
who  lay  under  a  disgraceful  stigma;  and  that  he 
might  be  humbled  by  recollecting,  that  he  was 
marked  in  the  divine  law  with  the  same  brand, 
as  the  Ammonites  whom  he  conquered.  {JVotes, 
Deut.  23:2—5.) 
724] 


Jephthah,  "  The  Lord  be  *  witness  be- 
tween us,  °  if  we  do  not  so  according  to 
thy  words. 

1 1  Then  Jephthah  went  with  the  elders 
of  Gilead,  and  the  people  made  him  p  head 
and  captain  over  them:  and  Jephthah  i  ut- 
tered all  his  words  ""  before  the  Lord  in 
Mizpeh. 

12  TT  And  Jephthah  ^  sent  messengers 
unto  the  king  of  the  children  of  Ammon, 
saying,  *  What  hast  thou  to  do  with  me, 
that  thou  art  come  against  me  to  fight  in 
my  land? 

1 3  And  the  king  of  the  children  of  Am- 
mon answered  unto  the  messengers  of 
Jephthah,  "  Because  Israel  took  away  my 
land  when  they  came  up  out  of  Egypt, 
from  Arnon  even  unto  ^  Jabbok,  and 
unto  Jordan;  now  therefore  restore  those 
lands  again  peaceably. 

14  And  Jephthah  sent  messengers 
y  again  unto  the  king  of  the  children  of 
Ammon, 

15  And  .said  unto  him,  Thus  saith 
Jephthah,  ^  Israel  took  not  away  the  land 
of  Moab,  nor  the  land  of  the  children  of 
Ammon: 


n  Gen.  21:2:3.  31:50.   1  Sam.  12: 

5.  Jcr.  29:23.  42:5.   Rom.  1:9. 

2  Cor.  11:31. 
t  Heb.  Me  hearer.    Gen.   16:5. 

31:53.    Deut.  1:16.    1  Sam.  24: 

12. 
o  Ex.  20:7.     Zech.  5:4.  Mai.  3: 

5. 
p8. 
q  1  Sam.  23:9—12.     1   Kings  3. 

7—9.  2  Cor.  3:5.    Jam.  1:5,17. 
r  10:17.     20:1.     1  Sam.    10:17. 


11:15. 
s  Num.  20:14.    21:21.    Deut.  2: 

26.      20:10,11.       Prov.  25:8,9. 

Matt.  18:15,16. 
t  2  Kings  14:8—12. 
u  Num.  21:24 — 26.  Prov.  19:5,9. 
X  Gen.  32:22.  Deut.  2,37.  3:16. 
y  Ps.  120:7.   Rom.  12:18.  Heb. 

12:14.   1  Pet.  3:11. 
z  Num.  21:13-15,27—30.  Deut. 

2:9,19.  2  Chr.  20:10.    Acts  24: 

12,13. 


V.  7,  8.  Either  these  elders  of  Gilead  were 
Jephthah's  brethren:  or  they  had  concurred  with 
them  in  driving  him  away,  instead  of  defending 
him  from  their  injustice:  for  he  ascribed  the  ill- 
usage  which  he  had  met  with  to  their  hatred;  and 
they  did  not  deny  the  charge,  though  urged  as  a 
reason  why  they  ought  not  to  applj'to  him  in  their 
distress.  As  he  was  of  an  enterprising  spirit, 
they  had  perhaps  suspected  him  of  ambitious  de- 
signs, like  those  of  Abimelech.  (9:)  They  now, 
however,  felt  their  need  of  his  talents;  and  plead- 
ed that  they  desired  to  appoint  him  their  captain, 
that  they  might  make  him  amends  for  their  for- 
mer injustice.     (jVo<e,  ]0;17,18.) 

V.  9 — 11.  Jephthah  had  no  great  reason  to 
confide  in  the  elders  of  Gilead:  and,  as  he  suppo.s- 
ed  that  if  the  Lord  gave  him  the  victory  over 
Ammon,  this  would  entitle  him  to  the  authority 
of  judge  over  the  tribes  east  of  Jordan;  he  requir- 
ed the  elders  to  engage  by  a  solemn  oath,  that 
the)'^  would  submit  to  him,  before  he  would  ac- 
company them  to  Mizpeh.  And  when  he  came 
thither,  being  about  to  enter  on  this  important 
service,  lie  "uttered  all  his  words,"  or  laid  all  his 
transactions,  "before  the  Lord;"  seeking  his  di- 
rection, assistance,  and  blessing  very  particular- 
ly in  fervent  prayer,  as  one  who  would  go  forth 
in  faith,  and  expected  all  his  success  from  God. 
[J^ote,  Heb.  11:32— 34.)— Some  think,  that  the 
high  priest,  with  the  sacred  breast-plate,  was 
come  on  this  occasion  to  Mizpeh;  and  that  Jeph- 
thah inquired  of  him. — Mizpeh  here  mentioned 
was  east  of  Jordan,  and  was  called  Mizpeh  of 
Gilead,  (29)  in  contradistinction  from  another 


B.  C.  1143. 


CHAPTER  XI. 


B.  C.  1143. 


16  But  when  Israel  came  up  from 
Egypt,  and  *  walked  through  the  wilder- 
ness unto  the  Red  Sea,  and  ^  came  to 
Kadesh; 

17  Then  Israel '' sent  messengers  unto 
the  king  of  Edom,  saying.  Let  me,  I  pray 
thee,  pass  through  thy  land:  but  the  king 
of  Edom  would  not  hearken  thereto.  And 
in  like  manner  they  sent  unto  "^  the  king 
ofMoab;  but  he  would  not  consent:  and 
Israel  ^  abode  in  Kadesh. 

1 8  Then  they  ^  went  along  through  the 
wilderness,  and  s  compassed  the  land  of 
Edom,  and  the  land  of  Moab,  and  came 
by  the  east  side  of  the  land  of  Moab,  and 
••  pitched  on  the  other  side  of  Arnon,  but 
came  not  within  the  border  of  Moab;  for 
Arnon  zoas  the  border  of  Moab. 

19  And  'Israel  sent  messengers  unto 
Sihon  king  of  the  Amorites,  the  king  of 
Heshbon;  and  Israel  said  unto  him,  Let 
us  pass,  we  pray  thee,  tlu-ough  thy  land 
unto  my  place. 

20  But  Sihon  trusted  not  Israel  to  pass 
through  his  coast:  but  Sihon  gathered  all 
his  people  together,  and  pitched  in  Jahaz, 
and  fought  against  Israel. 

21  And  the  ''Lord  God  of  Israel  de- 
livered Sihon  and  all  his  people  into  the 
hand  of  Israel,  and  they  smote  them:  '  so 
Israel  possessed  all  the  land  of  the  Am- 


a  Num.  14:25.  Deut.  1:40.  Josh. 

5:6. 
b  Gen.  14:7.   Num.  13:26.  20:1. 

Deut.  1:46. 
c  \um.  20:14—21.    Deut.  2:4— 

8,29. 
d  Ueut.  2:9. 
e  Num.  -20:1,16. 
f  Num.  20:22.     21:10—1?.     33: 


37 — 44.  Deut.  2:1—8. 
g  Num.  21:4. 
h  Num.  21:13.   22:36. 
i  Num.  21:21—35.     Deut.  2:27 

—34.  3:1—17.  .Tosh.  1.1:8—12. 
k  Neh.   9:22.      Ps.    135:10—12. 

136:17—21. 
1  Josh.  13:15—32. 


orites,   the   inhabitants   of  that  country. 

22  And  they  possessed  all  the  coasts 
of  the  Amorites,  from  Arnon  even  unto 
Jabbok,  and  from  the  wilderness  even 
unto  Jordan. 

23  So  now,  the  Lord  God  of  Israel 
hath  dispossessed  the  Amorites  from  be- 

I  fore  his  people  Israel,  and  shouldest  thou 
possess  it? 

24  Wilt  not  thou  possess  that  which 
■"  Chemosh  thy  god  giveth  thee  to  possess? 
So  °  whomsoever  the  Lord  our  God  shall 
drive  out  from  before  us,  them  will  we 
possess. 

25  And  now,  art  thou  any  thing  better 
than  °  Balak  the  son  of  Zippor,  king  of 
Moab?  did  he  ever  strive  against  Israel, 
or  did  he  ever  fight  against  them, 

26  While  Israel  dwelt  in  ^  Heshbon 
and  her  towns,  and  in  "J  Aroer  and  her 
towns,  and  in  all  the  cities  that  be  along 
by  the  coasts  of  Arnon,  ^  three  hundred 
years?  why  therefore  did  ye  not  recover 
them  within  that  time? 

27  Wherefore  I  have  not  sinned  against 
thee,  but  thou  doest  me  wrong  to  war 
against  me:  the  Lord,  '  the  Judge,  *  be 
Judge  this  day  between  the  children  of 
Israel  and  the  children  of  Ammon. 

28  Howbeit,  "  the  king  of  the  children 


m  Num.  21:29.      1   Kings   11:7. 
Jer.  48:7,46. 
'  n  Deut.  9:4,5.  18:12.  Josh.  3:10. 
I    Ps.  44:2.  78:55. 

o  Num.    22:2.        Deut.    23:3,4. 
1    Josh.  24:9,10.   Mic.  6:5. 
I  p  Num.  21:25—30.    Deut.  2:24. 
I    3:2,6.  Josh.  12:2,5.  13:10. 
;  q  Deut.  2:36. 
I  r  3:11,30.  5:31.  8:28.  9:22.   10:2, 


3,8.  .losh.  11:18.  23:1. 
s  Gen.  13:25.    1  Sam.  2:10.  Job 

9:15.  23:7.   Ps-  7:11.  50:6.  82.8. 

94:2.    98:9.       Ec.    11:9.    12:14. 

John  5:22,23.  Rom.  14:10— 12. 

2  Cor.  5:10.  2  Tim.  4:8.    Heb. 

12:23. 
t  Gen.  16:5.  31:53.      1  Sam.  24t 

12,15.    Ps.  7:8.9.  2  Cor.  11:11. 
u  2  Kings  14:11.    Prov.  16:13. 


place  of  the  same  name,  which  lay  west  of  Jor- 
dan. [Josh.  15:38.)  There  was  also  another  city, 
if  not  two,  called  Mizpeh,  which  were  of  less 
note. 

V.  12 — 23.  Jephthah,  now  constituted  ruler 
in  Israel,  sent  to  treat  of  peace  with  the  Ammon- 
ites before  he  declared  war  against  them.  This 
accorded  to  the  law  of  Moses,  and  was  done  per- 
haps by  divine  direction.  [JSTotes,  Deut.  20:10 — 
18.)  The  whole  of  these  messages  shew  that 
Jephthah  had  well  studied  the  historical  part  of 
the  books  of  Moses.  His  arguments  likewise 
were  very  clear,  and  his  demands  reasonable;  for 
he  only  required,  that  the  Ammonites  should 
cease  to  harass  a  people,  who  neither  had  injured 
them,  nor  intended  to  do  so.  [J\''otes,  j^um.  20: 
14—21.  21:21—35.  Deui.  2:  3:1— 11.)— It  is  also 
evident  that  the  books  of  Numbers  and  Deuter- 
onomy were  then  extant  in  their  present  form. — 
Some  of  the  country,  at  that  time  possessed  by 
Israel,  had  once  belonged  to  Ammon:  but  the 
Amorites  had  taken  it  from  them;  afterwards  the 
Israelites  had  wrested  it  from  the  Amorites;  and 
God,  who  gave  the  victory,  expressly  assigned  to 
them  the  country  of  the  vanquished  for  their  in- 
heritance. 

V.  24.  This  did  not  imply,  either  that  Che- 
mosh was  in  reality  a  God,  or  that  victory  al- 
waj^s  gives  a  right  to  the  possessions  of  the  van- 
quished: but  Jephthah  argued  with  the  king  of 
Ammou  on  his  own  principles,  the  better  to  ex- 


pose the  injustice  and  unreasonableness  of  his 
conduct. 

V.  25,  26.     Balak  feared   Israel  and  plotted 
their  destruction;  but  he  had  never  proceeded  to 
assault  them,  nor  did  they  ever  give  him  any 
reason.    [JVotes,  Jfum.  22:— 25:) — Jephthah  here 
argues  that  it  was  absurd,  at  the  end  of  three 
hundred  years,  to  revive  a  claim,  which  had  been 
so  long  suffered  to  lie  dormant! — Solomon  began 
'  to  build  the  temple  four  hundred  and  eighty  years 
I  after  Israel  left  Egypt:  (1  K:ns:.i  6:1.)  forty  years 
were  spent  in  the  wilderness  before  the  conquest 
i  of  Sihon  and  Og:  and  Jephthah  here  speaks  of 
three  hundred  years  having  elapsed  to  that  time. 
So  that  (if  he  spake  with  exactness,  and  not  of  a 
round  number,)  these  events  happened  one  hun- 
'  dred  and  forty  years  before  the  building  of  Solo- 
mon's temple.     Several  computations  have  been 
made  of  the  years  under  Joshua,  the  different 
judges,  and  king  Saul,  to  accord  with  this  gener- 
al intimation:   but   none  are  very  satisfactory. 
Obscurity  rests  on  this  part  of  sacred  chronolo- 
j  gy,  and  probably  will  continue  to  do  so.  {.N'oie,  3: 

!  11.) 

i  V.  27.  In  case  the  king  of  Ammon  would  not 
I  desist  from  his  demand,  the  war  would  become 
just  and  necessary:  and  therefore  Jephthah  sol- 
.  emnly  appealed  to  Jehovah,  "the  Judge,"  to 
'judge  between  Israel  and  the  Ammonites,  and  to 
;  decide  in  favor  of  those  who  had  the  more  right- 
leous  cause.    Every  declaration  of  war  implies 

[725 


B.  C.  1143. 


JUDGES. 


B.  C.  1143. 


of  Ammon  hearkened  not  unto  the  words 
of  Jephthah  which  he  sent  him. 

[Practical  Observations.] 

29  IF  Then  ''the  Spirit  of  the  Lord 
came  upon  Jephthah;  and  he  passed  over 
Gilead  and  Manasseh,  and  passed  over 
y  Mizpeh  of  Gilead,  and  from  Mizpeh  of 
Gilead  he  passed  over  unto  the  children 
of  Ammon. 

30  And  Jephthah  ^  vowed  a  vow  unto 
the  Lord,  and  said,  If  thou  shalt  without  j 
fail  deliver  the  children  of  Ammon  into 
mine  hands,  | 

31  Then  it  shall  be,  that  *  whatsoever! 
Cometh  forth  of  the  doors  of  my  house  to ; 
meet  me,  when  I  return  in  peace  from  the ; 
children  of  Ammon,  ^  shall  surely  be  the 
Lord's,  t  and  I  will  offer  it  up  for  a  burnt-  J 
offering.  { 

32  So  Jephthah  passed  over  unto  the 
children  of  Ammon  to  fight  against  them; 
and  ^  the  Lord  delivered  them  into  his 
hands. 

33  And  he  smote  them  from  "^  Aroer, 
even  till  thou  come  to  "^  Minnith,  eve7i\ 
twenty  cities,  and  unto  Uhe  plain  of  the! 
vineyards,  with  a  very  great  slaughter. ' 
Thus  the  children  of  Ammon  were  sub-i 
dued  before  the  children  of  Israel.  i 

34  IF  And  Jephthah  came  to  ^  Mizpeh  I 
unto  his  house,  and,  behold,  ^  his  daughter; 
came  out  to  meet  him  with  timbrels  and 
with  dances:  and  she  zoas  his  only  child: 


x3:10.  6:34.  13:25.  Num.  11:25. 

1    Sam.    10:10.    16:13—15.       1 

Chr.  12:18. 
y  10:17. 
z  Gen.  23:20.      Num.  30:2,&c. 

1  Sam.  Ml.   F.c.  5:1,2. 
*  Heb.     that     ^l•hich      cometk 
forth,  rvhick  shalt  come  forth. 
D.  Lev.  27:2,3,23,29.      1  Sam.  1: 

11,28.  14:24,44. 


t  Or,  or  TiLull,  &c.   Lev.  27: 
12.    Deut.  23:18.   Is.  66:3. 

b  1:4.2:18.  3:10. 

c  Dent.  2:36. 

d  Ez.  27:17. 

+  Or,  .^bel. 

e  11.  10:17. 

f  5:l,&c.  Ex.  15:21.   1  Sam. 
6,7.    Ps.  68:25.  148:11,12.  J( 
31:4,13. 


11. 


such  an  appeal;  but  it  is  seldom  made  upon  such 
good  grounds,  and  in  the  same  spirit  of  humble 
faith.  {^Totes,  2  Sam.  10:8—14,  2  Chr.  13:4—22.) 

V.  29.  The  Lord,  by  the  communication  of 
his  Spirit,  both  confirmed  tlie  people's  choice  of 
Jephthah,  and  fitted  him  for  the  service  to  which 
he  was  called.  [Jfole,  9 — 11.) — Being'  thus  stir- 
red up,  he  went  throug-h  the  adjacent  countries 
to  levy  soldiers,  and  then  marched  boldly  to  at- 
tack the  enemy. 

V.  30,  31.  I^erhaps  Jephthah's  army  was  small, 
and  his  or  their  courag-e  ready  to  fail  in  the  pros- 
pect of  imminent  danger;  and  therefore  he  joined 
a  solemn  vow  to  his  earnest  prayers:  but  the  vow 
itself  was  evidently  rash  and  improper.  [Jilarg. 
Ref.  z..~J\rotes,  Gen.  28:20—22.  JVt«m.  30:2.) 
God  himself  had  prescribed  the  animals  which 
were  to  be  offered  in  the  different  kinds  of  sacri- 
fices:  and  there  were  likewise  different  kinds  of 
vows,  and  particular  regulations  of  them.  (JVbies, 
Lev.  1:1,2.27:)  It  was  therefore  exceedingly  ab- 
surd to  vow,  that  whatsoever  "came  forth  of  the 
doors  of  his  house,  should  be  the  Lord's,  and  be 
offered  for  a  burnt-offering."  The  marginal  read- 
ing, ^'■or  I  will  offer  it,"  &,c.  on  which  much  stress 
has  been  laid  by  several  expositors,  is  by  no 
means  a  natural  construction.  A  dog  or  some 
other  unclean  animaU  might  first  have  met  him; 
72^^] 


5  beside  her  he  had  s  neither  son    nor 
daughter. 

35  And  it  came  to  pass,  when  he  saw 
her,  that  he  ''  rent  his  clothes,  and  said, 
Alas,  my  daughter!  thou  hast  brought  me 
very  low,  and  thou  art  one  of  them  that 
trouble  me:  for  '  I  have  opened  my  mouth 
unto  the  Lord,  and  ^  I  cannot  go  back. 

36  And  she  said  unto  him,  My  father, 
if  thou  hast  opened  thy  mouth  unto  the 
Lord,  do  to  me  according  to  that  which 
hath  proceeded  out  of  thy  mouth;  ^  foras- 
much as  the  Lord  hath  taken  vengeance 
for  thee  of  thine  enemies,  even  of  the  chil- 
dren of  Ammon. 

37  And  she  said  unto  her  father.  Let 
this  thing  be  done  for  me:  let  me  alone 
two  months,  that  I  may  ||  go  up  and  down 
upon  the  mountains,  and  ™  bewail  my  vir- 
ginity, I  and  my  fellows. 

38  And  he  said.  Go.  And  he  sent  her 
away  fo7-  two  months:  and  she  went  with 
her  companions,  and  bewailed  her  virgin- 
ity upon  the  mountains. 

39  And  it  came  to  pass  at  the  end  of 
two  months,  that  she  returned  unto  her 
father,  who  "  did  with  her  according  °to  his 
vow  which  he  had  vowed:  and  she  knew 

And  it  was  a  ^^  custom  in  Israel, 
Israel  went 
yearly  to  ^t  lament  the  daughter  of  Jeph- 
thah the  Gileaditc,  p  four  days  in  a  year. 


no  man. 

40  That  the  daughters  of 


5  Or,   he  had  not  of  his  ov>n 

either.   Hc-b.  of  himself 
g  Zech.  12:10.  Luke  7:12.  8:42. 

9:38. 
h  Gen.    37:29,30,34,35.    42:36— 

38.      2   Sam.    13:30,31.    18:33. 

Job  1:20. 
i  Lev.  27:28,29.  Num.  30:2—5. 

Ps.  15:4.    Ec.  5:2—6. 
k  21:1— 7.        1    Sam.     14:44,45. 

Matt.  14:7—9.  Acts  23:14. 
I   16:28—30.     2   Sam.    18:19,31. 


19:30.  Acts  20:24.  21:13.  Rom. 

16:4.    Phil.  2:30. 
II  Heb.  go  and  go  doicn. 
m  1  Sam.  1:6.   Luke  1:25. 
n  31.    Lev.  27:28,29.    Deut.  12: 

31.   Is.  66:3. 
0  1  Sr.m.  1:11,28.  2:18. 
IT  Or,  ordinance. 
**  Heh.frow  year  to  year. 
tl  Or,  to  talk  -with. 
p  1  Kings  9:!15. 


and  in  what  sense  could  it  have  been  the  Lord's? 
but  it  was  most  probable  that  one  of  his  family 
would,  which  indeed  he  seems  to  have  expected. 
Not  being  so  well  acquainted  with  the  preceptive 
part  of  the  books  of  Moses,  as  with  the  historical, 
he  confounded  the  several  laws  concerning  sacri- 
fices and  vows;  and  especiallj',  he  seems  to  have 
had  some  confused  idea  of  the  law  and  custom  of 
devoting  persons  or  things  to  utter  destruction. 
(JVo/f,  Lev.  27:28,29.)  This  being  especially  in- 
tended of  the  enemie=  of  God,  and  things  abused 
to  idolatiy,  he  erroneously  applied  to  innocent 
persons  and  Israelites,  over  whose  lives  he  could 
have  no  power,  either  in  his  public  or  private 
character:  and  he  supposed  that  the  execution  of 
this  vow  required,  that  the  person  devoted  should 
be  offered  for  a  burnt-offering.  His  judgment 
was  not  only  erroneous  through  ignorance  of  the 
divine  law,  but  it  was  also  perverted  by  a  too 
great  familiarity  with  the  customs  of  the  sur- 
rounding idolaters;  who  on  such  emergencies  fre- 
quently vowed  and  offered  human  sacrifices,  sup- 
posing them  acceptable  to  the  Deity,  in  propor- 
tion to  the  pain  which  thev  occasioned  to  the  of- 
ferers.    (JV'oies,  2  Kings  3':27.  Mic.  6:6—8.] 

V,  34 — 40.  The  whole  conduct  of  Jephthah's 
daugliter  sliews,  that  she  was  an  amiable,  dutiful, 
and  pious  young  woman,  according  to  the  in- 


B.  C.   1143. 


CHAPTER  XI. 


B.  C.  1143. 


structions  afforded  her:  and  the  tokens  of  ex- 
treme distress,  which  Jephthah  shewed,  confirm 
the  interpretation  before  intimated.  [Jfote,  30, 
31.)  If  he  had  understood  the  divine  law,  he 
would  have  known  that  his  rash  vow  bound  him 
to  nothing-  but  deep  repentance;  unless  he  had 
accompanied  thank-offerings  at  Shiloh,  with  a 
sin-offering'  on  this  account. — But  he  deemed 
liimself  irrevocably  engaged;  [Koles,  Lev.  27:28, 
29.  J^um.  30:2.)  and,  after  two  months,  "he  did 
with  her  according  to  his  vow:"  that  is,  as  it  ap- 
pears evident  to  me,  he  offered  her  for  a  burnt- 
offering;  perhaps  induced  by  a  misinterpretation 
of  the  command  given  to  Abraham  concerning 
bis  son  Isaac.  (JVbfes,  Gen.  22:2—10.)  In  this 
he  acted  conscientiously:  but  his  conscience  was 
erroneous;  and  his  error  arose  from  ignorance  of 
the  divine  law,  and  too  much  acquaintance  with 
heathen  customs.     Otherwise  he  would  not  have 


placed  his  amiable  daughter,  who  came  to  con- 
gratulate his  victory,  with  joyful  songs  of  praise, 
among  the  devoted  enemies  of  God;  much  less 
would  he  have  offered  so  detestable  a  sacrifice, 
which  was  most  expressly  forbidden,  as  "an 
abomination  to  the  Lord  which  he  hated."  [Deut. 

12:31 ^'b<e,  Lev.  20:2— 5.)— When  Saul  rashly 

brought  his  excellent  son  Jonathan  under  the 
curse  of  utter  destruction,  the  people  very  prop- 
erlv  rescued  him;  for  the  crime  was  Saul's,  not 
Jonathan's.     [J^otes,  1  Sam.  14:24— 46.)— Many 
learned  men  indeed  have  endeavored  to  shew  that 
Jephtliah  did  not  sacrifice  his  daughter,  but  that 
he  shut  her  up  in  perpetual  solitude  and  virginit}: 
and  they  urge  in  favor  of  that  opinion,  that  "she 
bewailed  her  virginity,''''  not  her  death;  and  that 
"she  knew  no  man:"  and  they  suppose  that  the 
daughters  of  Israel  went  to  condole  with  her  four 
times  in  the  year,  and  not  to  lament  her  death. 
But  it  is  not  at  all  likely  that  it  should  become  a 
custom,  not  only  for  her  acquaintance,  or  the 
daughters  of  Gilead,  but  for  those  of  all  Israel, 
thus  to  flock  to  her  four  days  in  the  year  on  such 
an  account:  and  we  never  read  of  law  or  custom, 
either  in  the  Old  Testament  or  the  New,  for  any 
person  to  be  thus  devoted  to  the  Lord  by  perpet- 
ual celibacy,  or  the  least  hint  of  the  kind.     On 
the  contrary,  marriage  and  having  children  were 
so  honorable  in  all,  that  to  die  unmarried  or  child- 
less was  deemed  disgraceful,  as  well  as  a  misfor- 
tune; which  seems  to  have  occasioned  the  expres- 
sions above-mentioned.     (LuA-e  1:25.)    So  pious  a 
person,  supposing  her  death  to  be  for  the  glory 
of  God,  and  the  benefit  of  Israel,  vould  not  be- 
wail on  that  account:  but,  according  to  the  senti-' 
ment  of  all  Israelitish  women,  she  must  naturally 
lament  that  she  died  unmarried  and  childless,  es- 
pecially as  her  father  had  no  other  child,  nor  any 
prospect  of  posterity.     Whereas,  had  she  been 
sliut  up  in  perpetual  solitude,  as  a  single  exam- 
ple of  that  kind  in  the  whole  Scripture,  and  con- 
trary to  the  whole  tenor  of  it,  she  would  not  have 
needed  to  request  two  months  to  bewail  her  vir- 
ginity, for  she  would  have  had  all  her  remaining 
life  to  do  it  in. 

PRACTICAL  OBSERVATIONS. 
V.  1—28. 
As  the  sins  of  parents  so  often  occasion  dis- 
grace and  hardship  to  their  children,  this  should 
unite  with  higher  motives  to  induce  men  to  gov- 
ern their  passions  according  to  the  law  of  God. 
— Activity,  capacity,  prudence,  and  piety,  will 
often  render  a  man  superior  to  the  disadvantages 
of  his  birth;  and  the  hardships  of  his  youth  pre- 
pare him  for  the  services  of  future  life. — We 
sliould  not  despise  the  meanest  person;  for  we 
know  not  how  soon  we  may  have  reason  to  sup 


their  protection,  counsel,  and  prayers,  in  seasons 
of  terror  and  distress:  [J^otes,  Is.  60:10 — 14.  Rev. 
3:8,9.)  and  in  all  ages  they,  whom  God  has  most 
honored   and   employed,   have   previously    been 
treated  with  contempt  and  injustice,  even  by  those 
to  whom  they  afterwards  were  most  useful.  None 
ought  therefore  to  be  discouraged  or  surprised  by 
it;  as  they  are  only  dealt  with  in  the  same  man- 
ner as  Joseph,  Moses,  Jephthah,  and  David;  nay, 
in  this  especially,  are  made  like  to  the  Son  of 
God,  "who  endured  the  contradiction  of  sinners 
against  himself,"  before  he  was  "exalted  to  be  a 
Prince  and  Savior."     Indeed,  the  Lord  is  contin- 
ually thus  treated:  men  neglect  his  service,  de- 
spise his  authority,  and  rob  him  of  his  glory;  and 
yet  in  their  distress  they  apply  unto  him  for  de- 
liverance.    But,  as  he  forgives  the  penitent  sin- 
ner without  upbraiding  him,  so  ought  his  people 
to  behave  to  their  enemies.     It  should  be  noted, 
however,  that  the  Savior  himself  will  save  none, 
who  do  not  consent  that  he  should  "reign  over 
them:"  and  his  disciples,  after  his  example,  should 
seek  to  reform  them,  whose  temporal  distresses 
they  relieve — Those  undertakings  are  likely  to 
prosper,  and  those  public  situations  to  be  well 
filled,  respecting  which  the  Lord  is  consulted  and 
trusted  in  simple  faith,  prayer,  and  conscientious 
obedience. — They,  who  possess  the  greatest  gen- 
uine courage,  will  be  the  most  disposed  for  peace, 
and  to  concede  and  yield  the  most  for  the  sake  of 
it;  and  when  rapacity  and  ambition,  concealed 
under  the  mask  of  equity,  (for  though  few  men 
love  justice,  most  would  be  thought  to  do  so,)  ren- 
der such   endeavors  unavailing;   having   shewn 
that  we  would,  "if  possible,  live  peaceably  with 
all  men,"  we  may  safely  leave  the  matter  with 
the  Lord;  who,  as  Judge  of  all  the  earth,  will 
award  to  those  that  delight  in  contention,  public 
or  private,  a  recompense  meet  for  their  turbu- 
lent dispositions  and  evil  deeds. 
V.  29—40. 
As  far  as  we  are  acquainted  with  the  word  of 
God,  we  shall  find  a  clear  light  shine  upon  our 
paths,  discovering  to  us  the  safe  and  happy  way: 
but,  even  when  we  act  uprightly,  if  ignorant  of 
the  Scriptures,  we  shall  fall  into  lamentable  mis- 
takes, to  the  dishonor  of  God  and  the  great  dis- 
comfort of  our  souls.     This  should  excite  us  to  a 
diligent  study  of  the  whole  word  of  God,  that  we 
may  be  "completed  in  the  knowledge  of  his  will:" 
and  it  should  remind  ministers  to  be  exact,  copi- 
ous, and  frequent,  in  discussing  practical  sub- 
jects; that  those  who  are  disposed  to  perform  their 
duty,  may  not  be  left  to  sin  through  ignorance  or 
mistake,  as  very  many  professors  of  evangelical 
truth  continually  do. — How  chequered  are  the 
scenes  of  this  mortal  life!  Sorrow  treads  upon  the 
heels  of  mirth;  and  our  choicest  comforts,  often 
through  our  own  unwatchfulness,  become  the  oc- 
casions of  our  severest  trials:  but  we  need  the 
less  wonder  at  this,  when  we  observe  how  defec- 
tive the  best  characters  are,  and  how  the  best 
actions  are  often  connected  with  such,  as  are  ut- 
terly unwarrantable. — A  cheerful  mind,  disposed 
to  be  grateful  to  God,  and  to  endure  any  thing 
for  his  honor  and  out  of  love  to  his  people,  with  a 
ready  submission  to  parental  authority,  are  such 
beautiful  blossoms  in  young  persons,  and  promise 
such  fruit  in  riper  years,  that  we  must  regret  to 
see  them  blasted  by  premature  death;  and  lament 
that  those,  who  have  so  well  performed  the  infe- 
rior duties,  are  not  spared  to  be  useful  in  the  more 
important  relations  of  the  married  state.     But, 
though  their  death  is  a  loss  to  society,  they  are 
themselves  no  losers:  for  the  preparation  for  a 
j  useful  life  %vill  render  death  also  comfortable,  in 
whatever  way  they  maj^  be  called  hence In 


plicate  his  assistance.  It  is  especially  dangerous  i  lawful  vows,  when  "we  have  "opened  our  mouth 
to  injure  the  servants  of  God;  and  many  who  do  |l  unto  the  Lord,  we  may  not  go  back;"  and  on 
8o  in  prosperity,  are  glad  to  seek  the  benefit  of  ii  that  account  we  should  be  very  considerate  in 

[727 


B.  C.  1143, 


JUDGES. 


B.  C.   1120. 


CHAP.  XII. 

The  Ephra'miites  quarrel  with  Jephthah,  are  smitten  by  the 
Gileadites,  and  slain  in  very  ^eat  numbers  at  the  passage  of 
Jordan,  1 — 6.  Jephthab  dies,  7.  Ibzan,  who  had  thirty  sons 
and  thirty  daughters,  judges  Israel,  8 — 10:  and  after  him  Elon, 
II,  12:  and  then  Abdon,  who  bad  forty  sons  and  thirty  grand- 
sons, 13 — 15. 

AND  the  men  of  Ephraim  *  gathered 
themselves  together,  and  went  north- 
ward, and  said  unto  Jephthah,  ^  Where- 
fore passedst  thou  over  to  fight  against 
the  children  of  Ammon,  and  didst  not  call 
us  to  go  with  thee?  ^  we  will  burn  thine 
house  upon  thee  with  fire. 

2  And  Jephthah  said  unto  them,  <=  I 
and  my  people  were  at  great  strife  with 
the  children  of  Ammon;  and  when  I  called 
you,  ye  delivered  me  not  out  of  their 
hands. 

3  And  when  I  saw  that  ye  delivered  me 
not,  I  ^  put  my  life  in  my  hands,  and 
passed  over  against  the  children  of  Am- 
mon, and  the  Lord  delivered  them  into 
my  hand:  ®  wherefore  then  are  ye  come 
up  unto  me  this  day  to  fight  against  me? 

4  Then  Jephthah  gathered  together 
all  the  men  of  Gilead,  and  fought  with 
Ephraim,  and  the  ^  men  of  Gilead  smote 
Ephraim,  because  they  said.  Ye  Gilead- 
ites are  ^  fugitives  of  Ephraim,  among  the 
Ephraimites,  and  among  the  Manassites. 

5  And  the  Gileadites  took  ^  the  pas- 
sages of  Jordan  before  the  Ephraimites: 
and  it  was  so,  that  when  those  Ephraimites 
which  were  escaped  said,  Let  me  go  over. 


*  Heb.  -were  called. 

&  8:1.     2  Sam.  19:41—43.     Ps. 

109:4.   Ec.  4:4.  John  10:32. 
b  14:15.     15:6.         Prov.    27:3,4. 

Jam.  3:16.  4:1,2. 
c  ll:12,i8{.c. 
.d  9:17.  1  Sam.  19:5.  28:21.    Job 

13:14.  Ps.  119:109.  Rom.  16:4. 


Rev.  12:1). 
e  11:27.  2  Chr.  13:12. 
f  11:10.    Num.  32:39,40.    Deut. 

3:12—17. 
g  1  Sam.  25:10.    Neh.  4:4.    Ps. 

73:9.   Prov.  12:13.  15:1. 
h  3:28.  7:24.    Josh.  2:7.  22:11. 


making  vows,  that  we  may  not  involve  ourselves 
or  others  in  distress,  perplexity,  or  temptation: 
but  nothing  can  oblige  us  to  that  which  is  in  itself 
unlawful.  With  this  single  exception,  we  cannot 
do  too  much  to  express  our  gratitude  for  mercies 
received,  or  part  with  too  much  for  the  glory  of 
God. — Though  we  cannot  approve  of  the  con- 
duct of  Jephthah,  we  may  well  admire  and  imi- 
tate his  resolution  and  self-denial,  and  still  more 
tliose  of  his  daughter. — Jjet  us  not  then  forget  the 
love  of  the  Father  in  giving  his  Son,  or  of  the 
Son  in  giving  himself,  a  real  and  acceptable 
sacrifice  for  the  sins  of  rebellious  man.  Bought 
with  such  a  price,  let  us  present  our  bodies  and 
souls  as  a  living  sacrifice  unto  God;  and  look 
forward  with  heartfelt  satisfaction  to  that  coun- 
try, where  ignorance,  error,  sin,  and  sorrow  shall 
be  known  no  more;  where  the  believer's  victory 
will  be  complete,  his  triumphs  unalloyed  and  un- 
sullied, and  his  hallelujahs  uninterrupted  and 
eternal. 

NOTES. 
Chap.  XII.  V.  1 — 7.  Jephthah  was  a  Manas- 
site,  and  the  Ephraimites  had  the  same  pretence 
of  quarrelling  with  him,  as  their  ancestors  had 
for  chiding  with  Gideon:  {J^ote,  11:1,2.)  but  their 
resentment  vented  itself  in  a  more  outrageous 
and  abusive  manner.  We  find  nothing  to  blame 
in  Jephthah's  answer;  but  it  was  not  so  conciliat- 
728] 


that  the  men  of  Gilead  said  unto  him,  Art 
thou  an  Ephraimite?  If  he  said.  Nay; 

6  Then  said  they  unto  him,  '  Say  now 
+  Shibboleth;  and  he  said  Sibboleth:  for 

i  he  could  not  frame  to  pronounce  it  right. 
'  Then  they  took  him,  and  slew  him  at  the 

passages  of  Jordan:  and  ^  there  fell  at 
j  that  time  of  the  Ephraimites  forty  and  two 

thousand. 

7  And  Jephthah  judged  Israel  tb.c. 
j  six  years.     Then  died  Jephthah  the  *-  ""• 

Gileadite,  and  was  buried  in  one  of  the 
!  cities  of  Gilead. 

8  IT  And  after  him  Ibzan  of  ^  Beth- 
lehem judged  Israel. 

9  And  he  had  »"  thirty  sons  and  thirty 
daughters,  whom  he  sent  abroad,  and 
took  in  thirty  daughters  from  abroad 
for  his  sons:  and  he  judged' Israel  seven 
years. 

10  Then  died  Ibzan,  and  wasrs.  c. 
buried  at  Beth-lehem.  Ln^a 

11^  And  after  him  Elon  a  Zebulonite 
judged  Israel;  and  he  judged  Israel  ten 
years. 

12  And  Elon  the  Zebulonite  died,  and 
was  buried  in  "  Aijalon,  in  the  countiy  of 
Zebulun. 

1 3  IT  And  after  him,  Abdon  the  son  of 
Hillel,  a  Pirathonite,  judged  Israel. 

14  And  he  had  forty  sons  and  thirty 
*  nephews,  that  °  rode  on  threescore  and 
ten  ass-colts:  and  he  judged  Israel  tb  c. 
eight  years. 


L  1U2. 


Matt.  26:73.    Mark  14:70. 
t  That  is,  a  stream^  or,  fiood. 

Ps.  69:2,15.  Is.  27:12.    Heb. 
k  ProT.  17:14.  18:19.  Ec.  10:12. 

Matt.  12:25.  Gal.  5:15. 
1  Gen.  35:19.   I  Sem.  16:1.  Mic. 


5:2.  Matt.  2:1. 
m  14.  10:4. 

n  Josb.  19:42.   1  Chr.  6:69.  8:13. 
J  Heb.  sons'  sons. 
o5:10.  10:4. 


ing  as  that  of  Gideon  had  been.     [Marg;.  Ref. — 
Kote,  8:1 — 3.)     The  Ephraimites  had,  it  seems, 
been  sent  to,  and  would  not  come  to  help  their 
brethren,  and  their  anger  was  therefore  extreme- 
ly unreasonable:    but  instead  of  being  satisfied 
with  Jephthah's  arguments,  they  proceeded  to 
assault  him;  and  tliey  likewise  irritated  the  Gile- 
adites by  abusive  language;  as  if  they  had  been 
the  refuse  of  the  descendants  of  Joseph,  who  had 
jfled   from    justice   and    settled   beyond    Jordan! 
(JVoie,  Jo*A.  22:21— 29.)— The   Gileadites,  how- 
!  ever,  took  a  most  severe  revenge  on  them:  for 
i  getting  possession  of  the  fords  of  Jordan,  they 
I  slew  great  numbers  of  them;  having  artfully  de- 
!  vised   to  distinguish    them    by   their  provincial 
pronunciation  of  the  Hebrew  word  Shibboleth, 
which  generally  signifies  a  river,  or  stream  of 
\  waters:  (6.  marg.  reading  and  ref.  on  it.)  though 
I  sometimes  also  used  for  an  ear  of  corn.    {Job  24: 
'24.) — How  far  Jephthah  concurred  in  this  cruel 
I  revenge  cannot  be  determined;  but  it  was  entire- 
ly unjustifiable,  and  exceedingly  weakened  the 
common  cause  of  Israel.     [J^otes,  2  Chr.  13:4 — 
22.  Prov.   17:14.    Matt.  12:23,26.)     Indeed  it  is 
wonderful,  that  the  political  importance  of  Ephra- 
im was  not  ruined  by  this   massacre.     [JVotes, 
Gen.  49:22— 26.  Deut.  33:17.)     After  this  trans- 
action Israel  quietly  submitted  to  Jephthah  as 
their  judge;  but  he*  lived  only  a  short  time,  and 
probably  had  little  comfort  in  his  advancement. 


B.  (;.  1161. 


CHAPTER  XIll. 


B.  C.  1160. 


15  And  Abdon  the  son  of  Hillel  the 
P  Pirathonite  died,  and  was  buried  in 
Pirathon  in  the  land  of  Ephraim,  i  in  the 
mount  of  the  Amalekites. 

CHAP.  XIII. 

Israel  offends  God,  and  is  reduced  to  serve  the  Philistines  forty 
years,  1.  An  Angel  appears  to  Maiioah's  wife,  and  promises 
her  a  son,  who  siiould  be  a  perpetual  Na2arite,  2 — 6.  She 
informs  her  husband;  who  prays  that  the  Angel  may  again  ap- 
pear to  instruct  them,  B — S.  The  Angel  appears,  and  by  his 
conduct,  especially  by  ascending   in   the   flame  of    Manoah's 

.«  sacrifice,  discovers  who  he  is,  9 — ^0.  Manoah  is  greatly 
afarmed,  as  ha\'ing  seen  God;  but  is  encouraged  by  his  wife, 
21 — 23.  Samson  is  born,  and  is  nioied  by  the  Spirit  of  God, 
2-1,  25. 

ND  the  children  of  Israel  *  did  evil 
again  in  the  sight  of  the  Lord;  and 
the  Lord  delivered  them  ^  into  the  hand 
of  the  Philistines  forty  years. 
2    And   there  was    a   certain 


man  of 
"  Zorah,   of  the   family  of  the  Danites, 

"  2:11.3:7.4:1.6:1.10:6. 

Kx.      a  1  Sam.  12:9. 

b  Josh.  13:33.  19:41. 


p  i  Sam.  23:30. 

«)  3:13,^7.  5:14.  Gen.  14:7. 

17.8.   1  Sam.  15:7. 
*  lleb.  added  to  commit 


&c. 


V.  9—15.  "The  mount  of  the  Amalekites," 
(15)  seems  to  have  derived  its  name  from  some 
victory,  gained  over  Amalek  in  that  place  by  the 
Ephraimites.  {JIarg:  Ref.) — Many  learned  men 
suppose,  that  these  last  four  judg'es  ruled  over  the 
eastern  and  northern  parts  of  the  country;  and 
that  Sampson  and  Eli  were  contemporary  with 
them,  judging  the  southern  and  western  parts. 

PRACTICAL  OBSERVATIONS. 

While  pride  prevails,  there  must  be  discord 
and  contention;  [J^ote,  Prov.  13:10.)  and  when 
insolence  escapes  chastisement,  it  often  grows 
more  abusive.  But  the  haug-lity  and  quarrelsome 
will  at  length  meet  ^vith  those,  wlio  are  as  ready 
to  revenge  their  affronts,  as  others  have  been  to 
endure  tliem. — Nothing  is  more  foolish  than  scur- 
rility: without  any  advantage  it  rouses  the  most 
implacable  resentment,  and  prepares  the  way  for 
bloodshed.  Thus  "the  tongue,  that  unruly  evil, 
sets  on  fire  the  whole  course  of  nature,  and  is  set 
on  fire  of  hell."  [J\''ote,  Jam.  3:3 — 6.)  But  they, 
who  are  most  ready  to  boast,  menace,  and  revile, 
generally  prove  cowardly  in  real  danger:  and 
might  have  their  own  reproaches  retorted  upon 
them,  but  that  Christians  must  not  "render  rail- 
ing for  railing." — In  the  origin  or  the  event  of 
dissension,  all  parties  are  commonly  to  blame: 
even  good  men  cannot  always  bear  with  proper 
calmness  the  ingratitude  and  ill-treatment  of 
those  whom  they  have  served;  nor  have  all  equally 
the  talent  of  turning  away  wrath  by  a  soft  an- 
swer: and  in  a  just  cause  we  are  apt  to  be  hur- 
ried on  by  our  passions  to  unwarrantable  leng-ths; 
for  "the  beginning  of  strife  is  like  the  letting  forth 
of  water,  therefore"  let  us  "leave  off  contention 
before  it  be  meddled  with." — The  splendor  of 
men's  exploits,  and  the  excellence  of  tlicir  char- 
acters, often  increase  the  number  and  rage  of 
their  enemies:  nor  need  any  man  be  surprised,  if 
those  who  ought  to  thank,  commend,  and  reward 
him,  and  to  congratulate  him  on  his  success  in 
dangerous  attempts  to  promote  the  public  %velfare, 
should  abuse  and  hate  him,  and  threaten  his  de- 
struction. No  one  is  prepared  to  do  good  in  such 
a  world  as  this,  who  has  not  learned  to  expect  and 
accept  evil,  as  his  recompense  from  man:  and  to 
persevere  in  hope  of  a  better  recompense  from  a 
gracious  God. — But  no  contentions  are  so  bitter, 
as  those  which  arise  between  bretliren,  or  be- 
tween rivals  for  honor  and  precedency.  What 
need  have  we  then  to  watcli  and  pray  against 
envy,  pride,  ambition,  and  those  evil  tempers, 
Vol.  I.  92 


whose  name  vsas  Manoah:  and  his  wife 
was  *=  barren,  and  bare  not. 

3  And  ^  the  Angel  of  the  Lord  ap- 
peared unto  the  woman,  and  said  unto  her, 
Behold  now,  thou  art  barren,  and  bearest 
not:  «  but  thou  shalt  conceive,  and  bear 
a  son. 

4  Now  therefore  beware,  I  pray  thee, 
and  *■  drink  not  wine  nor  strong  drink, 
and  s  eat  not  any  unclean  thing: 

5  For,  lo,  thou  shalt  conceive,  and  bear 
a  son;  and  ''  no  razor  shall  come  on  his 
head:  for  the  child  shall  be  a  Nazarite 
unto  God  from  the  womb;  and  he  shall 
'  begin  to  deliver  Israel  out  of  the  hand  of 
the  Philistines. 


c  Gen.  16:1.  25:21.      1  Sam.  1:2 

—6.   Luke  1:7. 
d  2:1.  6:11,12.     Gen.   16:7—13. 

Luke  1:11, i'S. 
e  Gen.  17:16.  18:10.      1  Sam.  1: 

20.    2  Kings  4:16.     Luke  1:13, 


31. 
f  14.  Num.  6.3.  Luke  I:1.S. 
g  Lev.  11:27,47.  Acts  10:14. 
h  Num.  6:3.   1  Sam.  1:11. 
i  1  Sam.  7:13.     2  Sam.  8:1. 

Chr.  18:1. 


which  set  the  world  as  it  were  in  flames  from  age 
to  age;  and  which  by  horrid  carnage  gratifj'  that 
first  great  murderer,  the  devil! — Alas!  that  so 
many  Shibboleths  should  be  invented  to  divide 
the  church  also;  to  be  the  watchwords  of  angry 
disputants,  and  the  pretext  for  professed  disciples 
of  Christ  abusing  and  persecuting  each  otherl 
May  the  Lord  incline  all  his  people  "to  follow  af- 
ter the  things  which  make  for  peace,  and  things 
whereby  one  may  edify  another." — Many  re- 
nowned and  envied  persons  die  of  broken  hearts, 
on  account  of  personal  and  domestic  afflictions: 
so  that  their  inward  anguish  might  soften  their 
bitterest  enemies  into  compassion,  if  they  knew 
the  whole. — The  Lord  is  to  be  r.cknowledged  in 
giving  all  our  comforts,  as  well  as  submitted  to 
when  he  withholds  or  withdraws  them:  but  in- 
creasing families  bring  increasing  cares  and  du- 
ties, which  cannot  be  neglected  without  guilt  and 
painful  consequences. — In  fine,  tlie  happiest  life 
of  individuals,  and  the  happiest  state  of  society, 
is  that  which  affords  the  fewest  remarkable  events. 
To  live  in  credit  and  quiet,  to  be  peacefully  use- 
ful in  our  circle,  to  possess  a  clear  conscience,  to 
enjoy  communion  with  God  our  Savior  while  we 
live,  and  to  die  at  peace  with  God  and  man,  form 
the  substance  of  all  that  a  wise  man  can  desire 
as  to  this  world. 

NOTES. 

Ch.4p.  XIII.  V.  1.  These  forty  years  are  sup- 
posed to  have  be^un  when  Jair  judged  Israel; 
about  the  same  time  as  the  oppression  of  Gilead 
by  the  Ammonites.  [Mde,  10:3 — 5.)  These  had 
been  subdued,  but  tlie  Philistines  still  harasseil 
the  Israelites,  till  Samson  was  arrived  at  maturity 
and  began  tlieir  deliverance.    [J^ofe,  10:6 — 9.) 

V.  2 — 5.  {J\Iarg.  Ref.)  The  Nazarite's  vow 
was  voluntary,  and  for  a  limited  time;  and  by  the 
touch  of  a  dead  body  it  was  broken,  and  the  speci- 
fied time  must  be  begun  over  again.  [J^''otes,  JV'um. 
6:2 — 21.)  But  Samson  was  devoted  by  the  Lord's 
express  appointment,  to  be  a  Nazarite  all  thedaj's 
of  his  life;  and  it  seems  probable  that  this  kind  of 
separation  was  not  so  strict,  as  the  voluntary  vow. 
[JSTotes,  1  Sam.  1:9—11.  Ltike  1:11— 17.)— The 
infant  in  the  womb,  and  at  the  breast,  subsists  on 
the  same  nourishment  with  the  mother;  and  there- 
fore the  mother  of  Samson  was  required  to  observe 
(he  same  rules  as  the  Nazarite  during  that  period. 
She  would  be  led  to  expect  something  extraordi- 
nary, from  a  child  whose  birth  was  attended  by 
such  observances:  but  it  was  a  great  trial  to  the 

[729 


B.  C.  1160. 


JUDGES. 


B.  C.  1160. 


6  IT  Then  the  woman  came,  and  told 
her  husband,  saying,  ^  A  man  of  God 
came  unto  me,  and  his  ^  countenance  was 
like  the  countenance  of  an  angel  of  God, 
very  ™  terrible:  but  I  asked  him  not 
whence  he  was,  neither  told  he  me  °  his 
name. 

7  But  he  said  unto  me,  Behold,  thou 
shalt  conceive,  and  bear  a  son;  and  now 
drink  no  wine  nor  strong  drink,  neither 
eat  any  unclean  thing:  for  the  child  shall 
be  a  Nazarite  to  God  from  the  womb  to 
the  day  of  his  death. 

[Practical  Obstrvations.] 

8  Then  Manoah  entreated  the  Lord, 
and  said,  O  my  Lord,  let  the  man  of  God 
which  thou  didst  send,  come  again  unto  us, 
and  °  teach  us  what  we  shall  do  unto  the 
child  that  shall  be  born. 

9  And  God  p  hearkened  to  the  voice  of 
Manoah;  and  the  Angel  of  God  came  again 
unto  the  woman  as  she  sat  in  the  field: 
but  Manoah  her  husband  was  not  with  her. 

10  And  the  woman  made  haste,  and  ran, 
and  shewed  her  husband,  and  said  unto 
him,  1  Behold,  the  man  hath  appeared 
unto  me,  that  came  unto  me  the  other  day. 

1 1  And  Manoah  arose,  and  went  after 
h%  wife,  and  came  to  the  man,  and  said 
unto  him.  Art  thou  the  man  that  spakest 
unto  the  woman?  And  he  said,  I  am. 

12  And  Manoah  said.  Now  let  thy 
words  come  to  pass:  *  how  shall  we  order 
the  child?  and  +  how  shall  we  do  unto  him? 

13  And  the  Angel  of  the  Lord  said 
unto  Manoah,  Of  all  that  I  said  unto  the 
woman,  let  her  beware. 

1 4  She  may  not  eat  of  any  thing  that 


k  Deut.  33:1.  Josh.  14:6.  1 
Sam.  2:27.  9:6.  1  Kln^s  17:13, 
24.  2  Kings  4:9,16.  1  Tim.  6: 
11. 

1  Matt.  28:3.  Luke  9:29.  Acts 
6:15. 

m  22.  Gen.  28:16,17.  Ex.  3:2— 
6.  Dan.  8:17.  10:5—11.  Matt. 
28:4.   Rev.  1:17. 

n  13.  Gen.  32:29.  Luke  1:19. 


o  Job  34:32.  Prov.  3:5,6.  Acts 
9:6. 

p  Pa.  65:2.   Matt.  7:7—11. 

q  John  1:41,42.  4:23,29. 

*  Heb.  u-hat  shall  he  the  man- 
ner of  the  child?  Gen.  18:19. 
Prov.  4:4.  22:6.   Eph.  6:4. 

t  Or,  what  shall  he  do?  Heb. 
what  shall  be  his  work? 


faith  and  patience  of  all  concerned  to  be  informed  ^ 
that  even  the  beginning'  of  a  deliverance  from 
their  oppressors  must  be  so  long  waited  for. — It  is 
probable,  that  Samson  was  born  about  the  time 
when  the  Philistines  beg-an  to  afflict  Israel,  as  he 
did  not  live  to  complete  their  deliverance.  [J^ote, 
1.)— It  seems,  that  the  law  concerning-  distinction 
of  meats  was  not  strictly  observed  at  this  time,  or 
iManoah's  wife  would  not  have  needed  a  caution 
to  eat  no  unclean  thing.    (4,7,14.) 

V.  6.  A  man  of  God.]  Marg.  Ref.— This  sup- 
posed "man  of  God,"  or  holy  prophet,  is  said  to 
have  been  like  an  angel;  by  which  it  is  evident 
that  angels,  as  they  actually  appeared  to  the  peo- 
ple of  God,  were  not  distinguishable  in  general 
from  prophets,  except  by  a  more  venerable  or 
majestic  appearance:  {JVote,  Acts  6:15.)  though  in 
the  emblematic  description  of  them,  in  some  parts 
of  Scripture,  they  are  repre.sented  with  wings. 

V.  8.  Manoah  did  not  doubt  the  performance 
of  the  promise,  which  had  been  made  to  his  wife 
730] 


Cometh  of  the  vine,  neither  let  her  drink 
wine  or  strong  drink,  nor  eat  any  unclean 
thing:  ^  all  that  I  commanded  her,  let  her 
observe. 

15  And  Manoah  said  unto  the  Angel 
of  the  Lord,  I  pray  thee,  ^  let  us  detain 
thee  until  we  shall  have  made  ready  a  kid 
t  for  thee. 

16  And  the  Angel  of  the  Lord  said 
unto  Manoah,  Though  thou  detain  me,  I 
will  not  eat  of  thy  bread;  and  if  thou  wilt 
offer  a  burnt  offering,  thou  must  offer  it 
*  unto  the  Lord:  for  Manoah  knew  not 
that  he  was  an  Angel  of  the  Lord. 

1 7  And  Manoah  said  unto  the  Angel  of 
the  Lord,  What  is  thy  name,  that,  Avhen 
thy  sayings  come  to  pass,  we  may  do  thee 
honor? 

18  And  the  Angel  of  the  Lord  said 
unto  him,  "  Why  askest  thou  thus  after 
my  name,  seeing  it  is  5  secret? 

19  So  Manoah  ^  took  a  kid,  with  a 
meat-offering,  and  offered  it  upon  a  rock 
unto  the  Lord:  and  the  Angel  y  did  won- 
drously;  and  Manoah  and  his  wife  looked 
on. 

20  For  it  came  to  pass,  ^  when  the 
flame  went  up  toward  heaven  from  off  the 
altar,  that  the  Angel  of  the  Lord  ascended 
in  the  flame  of  the  altar:  and  Manoah  and 
his  wife  looked  on  it,  and  *  fell  on  their 
faces  to  the  ground. 

21  (But  the  Angel  of  the  Lord  did  no 
more  appear  to  Manoah  and  to  his  wife.) 
Then  Manoah  ^  knew  that  he  was  aa 
Angel  of  the  Lord. 

22  And  Manoah  said  unto  his  wife, 
•^  We  shall  surely  die,  because  '^  we  have 
seen  God. 


r  Deut.    12:32.       Matt.    28:20. 
John  2:5.  15:14.  2  Thes.  3:4. 
s  6:18,19.  Gen.  18:3—5. 
*  Heb.  before  thee. 
t  23.  6:26. 
u  6.   Gen.  32:29. 
^  Or,  n-onderful.  Is.  9:6. 
X  6:19,20.   1  Kinirs  18:30—38. 
y  6:21.    1  Kings  18:38. 


z  2  Kings  2:11.  Ps.  47:5.    Heb 

1:3. 
a  Gen.  17:3.  Lev.  9:24.    1  Chr 

21:16.     Ez.   1:28.     Dan.  10:9. 

Matt.  17:6. 
b  6:22.  Hos.  12:4,5. 
c  Gen.  32:30.  Kx.  33:20.  Deut. 

4:38.  5:26.   Is.  6:5. 
d  John  1:18.  5:37. 


in  his  absence;  but  only  prayed  that  the  same 
supposed  prophet  might  be  sent  to  instruct  them 
in  their  duty  relative  to  it.  This  was  a  genuine 
exercise  of  faith.    (JVofe,  Luke  1:34 — 38.) 

V.  10.  As  the  word  other  is  not  in  the  original, 
some  think  that  the  Angel  appeared  in  the  morn- 
ing and  evening  of  the  same  day. 

V.  11—14.     Marg.  Ref. 

V.  15,  16.  Manoah,  not  Imowing  who  this  mes- 
senger of  God  was,  seems  to  have  doubted  wheth- 
er he  should  prepare  him  a  banquet,  or  a  sacrifice. 
"For  Manoah  knew  not  that  he  was  an  Angel  of 
the  Lord."  This  implied,  that  had  he  known 
who  it  was,  the  thought  of  offering  a  burnt-offer- 
ing, though  irregular,  would  not  have  been  in  all 
respects  improper:  but  as  he  took  him  only  for  a 
man,  it  was  very  wrong.  The  same  would  have 
been  equally  the  case  had  he  been  the  greatest 
created  angel.    [JVote ^  Ex.  W-.o.) 

V.  18 — ^22.  The  word  (♦J^^S')  rendered  *ec>cf, 

signifies  Wonderful;  and  is  the  same  name  as  is 


B.  C.  1146. 


CHAPTER  XIII. 


B.  C.  1146 


23  Bui  ®  his  wife  said  unto  him,  If  the 
Lord  were  pleased  to  kill  us,  •"  he  would 
not  have  received  a  burnt-offering  and  a 
meat-offering  at  our  hands;  neither  would 
»?  he  have  shewed  us  all  these  things;  nor 
would,  as  at  this  time,  have  told  us  such 
things  as  these. 


e  Ec.  4:9,10.   1  Cor.  12:21. 
f  Gen.  4:4,5.  Ps.  86:17. 


g  Ps.  25:14.     Prov.  3:32.    John 
14:20—23. 


24  IF  And  the  woman  bare  a  son,  and 
called  his  name  ''Samson;  and  Uhe  child 
grew,  and  the  Lord  blessed  him. 

25  And  ^  the  Spirit  of  the  Lord  began 
to  move  him  at  times  in  *  the  camp  of 
Dan,  '  between  Zorah  and  Eshtaol. 


g'iven  to  the  Messiah  by  the  prophet.  [Is.  9:6.) — 
Inconsequence  of  this  intimation  Manoah,  though 
no  priest,  offered  a  burnt-offering  upon  a  rock, 
where  perhaps  some  rude  altar  was  hastily  pre- 
pai'ed;  and  he  was  accepted  in  so  doing-.  Probably 
fire  from  the  rock  consumed  the  sacrifice. — He 
"offered  it  to  Jehovah,  and  he  did  wondrously,^'' 
(there  is  no  word  for  the  Angel  in  the  original  of 
V.  19,)  according  to  the  meaning  of  his  name 
Wonderful;  for  in  the  presence  of  Manoah  and 
his  wife,  he  ascended  towards  heaven  with  the 
flame  of  fire  from  off  the  altar,  and  by  that  Mano- 
ah knew  him  to  be  the  Angel- Jehovah,  and  he 
was  afraid,  lest  death  should  be  the  consequence 
of  having  "seen  God." — From  these  circum- 
stances the  reader  will  ea.sily  collect,  whom  Ma- 
noah supposed  the  Angel  to  have  been.  [J^ofes, 
Gen.  16:10,11,13,14.32:30.48:16.  Et.  3:2.  33:20 
—23.  Josh.  5A3— 15.    Hos.  12:3—6.    John  l:\Q.) 

V.  23.  Manoah's  wife  being,  at  that  time,  the 
stronger  in  faith,  encouraged  her  husband,  by  the 
consideration,  that  the  acceptance  of  their  sacri- 
fice, united  with  the  promise  of  a  son  who  should 
"begin  to  deliver  Israel,"  assured  them  of  the 
Lord's  favor.  Had  he  intended  to  slay  them,  he 
would  neither,  at  such  a  time,  have  done  these 
wondrous  works,  nor  given  them  a  promise, 
which  mu^it  in  that  case  fail  of  being  accomplished. 

V.  25.  In  the  camp  of  Dan.']  The  tribe  of  Dan 
lay  next  to  the  land  of  the  Philistines;  (Jfole, 
Josh.  19:40 — 48.)  but  it  is  uncertain,  whetner  at 
that  time  any  army  of  Danites  were  encamped  to 
preserve  the  country  from  depredation,  or  whether 
the  words  should  be  read  Mnhanehdan,  as  in  the 
margin;  being  the  name  of  a  place  afterwards 
mentioned,  but  which  was  so  called  from  events 
prior  to  the  days  of  Samson.  [JVotes,  17:1.  18:1, 
11,12.)  Here,  however,  he  discovered  at  times 
such  extraordinary  courage,  strength,  and  activ- 
ity, as  evidently  proceeded  from  the  Spirit  of  the 
Lord. 

PRACTICAL  OBSERVATIONS. 
V.  1—7. 
We  ought  to  make  haste  to  keep  God's  com- 
mandments, but  to  wait  patiently  for  the  perform- 
ance of  his  promises:  and  we  should  be  thankful 
that  he  has  a  remnant  of  servants  in  all  ages. 
These  indeed  often  have  trials,  which  are  un- 
known to  their  fellow-creatures,  unpitied  by  them, 
or  incapable  of  relief  from  them;  but  they  have 
no  sorrows  which  the  Lord  does  not  pity,  and  none 
which  he  will  not  remove  in  the  best  time  and 
manner:  and  he  has  various  methods  of  shewing 
them  the  kind  notice  wliich  he  takes  of  them,  till 
he  sees  good  to  relieve  them. — Retirement  is  al- 
wa3^s  friendly  to  communion  with  God,  and  his 
people  are  never  less  alone,  than  when  alone  as 
far  as  men  are  concerned. — Every  promise  implies 
a  correspondent  duty;  in  expecting  the  perform- 
ance of  the  one,  we  must  not  neglect  the  other; 
and  those  who  are  peculiarly  honored  of  God, 
must  be  proportionably  ready  to  deny  themselves 
for  his  sake. — If  parents  desire  that  their  children 
should  be  mortified  to  fleshly  lusts,  and  devoted  to 
God,  they  should  be  careful  to  be  so  themselves. 
— The  parental  duty  commences  even  from  the 
child's  conception,  and  every  thing  should  be  at- 


h  Heb.  11:32. 

i   1  Sam.  3:19.    Lube  1:80.  2:52. 

k  3:10.  6:34.  11:29.  1  Sam.  11:6. 


Matt.  4:1.    .Tohn3:34. 
*  Heb.  Mahanehdan.  18:12. 
1   18:11.  Josh.  15:33. 


tended  to,  which  may  conduce  to  its  welfare  of 
body  and  soul:  especially  prayer  should  be  offered 
in  its  behalf.  For  an  immortal  creature  is  brought 
into  existence,  which  will  be  happy  or  miserable 
I  for  ever;  and,  being  conceived  in  sin,  it  cannot 
j  be  holy  or  happy,  without  the  regenerating  grace 
I  of  God,  and  an  interest  in  the  great  Redeemer. — 
I  We  need  also  divine  direction  in  respect  of  the 
j  education  of  our  children^  lest  any  of  the  rules  of 
!  Scripture  should  be  forgotten,  mistaken,  or  neg- 
lected; that,  being  trained  up  "in  the  nurture  and 
admonition  of  the  Lord,"  there  may  be  a  well- 
grounded  hope  of  their  becoming  iiseful  to  the 
church  and  to  the  world. — Happy  is  it,  when  mar- 
ried persons   possess   unreserved   confidence    in 
each  other,  and  can  converse  freely  together  con- 
cerning their  spiritual  experiences   and  duties, 
that  they  may  have  tlie  benefit  of  each  other's 
counsel  and  prayers.    The  one  may  suggest  hints 
and  encouragements,  which  did  not  occur  to  the 
other;  and  tliose,  who  at  some  times,  or  in  some 
respects,  are  the  weakest,  may  at  others  prove  the 
strongest  and  the  wisest. — When  we  desire   to 
know  the  will  of  God  that  we  may  do  it,  we  should 
pray  for  instruction  with  the  most  unshaken  as- 
j  surance  of  its  being  granted:  [Jfofe,  James  1 :5 — 8. ) 
but  perhaps  he  may  see  good  to  teach  us  by  means 
of  our  inferiors. 

V.  8—25. 
True  spiritual  knowledge,  grace,  and  consola- 
tion always  excite  desires,  and  dictate  praj'ers, 
for  further  communications  and  displays  of  God's 
glory  to  our  souls.     Those,  whom  he  honors  as 
instruments  of  good  to  us,  we  should  honor  like- 
wise; yet  not  in  any  way  derogatory  to  the  glory 
of  the  Lord  himself. — "Hospitality  without  grudg- 
ing" to  those  who  love  his  name,  and  a  readiness 
to  devote  our  substance  to  his  glory,  are  always 
ornamental  to  the  profession  of  godliness. — In  our 
best  meant  actions  we  are  prone  to  forget  or  to 
mistake  the  truths  and  precepts  of  the  sacred  Or- 
acles, and  need  reminding  of  them. — A  vain  curi- 
osity often  supplants  our  proper  attention  to  prac- 
tical subjects,  especially  those  which  relate  to  our 
present  duty:  but  we  should  be  as  willing  to  be 
ignorant  of  what  the  Lord  is  pleased  to  conceal, 
as  to  receive  whatever  he  is  pleased  to  teach  us. 
(JVoie,  Dezit.  29:29.)— The  name  of  our  Lord  is 
tVonderful  and  Secret,  because  it  is  incomprehen- 
sible; [Koles,  Matt.  1 1 :25— 27. )  but  by  his  won- 
derful works  he  makes  himself  known,  as  far  as 
our  instruction  and  encouragement  require  it,  and 
further  knowledge  would  only  fill  us  with  self- 
conceit.  (J^ote,  1  Cor.  8:1 — 3.)    His  chief  display 
of  himself  is  in  the  person  of  Jesus  Christ,  his  co- 
equal Son;  who,  having  offered  on  earth  one  sac- 
rifice for  our  sins,  and  being  risen  from  the  dead, 
and  ascended  into  heaven,  presents  with  accept- 
ance our  spiritual  sacrifices,  when  offered  through 
faith  in  his  name.    Happy  are  we,  when  our  hearts 
and  affections  ascend  after  the  Savior:  we  may 
then,  with  pleasure  and  admiration,  contemplate 
the  wonders  of  redeeming  love;  and  every  dis- 
covery of  his  glory  will  awe  our  souls  into  deeper 
reverence  and  humiliation.  This,  however,  Satan 
will  sometimes  attempt  to  convert  into  terror  and 
discouragement,  while  we  compare  the  holiness 
and  majesty  of  our  God  with  our  meanness  and 

[731 


B.  C.  1141. 


JUDGES. 


B.  C.  1141 


CHAP.  XIV. 

Samson  desires  a  woman  of  the  Philistines  to  wife,  I — 4.  Going 
to  see  her  he  slays  a  lion;  and  afterwards  finds  honey  in  its 
carcass,  5 — 9.  At  his  marriage-feast  he  proposes  a  riddle, 
which  the  guests  explain  by  means  of  his  wife,  10 — 18.  He 
kills  thirty  Philistines,  gives  their  spoil  to  those  who  explained 
the  riddle,  and  departs  in  anger,  19.  His  wife  is  given  to  his 
companion,  20. 

AND  Samson  went  down  to  *  Tim- 
nath,  and  ^  saw  a  woman  in  Tim- 
nath  of  the  daughters  of  the  Philistines. 

2  And  he  came  up,  and  told  his  father 
and  his  mother,  and  said,  I  have  seen  a 
woman  in  Timnalh  of  the  daughters  of 
the  Philistines;  now  therefore  '^  get  her 
for  me  to  wife. 

3  Then  his  father  and  his  mother  said 
unto  him,  Is  there  never  a  woman  among 
the  daughters  of '^  thy  brethren,  or  among 
all  my  people,  that  thou  goest  to  take  a 
wife  of  the  ^  uncircumcised  Philistines? 
And  Samson  said  unto  his  father,  Get  her 
for  me:  for  *  she  pleaseth  me  well. 

4  But  his  father  and  his  mother  knew 
not  that  ^  it  was  of  the  Lord,  that  he 
sought  an  occasion  against  the  Philistines: 
for  at  that  time  the  Philistines  s  had  do- 
minion over  Israel. 

5  Then  went  Samson  down,  and  his 


a  Gen.  38.1-2,13.      Josh.   15:10. 

19:43. 
b  Gen.  6:2.  34:2.      2  Sam.  11:2. 

Job  31:1.    Ps.  119:37.     1  John 

2:16. 
c  Gen.  21:21.  24:2,3.  34:4.  38:6. 

2  Kings  14:9. 
d  Gen.  13:8.  24:27. 
e  15:18.  Gen.  34:14.     Ex.  34:12 


—  16.   Dent.  7:2,3.     1  Sam.  14: 

6.  16:26,36.  31:4.    2  Sam.  1:20. 
*  Heb     she  is   right  in  7nine 

eyes. 
f  Josh.   11:20.      1    Kings   12:15. 
2  Kings  6:.33.  2  Chr.  10:15.  22: 

7.  25:::0.    Ps.  115:3. 

g  13:1.  15:11.   Deut.  28:48. 


pollution.  (JVbies, /?.  6:5.  57:1,5,16.)  But  he  will 
not  cast  off  those  who  are  humbly  determined,  if 
they  must  perish,  to  perish  supplicating-  his  mercy: 
having  spared  them  when  enemies,  and  taught 
them  to  value  his  salvation,  he  will  answer  their 
prayers,  dispel  their  fears,  and  fulfil  his  largest 
promises.  The  gospel  itself,  and  the  means  of 
g^race  afforded  us,  are  hopeful  tokens  that  the 
Lord  favors  us:  but  if  we  have  been  taught  to  love 
the  gospel,  and  to  fear  nothing  so  much  as  coming 
short  of  the  salvation  of  Christ;  if  we  have  learn- 
ed to  delight  in  his  ordinances  and  commandments, 
and  have  received  evident  answers  to  our  prayers; 
Ave  may  be  sure  that  "the  Lord  has  not  appointed 
us  to  wrath,  but  to  obtain  salvation  by  our  Lord 
Jesus  Christ." — When  children  possess  health, 
with  the  use  of  their  limbs,  senses,  and  under- 
standings, parents  have  abundant  cause  for  grat- 
itude: but  most  of  all,  when  they  give  early  indi- 
cations, that  the  Holy  Spirit  is  working  upon  their 
tender  minds,  and  preparing  them  for  the  service 
of  God.  This  let  us  in  the  first  place  desire,  seek, 
and  pray  for;  and  may  this  blessing  be  widely  be- 
stowed upon  the  rising  generation. 

NOTES. 

Chap.  XIV.  V.  1—4.  Many  think,  that  Sam- 
son was  induced  to  contract  this  marriage  by  spe- 
cial direction  from  the  Lord:  such  marriages  not 
being  immoral  in  themselves,  but  forbidden  to  the 
Israelites,  to  keep  them  separate  from  idolaters. 
(JVo<e,  Hos.  1:2,3.)  In  this  manner  he  was  direct- 
ed to  seek  occasion  against  the  Philistines:  yet  he 
shewed  his  respect  to  his  parents,  by  seeking  their 
concurrence;  who  opposed  his  marriage  as  long 
as  "they  knew  not  that  it  was  of  the  Lord."  For 
the  words  translated,  "she  pleaseth  me  well,"  may 
7.32] 


father  and  his  mother,  to  Tininath,  and 
came  to  the  vineyards  of  Timnath:  and 
behold  a  young  lion  roared  ^  against  him. 

6  And  ''  the  Spirit  of  the  Lord  came 
mightily  upon  him,  and  '  he  rent  him  as 
he  would  have  rent  a  kid,  and  he  hud 
nothing  in  his  hand:  but  ''  he  told  not  his 
father  or  his  mother  what  he  had  done. 

7  And  he  went  down,  and  talked  with 
the  woman;  and  she  pleased  Samson 
well. 

8  And  after  a  time  he  returned  '  to  take 
her,  and  he  turned  aside  to  see  the  carcass 
of  the  lion;  and  behold  there  was  a  swarm 
of  bees  and  honey  in  the  carcass  of  the 
lion. 

9  And  he  took  thereof  in  his  hands, 
and  went  on  eating,  and  came  to  his  fa- 
ther and  mother,  and  he  gave  them,  and 
they  did  eat:  but  he  told  not  them,  that 
he  had  taken  the  honey  out  of  the  carcass 
of  the  lion. 

10  11  So  his  father  went  down  unto  the 
woman:  and  Samson  ""  made  there  a  feasi; 
for  so  used  the  young  men  to  do. 

1 1  And  it  came  to  pass,  when  they 
"  saw  him,  that  they  brought  "  thirty  com- 
panions to  be  with  him. 

j  Heb.  in  meeting  him. 
h3:10.    11:29.    13:25.       1    Sam. 
11:6. 


i   15:8,15.  16:30.   1  Sam.  17:34— 

37,46.   Zech.  4:6.    1  John  3:8. 
k  Is.  42:2.   Matt.  11:29. 


1  Gen.  29:21.   Matt.  1:20. 
m  Gen.  29:22.     Matt.    '32:2 — 4. 
John  2:9.   Rev.  19:9. 
n  1  Sam.  10:23.  16:6. 
o  Matt.  9:15.  John  3:29. 


be  rendered  "i/  is  right,''''  and  considered  as  an  in- 
timation, that  it  was  from  God;  upon  which  his 
parents  consented  and  went  with  him.— But  per- 
haps it  is  only  meant,  that  it  pleased  God  to  leave 
Samson  to  follow  his  own  inclinations,  intending 
in  his  infinite  wisdom  to  over-rule  his  misconduct 
for  good  to  Israel;  and  that  his  parents  consented 
because  he  was  fully  bent  upcn  it.  [J\farg.  Ref.  f.) 
—  Uncircumcised,  iic.  (3)  Marg.  Ref.  e. 

V.  5,  6.  Samson,  when  at  a  distance  from  his 
parents,  was  assaulted  by  a  young  lion,  which  was 
come  to  its  full  strength  and  fierceness:  yet, 
though  unarmed,  he  rent  it  as  a  kid;  because  "the 
Spirit  of  the  Lord  came  mightily  upon  him."  But 
he  did  not  mention  the  extraordinary  exploit  to 
his  parents,  either  restrained  by  modestj^  or  being 
afraid  of  exciting  the  jealousy  of  the  Philistines. 
This  was  an  earnest  of  his  subsequent  victories, 
not  by  human  might  or  power,  but  by  the  Spirit 
of  the  Lord.  (JVb<e,  Zech.  4:4— 7.)— Thus  David 
slew  a  lion  and  a  bear,  before  he  killed  Goliath 
and  subdued  the  enemies  of  Israel:  [J^ote,  1  Sam. 
17:34 — 37.)  and  Jesus  Christ,  ere  he  entered  upon 
his  public  ministry,  and  on  the  cross  before  his 
ascension,  overcame  "the  devil,  that  roaring  lion, 
which  walketh  about  seeking  whom  he  may  de- 
vour." 

V.  8,  9.  A  swarm  of  bees  had  settled  in  the 
carcass  of  the  lion,  and  collected  honey  there, 
which  was  a  most  unlikely  place  for  that  purpose; 
being,  as  might  have  been  supposed,  both  incon- 
venient, and  offensive  to  that  delicate  insect, 
which  draws  honey  from  the  most  odoriferous 
flowers  and  plants.  This  Samson  found,  when  he 
turned  aside  to  see  the  carcass,  and  perhaps  again 
to  thank  God  for  his  deliverance. — As  eveiy  re- 
mains of  a  dead  carcass  of  an  unclean  animal  was 
polluting,  it  has  been  thought  that  Samson  did  not 


B.  C.  1141. 


CHAPTER  XIV. 


B.  C.  1141. 


12  And  Samson  said  unto  them,  1  will 
now  put  forth  p  a  riddle  unto  you;  if  ye 
can  certainly  declare  it  me  within  i  the 
seven  days  of  the  feast,  and  find  it  out, 
then  I  will  give  you  thirty  *  sheets  and 
thirty  "■  change  of  garments. 

1 3  But  if  ye  cannot  declare  it  me,  then 
shall  ye  give  me  thirty  sheets  and  thirty 
change  of  garments.  And  they  said  unto 
him,  Put  forth  thy  riddle,  that  we  may 
hear  it. 

1 4  And  he  said  unto  them,  ^  Out  of  the 
eater  came  forth  meat,  and  out  of  the 
strong  came  forth  sweetness.  And  *  they 
could  not  in  three  days  expound  the  rid- 
dle. 

15  And  it  came  to  pass,  on  the  seventh 
day,  that  they  said  unto  Samson's  wife, 
"  Entice  thy  husband,  that  he  may  declare 
unto  us  the  riddle,  ^  lest  we  burn  thee  and 
thy  father's  house  with  fire:  have  ye  call- 


p  1  Kings  10:1.  Ps.  49:4.  Prov. 

1:6.   Ez.  17:2.  20:49.   Matt.  13: 

1.5,34.  Luke  14:7.    John  10:29. 

1  Cor.  13:12.  Marg. 
q  Gen.  29:27,28. 
*  Or,  shirts.  Malt.  27:28.  Mark 

14:31,52. 
r  Gen.  45:22.     2  Kings  5:5,22. 

Matt.  6:19.    Jam.  5:2. 
i  Gen.  3:15.    Deut.  8:15,16.     1 


Kings  17:6.  2  Chr.  20:2.25.  Is. 

53:10^12.    Rom.  5:3—5.  8:37. 

2  Cor.  4:17.  12:9,10.   Pliil.  1:12 

—20.     Heb.  2:14,15.   12:10,11. 

Jam.  1:2—4.    1  Pet.  2:24. 
t  Prov.  24:7.  Matt.  13:11.  Acts 

8:31. 
u  16:5.  Gen.  3:1— 6.    Prov.  5:3. 

6:26.   Mic.  7:5. 
X  12:1.  15:6. 


I  ed  us  to  ^  take  that  we  have?    is  it  not 

;  so? 

1      16    And   Samson's   wife   wept   before 

!  him,  and  said,  y  Thou  dost  but  hate  me, 
and  lovest  me  not:  thou  hast  put  forth  a 
riddle  unto  the  children  of  my  people, 
and  hast  not  told  it  me.  And  he  said 
unto  her,  Behold,  ^  I  have  not  told  it  my 
father  nor  my  mother,  and  shall  I  tell  it 
thee? 

17  And  she  wept  before  him  1  the  scav- 
en  days,  while  their  feast  lasted:  and  it 
came  to  pass  on  the  seventh  day,  that  he 
told  her,  because  *  she  lay  sore  upon  him; 
^  and  she  told  the  riddle  to  the  children  of 
her  people. 

1 8  And  the  men  of  the  city  said  unto 
him,  on  the  seventh  day  before  the  sun 
went  down,  What  is  sweeter  than  honey, 
and  what  is  stronger  than  a  lion?  And  he 
said  unto  them,  If  ye  had  not  ploAved  with 
my  heifer,  ye  had  not  found  out  my  rid- 
dle. 

19  And  "^the  Spirit  of  the  Lord  came 
upon  him,  and  he  went  down  to  Ashkelon, 


I  Heb.  possess  us,  or,  iinpovt?-- 

isk  vs. 
y  16:15. 
z  Gen.  2:24. 
J  Or,  the  rest  of  the  seven  dai/s. 


a  16:6,13,16.  Gen.  3:6.  Job  2 

Prov.  7:21.  Luke  18:5. 
b  Prov.  2:16,17. 
c  6.  3:10.  15:14.     1  Sam.  11:6. 


9. 


tell  his  parents  where  he  found  the  honej',  lest 
they  should  scruple  to  eat  it:  [Jfote,  Lev.  11:31.) 
though  the  extraordinary  circumstances  of  the 
transaction  satisfied  him,  that  it  might  properly  be 
done. 

V.    10 — 14.     When   Samson,  in  conformity  to 
custom,  celebrated  his  marriage-feast,  the  Philis- 
tines brought  him  thirty  companions;  professing 
respect,  but  probably  placing  them  as  a  watch 
upon  him,  being  in  some  degree  aware  of  his 
great  strength.     To  prevent  perhaps  a  worse  use 
of  time,  Samson  proposed  a  riddle  as  a  trial  of 
ingenuity;  and  a  wager  with  each  of  them,  of  a 
sheet,  shirt,  or  other  linen  garment,  and  a  change 
of  raiment  of  all  sorts,  that  they  could  not  resolve 
it.     The  riddle,  in  its  literal  purport,  meant  no 
more,  than  that  he  had  got  honey,  for  food  and 
pleasure,  from  the  lion,  which  in  its  strength  and 
fury  was  prepared  to  devour  him.     Yet  this  ex- 
planation of  the  riddle  may  be  interpreted,  as 
containing  an  emblem  of  more  importance,  and 
more  hard  to  be  understood,  except  by  the  teach- 
ing of  God. — The  victory,  which  Christ  obtained 
over  Satan,  by  means  of  his   agonies  and  death, 
and  his  subsequent  exaltation;  the  glory  that  re- 
dounded to  the  Father;  and  the  spiritual  advan- 
tages thence  accruing  to  his  people,  may  be  shad- 
owed forth  in  it. — The  entrance  of  sin,  the  fall  of 
man,  and  the  ruin  of  the  human  race  through  the 
malice  of  Satan,  will  issue  in  his  deeper  miserj', 
in  the  greater  glory  of  God,  and  in  the  increased 
felicity  of  the  redeemed,  and  of  all  holy  crea- 
tures to  all  eternity. — The  persecutions  of  the 
church  have  promoted  its  purity  and  prosperity. 
The  trials,  conflicts,  and  temptations  of  the  Lord's 
people  are  productive  of  holiness  and  comfort  to 
their  souls  in  this  world,  and  work  for  them  an 
exceeding  weight  of  glory  in  the  next.     The  re- 
mains of  indwelling  sin,  and  even  the  falls  of  real 
believers,  become  occasions  to  them  of  deeper  hu- 
mility, more  simple  dependence  on  the  Savior, 
more  ardent  love  and  admiring  gratitude,  moi'c 


compassion  for  their  fellow  sinners,  more  fitness 
for  many  kinds  of  service  on  earth,  and  greater 
meetness  for  the  worship  and  occupations  of  tlie 
redeemed  in  glory.  And  if  any  abuse  this  truth, 
let  them  know,  that  they  are  not  concerned  in 
it;  for  upright  souls  are  always  rendered  moie 
watchful,  humble,  diligent,  simple,  compassion- 
ate, and  fervent  in  prayer,  by  every  false  step 
which  they  make:  at  least  no  others  give  evidence 
that  they  are  believers. — Even  death,  that  de- 
vouring monster,  that  king  of  terrors,  being  rob- 
bed of  his  sting  and  stripped  of  his  horror,  trans- 
mits the  believer's  soul  to  the  realms  of  bliss, 
and  makes  way  for  the  body  itself  being  restor- 
ed incorruptible,  immortal,  and  glorious,  to  par- 
take of  endless  felicity.  In  these  and  many  otlier 
senses,  "Out  of  the  eater  comes  forth  meat,  and 
out  of  the  strong,  sweetness."  (jYo/f*,  Rom.  5:3 
—5.  8:35—39.  2  Cor.  4:13— 18.  Phil.  1:12—18. 
Jam.  1:2—4.) 

V.  15—17.  The  barbarity,  insolence,  and  self- 
ishness of  the  conduct  of  these  Philistines,  illus- 
trate the  misery  of  Israel's  bondage  under  such 
tyrants.— Mr.  Henry  notes,  that  'they  ought  not 
'to  lay  wagers,  who  cannot  bear  to  lose  with  bet- 
'ter  temper:'  and  we  may  add,  that  such  violent 
passions  and  implacable  resentments  are  the  com- 
mon effects  of  affronted  pride  and  disappointed 
covetousness,  in  every  kind  and  degree  of  gam- 
ing; and  that  it  should"  be  entirely  avoided. — The 
seventh  day,  first  mcniumcA,  (1.5)  seems  to  have 
been  the  seventh  day  of  the  week,  and  the  fourth 
of  the  feast;  the  remaining  part  of  which  Sam- 
son's wife,  actuated  by  fear  or  attachment  to  her 
countrymen,  spent  in  entreating  him  with  tears  to 
tell  the  riddle  to  her;  and  she  at  length  prevailed. 
(JSTotes,  15:6.  16:0—21.) 

V.  18.  Plowed,  Sic.  j  This  is  a  proverbial  ex- 
pression. The  Philistines  could  not  have  dis- 
covered the  riddle  of  themselves,  if  they  had 
I  not  drawn  it  from  Samson  by  tampering  with  his 
iwife. 


[ 


i  0*J 


B.  C.   1141. 


JUDGES. 


B.  C.  1140. 


and  slew  thirty  men  of  them,  and  took 
their  *  spoil,  and  gave  change  of  garments 
unto  them  which  expounded  the  riddle: 
and  his  anger  was  kindled,  and  he  went 
up  to  his  father's  house. 


20  But  Samson's  wife  *^  was 
whom  he  had 


his   companion, 
^  his  friend. 


given  to 
used  as 


CHAP.  XV. 


Samson,  returning  to  visit  his  wife,  finds  her  given  to  another, 
1,  2.  He  sets  fire,  with  foxes  and  fire-brands,  to  the  corn  of 
the  Philistines;  who  burn  his  wife  and  her  father,  3 — 6.  Sam- 
son smites  them,  and  retires  to  the  rock  Ktam,  7,  8.  The  men 
of  Judah,  by  his  consent,  deliver  him  bound  to  the  Philistines; 
and  he  kills  a  thousand  of  them  with  the  jaw-bone  of  an  ass, 
9 — 17.  Being  ready  to  perish  by  thirst,  he  cries  to  the  Lord, 
who  opens  for  him  a  fountain  in  Lehi,  13,  19.  He  judges 
Israel,  20. 


*  Or,  apparel 
d  15.2. 


e  Ps.  55:12,13.   Jer.  9:5.    Matt. 
26:49,50.  John  3:29.  13:18. 


V.  19,  20.  Samson  found  himself,  by  an  im- 
mediate impulse  of  the  Spirit  of  God,  directed, 
emboldened,  and  assisted  in  this  attack  upon  the 
enemies  of  Israel;  which  was  fully  justified  by 
their  public  oppressions,  without  adverting  to  their 
treachery  to  him.     [J^otes,  15:1 — 3.) 

PRACTICAL  OBSERVATIONS. 

In  contracting  marriage,  the  senses  are  dan- 
gerous counsellors;  beauty  and  wit  are  very 
doubtful  recommendations;  and  wisdom,  piety, 
and  holiness  ought  principally  to  be  regarded. — 
Next  to  the  word  of  God,  the  concurrence  of 
parents  is  generally  requisite  to  render  that  rela- 
tion honorable  and  comfortable. — But  they  ought 
to  act  with  consideration  and  kindness;  and  if 
constrained  to  refuse  their  concurrence,  they 
should  give  such  convincing  and  important  rea- 
sons, as  may  prove  that  their  refusal  springs  from 
wisdom  and  affection,  not  from  caprice  and  se-  j 
verity;  from  an  unwillingness  that  their  children] 
should  make  an  imprudent  choice,  not  from  any  i 
disposition  to  bind  them  against  their  will  to  a 
single  life. — In  no  ordinary  circumstances  can 
there  be  anj'  necessity  for  a  person  that  professes 
godliness,  to  marry  one  who  is  manifestly  irreli- 
gious: but  the  Lord  can  over-rule  for  the  best  of 
purposes  those  actions,  which  we  must  by  no 
means  imitate;  his  designs  do  not  influence  our 
conduct,  unless  he  inform  us  of  them;  and  his 
written  word  is  our  constant  rule. — We  are  al- 
ways exposed  to  danger  of  body  and  soul,  both 
when  alone  and  when  in  company;  but  nothing 
can  hurt  us  except  we  wander  from  the  path  of 
duty.  Even  Satan,  "that  roaring  lion,"  may  be 
effectually  resisted,  and  completely  overcome,  if, 
in  answer  to  the  prayer  of  faith,  the  Spirit  of  God 
communicates  his  strength  to  our  souls.  By  no 
other  means  can  we  subdue  this  enemy;  and  thus 
all  his  temptations  shall  eventually  conduce  to  our 
benefit. — We  often  lose  the  comfort  and  the  real 
credit  of  our  best  disputed  conflicts  with  our 
spiritual  enemies,  in  consequence  of  ostentation: 
and  the  special  favors,  which  God  bestows  upon 
us,  can  be  mentioned  only  on  some  occasions, 
to  particular  persons,  and  in  great  modesty, 
without  savoring  of  vain  glory:  and  we  obtain 
many  secret  victories  over  temptation,  for  which 
we  need  repeatedl)'  to  bless  God,  but  of  which 
we  cannot  speak  particularly  to  our  nearest 
earthly  friend. — We  should  be  always  ready 
to  increase  the  comforts  of  others,  by  impart- 
ing to  them  our  temporal  good  things;  espe- 
cially to  parents  and  benefactors. — We  enjoy 
the  most  sweetness  from  God's  goodness  to  us, 
when  we  most  frequently  turn  aside  to  meditate, 
and  to  bless  him  on  that  account:  and  as  one  sue- 
734] 


BUT  it  came  to  pass  within  a  while 
after,  in  the  time  of  wheat-harvest, 
that  Samson  visited  his  wife  with  *  a  kid; 
and  he  said,  ^  I  will  go  in  to  my  wife  into 
the  chamber.  But  her  father  would  not 
suffer  him  to  go  in. 

2  And  her  father  said,  <=  I  verily  thought 
that  thou  hadst  utterly  hated  her;  there- 
fore ^  I  gave  her  to  thy  companion:  is  not 
her  younger  sister  fairer  than  she?  *  take 
her,  I  pray  thee,  instead  of  her. 

3  And  Samson  said  concerning  them, 
+  NoAv  shall  I  be  more  blameless  than 
the  Philistines,  though  I  do  them  a  dis- 
pleasure. 


a  Gen.  38:17.  Luke  15:29. 
b  Gen.  6:4.  29:21. 
c  14:19,20.  Acts  26:9. 
d  14:20.  Gen.  33:14. 


*  Heb.  let  her  he  ihine. 
f  Or,  JYo-xB  shall  J  be  blameless 
from  the  Philistines,  though. 
14:15. 


cessful  conflict  prepares  for  another,  so  one  season 
of  peculiar  mercy  is  an  earnest  of  another. — It  is 
almost  impossible  to  associate  with  worldly  peo- 
ple, without  conforming  to  their  vain  customs:  at 
best,  even  when  evident  evil  is  avoided  in  such 
company,  we  spend  our  time  to  no  purpose;  and 
are  we  not  called  to  '■'■redeem  our  time,"  and  to 
do  all  to  the  glory  of  God.' — We  ought  constantly 
to  watch  and  pray  against  pride,  anger,  and  cov- 
etousness,  and  to  avoid  every  thing  that  gives 
force  to  these  passions;  for  their  effects  are  in- 
conceivably dreadful  when  they  acquire  the  as- 
cendency.— It  is  dangerous  to  be  connected  with 
those,  wiio  will  not  be  satisfied  with  any  measure 
of  love  or  respect,  except  we  will  offend  God 
or  injure  ourselves  to  oblige  them.  A  worldly 
wife,  or  a  worldly  friend,  is  to  a  godly  man  as  an 
enemy  in  the  camp,  who  will  watch  every  oppor- 
tunity to  betray  him;  and,  by  assiduity  and  perse- 
verance, will  more  or  less  overcome  his  resolu- 
tions, and  prevail  with  him  to  make  such  com- 
pliances, as  will  greatly  injure  his  credit  and 
comfort.  (JVb/es,  J6:6 — 21.)  Nor  can  those  con- 
nexions be  comfortable  or  durable,  where  impor- 
tant secrets  cannot  be  trusted  without  the  danger 
of  being  divulged.  Indeed  Satan's  chief  advan- 
tage against  us  arises  from  his  correspondence 
with  our  deceitful  hearts  and  inbred  lusts. — But 
the  wisest  counsels  of  wicked  men  are  verj'  fool- 
ishness, and  eventually  all  their  gain  is  loss:  they 
secure  some  worldlj'  interest,  and  for  it  lose  their 
lives  or  their  souls! — We  are  naturally  far  more 
prone  to  be  angry  with  those  who  have  injured 
us,  than  to  repent  of  our  sins  against  God. — 
Imprudent  connexions  commonly  terminate  in 
speedy  separations;  nor  are  any  more  likely  to 
asperse  a  man's  character,  cheat  him  of  his  prop- 
erty, or  defile  his  bed,  than  ungodly  men  who 
have  been  admitted  to  unmerited  confidence.  But 
happy  are  they,  who  feast  upon  the  fruits  of 
Christ's  conflicts  and  victories!  all  things  shall 
work  together  for  their  good;  and  their  sharpest 
trials  on  earth,  yea,  the  severest  agonies  of  death, 
shall  prove  the  occasion  of  their  loudest  songs  of 
triumphant  joy  and  praise  in  heaven. 
NOTES. 
Chap.  XV.  V.  1,2.  [Jfotes,  19:3,4.  Esth.l-.l.) 
The  anger  of  Samson,  after  a  time,  subsiding, 
and  his  affection  reviving;  he  went  to  see  his  wife, 
taking  with  him  a  kid,  on  which  to  feast  with 
her  and  her  friends,  and  not  knowing  that  she 
had  been  given  to  another.  (14:20.)— The  Jewish 
writers  relate,  that  she  had  become  a  proselyte 
before  Samson  married  her;  but  the  whole  nar- 
rative militates  against  that  opinion,  especially 
the  father's  answer  on  this  occasion. 


B.  C.  1140. 


CHAPTER  XV. 


B.  C.  1140. 


4  And  Samson  went  and  caught  «  three 
hundred  foxes,  and  took  *  fire-brands,  and 
turned  tail  to  tail,  and  put  a  fire-brand  in 
the  midst  between  two  tails. 

5  And  when  he  had  set  the  brands  on 
fire,  ^  he  let  them  go  into  the  standing 
corn  of  the  Philistines,  and  burnt  up  both 
the  shocks,  and  also  the  standing  corn, 
with  the  vineyards  and  olives. 

6  Then  the  Philistines  said,  Who  hath 
done  this?  and  they  answered,  Samson, 
the  son-in-law  of  the  Timnite,  because  he 
had  taken  his  wife,  and  given  her  to  his 
companion.  And  the  Philistines  came 
up,  e  and  burnt  her  and  her  father  with  fire. 

7  And  Samson  said  unto  them,  ^  Though 
ye  have  done  this,  yet  I  will  be  avenged 
of  you,  and  after  that  1  will  cease. 

8  And  he  *  smote  them  hip  and  thigh 
with  a  great  slaughter:  and  he  went  down 
and  dwelt  in  the  top  of  the  rock  Etam. 

9  H  Then  the  Philistines  went  up,  and 
pitched  in  Judah,  and  spread  themselves 
in  J  Lehi. 

10  And  the  men  of  Judah  said,  Why 
are  ye  come  up  against  us?  and  they  an- 
swered, To  bind  Samson  are  we  come 
up,  to  do  to  him  as  he  hath  done  to  us. 


e  Ps.  63:10.    Cant.  2:15.    Lam. 
5:18. 

*  Or,  torches. 
{  Ex.  -22:6.   2  Sam.  14:30. 
g  12:1.   14:15.      Prov.  22:8.       1 


Thes.  4:6. 
h  11:4,19.  Rom.  12:19. 
i  Is.  25:10.  63:3,6. 

j  n. 


V.  3 — 5.  Samson,  being  conscious  that  he  was 
to  be,  in  part,  the  deliverer  of  Israel  from  the 
Philistines,  only  waited  for  a  fair  occasion  to  de- 
clare against  them.  This  was  afforded  him  by 
the  injurious  treatment  which  he  had  received; 
and  that  was  also  a  specimen  of  their  conduct 
towards  the  Israelites  when  most  submissive. — In 
the  means  which  he  employed,  we  must  advert  to 
the  power  of  God,  both  in  supplying  them,  and 
making  them  successful;  which  he  did  to  mortify 
the  pride,  and  punish  the  wickedness  of  the  Phi- 
listines. Foxes  were  doubtless  very  numerous 
in  those  parts,  and  the  people  very  expert  in 
taking  them;  and  probably  Samson  engaged  as- 
sistants in  procuring  and  preparing  them.  Being 
thus  let  go,  they  would  hinder  each  other  from 
gaining  their  holes  in  the  woods,  and  would  take 
shelter  in  the  neighboring  corn-fields  and  vine- 
yards: and  the  weather  being  dry,  the  corn  ripe, 
and  the  fire  kindled  in  many  places  at  once,  we 
may  easily  conceive  that  great  destruction  would 
very  speedily  be  effected  by  this  uncommon  con- 
trivance.    {JVote,  7:16—22.) 

V.  6.  Samson's  wife  betrayed  him,  for  fear  of 
being  burnt  with  fire;  and  thus  brought  that  very 
death  upon  herself,  for  having  by  her  treachery 
provoked  Samson  to  this  measure.  [J^Tote,  14:15 — 
17.)  In  like  manner  the  Jews  crucified  Christ, 
lest  his  claim  to  be  their  King  should  bring  the 
Romans  upon  them;  and  by  this  conduct  they 
brought  that  very  calamity  upon  themselves. 
(JVbte,  John  11:47,48.) 

V.  7.  The  Philistines  had  indeed  avenged 
Samson  on  those  who  had  injured  him;  but  they 
were  instigated  by  hatred  and  dread  of  him,  and 
not  by  any  desire  of  doing  justice:  he  therefore 
purposed  efiectually  to  avenge  himself  and  his 
people  upon  them;   and  then,  unless  excited  by 


11  Then  three  thousand  men  of  Judah 
+  went  to  the  top  of  the  rock  Etam,  and 
said  to  Samson,  Knowest  thou  not  that  the 
^  Phihstines  are  rulers  over  us?  what  is 
this  that  thou  hast  done  unto  us?  and  he 
said  unto  them.  As  they  did  unto  me,  so 
have  I  done  unto  them. 

12  And  they  said  unto  him,  We  are 
come  down  '  to  bind  thee,  that  we  may  de- 
liver thee  into  the  hand  of  the  Philistines. 
And  Samson  said  unto  them,  Swear  unto 
me  that  ye  will  not  "^  fall  upon  me  your- 
selves. 

13  And  they  spake  unto  him,  saying, 
No;  but  we  will  bind  thee  fast,  and  deliv- 
er thee  into  their  hand:  but  surely  we  will 
not  kill  thee.  And  they  bound  him  with 
two  new  cords,  and  brought  him  up  from 
the  rock. 

14  And  when  he  came  unto  Lehi, 
"  the  Philistines  shouted  against  him:  and 
°  the  Spirit  of  the  Lord  came  mightily 
upon  him;  and  p  the  cords  that  were  upon 
his  arms  became  as  flax  that  was  burnt 
with  fire,  and  his  bands  \  loosed  from  oft' 
his  hands. 

1 5  And  he  found  a  5  new  jaw-bone  of 
an  ass,  and  put  forth  his  hand  and  took 


t  Heb.  reent  do-wn. 
k  13:1.  14:4.    Deut.  28:13,47,48. 
1  Matt.  -27:2.  Acts  7:25. 
m  8:21.    1  Kings  2:25,34. 
n  5:30.    16:24.       Kx.    14:3,5.      1 
Sam.  4:5.    Job  20:5.    Mic.  7:8. 


O3:t0.  14:6,19.   Zech.  4:6. 
p  16:9,12.      1    Sam.    17:35. 

118:11.   Phil.  4:13. 
^  Heb.  -were  melted. 
^  Heb.  Tnoist. 


Ps. 


further  injuries,  he  would  desist  from  attacking' 
them. 

V.  8.  The  phrase,  rendered  "hip  and  thigh," 
has  greatly  perplexed  critical  expositors:  but 
probably  it  means,  that  Samson,  without  any  arms, 
attacked  a  great  multitude  of  Philistines;  and  with 
his  hips,  or  legs,  and  thighs,  he  threw  them  down, 
and  then  trode  them  to  death.  This  he  seems  to 
have  done  on  a  mountain;  and  descending  from 
it,  he  went  and  dwelt  alone  on  the  top  of  a  rock: 
perhaps  for  retirement,  that  he  might  not  be  sur- 
prised by  the  Philistines,  and  because  he  did  not 
choose  to  trust  the  Israelites. 

V.  10,  11.  The  men  of  Judah  had  probably 
paid  their  stipulated  tribute,  and  had  given  no 
cause  of  offence  to  their  oppressors;  and  they  won- 
dered on  what  ground  they  came  against  them.^ 
They  were  sunk  into  an  abject  frame  of  spirit, 
and  quietly  endured  to  be  in  bondage  to  the  Phi- 
listines; despairing  of  deliverance,  or  basely  fear- 
ing the  trouble  and  peril  of  attempting  it:  other- 
wise they  would  not  have  thus  yielded  up  their 
champion.    [JVotes,  Ex.  2:13—15.   1  Sam.  13:3,4.) 

V.  12,  13.  Samson  quietly  submitted  to  be 
bound  by  the  men  of  Judah,  (who  were  intention- 
ally his  murderers,)  and  to  be  delivered  up  to  the 
Philistines:  but  he  made  an  agreement  with  his 
countrymen,  that  they  would  not  themselves  fall 
upon  him,  lest  he  should  be  constrained  to  destroy 
them  instead  of  their  enemies;  which  he  was  un- 
willing to  do,  though  so  shamefully  treated  by 
them. — In  all  this  he  was  a  type  of  Christ,  who  in 
his  retirement  was  rudely  assaulted  by  the  Jews, 
whom  he  could  easily  have  destro3'^ed,  but  would 
not:  into  their  hands  he  surrendered  himself,  and 
they  bound  him,  and  delivered  him  up  to  the  Ro- 
mans to  be  crucified;  though  the  bonds  even  of  death 
could  not  hold  him,  or  prevent  his  victories  and 

[735 


B.  C.  1140. 


JOSHUA. 


B.  C.  1140. 


it,  and  i  slew  a  thousand  men  therewith. 

16  And  Samson  said,  With  the  jaw-bone 
of  an  ass,  *  heaps  upon  heaps,  with  the 
jaw  of  an  ass  have  I  slain  a  thousand  men. 

17  And  it  came  to  pass  when  he  had 
made  an  end  of  speaking,  that  he  cast 
away  the  jaw-bone  out  of  his  hand,  and 
called  that  place  t  Ramath-lehi. 

1 8  And  "■  he  was  sore  alhirst,  and  call- 
ed on  the  Lord  and  said,  ^  Thou  hast  giv- 
en this  great  deliverance  into  the  hand  of 


q  3:31.  4:2l.  7:16.      Lev.   26:8. 

Josh.   23:10.      1   Sam.    14:6,14. 

17:49,50.    1  Cor.  1:27,28. 
•*  Heb.  an  heap,  two  heaps. 
t  That  is.  The  liftitig  up  of  the 


ja-ic-hone,  or,  the  casting  aruay 

of  the  ja-a'-hone. 
r  '8:4.   Ps.  22:14,15.  John  19:23. 

■2  Cor.  4:3,9. 
s   Ps.  3:7,8.  18:31—40. 


triumphs.    [J^otes,  John  18:1— 9.  Acts  2:22— 24.) 

V.  14 — 17.  When  "the  Spirit  of  the  Lord  came 
mightily  upon  Samson,"  his  bonds  were  soon 
broken:  and  then  the  jaw-bone  of  the  contempt- 
ible ass  (the  only  weapon  which  came  in  his  way,) 
became  more  formidable  than  sword  or  spear,  and 
a  thousand  men  fell  before  him,  being  alike  un- 
able to  resist  or  to  escape!  (JVbfe,  8.)  Elated  with 
this  surprising  victory,  he  seems  to  have  celebrat- 
ed liis  own  praise,  instead  of  giving  glory  to  God. 
— The  original  word  for  an  ass,  signifies  also  a 
heap:  and  this  circumstance  gives  a  propriety  and 
animation  to  the  passage,  which  cannot  be  pre- 
served in  a  translation.  "Kamath-lehi"  signifies 
the  lifting  up  of  the  jaw-bone.  The  name  Lehi, 
before  used,  referred  to  this  event  by  an  anticipa- 
tion of  the  historian.  (9,14.) 

V.  18,19.  Samson  at  this  moment  felt  his  weak- 
ness in  himself,  as  before  he  had  sliewn  his 
strength  when  assisted  by  the  Lord.  But  his  ur- 
gent distress  reminded  him  of  his  danger;  and  led 
him  to  thank  God  for  his  deliverance,  and  to  pray 
■unto  him  for  present  relief:  and  then  in  the  place 
where  the  jaw  lay,  or  in  Lehi,  [marg.)  a  spring 
was  supernaturally  opened,  bj'  wliich  he  was  re- 
lieved and  preserved:  so  that  he  called  the  place 
*'En-hakkore,"  or  the  well  of  him  that  cried. 
{Marginal  reading,  and  Marg.  Ref] — Christ  too 
in  his  grand  conflict  with  our  enemies,  thirsted, 
but  had  no  well  opened  for  his  relief:  for  he  not 
only  "trode  the  wine-press  alone,''''  as  Samson  did 
on  this  occasion;  but  he  also  drank  the  cup  of  the 
wrath  of  God  for  us,  which  Samson  could  not  have 
done.    [J^otcs,  Ps.  69:21.  John  19:28—30.) 

V.  20.  After  this  event  Samson  was  submitted 
to,  as  judge,  by  the  people. — From  this  we  may 
suppose  that  he  acted  as  a  magistrate  in  civil  con- 
cerns, and  not  merely  as  Israel's  defender  against 
the  Philistines.  [Preface  to  Judges.)  If  Samson 
was  not  born  before  the  forty  years  of  oppression 
by  the  Philistines  began,  his  death  must  have  oc- 
curi-ed  much  nearer  to  the  end  of  them,  than  some 
learned  men  suppose.  Yet  the  twenty  years  dur- 
ing which  he  judged  Israel,  are  said  to  have  been 
"in  the  days  of  tlie  Philistines,"  which  intimated 
that  Israel's  deliverance  was  incomplete,  and  their 
enemies  very  formidable;  no  doubt  because  they 
had  not  duly  repented,  and  returned  to  the  Lord. 
PRACTICAL  OBSERVATIONS. 

In  every  contest  he  who  first  proposes  recon- 
ciliation gains  the  noblest  victory;  especially  when 
this  is  done  by  the  offended  party  and  the  superior 
relation:  nay,  such  concessions  adorn  the  charac- 
ters even  of  those  who  are  most  renowned  for 
courage.  UVote,  8:1 — 3.) — Where  the  knowledge 
of  God  and  of  his  law  are  wanting,  the  most  ordi- 
nary transactions  of  life  will  be  conducted  on  such 
principles,  as  tend  to  confusion  and  licentiou.sness. 
— Wicked  men,  conscious  of  their  own  base  in- 
tentions, suspect  the  worst  concerning  others,  or 
736] 


thy  servant:  and  now  *  shall  I  die  for 
thirst,  "  and  fall  into  the  hand  of  ^  the  un- 
circumcised? 

19  But  God  clave  an  hollow  place  that 
7vas  in  }  the  jaAv,  and  there  came  water 
thereout;  and  when  he  had  drunk,  >'  his 
spirit  came  again,  and  he  revived.  Where- 
fore he  called  the  name  thereof  v  En-hak- 
kore,  which  is  in  Lehi  unto  this  day. 

20  And  he  '^judged  Israel  in  the  days 
of  the  Philistines  twenty  years. 


t  Gen.  3=2:31.  2  Cor.  12:7,8. 
u  Gen.  12:12,13.  20:11.     1  Sam. 
27:1.  2  Cor.  1:8,9.   Heb.  11:32. 
X  1  Sam.  17:26,36.  2  Sam.  1:20. 
t  Or,  Lehi. 
y  Gen.  45:27.   1  Sam.  30:12.  Is. 


40:29. 
§  That  is.  The  7tell  of  him  that 

called,  or,  cried.     Gen.  16:13. 

22:14.  23:19.  32:30.    Ex.  17:15. 

Ps.  34:6.  120:1. 
z  13:1,5.  16:31. 


pretend  to  do  so  to  cover  their  own  injustice:  and 
their  proposals,  made  under  the  guise  of  peace, 
are  no  less  to  be  dreaded  than  their  open  enmity. 
It  is  therefore  best  to  avoid  all  fellowslyp  with 
them.  {J'^otes,  2  Cor.  6:14—18.  Eph.  3:8—14.)— 
We  should  endeavor  to  live  at  peace  with  all  men; 
and  in  case  that  be  impracticable,  to  avoid  every 
thing  which  may  render  us  justly  chargeable  with 
the  consequences  of  contention:  and  before  the 
Lord  proceeds  to  execute  vengeance,  he  often 
manifests  the  inexcusable  wickedness  of  his  ene- 
mies.— When  plenty  is  acquired  by  rapine,  and 
abused  by  the  possessors  in  sensual  indulgence, 
they  may  reasonably  expect  to  have  it  taken  from 
them:  nor  does  it  require  much  ability  to  be  an 
incendiary,  and  to  kindle  the  fire  of  discord  in 
families,  churches,  and  nations.  Indeed,  such 
scourges  are  generally  instigated  bj'  one  more 
subtle  and  malicious  than  themselves;  and  they 
may  expect  to  be  consumed  in  the  fires  whicii 
they  kindle.  But  in  the  hands  of  those  whom 
God  employs,  the  most  contemptible  instruments 
are  rendered  successful. — They  who  sin  to  avoid 
suffering  will   bring   troubles   upon   them.selves, 

against   which   they   can   have   no   protector 

Heartless  professors  of  religion,  who  value   the 
friendship  and  fear  the  froM  n  of  the  world,  and 
who  are  the  slaves  of  sin  and  Satan,  censure, 
hate,  and  betraj-  those,  who  call  them  to  liberty 
in  the  service  of  God:  to  save  themselves  in  times 
i  of  persecution,  they  often  apostatize  and  turn  be- 
I  trayers  and  accusers  of  the  brethren;  [Malt.  24: 
9,10.)  and  in  their  opinion,  tlie  best  services,  and 
j  most  hazardous  endeavors  to  do  good,  deserve  re- 
{  proach,  condemnation,  and  punishment.     But  we 
shall  not  be  discouraged  by  these  things,  when  we 
I  consider  how  the  Savior  was  treated;  we  shall  see 
;  how  we  ought  to  act,  when  we  observe  his  meek- 
ness, patience,  and  dying  prayers  for  his  crucifi- 
I  ers;  and  we  shall  discard  our  fears,  when  we  con- 
I  sider  his  triumphs,  his  ascension,  his  glorj-,  and 
his  promise  that  they  who  "suffer  with  him  shall 
also  be  glorified  together." — Whenever  we  are 
peculiarly  favored  of  God,  pride  will  lead   us  to 
I  rob  him  of  his  glory,  unless  we  be  very  watchful: 
hence  every  comfort  must  be  counterbalanced 
with  a  cross;  and  the  more  any  man  is  made  use- 
ful to  others,  the  more  he  generally  needs  morti- 
fying experiences  of  his  own  weakness,  foil}',  and 
unworthiness.  [JVotes,  2  Kings  20:12—19.  2Chr. 
32:24—26.  2  Cor.  12:7—10.)  By  such  painful  dis- 
cipline we  are  taught  to  know  our  own  place,  and 
to  feel  our  entire  dependence  on  the  Lord,  and 
our  continual  obligations  to  him.  When,  however, 
our  trials  have  produced  the  proper  effect,  tliey 
shall  be  removed,  and  become  sources  of  grati- 
tude and  comfort,  and  excite  us  to  raise  fresh 
mor  aments  of  the  goodness  of  God. — But  in  this 
world  our  enemies  will  continue  powerful,  and 
our  victories  incomplete:    ere  long  we  sliall  be 


B.  C.  1120. 


CHAPTER  XVI. 


B.  C.  1120, 


CHAP.  XVI. 

famscn,  ensnared  by  a  harlot  at  Gaza,  is  in  imminent  danger, 
but  escapes  by  carrying  off  the  gates  of  the  city,  1 — 3.  He 
loves  Delilah;  who  bribed  by  the  Philistines,  repeatedly,  but 
in  vain,  tries  to  discover  in  what  his  strength  lay,  4 — )5. 
Overcome  by  her  importunity  he  discloses  the  secret;  and 
the  Philistines,  shaving  his  head  while  asleep,  bind  and  im- 
prison him,  having  put  out  his  eyes,  16 — 21.  His  hair  grows 
again,  and  his  strength  returns,  22.  The  Philistines,  at  the 
feast  of  Dagon,  m.ike  sport  of  him:  he  pulls  down  the  house, 
and  dies  with  great  multitudes  of  his  enemies,  23 — 30.  He  is 
buried  by  his  friends,  31. 


B.  C 

1120. 


-.rr^HEN  went 

J  _1_   and  saw  there  *  an  harlot, 


say- 
they 


Samson  to  ^  Gaza, 
.  ''and 
went  in  unto  her. 

2  And  it  was  told  the  Gazites, 
ing,  Samson  is  come  hither.  And 
•^  compassed  him  in,  and  laid  wait  for  him 
all  night  in  the  gate  of  the  city,  and  were 
t  quiet  all  the  night,  saying.  In  the  morn- 
ing when  it  is  day  we  shall  **  kill  him. 

3  And  Samson  lay  till  midnight,  and 
arose  at  midnight  and  ^  took  the  doors  of 
the  gate  of  the  city,  and  the  two  posts, 
and  went  away  with  them,  *  bar  and  all, 
and  put  them  upon  his  shoulders,  and  car- 
ried them  up  to  the  top  of  an  hill  that  is 
before  Hebron. 

4  ^  And  it 


came 

a  Gen.  10:19.  .Josh.  15:47. 
*  Heb.  a  n'oman  an  harlot. 
b  Gen.  38:16— 13.   Ezra  9:1,2. 
c  1  Sam.  19:11.  23:26.    Ps.  118 

10—12.    Acts  9:24.    2  Cor.  II 

32,33. 


to  pass  afterward, 

t  Heb.  silent. 

d  15:13.  Matt.*l:38.  27:1.  Acts 

23:15. 
e  Ps.  107:16.  Is.  63:1—5.    Mic. 

2:13.  Acts  2:24. 
i  Heb.  ii<ith  the  bar. 


made  more  than  conquerors,  and  render  perfect 
and  eternal  hallelujahs. 

NOTES. 

Chap.  XVI.  V.  1 — 3.  Hitherto  Samson's  char- 
acter, though  uncommon,  has  appeared  illustrious: 
and  considering  him  as  raised  up  to  deliver  Israel, 
and  instructed,  as  well  as  assisted,  to  do  it  in  that 
unprecedented  manner,  which  best  tended  to  mor- 
tify the  Philistines,  and  to  manifest  the  mighty 
power  of  God;  we  may  fairly  vindicate  most  of 
his  past  conduct,  and  safely  imitate  much  of  it: 
and  notwithstanding  many  infirmities,  v/e  have 
hitherto  met  with  nothing  inconsistent  with  his 
character  as  a  perpetual  Nazarite.  (JVbie,  13:4,5.) 
But  in  this  chapter  we  find  him  behaving  in  so 
wicked  and  infatuated  a  manner,  that  many  have 
been  led  to  question  whether  he  were  indeed  a 
really  pious  man.  The  apostle  howevernumbers 
him  among  those,  "who  obtained  a  good  report 
tlirough  faith;"  (Heb.  11:32,33,39.)  and  by  duly 
considering  the  doctrines  and  examples  of  Scrip- 
ture, the  deceitfulness  of  the  human  heart,  the 
artifices  of  Satan,  and  the  methods  in  which  the 
Lord  frequently  deals  with  his  people;  we  may 
interpret  this  'riddle  of  a  man.'  as  some  have  call- 
ed him,  and  may  learn  useful  lessons  from  his  his- 
tory, which  perplexes  some,  and  emboldens  many 
to  cavil  and  object. — Confiding  in  his  great 
strength,  and  the  dread  of  him  with  which  the 
Philistines  had  been  seized,  he  boldly  entered 
Gaza,  one  of  their  chief  cities,  (on  what  account 
we  know  not,)  and  there  he  went  in  unto  a  har- 
lot. Tliis  disgraceful  circumstance  was  soon  made 
known  to  the  inhabitants;  who,  fearful  of  attack- 
ing him,  laid  wait  for  him  all  night,  and  were 
probably  forming  some  stratagem,  or  sending  for 
some  re-inforcements,  that  in  the  morning  they 
might  assault  and  kill  him.  But  at  midnight 
(perhaps  awakened  by  remorse  of  conscience,)  he 
arose;  and  the  Lord,  though  greatly  offended,  was 
pleased  "to  work  for  his  own  name's  sake;"  and 

Vol.  I.  93 


that  ^  he  loved  a  woman  5  in  the  valley  of 
Sorek,  whose  name  was  Delilah. 

5  And  s  the  lords  of  the  Philistines 
came  up  unto  her,  and  said  unto  her, 
^  Entice  him,  and  see  wherein  his  great 
strength  lieth,  and  by  what  means  we  may 
prevail  against  him,  that  we  may  bind 
him  to  II  ainict  him:  and  'we  will  give  thee 
every  one  of  us  eleven  hundred  pieces  of 
silver. 

6  And  Delilah  said  to  Samson,  ^  Tell 
me,  I  pray  thee,  wherein  thy  great  strength 
lieth,  and  wherewith  thoumightest  be  bound 
to  afflict  thee. 

7  And  Samson  said  unto  her,  *  If  they 
bind  me  with  seven  ^  green  withs  that 
were  never  dried,  then  shall  I  be  weak, 
and  be  as  **  another  man. 

8  Then  the  lords  of  the  Philistines 
brought  up  to  her  seven  green  withs 
which  had  not  been  dried,  and  she 
™  bound  him  with  them. 

9  Now  there  were  men  lying  in  wait, 


were 

f  1    Kings    11:1.       Neh.    13:20. 

Prov.   22:14.   23:27.  2o:ll.   27: 

22.   1  Cor.  10:6. 
"^  Or,  by  the  brook. 
g  3:3.  Josh.  13:3.    1  Sara.  29:6. 
h  14:15.     Prov.  2:16—19.  5:3— 

11,20.  6:24—20.  7:21—23. 
II  Or,  humble. 
I  17:2.  Gen.  33:16.  Num.  22:17, 

18.     Mic.  7:3.    Matt.  26:15.    1 


men 

Tim.  6:9,10. 

tPs.  12:2.  Prov.  6:26.  7:21.  22: 
14.  26:28.  Jer.  9:2—5.  Mic.  7: 
2  5.  *    "  ■ 

1  io.  1  Sara.  19:17.  21:2,3.  27: 
10.  Prov.  12:19.  17:7.  Rom.  3: 
3.   Gal.  6:7.  Col.  3:9.      . 

IT  Or,  ncTo  cords.  Heb.  moist. 

**  Heb.  one. 

m  Ec.  7:26. 


by  his  assistance,  in  contempt  of  the  guards,  he 
seized  on  the  gate,  with  the  pests,  which  he  vio- 
lently dragged  out  of  the  ground,  and  the  bar  also, 
and  carried  them  several  miles  to  the  top  of  a  hill, 
no  one  venturing  to  interrupter  seize  him. — Thus 
our  Lord,  when  in  the  likeness  of  sinful  flesh,  after 
his  crucifixion  between  two  thieves,  arose  as  a 
conqueror  over  death  and  every  foe;  an9,  as  it 
were,  broke  open  and  carried  away  with  him  the 
very  gates  of  the  grave,  while  he  ascended  into 
heaven  as  the  first-fruits  of  the  resurrection. 

V.  4.  It  is  not  certain  whether  Delilah  was  a 
Philistine,  or  a  licentious  Israelite;  but  Samson 
indulged  a  base  affection  for  her,  and  most  shame- 
fully wasted  his  time  in  her  company,  perhaps 
emboldened  by  his  impunity  in  the  foregoing  in- 
stance.— Some  think  he  had  married  her;  but  this 
is  not  intimated,  nor  is  it  probable.  Her  name 
implies  a  consumer^  or  wasting.,  which  is  very  ap- 
posite. 

V.  5.  The  princes  of  the  five  chief  citifis  in 
Philistia  soon  heard  of  Samson's  conduct,  and  ' 
formed  a  plan  for  his  ruin.  By  promising  Delilah 
about  six  hundred  pounds  sterling,  to  be  made  up 
by  equal  sums  from  each  of  them,  they  induced 
her  to  employ  all  her  insinuation  to  find  out  the 
cause  of  his  supernatural  strength;  which  they ' 
supposed  to  depend  on  some  observance,  that  he 
might  be  induced  to  neglect:  and  when  in  conse- 
quence his  strength  should  fail  him,  they  purposed 
to  avenge  themselves  on  him.  They  seem  to  have 
intimated  to  Delilah,  that  they  only  meant  to  «/"- 
flict  him,  that  he  might  not  continue  formidable; 
but  not  to  kill  him.  Yet  their  dread  of  him  was 
so  great,  that  they  durst  not,  on  any  advantage, 
attempt  to  seize  him,  till  satisfied  tnat  his  great 
strength  was  departed! 

V.  6 — 8.     This  artful  woman  would  no  doubt: 
propose  the  question,  as  a  matter  of  mere  curios- 
ity; and  would  couch  it  in  such  terms,  accompany 
it  with  such  blandishments,  and  urge  it  at  such 
times,  as  were  most  likely  to  prevail.    (14:16,17.) 

[737 


B.  C.  1120. 


JUDGES. 


B.  C.  1120. 


abiding  with  her  in  the  chamber.  And 
she  said  unto  him,  The  Philistines  he  upon 
thee,  Samson.  And  he  brake  the  withs, 
as  a  thread  of  tow  is  broken  when  it 
*  toucheth  the  fire.  So  his  strength  was 
not  known.. 

10  And  Dehlah  said  unto  Samson,  Be- 
hold thou  hast  mocked  me,  and  told  me 
hes:  "  now  tell  me,  I  pray  thee,  where- 
with thou  mightest  be  bound. 

1 1  And  he  said  unto  her,  °  If  they  bind 
me  fast  with  new  ropes  +  that  never  were 
occupied,  then  shall  I  be  weak,  and  be  as 
another  man. 

12  Delilah  therefore  took  new  ropes, 
and  bound  him  therewith,  and  said  unto 
him,  The  Philistines  he  upon  thee,  Samson. 
And  there  were  liers-in-wait  abiding  in  the 
chamber.  And  he  brake  them  from  oft' 
his  arms  hke  a  thread. 

13  And  Delilah  said  unto  Samson, 
Hitherto  thou  hast  mocked  me,  and  told 
me  lies:  tell  me  wherewith  thou  mightest 
be  bound.  And  he  said  unto  her.  If  thou 
weavest  the  seven  locks  of  my  head  with 
the  web. 

14  And  she  fastened  il  with  the  pin, 
and  said  unto  him.  The  Philistines  he 
upon  thee,  Samson.     And  he  awaked  out 


*  Heb.  smelteth.  Ps.  SS:9. 
n  7,1J,15— 17.    Prov.  23:7,8.  24: 
2.1.  Ez.  33:3J.  Luke  22:43. 
o  Prov.  13:3,5.  29:25.     Eph.  4: 


25. 
f  Heb.    XL'heren-ith    work   hath 
not  been  done. 


Samson  however  seems  to  have  had  some  suspi- 
cioTi,  that  she  desired  to  pry  into  this  important 
secret  with  no  good  design;  yet  instead  of  leaviug 
her,  or  giving  her  a  direct  refusal,  he  endeavored 
to  amuse  her  by  an  evasive  answer,  or  rather  by 
a  direct  falsehood!  He  knew  that  his  strength  was 
immediately  from  God,  who  had  constituted  him  a 
perpetual  Nazarite,  of  which  his  hair  was  the 
token:. but  if  he  renounced  his  Nazarite's  char- 
acter by  shaving  his  head,  the  Lord  would  depart 
from  him,  and  he  would  become  as  other  men. 
He  was  not  at  first  so  infatuated,  as  to  disclose  the 
secret:  but  he  was  taken  in  Satan's  net,  and  was 
BUre  to  be  every  moment  more  and  more  entang- 
led. [J^otes,  Prov.  2:19.  5:4—9.  7:'26.  P.O. 
Prov.  2:10— 22.  5:1—14.) 

V.  9.  Samson's  infatuation  was  very  great:  but 
it  cannot  be  conceived,  that  he  would  afterwards 
have  fallen  asleep  in  Delilah's  lap,  if  he  had  at 
this  time  seen  the  Philistines  in  the  chamber  pre- 
pared to  seize  him.  We  may  suppose  therefore 
that  they  waited  every  time  in  some  adjacent 
■  room,  or  c'oset,  to  see  whether  he  was  able  to 
break  liis  bonds:  and  when  they  found  his  strength 
was  not  departed,  they  kept  close;  while  Delilah 
artfully  turned  the  matter  off  as  a  jest,  which  she 
put  on  him  to  discover  whether  he  had  told  her 
the  truth  or  not. 

V.  10 — 14.  These  repeated  attempts  of  Delilah 
must  have  satisfied  Samson  that  she  intended  his 
ruin,  had  not  "whoredom  taken  away  his  heart," 
and  made  him  senseless  and  brutish. — It  is  prob- 
able, that  some  time  intervened  between  each  at- 
tempt; and  that  she  toot  the  most  favorable  op- 
portunities for  making  tliem:  but  those  who  say, 
she  made  him  drink  wine,  that  he  might  be  heavy 
with  sleep,  forget  that  this  would  have  forfeited 
the  privilege  of  his  being  a  perpetual  Nazarite,  as 
738] 


of  his  sleep,  and  p  went  away  with  the  pin 
of  the  beam  and  with  the  web. 

15  And  she  said  unto  him,  i  How  canst 
thou  say,  I  love  thee,  '  when  thine  heart 
is  not  with  me?  thou  hast  mocked  me 
these  three  times,  and  hast  not  told  me 
wherein  thy  great  strength  lietk. 

[  Practical  Observations. j 

16  And  it  came  to  pass,  when  *  she 
pressed  him  daily  with  her  words,  and 
urged  him  so  that  his  soul  was  t  vexed 
unto  death; 

1 7  That  he  told  her  *  all  his  heart,  and 
said  unto  her,  "  There  hath  not  come  a 
razor  upon  mine  head;  for  I  have  been  a 
Nazarite  unto  God  from  my  mother's 
womb:  if  I  be  shaven,  then  my  strength 
will  go  from  me,  and  I  shall  become 
weak,  and  be  like  any  other  man. 

1 8  And  when  Delilah  saw  that  he  had 
told  her  all  his  heart,  she  sent  and  called  for 
the  lords  of  the  Philistines,  saying,  *  Come 
up  this  once;  for  he  hath  shewed  me  all 
his  heart.  Then  the  lords  of  the  Philis- 
tines came  up  unto  her,  and  y  brought 
money  in  their  hand. 


p  Ezra  9:13,14.  Ps.  106:43. 
q  14.16.   Prov.  2:16.  5:3—14. 
r  Gen.  29:20.  Deiit.  6:5.  1  Sam. 

15:13,14.  9  Sam.  10:17.    Prov. 

23:26.   Cant.  8:6,7.  John  14:15, 

21—24.  15:10.     2  Cor.  5:14,15. 

1  John  2:15,16.  5:3. 
s  Prov.   7:21—23,20,27.      Luke 

11:8.  18:5. 


I  Heb.    shortened.      Job   21:4. 

marg.  Jon.  4:9.   Mark  14:34. 
t  Prov.  29:11.   Mic.  7:5. 
u  13:5.  Num.  6:5.  Acts  18:18. 
X  Ps.  62:9.    Prov.  18:8.    Jer.  9: 

4— B. 
yS.    Num.  22:7.   1  Kings  21:20. 

Matt.  26:15.  Eph.  5:5.  J  Tim 

6:10. 


really  as  shaving  his  head  did.  (JVo<c«,  13:4,5. 
J^ium.  6:3 — 5.)  Doubtless  he  supposed  himself  en- 
tirely alone  with  her;  and  each  attempt  seems  to 
have  been  made  when  he  was  asleep.  (JVo/e*,  2 
Sam.  11:1 — 5.  Matt.  26:40,41.) — It  is  not  certain 
how  his  hair  was  fastened  in  the  web;  but  this  eva- 
sion came  nearer  the  discovery  of  the  important 
secret,  than  any  of  the  others. 

V.  15.  Delilah  pretended  to  discredit  all  Sam- 
son's professions  of  love  for  her,  so  long  as  he  re- 
fused to  give  her  this  peculiar  proof  of  it.  He 
had  sacrificed  his  honor,  conscience,  interest,  and 
every  other  valuable  object,  to  his  passion  for  her: 
but  while  he  had  one  reserve,  she  would  not  be 
satisfied.  Such  absolute  affection  cannot  be 
placed  on  any  creature  without  idolatry;  but  it  is 
that  very  love,  which  the  Lord  justly  requires  of 
us,  when  he  commands  us  to  give  him  our  heart: 
[Mites,  Ex.  20:3.  Prov.  23:26.)  nor  will  h6  ac- 
cept of  us  while  there  is  one  reserve,  and  while 
we  dehberately  refuse  to  part  with  any  worldly 
object  for  his  sake,  or  to  yield  him  any  service  to 
which  he  calls  us.  Had  Abraham  peremptorily 
refused  to  sacrifice  his  beloved  Isaac,  the  Lord 
might  have  said,  "How  canst  thou  say,  I  love 
thee,  when  thy  heart  is  not  with  me?"  For  the 
true  love  of  the  infinitely  glorious  God,  subdues, 
regulates,  or  subordinates,  every  other  affection; 
and  is  alone  absolute  and  unreserved.  (JVb(c«, 
Detit.  6:5.  Matt.  10:37—39.) 

V.  16.  Vexed  unto  death.']  'He  was  weary  of 
'life,  ...  and  unconcerned  what  became  of  him.* 
Bp.  Patrick.  What  an  infatuation  was  this,  that 
when  Samson  was  incessantly  and  intolerably 
teased  to  do  what  he  knew  to  be  not  only  wicked, 
but  fooHsb  in  tlie  extreme,  he  had  not  resolution 
to  depart  from  his  seducer!  (JVo<e*,  Gen.  39:8 — 
10.  i  Kings  U:l—d.  Prov.  "Le— 23.  P.O.) 


B.  C.    1120. 


CHAPTER  XVI. 


B.  C.  1120. 


1 9  And  "^  she  made  him  sleep  upon  her 
knees:  and  she  called  for  a  man,  and  she 
caused  him  to  shave  off  the  seven  locks 
of  his  head;  and  she  began  to  afflict  him, 
and  his  strength  went  from  him. 

20  And  she  said,  The  PhiHstines  he 
upon  thee,  Samson.  And  he  awoke  out 
of  his  sleep,  and  said,  =*  1  will  go  out  as  at 
other  times  before,  and  shake  myself. 
And  he  wist  not  that  ''the  Lord  was  de- 
parted from  him. 

21  But  the  Philistines  took  him,  <=  and 
*  put  out  his  eyes,  and  brought  him  down 
to  Gaza,  and  ^  bound  him  with  fetters  of 
brass;  and  he  did  ^  grind  in  the  prison- 
house. 

22  IT  Howbeit,  ^  the  hair  of  his  head  be- 
gan to  grow  again,  *  after  he  was  shaven. 

23  Then  th§  lords  of  the  Philistines 
gathered   them    together,  for  to  offer  a 


Z  Prov.  7:21— M.  23:33,34.  Ec. 

0  Prov.  5:22.  14:14.  Jer.  2:19. 

7:26. 

*  Heb.  horei. 

a  3,9,14.  Deut.  32:30.  Is.  42:25. 

d2  Kings  25:7.     2  Chr.  33:11. 

Hos.  7:9. 

Ps.  107:10—12.149:8. 

b  Num.  14:9,42,43.     Josh.  7:12. 

e  Ex.  11:5.    Is.  47:2.    Matt.  24: 

1  Sara.  16:14.  18:12.  28:14—16. 

41. 

2  Cbr.  15:2.    Is.  59:1,2.  Jer.  9: 

f  Lev.  26:44.  Deut.  32:36.    Ps. 

23,24.    Matt.  17:16,20.    2  Cor. 

106:44,45.  107:13,14. 

3:5. 

1  Or,  as  -when  he  teas  shaven. 

V.  17 — 21.  To  rebuke  and  severely  correct 
Samson  for  liis  heinous  offences,  the  Lord  was 
pleased  to  leave  him  to  be  infatuated  almost 
bej'ond  conception;  and  thus  he  was  prevailed 
upon  to  disclose  the  secret  to  his  infamous 
paramour.  Probably  his  manner  of  speaking-,  as 
well  as  the  plain  and  satisfactory  account  which 
he  gave  of  his  supernatural  strength,  convinced 
Delilah,  that  he  had  now  told  the  whole  truth; 
and  she  sent  an  earnest  message  to  the  lords  of 
the  Philistines,  as  one  that  feared  lest,  after  the 

Previous  disappointments,  they  should  not  credit 
er,  and  she  should  lose  the  stipulated  reward. 
(5.  J^otes,  Matt.  26:14—16.  1  Tim.  6:6— 10.)— It 
seems,  that  after  Samson  had  been  shaven,  she 
made  trial  of  his  strength  by  putting  him  to  pain; 
as  it  is  said  that  "she  began  to  afflict  him."  For 
the  Philistines,  till  satisfied  that  his  strength  was 
actually  departed,  dared  no  more  approach  him 
even  when  asleep,  than  they  would  have  ap- 
proached a  sleeping  lion.  But  it  is  wonderful, 
that  the  man  who  siiaved  him  was  restrained  from 
attempting  his  life;  and  his  preservation  can  be 
ascribed  to  nothing  but  the  immediate  power  of 
God. — At  length,  however,  his  enemies  ventured 
from  their  concealment,  seized  on  their  prey,  and 
having  put  out  his  eyes,  and  bound  him  in  strong 
fetters,  preserved  him  as  a  monument  of  their 
victory,  and  made  him  drudge  in  hard  labor. 
[Marg.  Rcf.  d,  e.  JVb<e,  2  Kings  25:6,7.)  To  all 
this  he  could  make  no  effectual  resistance,  for  he 
found,  that  "the  Lord  was  departed  from  him." — 
What  a  change  was  this!  To  what  a  wretched 
and  disgraceful  situation  had  sin  reduced  tins 
mighty  judge  of  Israel,  who  before  was  himself  as 
an  army!  Had  his  head  been  shaven  without  his 
fault,  tlie  case  would  have  been  different:  but  his 
whole  conduct  had  been  as  great  a  contempt  of 
the  favor,  glory,  and  authority  of  God,  as  if  he 
had  in  disdain  cut  off  his  Nazaritc's  hair  with  his 
own  hands;  and  therefore  he  was  constrained  to 
endure  the  dreadful  effects  of  his  folly.  (JVote, 
Prov.  23:27,28.) 

V.  22.  Samson's  afflictions  seem  to  have  been 
the  means  of  bringing  him  to  deep  repentance: 
(JVbto,2  C/ir.  33: 11—13.)  so  that,  through  the  loss 


'great  sacrifice  unto  8  Dagon  their  god, 
and  to  rejoice:  for  they  said.  Our  god 
hath  delivered  Samson  our  enemy  into 
our  hand. 

24  And  when  the  people  sav;  him,  they 
•*  praised  their  god:  for  they  said.  Our  god 
hath  delivered  into  our  hands  our  enemy, 
and  the  destroyer  of  our  country,  t  which 
slew  many  of  us. 

25  And  it  came  to  pass,  when  '  their 
hearts  were  merry,  that 'they  said,  Call, 
for  Samson,  that  he  may  make  us  sport. 
And  they  called  for  Samson  out  of  the 
prison-house;  and  he  made  ^  them  ^  sport. 
And  they  set  him  between  the  pillars. 

26  And  Samson  said  unto  i]>e  li?.d'  that 
held  him  by  the  hand,  Suffer  me  that  I 
may  feel  the  pillars  whereupon  the  house 
standeth,  that  I  may  lean  upon  them. 

27  Now  the  house  was  full  of  men  and 


g  1   Sam.    5:2—5.      Jer.    2:11. 

Mic.  4:5.     Rom.   1:23—25.      1 

Cor.  8:4,5.  10:20. 
h  Deut.  32:27.     Is.  37:20.     Ez. 

20:14.  Dan.  5:4,23.  Hab.  1:16. 

Rev.  11:10. 
X  Heb.  and  who  multiplied  our 

slain.  15:8,1(1. 
i  9:27.  13:20.  19:6,9.  2  Sam.  13: 


28.   1  Kings  20:12.    Esth.  3:15. 

Is.  22:13.     Dau.   5:2,3.     Matt. 

M:fi,7. 
(S  Heb.  before  them. 
k  Job  30:9,10.    Ps.  35:1-5,16.  69: 

12,26.  Prov.  24:17,18.    Mic.  7: 

a— 10.     Matt.  26:67,68.  27:23, 

39—44.  Keb.  1 1:36. 


of  his  bodilj"^  sight,  the  eyes  of  his  understanding 
were  opened  to  perceive  his  own  madness  and 
wickedness;  and,  by  depriving  him  of  his  bodily 
strength,  the  Lord  was  pleased  to  renew  his  spir- 
itual strength.  Then,  it  must  be  supposed,  he 
would  humble  himself  before  God,  and  seek  his 
merciful  forgiveness,  and  not  seek  in  vrii-?.  In 
the  mean  while  his  hair  grew,  perhaps  fas'er  than 
usual;  as  an  indication  that  the  Spirit  of  tiie  Lord 
was  returning  to  him,  and  tliat  he  would  soon  re- 
cover his  extraordinary  strength.  But  the  Phi- 
listines, having  blinded,  fettered,  and  imj'risoned 
him,  were  under  no  further  apprehensions  on  that 
account. 

V.  23,  24.  This  was  either  some  occasional 
festival,  appointed  by  the  lords  of  tlie  Philistines 
in  order  to  celebrate  their  victory  over  Samson, 
or  an  annual  festival  in  honor  of  Dagon,  observ- 
ed on  that  account  with  the  greater  solemnity: 
and  when  they  had  offered  the  sacrifice,  they  met 
together  to  fealst  and  to  divert  themselves,  either 
in  the  temple  of  Dagon,  or  as  some  think  in  a 
theatre  erected  for  such  uses.  On  this  occasion, 
the  Philistines  renewed  their  triumpli  over  Sam- 
son, who  probably  had  been  preserved  for  that 
purpose,  and  was  exposed  to  public  view:  and 
they  also  presumed  to  celebrate  the  triumi'tb  of 
Dagon  their  god  over  Jehov.'VH  the  God  of  Isra- 
el; as  if  by  the  lielp  of  their  idol  they  had  pre- 
vailed against  the  judge  of  Israel,  who  formerly 
by  the  help  of  Jehovah  had  been  victorious  over 
them.  But  the  very  language  of  their  joy  shews 
how  very  much  they  had  dreaded  him.  {JVotes, 
1  Sam.  5:  Dan.  5:1—9,18—28.) 

V.  25.  Samson  had  been  shewn  to  the  people  be- 
fore: (24)  but  now  he  was  brought  before  the  rulers 
iof  the  nation,  who  diverted  themselves  pmidst 
I  their  feasting,  by  mocking  his  abject  misery,  and 
cruelly  endeavoring  to  render  him  contemptible. 
---Thus  Christ,  being  apprehended  and  bound  by 
his  enemies,  »vas  insulted  by  tlie  council  and  ru- 
lers, as  well  as  by  the  servants  and  people  and 
soldiers.  {J^otes,  Ps.  69:10—12.  JIatt.  20:63-- 
68.  27:39—44.) 

V.  26.    The  main  toeight  of  this  building  rested 
upop  two  pillars  in  tlie  centre,  very  near  tog«th- 

[739 


B.  C.  1120. 


JUDGES. 


B.  C.  1120 


women;  and  all  the  lords  of  the  Philistines 
7oere  there;  and  there  were  upon  '  the  roof 
about  three  thousand  men  and  women, 
that  beheld  while  Samson  made  sport. 

23  And  Samson  '"  called  unto  the 
Lord  and  said,  O  Lord  God!  "  remember 
me,  1  pray  thee,  and  strengthen  me,  I 
pray  thee,  only  this  once,  O  God,  "  that 
I  may  be  at  once  avenged  of  the  Philis- 
tines for  my  two  eyes. 

29  And  Samson  took  hold  of  the  two 
middle  pillars  upon  which  the  house 
stood,  and  *on  which  it  was  borne  up, 
of  the  one  with  his  right  hand,  and  of  the 
other  with  his  left. 


I  9:51.     Dent.  22;3.     Josh.  2:0. 

2  Sam.  11:2. 
ni2Chr.  20:12.     Ps.  50:16.  91: 

15.  116:4.   Heb.  11:32. 


n  Ps.  74:18,22.  Jer.  15:15. 
o5:31.     P3.  68:10,11.  143:12. 

Tim.  4:14.  Rev.  6:10. 
*  Or,  he  leaned  on  them. 


er,  according  to  the  method  of  building  in  some 
parts  of  the  world;  and  against  these  Samson,  as 
if  wearied,  desired  leave  to  lean  and  rest  himself. 

V.  27.  All  the  principal  persons  of  the  nation 
•were  assembled  within  this  building,  whether 
temple  or  theatre;  while  about  three  thousand 
others  were  mounted  upon  the  flat  roof,  looking 
through  apertures  perhaps  made  for  that  pur- 
pose, to  enjoy  the  cruel  pleasure  of  insulting  over 
their  fallen  enemy!     [J^Tote,  Prov.  17:5.) 

V.  28,  29.  The  triumph  of  the  Philistines  was 
that  of  Dagon;  but  the  cause  of  Samson  was  that 
of  Israel  and  of  Jehovah.  (JVbies,  1  Kings  18: 
18—20,36 — 39.)  As  the  judge  of  Israel,  he  was 
divinely  appointed  to  be  an  avenger  of  their  ene- 
mies: but  for  his  transgression  he  had  been  justly 
delivered  into  their  hands;  and  they  had  not  only 
cruelly  treated  him,  but  impiously  blasphemed 
the  Lord  himself.  In  ordinary  cases  we  may 
hope  for  the  conversion  and  salvation  of  our  fel- 
low sinners;  and  therefore  we  are  commanded  to 
forgive  them,  and  do  good  to  and  pray  for  every 
one  of  them.  But  for  the  same  reason  that  Satan 
and  his  angels,  being  the  incurable  enemies  of 
God,  are  the  objects  of  our  allowed  abhon-ence; 
we  should  be  required  to  detest  any  individual  on 
earth,  whom  we  certainly  knew  to  be  the  object 
of  God's  final  hatred:  and  in  a  future  state,  when 
sinnors  will  no  longer  be  under  a  dispensation  of 
mercy,  we  shall  rejoice  in  the  destruction  of  all 
his  enemies.  [JVoies,  2  Tim.  4:14,15.  Rev.  6:9 — 
11.  19:1 — 6.)  Samson's  praj^er  was  both  dictated 
and  answered  by  God  himself;  nor  does  it  appear 
that  it  could  have  been  known,  except  by  imme- 
diate revelation.  He  knew  that,  in  this  extraor- 
dinary case,  it  was  right  he  should  avenge  the 
cause  of  God  and  of  Israel;  and  also  that  he 
should  desire  to  execute  the  vengeance  of  God 
upon  them  for  their  despiteful  cruelty  to  him. — 
'If  this  had  proceeded  from  a  spirit  of  personal  re- 
*venge,  God  would  not  have  heard  it;  (for  he  doth 
♦not  love  to  gratify  men's  passions:)  but  that  is  a 
'proof,  that  this  desire  proceeded  from  God,  (as 
'St.  Austin  understands  it,)  who  intended  topun- 
♦ish  the  Philistines  for  oppressing  Israsl,  as  well 
'as  abusing  Samson,  and  depriving  him  of  his 
'eyes.'  Bp.  Patrick. — Nor  is  Bamson  to  be  ac- 
cused of  seif -murder,  with  which  some  have 
charged  him;  for  he  did  not  seek  his  own  death, 
but  Israel's  deliverance,  and  the  destruction  of 
their  enemies:  and  there  is  tfot  the  least  intimation, 
that  he  was  impatient  under  his  sufferings;  though 
in  accomplishing  his  purpose,  he  was  willing  to 
lay  down  his  life  with  the  Philistines.  There  is 
a  very  great  difference  between  rushing  uncalled 
into  the  presence  of  God,  out  of  proud  impa- 
tience, rebellion,  and  contempt  of  life,  when  it  is 
740] 


30  And  Samson  said,  Let  t  me  p  die 
with  the  Philistines.  And  he  bowed  him'- 
self  with  all  his  might;  ^  and  the  house 
fell  upon  the  lords,  and  upon  all  the  peo- 
ple that  were  therein.  '  So  the  dead 
which  he  slew  at  his  death,  were  more 
than  they  which  he  slew  in  his  life. 

31  Then  ^  his  brethren,  and  all  the 
house  of  his  father  came  down  and  took 
him,  and  brought  him  up,  and  buried  him 
^  between  Zorah  and  Eshtaol,  in  the  bury- 
ing-place  of  Manoah  his  father.  "  Aud 
he  judged  Israel  twenty  years. 


I  Heb.  my  aoul. 

p  Matt.  lb:25.     Acts  20:24.  21: 

13.  Phil.  2:17,30.  Heb.  12:1— 

4. 
q  Job  31:3.  Ec.  9:12.    Matt.  24: 

38,39.   1  Thes.  6:2. 


15:8,15.       Gen.    3:1.'.. 
!.    Col.  2:15.     Heb.  2: 


r  14:19. 

Phil.  2 

14,15. 
3  John  19:39—42. 
t  13:2,25.  Josh.  19:41. 
u  15:20. 


made  miserable  by  a  person's  own  misconduct, 
and  infidel  disregard  of  future  ^nd  eternal  conse- 
quences; and  being  willing  to  lay  down,  life  for 
the  honor  of  God,  and  the  welfare  of  his  people: 
though  the  circumstances,  into  which  one  adven- 
tures, be  as  certainly  fatal,  as  the  means  by  whicli 
another  murders  himself.  For  a  man  is  no  more, 
deemed  a  self-murderer,  who  .sacrifices  his  life 
for  the  good  of  his  country  in  the  field  of  battle, 
than  he  is  deemed  a  murderer  of  others,  who  in  a 
just  war  slays  the  enemies  of  his  country. 

V.  30,  31.  The  numbers,  who  were  within 
and  upon  the  house  when  it  fell,  of  course  would 
occasion  great  slaughter:  but  we  must  ascribe  tt> 
the  same  power,  as  enabled  Samson  to  throw  down 
the  building,  the  decisive  destruction  which  it 
caused. — Thus  Samson  died  in  bonds  and  among- 
the  Philistines,  as  an  awful  rebuke  for  his  sins: 
but  DO  doubt  he  died  penitent,  and  had  not  his  fu- 
ture portion  with  them;  and  the  effects  of  his 
death  typified  those  of  the  death  of  Christ,  who, 
by  voluntarily  laying  down  his  life  among  trans- 
gressors, sul)verted  the  foundations  of  Satan's 
kingdom,  and  provided  for  the  deliverance  of  his 
people. — By  this  blow  the  princes  of  the  Pljilis- 
tines  were  destroyed,  their  government  was  un- 
hinged, their  power  crushed,  and  their  courage 
daunted;  so  that  they  made  no  opposition  to  Sam- 
son's relations,  when  they  went  to  fetch  his  body 
to  be  buried  among  his  people. — Thus  the  body 
of  Christ  also  was,  without  opposition,  given  to 
his  friends,  that  it  might  be  honorably  interred. 
{Jfofe,  Matt.  SLl-.bl — 61.) — The  name  Samson 
seems  to  signify  a  little  sun:  and  according  to  this 
allusion,  he  arose  upon  Israel  after  a  suitable  pre- 
intimation  to  his  parents.  During  the  morning 
of  his  life  he  shone  very  bright;  but  towards  the 
evening  he  was  greatly  obscured  by  clouds:  yet 
when  setting,  he  burst  through^ the  gloom,  and 
shone  with  more  splendor  than  ever.  So  Jesus, 
our  long  expected  "Sun  of  righteousness,"  arose 
upon  Israel  and  upon  the  earth:  after  shining  with 
glorious  and  benign  lustre  during  his  life,  he  was 
obscured  by  the  thickest  clouds  just  before  his 
setting:  but  when  he  cried  out  "It  is  finished, ... 
and  gave  up  the  ghost,"  he  shone  forth  with  mild, 
but  most  glorious  splendor,  and  died  a  triumphant 
conqueror.  In  very  many  respects,  however,  he 
differed  from  Samson;  especialty,  as  he  died  pray- 
ing for  his  murderers,  and  arose  again  to  complete 
the  redemption  of  his  people.— Samson  seems  lo 
have  died  young,  not  much  above  forty  years  of 
age,  and  to  have  left  no  family. 

PRACTICAL  OBSERVATIONS. 
V.   1—15. 
Nothing,  but  evident  duty,  should  prevail  with 


B.  C.  1120. 


CHAPTER  XVI. 


B.  C.  1120. 


us  to  venture  into  those  places,  where  bad  exam- 
ples and  licentious  characters  abound.    And  even 
then  we  should  go  with  fear  and  trembling;  earn- 
estly beseeching  God  to  "turn  away  our  eyes 
from  beholding  vanity,"  to  preserve  our  hearts 
fiom  every  sinful  desire,  and  to  strengthen  us  to 
resist  every  temptation.— Whenever  we  become 
unwatchful  and  self-confident,  we  are  near  soine 
humiliating  fall:  the  roving  eye  readily  admits 
the  licentious  desire  into  the  heedless  heart;  and 
"lust  being  conceived,  sin  is  brought  forth,"  and 
misery  ensues.— The  blandishments  of  beautiful 
women  have  often  proved  most  dangerous  temp- 
tations, even  to  pious  men:  {J^otes,  JVeh.  13:23— 
30.  Prov.  7:26.)  and  Satan  would  rather  see  the 
active  and  useful  servant  of  God,  yielding  to  the 
enticements  of  a  harlot,  and  sleeping  in  Delilah's 
lap,  than  boldly  venturing  the  tyrant's  rage,  and 
enduring  the  fiery  furnace.     Those,  who  are  cap- 
tivated in  this  manner,  must  speedily  be  exposed 
to  the  deepest  shame  and  the  most  imminent  dan- 
ger.    Their  reputation,  strength,  and  usefulness 
\v'\\\  be  torn  from  them;  they  will  betray  the  cause 
which  they  should  have  served;  and  their  enemies 
will  insult  and  triumph,  and  be  hardened  in  prej- 
udices and  revilings  against  religion.     The  out- 
ward peril,  which  attends  such  forbidden  inter- 
course, is  generally  so  great,  that  nothing  but 
blind  infatuation  can  induce  men  to  venture  upon 
it:  but  who  can  tell  the  machinations  of  the  pow- 
ers of  darkness  against  those,  who  are  stupidly 
indulging  their  lusts,  and  sleeping  in  the  very 
jaws  of  destruction? — How   lamentable  is  it  to 
consider,  that  the  goodness  of  God  which  pre- 
serves men  from  the  immediate  effects  of  their 
folly,  is  generally  abused  into  an  encouragement 
to  future  crimes!  for  every  sinful  propensity  is 
strengthened  by  indulgence.     So  that  even  be- 
lievers are  seldom  duly  humbled  for  their  sins,  till 
they  taste  the  bitter  effects  of  them;  and  there- 
fore it  is  eventually  better  to  be  chastened  with 
sharpness  when  they  first  offend,  than  to  escape 
with  impunity.— Those  who  have  not  resolution 
to  give  a  decided  and  explicit  denial  to  improper 
requests,  or  to  flee  from  their  tempters,  will  soon 
be  induced  to  equivocate  and  even  to  speak  di- 
rect lies,  with  which  they  will  afterwards  be  re- 
proached: and  if  it  be  so  very  difficult,  in  some 
instances,  to  deny  others,  who  have  frequent  ac- 
cess to  us,  and  great  influence  over  us,  what  must 
self-denial  in  many  cases  be?     [J^otes,  Malt.  16: 
24—28.  Tit.  2:11,12.)— Companions  in  iniquity 
can  have  no  good  reasons  for  trusting  one  anoth- 
er; and  they  who  betray  the  cause  of  God,  have 
no  ground  to  expect  any  thing  else,  than  to  be 
betrayed  by  their  fellow-creatures:  for  such  as 
are  enslaved  to  one  lust,  must  not  wonder  to  find 
their  companions  under  the  dominion  of  another. 
— Unworthy  of  a  man,  and  still  more  of  a  be- 
liever, is  that  love,  which  is  placed  on  a  worthless 
object  on  account  of  external  embellishments, 
and  for  the  sake  of  animal  gratification;  while 
conscience,  honor,  and  every  noble  purpose  of  the 
soul,  are  sacrificed  to  it.     When  a  man  is  thus 
"bound  in  the  chain  of  his  own  sins,"  he  seems  to 
lose  even  common  sense;  and  no  wickedness  in 
the  object  of  his  idolatrous  affections  can  make 
him  sensible  of  his  folly  and  danger,  or  willing  to 
renounce  the  base  attachment.     This  is  indeed  a 
"deep  ditch,"  into  which  many  great  men,  and 
even  some  good  men,  have  fallen,  but  from  which 
few  have  escaped;  and  those  by  a  miracle  of  mer- 
cy, and  with  the  loss  of  almost  every  thing,  except 
thieir  souls.  Whatever  a  man  has  already  sacrificed 
to  such  a  criminal  passion,  still  more  will  be  re- 
quired; no  denial  wiU  be  taken,  no  bounds  assign- 
ed to  artful  and  interested  importunity,  until  he 
has  ruined  himself  and  all  those  who  are  or  ought 
to  be  dear  to  him:  for  assiduity,  dissimulation, 
and  incessant  blandishment  will  overcome  the 


strongest  resolutions,  and  induce  compliance  with 
the  most  unreasonable  and  ruinous  demands;  and 
all  counsels,  warnings,  and  past  experiences  are 
in  this  case  ineffectual.     On  this  Delilah's  lap 
thousands  are  lulled  into  so  sound  a  sleep,  that 
nothing  but  the  flames  of  hell  can  awake  them! 
V.  16—31. 
Repeated  deliverances,  if  men  are  not  by  them 
made  sensible  of  their  folly,  and  brought  to  re- 
pentance, only  increase  guilt,  and  make  way  for 
more  aggravated  misery:  and  if  the  Lord  be  pro- 
voked to  leave  sinners  to  themselves,  and  to  give 
them  up  to  the  lusts  of  their  own  hearts;  Satan  will 
soon  bUnd  and  enslave  them,  and  employ  them  in 
his  basest  drudgery. — Every  expectation  of  de- 
hverance  or  assistance  from  God,  %vhile  men  are 
committing  known  sins,  must  be  vain  and  pre- 
sumptuous.    They  may  think  to  "go  forth  as  at 
other  tim.es:"  but  they  will  find  their  locks  shorn, 
and  their  strength  lost,  because  "the  Lord  is  de- 
parted from  them."    Nay,  if  ministers,  with  the 
guilt  of  unrepented  sin  upon  their  consciences, 
continue  to  preach  and  administer  ordinances 
with  the  greatest  regularity;  their  exertions  will 
generally  fail  of  the  wonted  efficacy,  and  Satan 
will  disregard  their  feeble  efforts.     But  it  is  most 
lamentable,  when  this  is  observable  to  others, 
while  they  themselves  seem  not  at  all  sensible  of 
the  awful  change.     What  in  that  case  can  be  ex- 
pected, but  that  the  enemy  should  blind  and  enslave 
them  more  and  more? — Indeed,  though  the  Lord 
again  and  again  deliver  his  offending  people,  in 
the  most  extreme  danger;  yet  if  they  presume 
upon  his  goodness,  he  will  severely  punish  them, 
and  even  make  them  the  contempt  and  reproach 
of  the  foolish:  he  will  tear  from  them  all  their 
earthly  comforts,  and  fill  their  souls  with  the  most 
exquisite  anguish;  and,  without  sending  them  to 
hell,  he  can  make  their  sufferings  ten  thousand 
times  greater  than  all  the  pleasures  of  sin.    Nay> 
he  can  cloud  their  characters  with  so  dark  a  veil, 
that  his  people  shall  be  readv  to  consider  them  as 
hypocrites  and  apostates,     (j^ote.  1  Kings  ll:42y 
43.  P.  O.  Heb.  4:1—11.)    Thus  he  will  set  them 
up  as  beacons,  to  warn  others  of  the  rocks  ore 
which  they  split.     And  though  many,  by  their 
falls  and  miseries,  will  be  taught  to  watch  and 
pray  against  temptation;  yet  they  will  be  oppress- 
ed by  the  painful  reflection,  that  multitudes  by 
their  crimes  will  be  prejudiced,  and  hardened  in 
infidelity  and  ungodliness,  to  their  everlasting- 
destruction.     Out  of  this  horrible  pit  none  can 
escape,  but  by  deep  humiliation,  earnest  cries  for 
mercy,  patient  submission  to  correction,  and  re- 
newed conversion  unto  God  through  Jesus  Christ. 
(JVb<e«,   Ps.   51:)     The  heaviest  sorrows,   when 
they  have  these  effects,  will  prove  most  precious 
favors:  the  comfort  and  strength  of  such  humble 
penitents  shall  in  due  time  be  renewed,  and  their 
cruel  enemies  finally  disappointed.     Yet  even  in 
this  case  the  chastening  rod  may  pursue  them  to 
the  grave.  "  But  having  obtained  pardon,  and  the 
hope  of  dying  in  peace  and  going  to  glory;  they 
can  desire  to  Uve  for  no  other  purpose,  than  to 
wipe  oS",  if  possible,  the  blot  which  they  have 
cast  upon  the  gospel,  and  to  take  vengeance,  so 
(o  speak,  upon  Satan  and  his  cause,  for  the  injury 
which  they  have  sustained;  and  with  their  dying 
lips,  or  in  their  dying  moments,  to  render  some 
service  to  the  church  of  God.     And  indeed  some 
who  have  disgraced  the  gospel,  and  rejoiced  the 
hearts  of  his  enemies,  have  afterwards  been  so 
deeply  humbled,  and  have  closed  their  lives  in  such 
a  manner,  as  hath  more  than  counterbalanced  all, 
and  turned  the  triumphings  of  wicked  men  into 
confusion.     [J^otes  and  P.  O.  1  Clir.  29:)— Suc- 
cessful villany  will  soon  be  punished:  and  not  only 
the  prayers "  of  the  church,  but  the  intercession 
of  Christ  himself,  will  eventually  ensure  the  de- 
struction of  those,  who  treacherously,  cruelly, 

[741 


B.  C.  1406. 


JUDGES. 


B.  C.  1406 


CHAP.  XVII. 

Xicab  an  Ephraimite  steals  money  from  his  mother,  which  he 
restores;  and  she  makes  images  of  it,  1 — 4.  Mieah's  idolatry, 
6,  6.     He  hires  a  Levite  to  be  his  priest,  7 — 13. 

AND  there  was  a  man  of  ^  mount 
Ephraim,  whose  name  was  Micah. 

2  And  he  said  unto  his  mother,  The 
eleven  hundred  shekels  of  silver,  that  were 
taken  from  thee,  about  which  thou  ''  curs- 
edst,  and  spakest  of  also  in  mine  ears; 
behold,  the  silver  is  with  me;  •=  I  took  it. 
And  his  mother  said.  ^  Blessed  be  thou  of 
the  Lord,  my  son. 

3  And  when  he  had  restored  the  elev- 
en hundred  shekels  of  silver  to  his  mother, 
his  mother  said,  ®  I  had  wholly  dedicated 
the  silver  unto  the  Lord  from  my  hand 
for  my  son,  to  make  *"  a  graven  image, 
and  a  molten  image;  now  therefore  I  will 
restore  it  unto  thee. 

4  Yet  he  restored  the  money  unto  his 


a  10:1.  Josh.  15:9.  17:15,18. 
b  5:23.    Deut.  27:16.   1  Sam.  14: 

24,28.  26:19.    Neh.  13:25.  Jer. 

48:10.  Matt.  26:74.    Rom.  9:3. 

1  Cor.  16:22. 
c  Prov.  28:24. 
d  Gen.  14:19.  24:30,31.  Ex.  20: 


7.     Ruth  3:10.     1  Sam.  23:21. 

Ps.  10:3. 
e  13.  18:5.   Is.  66:3. 
f  Ex.  20:4,23.  Lev.  19:4.  Deut. 

12:3.   Ps.  115:4—8.   Is.  40:18— 

25.   44:9—20.     Jer.    10:3—5,8. 

Hab.  2:18,19.  John  16:2. 


and  impenitently  hate  and  persecute  his  servants. 
How  then  can  they  escape   destruction.''     May 
God  help  us  to  %valk  humbly  and  watchfully;  to 
abstain  from  fleshly  lusts,  and  avoid  the  begin- 
nings of  evil;  and  to  beware  of  the  subtlety  of  I 
Satan  and  his  agents,  and  the  deceitfulness  of  our 
own  hearts:  and  maj'  our  unreserved  love  and  j 
entire  dependence  be  placed  on  the  divine   Sa- 
vior.    He  conquered  by  dying,  and  rose  to  tri- 
umph: and  by  his  power  all  liis  true  people  shall ' 
conquer  and  triumph  also.     Here  they  must  live 
mingled  with  the  wicked,  and  die  outwardly  in 
the  .same  manner:  but  they  have  a  Friend  to  re- 1 
ceive  their  departing  souls,  and  a  place  in  heaven 
prepared  for  tiiem.     [JSTote,  John  14:2,3.  P.   O. } 
I — 6.)     Their  bodies  may  or  may  not  be  buried 
together  with  those  of  the  wicked;  but  they  shall 
certainly  be  separated  at  the  resurrection  of  the 
dead:  the  one  "shall  go  away  into  everlasting 
punishment,"  the  other  "'into  life  eternal." 

NOTES. 
Chap.  XVH.  V.  1.  The  sacred  historian  had, 
in  the  preceding  chapters,  brought  down  the  nar- 
rative to  the  times  of  Eli,  who  is  thought  to  have 
been  contemporai-y  with  Samson:  but  in  the  sub- 
sequent chapters  he  records  some  transactions, 
which  seem  to  have  taken  place  not  many  years 
after  the  death  of  Joshua.  It  is  thought  by  many, 
that  they  occurred  before  Othniel  was  raised  up 
to  judge  Israel;  (JS^oie,  3:9,19.)  and  Phinehas  is 
mentioned,  as  still  living,  towards  the  close  of 
them.  (20:28.)  "Israel  served  the  Lord  ...  all  the 
days  of  the  elders  that  outlived  Joshua:"  (2:7. 
Josh.  24:31.)  but  it  does  not  appear  how  many 
j'ears  were  intended  in  this  general  statement. 
Joshua  died  B.  C.  1426,  or  1427.  Eleazar  seems 
to  have  survived  him.  [Josh.  24:33.)  Phinehas  is 
supposed  by  some  to  have  continued  high  priest 
twenty-five  years.  The  defection  after  the  death 
of  the  elders,  who  survived  Joshua,  may  be  sup- 
posed to  have  been  gradual;  yet  the  following 
chapters  give  the  reader  an  idea  of  a  very  general 
and  deep  contamination.  Perhaps  twenty  or 
twenty-two  years  had  elapsed  before  the  begin- 
ning of  them.  Othniel  is  supposed  to  have  been 
raised  up  to  be  judge  some  years  after  this  term. 
742] 


mother;  and  his  mother  took  ^  two  hun- 
dred shekels  of  silver,  and  gave  them  to 
the  founder,  who  made  thereof  a  graven 
image,  and  a  molten  image:  and  they 
were  in  the  house  of  Micah. 

5  And  the  man  Micah  had  ^  an  house 
of  gods,  and  made  an  'ephod,  and  ^  tera- 
phim,  and  *  consecrated  one  of '  his  sons, 
who  became  his  priest. 

6  In  those  days  there  was  "  no  king  in 
Israel,  but  every  man  did  that  which  was 
°  right  in  his  own  eyes. 

7  IT  And  there  was  a  young  man  out 
of  °  Beth-lehera-judah,  of  the  family  of 
Judah,  who  was  a  Levite,  and  he  sojourn- 
ed there. 

8  And  the  man  p  departed  out  of  the 
city  from  Beth-lehem-judah,  to  sojourn 
where  he  could  find  a  place:  and  he  came 


g  Is.  46:6,7.  Jer.  10:9,10. 

h  18:24.  Gen.  31:30.    Ezra  1:7. 

Hos.  8:14. 
i  8:27.    18:14.      Ex.  23:4,15.      1 

.Sam.  23:6. 
k  Gen.  31:19.  marg.  Hos.  3:4. 
*  Heh.  JilUd  the  hand.  Ex:  29: 

9.       1   Kings    12:31.    13:33,34. 

Heb.  5:4. 


I  Ex.  24:5. 

m  18:1.  19:1.  21:25.  Gen.  36:31. 

Deut.  33:5. 
n  Deut.  12:8.     Ps.  12:4.     Pror. 

12:15.    14:12.   16:2.       Ec.   11:9. 

Jer.  44:16,17. 
0  19:1,2.    Gen.  35:19.    Ruth  1:1, 

2.  Mic.  5:2.  Matt.  2:1,5,6. 
p  11.  Neh.  13:10,11. 


The  dates  affixed  at  the  head  of  these  chapters 
will  be  regulated  according  to  these  remarks: 
though  this  ^rill  place  them  somewhat  later  than 
many  learned  men  do. — The  annotations  on  the 
three  last  chapters  imply,  that  the  author  assumes 
it  as  clear,  that  the  events  recorded  were  subse- 
quent to  those  related  in  this  and  the  following 
chapter;  as  the  Jews  do,  or  some  of  them  at  least. 
(JVo<c,  20:20 — 25.)  Yet  many  date  them  at  an 
earlier  period,  probably  because  Phinehas  is  men- 
tioned. The  dates  will  here,  however,  be  placed 
according  to  the  former  supposition. — But  "the 
chronology  of  this  book  is  peculiarly  difficult  and 
uncertain. 

V.  2 — 4.  Mieah's  mother,  enraged  by  the  loss 
of  her  money,  openly  imprecated  the  divine  ven- 
geance upon  the  thief,  if  he  did  not  restore  it,  de- 
claring that  it  was  devoted  to  God  by  a  solemn 
vow  for  the  benefit  of  her  son:  {Marg.  Ref.  b,  e, 
f.)  and  he,  having  stolen  it,  was  affrighted  by  this 
curse,  disclosed  the  theft,  and  restored  the  money. 
[JVote,  Prov.  28:24.)  Thus  he  obtained  her  bless- 
ing, such  as  it  was.  In  consequence  two  hundred 
i  shekels  were  expended  in  making  two  images; 
and  perhaps  the  remaining  nine  hundred  shekels, 
in  preparation  for  the  idolatrous  worship. 

V.  5.  An  house  of  gods."]  Or,  of  God.  It  is 
probable,  that  Micah  purposed  to  worship  the  God 
of  Israel;  but  he  ignorantly  imagined,  that,  having 
appointed  his  son  to  be  a  priest,  he  might  in  this 
manner  serve  God  as  acceptably,  as  by  going  up 
to  the  tabernacle,  and  more  conveniently.  [J^ote, 
8:27.)  Thus  idolatry  seems  to  have  been  first 
openlv  set  up  in  Israel,  by  Micah  and  his  mother. 
{Marg.  Ref.—J^otes,  Ex.  20:4,5.  32:2—6.  1  Kings 
12:26—33.  Hos.  8:14.) 

v.  6.  Either  there  was  no  judge  at  that  time, 
or  he  did  not  possess  sufficient  authority  to  repress 
idolatry,  as  a  king  might  have  done.  (jVo/c,  1.) 
This  seems  to  intimate,  that  there  were  kings 
when  the  history  was  written;  and  implies,  that 
nothing  can  be  more  pernicious  to  a  people,  than 
to  be  left  without  coercive  authority.  [J^otes,  18: 
7 — 10.  19:1.  iJom.  13:1 — 5.)— It  is  probable  also, 
that  the  law  for  appointing  judges  in  every  city 
was  not  duly  attended  to.  (JVbfe*,  2:1 — 5.  Deiit. 
]6:18,19.  17:8—13.) 


B.  C.   1402. 


CHAPTER  XVIII. 


B.  C.  1400. 


to  mount  Ephraim,  to  the  house  of  Micah, 
*  as  he  journeyed. 

9  And  Micah  said  unto  him,  Whence 
comest  thou?  And  he  said  unto  him,  I  am 
a  Levite  of  Beth-lehem-judah,  and  I  go 
to  sojourn  where  I  may  find  a  place. 

10  And  Micah  said  unto  him.  Dwell 
with  me,  and  be  unto  me  ^  a  father  and  a 
priest,  and  "■  I  will  give  thee  ten  shekels  of 
silver  by  the  year,  and  ^  a  suit  of  apparel, 
and  thy  victuals.     So  the  Levite  went  in. 

11  And  the  Levite  was  content  to 
dwell  with  the  man;  and  the  young  man 
was  unto  him  as  one  of  his  sons. 

12  And  Micah  ^consecrated  the  Le- 
vite; and  the  young  man  became  *  his 
priest,  and  was  in  the  house  of  Micah. 

1 3  Then  said  Micah,  "  Now  know  I 
that  the  Lord  will  do  me  good,  seeing  I 
have  a  Levite  to  7ni/  priest. 

CHAP.  XVIII. 

The  Danites  send  five  men  to  seek  an  inheritance  for  them,  1,  2. 
Meeting  with  Micah's  Levite,  they  consult  him,  and  are  en- 
couraged to  proceed,  3 — 6.  They  search  Laish,  and  bring 
back  an  encouraging  report,  7 — 10.    Six  hundred  men  are  sent 


*  Heb.  in  making  his  -way. 
q  11.  13:19.  Gen.  45:8.  2  Kings 

6:21.   8:8,9.   13:14.     Job  29:16. 

Is.  22:21. 
r  13:20.     1  Sam.  2:36.     Ez.  13: 

19.     Matt.   26:15.     John  12:6. 

iTim.  6:10.    1  Pet.  5:2. 
t  Or,  a  double  suit,  &c.     Heb. 


an  order  of  garments. 
s  5. 
t  18:30.   •  Num.   16:5,8—10.      1 

Kings  12:31.  13:33,34. 
u  Prov.  14:12.    Is.  44:20.  66:3,4. 

Matt.  15:9,13.   John  16:2.  Acts 

26:9.   Rom.  10:2,3. 


V.  7,  8.  This  man's  father  was  a  Levite,  but 
by  marriage  he  was  allied  to  the  tribe  of  Judah, 
and  so  had  been  a  sojourner  at  Betlilehem.  But 
he  left  tliat  place  to  seek  some  other  situation. 
Perhaps,  in  those  unquiet  times,  the  tithes  were 
not  paid  very  reg-ularly:  j^et  it  can  hardly  be  sup- 
posed, that  a  Levite  of  good  character  was  con- 
strained, from  mere  want,  to  ramble  like  a  vaga- 
bond. He  seems  to  have  been  a  man  of  an  un- 
settled disposition,  who  did  not  choose  to  be  under 
the  control  of  tlie  priests. 

V.  10 — 13.  The  terms  proposed  by  Micah  do 
not  seem  to  have  been  very  advantageous:  but 
the  Levite  thouglit  the  situation  honorable,  and 
a  kind  of  preferment;-  especially  as  Micah  spake 
of  his  being  a  father  and  a  priest.  Thus  he  was 
induced  to  intrude  into  the  sacerdotal  office;  and 
Micah  presumed  to  consecrate  him.  (JVbie,  2  Chr. 
11:13 — 17.)  And  so  satisfied  was  Micah  with  what 
he  had  done,  that  he  deemed  himself  sure  of  the 
Lord's  blessing  on  that  account;  for  it  seems,  he 
deemed  the  priesthood  of  his  son  informal.  (5) 
But  instead  of  having  now  done  better,  he  had 
added  to  all  his  other  crimes,  that  of  tempting  a 
Levite  to  act  as  a  priest,  and  to  commit  idolatry. 
{JVotes,Jolm  16:1—3.  Acts  26:9— 11.) 

PRACTICAL  OBSERVATIONS. 

Old  age  will  not  wean  the  heart  from  love  to 
worldly  objects;  and  when  men  have  lost  their 
relish  for  other  sinful  indulgences,  avarice  fre- 
quently acquires  double  force:  but  every  idol  is 
liable  to  be  torn  from  them,  and  their  inordinate 
love  increases  their  grief  and  resentment  for  the 
loss  of  it. — The  curse  causeless  hurts  only  the  per- 
son who  vents  it:  yet  when  children  rob  their 
parents,  they  may  expect  from  them  a  curse  in- 
stead of  a  blessing,  and  in  consequence  the  dis- 
pleasure of  God. — Confession  and  restitution, 
though  attendants  on  true  repentance,  do  not  al- 
ways  imply  it.    (JVbie,  JMatl.   27:3— 5.)— Those 


to  surprise  the  place,  11,  12.  They  rob  Micah  of  his  idols, 
and  entice  away  his  priest,  13 — 21.  Micah  pursues  them,  but 
is  frightened  back  by  threats,  22 — ^26.  They  take  Laish,  and 
call  it  Dan,  27 — 29.  They  set  up  idolatry;  and  Micah's  Levite, 
who  was  called  Jonathan,  and  bis  sons  after  him,  become  the 
priests,  30,  31. 

IN  those  days  there  was  *  no  king  in  Is- 
rael: and  in  those  days  ''  the  tribe  of 
the  Danites  sought  them  an  inheritance 
to  dwell  in;  *=  for  unto  that  day  all  their 
inheritance  had  not  fallen  unto  them 
among  the  tribes  of  Israel. 

2  And  the  children  of  Dan  sent  of  their 
family  five  men  from  their  coasts,  *  men 
of  valor,  from  •*  Zorah,  and  from  Eshtaol, 
®to  spy  out  the  land,  and  to  search  it; 
and  they  said  unto  them,  Go,  search  the 
land:  who,  when  they  came  to  'mount 
Ephraim,  to  the  house  of  Micah,  they 
lodged  there. 

.3  When  they  were  by  the  house  of  Mi- 
cah, s  they  knew  the  voice  of  the  young 
man  the  Levite;  and  they  turned  in  thith- 
er, and  said  unto  him.  Who  brought  thee 
hither?  and  what  makest  thou  in  this 
place?  ^  and  what  hast  thou  here? 

4  And  he  said  unto  them,  Thus  and 


a  17:6.  19:1.  31:25. 
b  Josh.  19:40—43. 
c  1:34. 
*  Heb.  sons. 
dS.ll.  13:2,25.  16:31. 
41. 


Josh.  19: 


e  Num.  13:17.  Josh.  2:1.    ProT. 

20:18.   Luke  14:31. 
f  17:1.  19:1,18.  Josh.  17:15—18. 
g  12:6.     Gen.  27:22.     Matt.  26t 

73. 
his.  22:16. 


parents  who  have  not,  by  their  instructions  or 
examples,  taught  their  children  their  duty  to  God, 
but  have  been  their  tempters  to  ungodliness,  can- 
not reasonably  expect  that  they  should  perform 
their  duty  to  them. — Riches  are  seldom  made  a 
good  use  of:  indeed  they  are  commonly  idolized, 
either  in  themselves,  or  in  those  things  which  the 
proud  and  sensual  purchase  with  them. — Men 
naturally  love  their  own  inventions  in  religion, 
being  more  flattering  to  pride,  and  more  indulgent 
to  their  sloth  and  lusts,  than  the  appointments  of 
God  are;  and  the  liberality  of  superstitious  peo- 
ple often  shames  the  niggardUness  of  the  profess- 
ors of  true  religion. — They  who  once  deviate 
from  the  rule  of  the  sacred  Scriptures,  will  in 
general  wander  more  and  more  widely,  and 
bewilder  themselves  more  entirel}"  and  will 
presumptuously  expect  a  reward  for  the  very 
practices  which  God  abhors! — When  pride,  an 
unsettled  temper,  ignorance,  and  sloth,  in  those 
appointed  to  the  ministry,  meet  with  poverty  or  ex- 
travagance; bj'  the  prospect  of  secular  advantage 
they  may  be  induced  to  patronise  crimes,  and  be- 
come ringleaders  in  transgression;  while  their  ex- 
ample and  concurrence  serve  to  quiet  every  re- 
maining scruple  in  the  consciences  of  others. — 
Many  wealthy  people  love  to  have  such  "Levites 
for  their  priests,"  because  instead  of  reproving 
their  sins,  they  embolden  them  in  the  commission 
of  them;  and  induce  them  to  conclude,  that  there 
is  no  reality  in  religion,  as  its  ministers  are  so 
mercenary  and  ungodly. 

NOTES. 
Chap.  XVIIi.  V.  1.  {J^ote,  17:6.)  The  tribe 
of  Dan  had  its  lot  within  that  at  first  assigned  to 
Judah,  and  near  to  tlie  Philistines:  so  that,  through 
their  own  neglect  or  cowardice,  and  concurrent 
causes,  they  had  been  in  part  kept  out  of  posses- 
sion of  it,  and  were  therefore  greatly  straitened  at 
this  time.   (JVote*,  1:34,35.  Josh.  19:40—48.) 

[743 


B.  C.  1400. 


JUDGES. 


B.  C.  1400. 


thus  dealeth  Micah  with  me,  and  hath 
'hired me,  and  I  am  his  priest. 

5  And  they  said  unto  him,  ^  Ask  coun- 
sel, we  pray  thee,  •  of  God,  that  we  may 
know  whether  our  way  which  we  go  shall 
be  prosperous. 

6  And  the  priest  said  unto  them,  ^  Go 
in  peace:  °  before  the  Lord  is  your  way 
wherein  ye  go. 

7  Then   the  five  men   departed,  and 
came  to  *  Laish,  and  saw  the  people  that 
zoere  therein,  °  how  they  dwelt  careless, 
after  the  manner  of  the  Zidonians,  quiet 
and  secure;  and  there  was  no  +  magistrate  j 
in  the  land,  that  might  put  them  to  shame  [ 
in  any  thing:  and  they  were  far  from  the 
Zidonians,  and  had  no  business  with  any  \ 
man.  | 

8  And  they  came  unto  their  brethren  j 
to  P  Zorah  and  Eshtaol:  and  their  breth- : 
ren  said  unto  them.  What  say  ye? 

9  And  they  said,  "i  Arise,  'that  we  may 
go  up  against  them:  for  we  have  seen 
the  land,  and,  behold,  it  is  very  good: 
and  '  are  ye  still?  ^  be  not  slothful  to  go, 
and  to  enter  to  possess  the  land. 

10  When  ye  go,  ye  shall  come  unto 
a  people  secure,  and  to  a  large  land:  for 
*God  hath  given  it  into  your  hands;  a 
place  "  where  there  is  no  want  of  any 
thing  that  is  in  the  earth. 

[Practical    Observations.'] 

11  IT  And  there  went  from  thence  of 
the  family  of  the  Danites,  out  of  Zorah 


i   17:10.  Prov.  28:21.    Is.  56:11. 
Ez.  13:19.   Hos.  4:8,9.   Mai.  1: 

10.  John  10:12,13.  Acts  8:18— 
21.  20:33.     1  Tim.  3:3.     Tit.  1: 

11.  2  Pet.  2:3,14,15. 

kl  Kings  22:5.     2  Kin?s  16:15. 

Is.  30:1.  Ez.  21:21.  Hos.  4:12. 

Acts  8:10. 
1    11.  17:5,13. 
m  1  Kings  22:6,12,15.      Jer.  23: 

21,22,32. 
n  Deut.   11:12.      Ps.  33:18.      1 

Thes.3.11. 
*  Josh   19:47.  Leskem. 


o  27,28.   Rev.  18:7. 

■f  Heb.   possessor,   or,   heir,  of 

restraint.  1  Sam.  3:13.  1  Kings 

1:6.   Rom.  13:3.    1  Pet.  2:14. 
p  2,11.  13:2.  16:31. 
q  Num.  13:30.  14:7—9.  Josh.  2: 

24. 
r  1  Kings  22:3. 
s  Josh.  18:3.   1  Sam.  4:9.  2  Sam. 

10:12.    John  6:27.     Heb.  6:11, 

12.  2  Pet.  1:10,11. 
t  Deut.  2:29.  4:1.    Josh.  6:16. 
u  Ex.  3:3.     Deut.  8:7—9.  11:11, 

12.  Ez.  20:6.  1  Tim.  6:17. 


V.  2 — 4.  Hath  hired  me.  (4)  Marg.  Re/.— 
JSTote,  17:10—13. 

V.  5,  6.  It  does  not  appear  that  the  Danites 
had  consulted  the  Lord  by  his  high  priest,  about 
their  intended  enterprise:  but  when  the  spies  met 
with  this  Levite,  whom  tliey  had  known  in  his 
former  rambles,  and  were  informed  by  him  that 
he  was  become  a  priest,  they  bethought  them- 
selves of  inquiring  by  him;  in  which  their  ignor- 
ance and  inattention  were  lamentably  exposed. — 
The  Levite,  it  is  probable,  having  gone  through  his 
form,  answered  them  according  to  their  inclina- 
tions, in  the  language  of  piety:  (JVbie*,  1  Kings 
22:6,13,14.)  and  his  words  being  verified  by  the 
event,  raised  the  reputation  of  the  oracle,  and 
sanctioned  the  idolatry. — Tlius  all  the  mistakes 
and  lies  of  fortune-tellers,  monthly  prognosticat- 
ors,  and  other  pretended  prophets,  are  overlooked 
or  soon  forgotten,  because  they  sometimes  happen 
to  conjecture  right;  and  these  random  guesses, 
when  they  prove  to  be  right,  raise  their  credit 
with  the  ignorant  and  credulous. 

V.  7 — 10.  Laish,  or  Leshem,  lay  in  the  nortb- 
744] 


and  out  of  Eshtaol,  six  hundred  men  *  ap- 
pointed with  weapons  of  war. 

12  And  they  went  up,  and  pitched  in 
""  Kirjath-jearim  in  Judah:  wherefore  they 
called  that  place  ^  Mahaneh-dan  unto  tais 
day;  behold,  it  is  behind  Kirjath-jearim. 

13  And  they  passed  thence  unto 
y  mount  Ephraim,  and  came  unto  the 
house  of  Micah. 

14  Then  answered  the  five  men  that 
went  to  spy  out  the  country  of  Laish,  and 
said  unto  their  brethren,  Do  ye  know 
that  there  is  ^  in  these  houses  an  ephod, 
and  teraphim,  and  a  graven  image,  and  a 
molten  image?  *now  therefore  consider 
what  ye  have  to  do. 

15  And  they  turned  thitherward,  and 
came  to  the  house  of  the  young  man  the 
Levite,  even  unto  the  house  of  Micah, 
and  '^  saluted  him. 

16  And  the  ^  six  hundred  men  appoint- 
ed with  their  weapons  of  Avar,  which  were 
of  the  children  of  Dan,  stood  by  the  en- 
tering of  the  gate. 

1 7  And  the  '^  five  men  that  went  to  spy 
out  the  land  went  up,  and  came  in  thither, 
and  took  "^the  graven  image,  and  the 
ephod,  and  the  teraphim,  and  the  molten 
image:  and  the  priest  stood  in  the  enter- 
ing of  the  gate  with  the  six  hundred  men 
that  were  appointed  with  weapons  of  war. 

18  And  these  went  into  Micah's  house, 
and  fetched  the  carved  image,  the  ephod, 
and  the  teraphim,  and  the  molten  image. 
Then  said  the  priest  unto  them,  What  do 
ye? 

19  And  they  said  unto  him.  Hold  thy 
peace,  ^  lay  thine  hand  upon  thy  mouth, 


i  Heb.  girded. 

V  Josh.  15:60.  1  Sam.  7:1. 

X  13:25.  marg. 

y2,3.  17:1.  19:1.  Josh.  24:30,33. 

z  3,4.  17:5. 

a  Prov.  19:27.  Is.  8:19,20. 

§  Heb.  asked  him  of  peace. 
Gen.  37:14.  43:27.  1  Sam.  17: 
22.  marg.  2Kings4:26.  Matt. 


10:12,13.    Luke  10:4—6.  John 

14:27. 
b  11. 
c  2,14. 
d  6:31.   17:4,5.      Ex.  32:20.       1 

Sam.  4:11.  6:2—9.  2  Kings  19: 

18,19.  Is.  46:1,2,7. 
e  Job  21:5.  29:9.  40:4,5.       Pror. 

30:32.  Mic.  7:16. 


ern  extremity  of  Canaan,  but  within  the  bounda- 
ries of  the  promised  land;  and  perhaps  it  had  been 
originally  allotted  to  the  Danites.  in  addition  to 
their  too  contracted  inheritance.  But  the  Israel- 
ites so  neglected  to  prosecute  their  victories,  that 
the  Canaanites  despised  them:  and  this  people, 
abiding  unmolested  in  a  very  plentiful  country, 
had  no  magistrates,  and  were  not  secured  by  walls, 
troops,  or  alliances;  but  every  one  lived  accord- 
ing to  his  own  inclination,  without  either  fear  or. 
shame! — It  seems  indeed  to  have  been  considered 
as  a  part  of  the  territory  of  the  Zidonians;  but  it 
lay  at  a  considerable  distance,  eastward  of  Zidon, 
and  had  no  direct  dependence  on  that  city  or  pro- 
tection from  it,  or  intercourse  with  it.  (28) 
{Marg.  Re/.) 

V.  1 1,  12.  So  small  a  company  as  six  hundred 
men  out  of  this  large  tribe,  (Awm.  26:42,43.)  un- 
assisted by  their  brethren,  marching  on  this  enter- 
prise, manifested  how  regardless  the  Israelites 
were  of  the  public  cause,  and  how  intent  upon 
personal  indulgence.  Yet  this  small  troop,  in 
coafidence  of  success,  took  their  families  with 


B.  C.  1400. 


CHAPTER  XVIII. 


B.  C.   1400. 


and  go  with  us,  and  be  to  us  ^  a  father 
and  a  priest:  is  it  better  for  thee  to  be  a 
priest  unto  the  house  of  one  man,  or  that 
thou  be  a  priest  unto  a  tribe  and  a  family 
in  Israel? 

20  And  the  priest's  -?  heart  was  glad, 
and  he  took  the  ephod,  and  the  tcraphim, 
and  the  graven  image,  and  went  in  the 
midst  of  the  people. 

21  So  thc}^  turned  and  departed,  and 
put  the  little  ones,  and  the  cattle,  and  the 
carriage,  before  them. 

22  And  Avhen  they  were  a  good  way 
fi-oni  the  house  of  Micah,  the  men  that 
7oere  in  the  houses  near  to  Micah's  house 
were  gathered  together,  and  overtook  the 
children  of  Dan. 

23  And  they  cried  unto  the  children  of 
Dan:  and  they  turned  their  faces,  and 
said  unto  Micah,  ^  What  aileth  thee,  that 
thou  *  comest  with  such  a  company? 

24  And  he  said.  Ye  have  taken  away 
my  gods  which  I  made,  and  the  priest, 
and  ye  are  gone  away;  and  '  what  have 
I  more.'  and  what  is  this  that  ye  say  unto 
me.  What  aileth  thee? 

25  And  the  children  of  Dan  said  unto 
him.  Let  not  thy  voice  be  heard  among 
us,  lest  ^  angry  fellows  run  upon  thee, 
and  thou  lose  thy  life,  with  the  lives  of 
thy  household. 


f  17:J0.   2  King:s6:21.  8:0,9.  13: 

H.   Matt.  23:9. 
g  17:10.    Prov.  30:15.    Is.  56:11. 

Ez.  1.3:19.     Hos.  4:3.  Acts  20: 

33.  Phil.  3:19.  2  Pet.  2:3,15,16. 
h  Gen.  21:17.      1  Sam.    11:5.     2 

Sam.  14:5.    2  Kinys  6:28.     Ps. 

1U:3.   Is.  22:1. 


*  Htfb.  art  gathered  togttker. 
i   17:13.     Ps.  115:3.    Is.  44:18— 

20.  .Jer.  50:38.  51:17.     Ez.  23: 

5.     Hab.  2:18,19.    Acts  19:26. 

Rpv.  17:2. 
I  Heb.  bitter  of  souL     1  Sam. 

30:6.  2  Sam.  17:8.  Job  3:5.  27: 

2.  Marff. 


them.  (21)  "Mahaneh-dan"  sig-nifies  the  camp  of 
Dnn.  {M)te,  13:2.5.) 

V.  13 — 26.  [Marg.  Ref.)  The  Levite's  answer 
to  the  spie.s  having  heen  apparently  verified  by 
the  event,  they  seem  to  have  concluded  that  he 
would  be  a  valuable  acquisition,  if  they  could  in- 
duce him  to  accompany  them;  especially  if  they 
could  also  take  Micah's  imag-es,  ephod,  and  fera- 
phim  with  them:  and  at  their  instance,  the  Dan- 
ites  were  led  to  form  a  plan  for  that  purpose. 
They  were  going  to  seek  a  settlement  at  a  great 
distance  from  Sliiioh;  and,  it  may  well  be  thought, 
were  desirous  of  excusing  themselves  from  the 
long  journeys,  which  attending  on  the  worship  at 
llje  sanctuary  would  require:  and  here  was  a 
priest,  and  an  oracle,  and  aM  which  they  deemed 
requisite  for  their  religious  observances,  ready 
prepared  for  their  purpose.  They  were  evidently 
very  ignorant;  and  they  absurdly  concluded,  that 
they  should,  by  taking  these,  secure  the  presence 
and  favor  of  the  God  of  Israel,  in  their  expedition 
and  settlement.  (JVo<e,  17:10— 13.)  They  coveted 
Micah's  house  of  gods,  and  supposing  that  he 
could  not  be  induced  by  fair  means  to  part  with 
them,  they  determined  to  plunder  his  temple;  and 
after  they  had  effected  this,  they  found  no  diffi- 
culty in  engaging  liis  priest  to  accompany  them, 
by  a  prospect  of  far  better  preferment  than  he  tlien 
possessed.  Tiiey  perhaps  supposed  the  piety  of 
their  mntiven,  and  the  s;oodness  of  their  end,  would 
justify  the  means.  But  it  was  a  base  robbery  of 
Micah,  aggravated  by  the  Levite's  ingratitude, 
and  by  their  violence  and  menaces:  it  was,  how- 

VoL.   I.  94 


26  And  the  children  of  Dan  went  their 
Avay:  and  when  Micah  saw  that  they 
were  too  strong  for  him,  he  turned  and 
went  back  unto  his  house. 

27  IT  And  they  took  the  things  which 
Micah  had  made,  and  the  priest  which  he 
had,  and  came  unto  J  Laish,  unto  a  people 
that  rcere  at  quiet  and  secure:  and  ^  they 
smote  them  with  the  edge  of  the  sword, 
and  '  burnt  the  city  with  fire. 

23  And  "'  thc7:e  was  no  dehverer,  be- 
cause it  was  "  far  from  Zidon,  and  they 
had  no  business  with  any  man;  and  it 
was  in  the  valley  that  lieth  by  °  Beth-re- 
hob:  and  they  built  a  city,  and  dwelt 
therein. 

29  And  they  called  the  name  of  the 
city  P  Dan,  after  the  name  of  Dan  their 
father,  i  who  was  born  unto  Israel:  ho\f- 
beit  the  name  of  the  city  was  Laish  at 
the  first. 

30  And  the  children  of  Dan  ■■  set  up 
the  graven  image:  and  Jonathan,  the  son 
of  Gershom,  the  son  of  Manasseh,  he  and 
his  sons  were  priests  to  the  tribe  of  Dan, 
^  until  the  day  of  the  captivity  of  the 
land. 

31  And  they  set  them  up  Micah's 
graven  image,  which  he  made,  'all  the 
time  that  the  house  of  God  was  in  Shiloh. 


i   7,10. 
I  k  Dent.  33:22.   Josh.  19:47. 
1  Josh.   11:11. 
m  2  Sam.  14:6.  Marg^.    Ps.  7:2. 

50:22.   Dan.  3:15—17. 
n  7.  Josh.  11:3.   Is.  23:4,12. 
o  Num.  13:21.    Re/iob.     2  Sam. 

10:6. 
p20:l.  Gen.  14:14.  Josh.  19:47. 


2  Sam.  17:11.     1  Kings  12:29, 

30.  15:20. 
q  Gen.  30:8.  32:28. 
r  Ex.  20:4.     Lev.  26:1.     Deut 

17:2—7.  27:15.  31:16,29. 
s   13:1.     1  Sam.  4:2,3,10,11.    P.i. 

73:60—62. 
t   19:18.  21:12.     .Josh.   18:1.       1 

Sam.  1:3.  4:4.  Jer.  7:12. 


ever,  a  very  suitable  introduction  to  their  subse- 
quent idolatry  and  apostacy. — Micah,  though  ig- 
norant and  immoral,  yet  deemed  his  religion  his 
chief  treasure;  and  when  the  Danites  had  tak'jn 
from  him  that  in  which  he  had  gloried,  and  Cii  ac- 
count of  which  he  was  confident  "the  Lord  would 
do  him  good,"  he  counted  himself  to  have  lost  his 
all,  and  intimated  that  they  might  as  well  have 
taken  all  the  rest  of  his  substance!  Yet  his  zeal 
for  his  images  did  not  induce  him  to  venture  his 
life  in  attempting  to  recover  them.       9 

V.  27—29.     J\Jarg.  Ref. 

V.  30,  31.  Jonathan  was  the  name  of  this  Le- 
vite,  but  it  is  not  known  of  what  family  he  was; 
for  Gershom  and  Manasseh  were  names  common 
in  Israel.  The  tradition  of  the  Jews,  that  he  was 
the  grandson  of  Moses,  is  in  all  respects  highly 
improbable. — As  Dan  lay  on  the  northern  extrem- 
itj'  of  the  land,  none  of  the  judges  were  able  to 
destroy  this  idolatry,  which  continued  "all  the 
time  that  the  house  of  God  was  in  Shiloh."  This 
proves  that  the  captivity  here  mentioned  was  that 
of  tlie  ark,  by  the  Philistines,  in  the  time  of  Eli. 
{JVotes,  1  Sain.  4:  5:)  It  may  be  supposed  that 
Samuel  or  David  put  an  end  to  it. — Jeroboam  set 
up  the  worship  of  one  of  the  golden  calves  in  this 
very  city.  (1  Kings  12:28—30.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
If  men  were  as  sensibly  affected  with  the  wants, 
of  the  soul  as  with  those  of  the  body,  the  inherit- 
ance of  the  kingdom  of  heaven,  though  distant 

[745 


B.  C.   1398. 


JUDGES. 


B.  C.  1398. 


CHAP.  XIX. 

A  Levitc's  concubine  commits  adultery,  and  returns  to  her  father, 
1,  i.  The  Levite  goes  to  take  her  back,  and  is  kindly  enter- 
tained, 3 — 9.  They  depart  at  a  late  hour,  and  lodge  at  Gibeah, 
being  entertained  by  an  old  man  of  Ephraim,  who  sojourned 
there,  10 — -1.  l^he  men  of  the  city  beset  the  house,  with  a 
■vile  intent;  the  Levite  yields  up  his  concubine,  who  is  abused 
till  she  dies,  2i — 28.  He  divides  her  body  into  twelve  parts, 
and  sends  one  to  each  tribe,  29,  30. 

AND  it  came  to  pass  in  those  days, 
"  when  there  was  no  king  in  Israel, 
that  there  was  a  certain  Levite  sojourning 
on  the  side  of  ^  mount  Ephraim,  who  took 
to  him  *  a  concubine  out  of  "^  Beth-lehem 
judah. 


- 1 


a  17:6.  18:1.  21:25. 

b  17:1,3.  Josh.  24:30,33. 

*  Heb.  a  u^oman,  a  concubine^ 

or,  a  -ajZ/e,  a  concubine.     Gen. 

22:J4.  25:6.     2  Sam.  3:7.  5:13. 


16:22.  19:5.  20:3.    1  Kings  11:3. 
2  Chr.  11:21.  Esth.2:14.  Cant. 
6:8,9.  Dan.  5:3.   Mai.  2:15. 
c  17:3.  Gen.  35:19.  Matt.  2:6. 


'  2  And  his  concubine  ^  played  the 
I  whore  against  him,  and  went  away  from 
.  him  unto  her  father's  house  to  Beth-lehem- 
judah,  and  was  there  +  four  whole  months. 
i  3  And  her  husband  arose,  and  ^  went 
after  her,  to  ''  speak  }  friendly  unto  her, 
ianrf  to  bring  her  again,  having  ^his  ser- 
1  vant  Avith  him,  and  a  couple  of  asses;  and 
I  she  brought  him  into  her  father's  house; 
land  when  the  father  of  the  damsel  saw 
|him,  he  rejoiced  to  meet  him. 
1  4  And  his  father-in-law^,  the  damsel's 
[father,  retained  him;  and  he  abode  with 


d  Lev.  21:9.    Deut.  22:21.    Ez. 
I    16:23. 

f  Or,  a  year  and  four  Tnonths. 
Heb.  days,  four  months. 


e  15:1. 


f  Gen.  50:21.  Lev.  19:17.  20: 
10.  Hos.  2:14.  Matt.  1:19. 
John  8:4,5.11.    Gal.  6:1. 

i  Heb.  to  her  heart.  Gen.  34:3. 

?  Num.  22:22. 


and  future,  would  not  be  neglected;  and  the  labor, 
dang-er,  and  self-denial,  wliich  lie  in  tlie  way, 
would  no  longer  affright  or  deter  them  from  seek- 
ing it. — Whatever  valor,  wisdom,  or  diligence  we 
employ  in  any  undertaking,  we  shall  not  be  suc- 
cessful in  a  comfortable  and  profitable  waj',  if  we 
neglect  to  consult  the  Lord,  and  to  seek  his  as- 
sistance and  blessing. — Ungodly  men  generally 
find  out  those  of  their  own  character  in  every 
place.  And  they,  who  along  with  a  worldly  heart, 
and  much  ignorance  or  error,  have  yet  convic- 
tions of  conscience,  that  they  ought  to  worship 
and  serve  some  superior  power,  often  meet  with 
a  superstition,  or  false  religion,  apparently  devis- 
ed and  framed  on  purpose  for  tliem:  as  indeed  it 
is;  for  Satan,  who  works  in  the  children  of  diso- 
bedience, and  prompts  the  devisers  of  every  spe- 
cies of  delusion,  knows  well  what  will  suit  the 
taste,  and  state  of  heart,  and  convenience,  of  those 
whom  he  aims  to  delude;  and  he  forms  his  plans 
accordingly. — Success  does  not  prove  our  under- 
takings pleasing  to  God,  any  more  than  a  fortu- 
nate conjecture  proves  a  man  a  prophet:  for  the 
former  is  sometimes  sent  as  a  curse;  and  the  latter 
is  permitted,  in  order  to  punish  those  who  despise 
and  hate  the  truth.  [J^otes,  Deut.  13:1 — 5.  2 
Thes.  2:8— 12.)— We  ought  to  be  very  thankful 
for  good  government,  and  for  magistrates  who  put 
men  to  shame  for  their  crimes;  without  which 
they  can  scarcely  be  prevented  from  destroying 
each  other.  The  blessings  also  of  liberty  and 
prosperity  caU  for  gratitude:  yet  when  they  pro- 
duce slotii,  self-indulgence,  and  carnal  security, 
they  indicate  approaching  destruction. — Worldly 
raeii,  finding  "no  want  of  any  thing  that  is  in  the 
earth,"  do  not  consider  the  disadvantages  which 
thev  lie  under  with  respect  to  their  souls:  for  if 
their  situations  or  occupations  are  not  consistent 
with  true  religion,  they  can  either  do  without  any 
religion,  or  adopt  one  inore  suited  to  their  conve- 
nience. 

V.  11—31. 
Those  who  ai*e  destitute  of  the  fear  of  God,  will 
seize  on  whatever  they  covet,  when  they  possess 
power,  and  can  do  it  with  impunity:  for  justice, 
gratitude,  and  the  rights  of  hospitality  form  but 
feeble  barriers  in  their  way.  Indeed,  injustice 
and  idolatry  consist  well  with  each  other;  for 
Satan  loves  "robbery  for  burnt-offering,"  though 
God  "abhors  it." — They  who  do  wrong  are  com- 
monly much  offended,  if  the  injured  party  dares 
to  complain  or  remonstrate;  and  thus  theft  is  fre- 
quently an  introduction  to  murder,  through  the 
combirved  influence  of  avarice,  pride,  and  malig- 
nity. But  those  who  rob  God  of  his  glorj',  and 
tempt  others  to  iniquity,  deserve  to  be  plundered 
by  their  fellow-creatures;  and  they  who  trust  in 
unprincipled  persons,  need  not  wonder  if  they  are 
746] 


deceived. — Mercenary  priests  in  every  age  are 

'  ready  to  go  the  most  disgraceful  lengtlis  to  obtain 

preferment,  and  even  to  put  up  their  services  for 

,  sale  to  the  highest  bidder:   while  however  they 

'eagerly  seize  upon  the  proposed  advantage,  let 

;  them  remember,  that  they  are  increasing  guilt, 

shame,  mischief,  and  condemnation. — When  the 

removal  of  idols  weans  the  heart  from  idolatry, 

llie  anguish  of  parting  wOl  be  made  up  by  the 

consequent  advantage:    but  wretched  are  they, 

I  who  are  deprived  of  their  idols,  and  left  under  the 

i  power  of  the  idolatrous  affection!    Thus  death  will 

'  rend  men  from  all  those  worldly  objects,  on  which 

they  have  placed  their  hearts:  their  gods  will  be 

for  ever  gone,  and  "what  will  they  have  more.*''" 

[But  the  case  of  self-confident  hypocrites,  when 

,  disappointed  of  all  their  towering  hopes,  will  be 

j  peculiarly  dreadful. — Happy  they,  who  renounce 

I  all  for  Christ,  and  in  him  have  the  Lord  for  their 

i  God!  no  enemies  or  changes  can  take  away  their 

!  portion,  or  their  comfort.     But  if  we  would  have 

this  felicity,  we  must  carefully  attend  to  tlie  word 

1  and  ordinances  of  God,  and  be  afraid  of  every  de- 

i  viation  from  our  perfect  rule:    "for  behold  how 

great  a  matter  a  little  fire  kindleth!" 

I  NOTES. 

I  Chap.  XIX.  V.  1.  The  events,  recorded  in  (his 
and  the  following  chapters,  occurred  while  Phine- 
has  the  son  of  Eleazar  was  high  priest,  and  there- 
fore could  not  take  place  verj^  long  after  the  death 
!of  Joshua.  (20:28.)  Eleazar  seems  to  have  sur- 
Ivived  Joshua.  [Jo.9h.  24:33.)  Phinehas might  con- 
I  tinue  high  priest  for  twenty-five  or  thirty  years.. 
!  I  suppose  the  events  of  these  chapters  subsequent 
!  to  those  in  the  preceding. — There  was  then  no 
I  king  in  Israel,  nor  any  judge  Avho  exercised  au- 
I  thority  over  the  people  in  general:  and  the  want 
'  of  a  regular  civil  government  produced  many  fa- 
j  tal  effects,  notwithstanding  the  advantages  enjoy- 
I  ed  by  the  Israelites  in  all  other  things.  [Jfote,  17: 
i6.) 

!  V.  2.  This  woman  seems  to  have  been  the  Le- 
I  vite's  only  wife;  who  was  called  his  conrubine,  be- 
I  cause  not  admitted  to  all  the  privileges  of  the 
!  conjugal  relation:  (JVbie,  Gen.  25:5,6.)  but  her 
father  is  called  his  father-in- law,  and  he  is  called 
her  husband.  (3,4.)— Having  been  guilty  of  adul- 
tery, she  fled  irom  him  to  escape  punisiiment,  or 
from  dread  of  his  resentment. — It  is  remarkable, 
that  no  mention  is  made  of  any  other  Levites  in 
this  whole  book,  except  of  him  who  estabhshed 
idolatry  at  Dan;  and  of  this  man,  whose  concu- 
bine proved  the  occasion  almost  of  extirpation  to 
the  tribe  of  Benjamin,  and  of  great  slaughter  in 
the  other  tribes!  Phinehas,  the  high  priest,  is  also 
I  named. — This  both  implies  a  censure  on  the  regu- 
!  lar  ministers  of  religiou;  and  confirms  the  opinion 


B»  C.  1398. 


CHAPTER  XIX. 


B.  C.  1398. 


him  thiee  days:  so  they  did  eat  and 
drink,  and  lodged  there. 

5  And  it  came  to  pass  on  the  fourth 
day,  when  they  arose  early  in  the  morn- 
ing, that  he  i-ose  up  to  depart:  and  the 
damsel's  father  said  unto  his  son-in-law, 

*  Comfort  thine  heart  with  a  morsel  of 
bread,  and  afterward  go  your  way. 

6  And  they  sat  down,  and  did  eat  and 
drink  both  of  them  together:  for  the  dam- 
sel's father  had  said  unto  the  man.  Be 
content,  I  pray  thee,  and  tarry  all  night, 
and  '  let  thine  heart  be  merry. 

7  And  when  the  man  rose  up  to  de- 
part, his  father-in-law  urged  him;  there- 
fore he  lodofed  there  ao;ain. 

8  And  he  rose  early  in  the  morning  on 
the  fifth  day  to  depart:  and  the  damsel's 
father  said,  Comfort  thine  heart,  I  pray 
thee.  And  they  tarried  t  until  afternoon, 
and  they  did  eat  both  of  them. 

9  And  when  the  man  rose  up  to  de- 
part, he,  and  his  concubine,  and  his  ser- 
vant; his  father-in-law,  the  damsel's  fa- 
ther, said  unto  him.  Behold  now,  the  day 

*  draweth  towards  evening,  I  pray  you 
tarry  all  night:  behold,  the  ^  day  groweth 
to  an  end,  lodge  here,  that  thine  heart 
may  be  merry:  and  ^  to-morrow  get  you 
early  on  your  way,  that  thou  mayest  go 
'i  home. 

10  But  the  man  would  not  tarry  that 
night,  but  he  rose  up  and  departed,  and 
came  ^'  over  against  ^  Jebus,  (which  is  Je- 
rusalem;) and  there  roere  with  him  two 
asses   saddled;    his  concubine   also   was 

With   him.  [Practical  Observations.] 

1 1  And  when  they  were  by  Jebus,  the 
day  was  far  spent;  and  the  servant  said 
unto  his  master.  Come,  I  pray  thee,  and 
let  us  turn  in  unto  this  city  of"'  the  Jebu- 
sites,  and  lodge  in  it. 

1 2  And  his  master  said  unto  him.  We 
will  not  turn  aside  hither  into  the  city  of 


*  Heb.  Strrngthen.    Gen.  18:5. 

1    Sam.    14:27—29.    30:12.       1 

Kings  13:7.    Ps.  104:15.    John 

4:34.   Acts  9:19. 
i  9,il.   9:27.    16:25.     Ruth   3:7. 

!    Sam.    25:36.       Esth.    1:10. 

I.uUe  12:19.   1  Thes.  5:3.  Rev. 

11:10,13. 
t  Heb.  till  the  day  declined. 


J  Hcb.  is  7eeak. 

^  Hcb.  it  is  the  pitching  time 

of  the  day. 
k  Prov.  27:1.  Jam.  4:13,14. 
II  Heb.  to  thy  tent. 
if  Jlfh.  to  over  against. 
1   1:8.  Josh.  18:28.  2  Sam.  5:6. 
m  10.  1:21.     Gen.  10:16.    Josh. 

1.5:63. 


that  the  regular  appointment  of  judijes  was  neg'- 
lected,  as  the  Levites  were  chiefly  called  to  that 
office. 

V.  3,  4.  Perhaps  the  Levite  heard,  that  his  wife 
repented,  and  was  dejected  under  conscious  guilt, 
and  alarmed  lest  she  should  be  made  a  public  ex- 
ample. He  therefore  went  and  spoke  friendlj'  and 
affectionately  to  her,  and  a  reconciliation  was 
speedily  effected,  at  which  his  father-in-law  re- 
joiced.— The  Levite's  choice  seems  to  have  been 
imprudent,  and  his  affection  inordinate;  but  in 
other  respects  his  character  appears  consistent 
with  his  profession.    {JsTote,  15:1,2.) 

V.  12.  Tliis  conduct  of  the  Levite,  in  refusing 
to  seek  a  lodging  among  idolaters,  shews  that  he 


a  stranger,  that  is  not  of  the  children  of 
Israel;  we  will  pass  over  to  Gibcah. 

13  And  he  said  unto  his  servant, 
Come,  and  let  us  draw  near  to  one  of 
these  places  to  lodge  all  night,  in  °  Gib- 
eah,  or  in  Ramah. 

14  And  they  passed  on,  and  went  their 
way,  and  the  sun  went  down  upon  them 
when  they  were  by  Gibeah  which  belongeth 
to  Benjamin. 

15  And  they  turned  aside  thither  to  go 
in,  and  to  lodge  in  Gibeah:  and,  when  tie 
went  in,  he  sat  him  down  in  a  street  of  the 
city;  for  there  zoas  °  no  man  that  took 
them  into  his  house  to  lodging. 

16  H  And,  behold,  there  came  an  old 
man  from  p  his  work  out  of  the  field  at 
even,  which  was  also  of  mount  Ephraim; 
and  he  sojourned  in  Gibeah,  but  the  men 
of  the  place  zoere  Benjamites. 

17  And  when  he  had  lifted  up  his  eyes, 
he  saw  a  way-faring  man  in  the  street  of 
the  city:  and  the  old  man  said,  i  Whither 
gocst  thou?  and  whence  comest  thou? 

18  And  he  said  unto  him.  We  are  pass-- 
ing  from  Beth-lehem-judah  toward  the 
side  of  mount  Ephraim;  from  thence  rmt 
1:  and  I  went  to  Beth-lehem-judah,  but  I 
am  71070  going  to  ""  the  house  of  the  Lord: 
and  there  is  no  man  that  **  receiveth  me 
to  house. 

19  Yet  there  is  both  straw  and  prov- 
ender for  our  asses;  and  there  is  bread 
and  wine  also  for  me,  and  for  thy  hand- 
maid, and  for  the  young  man  which  is 
with  thy  servants:  there  is  no  want  of 
any  thing. 

20  And  the  old  man  said,  ^  Peace  be 
with  thee:  howsoever,  *  let  all  thy  wants 
lie  upon  me;  only  "  lodge  not  in  the 
street. 

21  So  he  brought  him  into  his  house, 
and  gave  provender  unto  the  asses:  and 


n  Josh.  1,<!:25,26.     1  Sam.  10:26. 

Is.  10:29.   Hos.  5:8. 
0  18.       Gen.     18:2—8.      19:2,3. 

Matt.  25:35,43.   Heb.  13:2. 
p  Gen.  3:19.      Ps.  104:23.  128:2. 

Prov.  13:11.  14:23.  24:27.     Kc. 

1:33.  5:12.    Eph.  4:28.   1  Thes. 

4:11,12.  2Thi^s.  3:10. 
q  Gt;n.  16:8.  32:17. 
r  18:31.  20:18.      Josh.   18:1.      1 


Sam.  1:3,7. 
**  Heb.  gathereth.  5.  Ps.  26:9. 
s  6:23.  Gen.  43:23.    1  Sara.  25; 

6.     1  Chr.  12:18.    Luke  10:5,6. 

John  14:27.   1  Cor.  1:3. 
t  Rom.  12:13.    Gal.  6.6.    Heb. 

13:2.  Jam.  2:15,16.    1  Pat. 4  9. 

1  John  3: 18. 
u  Gen.  19:2,3.  24:31—33. 


was  very  unlike  the  Levite  of  whom  we  read  in 
j  the  foregoing  chapters;  and  it  was  proper,  that  he 
!  should  by  his  example  protest  against  the  diisobe- 
■dience  of"  his  people,  in  associating  with  the  idol- 
aters, and  even  contracting-  marriages  with  them. 
j  — Jerusalem  appears  to  have  been  at  this  time  al- 
!  most  wholly  occupied  by  the  Jebusites;  and  if  any 
of  Judah  or  Benjamin  dwelt  there,  their  number 
and  influence  must  have  been  inconsiderable. 
j     V.  13—17.     M'lrg.  Ref. 

I  V.  18.  Sliiloh  lay  near  to  the  Levite's  habitar 
j  tion  in  mount  Ephraim.  Either  his  employment 
required  his  attendance  at  the  sanctuary;  or  he 
purposed  to  offer  sacrifices,  suited  to  the  circiim- 
1  stances  of  his  family,  before  he  returned  home. 

[747 


B.  C.   1398. 


JUDGES. 


"  they  washed  their  feet,  and  did  eat  and] 
drink. 

22  Mzv  as  they  were  making  their 
hearts  merry,  behold,  y  the  men  of  the 
city,  certain  ^  sons  of  Behal,  beset  the 
house  round  about,  ayid  beat  at  the  door, 
and  spake  to  the  master  of  the  house,  the 
old  man,  saying,  *  Bring  forth  the  man 
that  came  into  thine  house,  that  we  may 
know  him. 

23  And  ^  the  man,  the  master  of  the 
house,  went  out  unto  them,  and  said  unto 
them.  Nay,  my  brethren,  nai/,  I  pray 
you,  do  not  so  wickedly;  seeing  that  this 
man  is  come  into  mine  house,  "^do  not 
this  folly. 

24  Behold,  here  is  my  daughter,  a 
maiden,  and  his  concubine,  ^  them  I  will 
bring  out  now,  and  ^  humble  ye  them,  and 
do  with  them  what  seemeth  good  unto 
you:  but  unto  this  man  do  not  *so  vile  a 
thing. 

25  But  the  men  would  not  hearken  to 
him:  so  the  man  took  his  concubine;  and 
brought  her  forth  unto  them;    and  they 


B.  C.  1393. 


X  Gen.  18:4.  1  Sam.  '25:41.  2 
Sam.  11:8.  Luke  7:44.  John 
13:4,5,14,15.   1  Tim.  5:10. 

y  20:5.  Gen.  19:4.  Hos.  9:9. 
10:9. 

z  Dcut.  13:13.  1  Sam.  1:16.  2: 
12.  10:27.25:25.  2  Cor.  6:15. 

a  Gen.  19:5.     Rom.  1:26,27.   '  1 


Cor.  6:9.  Jude  7. 
b  Gen.  19:6,7. 
C20:6.     Gen.  34:7.    Josh.  7:15. 

2  Sam.  13:12. 
d  Gen.  19:8.   Rom.  3:8. 
e  Gen.  34:2.  marg.     Deut.   21: 

14. 
*  Heb.  the  matter  of  this  folly. 


V.  19—21.  Marg.  Ref. — Tob  31:32.  JVotes, 
Gen.  18:3—8.  19:1—3. 

y.  22—25.  {Marg.  Ref.—J^otes,  Gen.  19:4— 
9.)  It  seems  the  men  finally  refused  the  Ephraim- 
ite's  daug-hter;  but  at  leng-th,  attracted  by  the 
beauty  of  the  Levite's  concubine,  they  \vent  off 
with  her.  They  thought  also  of  murdering  the 
Levite;  perhaps  because  he  vrould  not  at  first  give 
up  his  concubine,  and  because  he  resisted  their 
brutal  violence.  (20:5.) 

V.  26—30.  The  justice  of  God  was  displayed 
even  by  the  enormous  wickedness  of  these  men. 
Adultery  was  punishable  by  death;  this  woman 
having  committed  adultery  was  about  to  escape; 
but  in  this  dreadful  manner  her  iniquity  found  her 
out,  and  she  was  punished  in  kind:  (Lev.  2010. 
JN'otes,  JVum..  32:23.)  yet  this  by  no  means  implies, 
that  she  did  not  repent  and  find  mercy.  (2  Sam. 
18:5.)— It  had  an  inhuman  appearance,  thus  to 
mangle  the  dead  corpse  of  this  unhappy  woman: 
but  it  was  intended  to  excite  a  more  general  at- 
tention, and  a  keener  resentment  against  so  hor- 
rible a  crime,  which  called  for  a  punishment  pro- 
portionably severe.     {Marg.  Ref.) 

PRACTICAL  OBSERVATIONS. 
V.  1—10. 
Men  are  seldom  fully  aware  of  the  consequences 
of  yielding  to  temptation:  and  few  sins  are  follow- 
ed with  such  fatal  and  durable  effects  as  adultery. 
But  It  becomes  ministers,  and  indeed  all  Chris- 
tians, to  shew  a  readiness  to  forgive  and  be  rec- 
onciled, without  upbraiding  those  who  have  most 
inexcusably  injured  them;  and  to  speak  comfort- 
ably to  the  penitent,  especially  when  in  danger  of 
"being  swallowed  up  of  over  much  sorrow." 
(yVoff  2  Cor.  2:.5— 11. )-External  attractions  are 
very  deceitful,  and  often  prove  an  occasion  to  the 
possessors,  as  well  as  to  others,  of  much  sin  and 
748] 


f  knew  her,  s  and  abused  her  all  the  night 
until  the  morning:  and  when  the  day  be- 
gan to  spring  they  let  her  go. 

26  Then  came  the  woman  in  the  dawn- 
ing of  the  day,  and  fell  down  at  the  door 
oi  the  man's  house  where  ^  her  lord  zms, 
till  it  was  light. 

27  And  her  lord  rose  up  in  the  morn- 
mg,  and  opened  the  doors  of  the  house, 
and  went  out  to  go  his  way:  and,  behold, 
the  woman  his  concubine  was  fallen  down 
at  the  door  of  the  house,  and  her  hands 
were  upon  the  threshold. 

28  And  he  said  unto  her.  Up,  and  let 
us  be  going:  '  but  none  answered.  Then 
the  man  took  her  vp  upon  an  ass,  and  the 
man  rose  up,  and  gat  him  unto  his  place. 

29  And  when  he  was  come  into  bi,s 
house,  he  took  a  knife,  and  laid  hold  on 
his  concubine,  and  ''divided  her,  together 
^  with  her  bones,  into  twelve  pieces,  and 
sent  her  into  all  the  coasts  of  Israel. 

30  And  it  was  so,  that  all  that  saw  it 
said,  There  was  no  such  deed  done  nor 
seen,  from  the  day  that  the  children  of 
Israel  came  up  out  of  the  land  of  Egypt 
unto  this  day:  •"  consider  of  it,  take  ad- 
vice, and  speak  your  minds. 


f  Gen.  4:1. 

g  Jer.  5:7,8.     Hos.  7:4 — 7.  9  9. 

10:9.   Eph.  4:19. 
h  :3,27.   Gen.  18:12.     1  Pet.  3:6. 
i  20:5.    1  Kin-s  18:29. 


k  20:6.    1  Sam.  11:7.  Rom.  10-2. 
1  lleut.  21:22,23. 
m  20:7.     Prov.  11:14.  13:10.  15: 
22.  20:18.24:6. 


misery,  nay  of  final  destruction:  those  therefoie 
who  are  thus  distinguished,  instead  of  being  vain, 
have  peculiar  cause  to  tremble;  and  should  be 
doubly  watchful  against  temptation,  and  instant 
in  pi-ayer  for  the  preserving  grace  of  God.  (JS'b/f.s 
Gen.  39:7— 10.)— So  much  depends  on  the  char- 
acter and  behavior  of  the  ministers  of  religion, 
that  if  they  marry  with  improper  persons  from 
corrupt  motives,  they  will  be  sure  to  find  either  a 
snare  or  an  affliction.— Kindness  is  due  to  those 
who  behave  with  afifcction  in  the  several  relations 
of  life;  but  every  man  has  his  proper  place  and 
duty  which  require  his  attendance:  pressing  im- 
portunities may  tlierefore  be  carried  too  far;  and 
they  very  frequently  are,  and  induce  imprudent 
and  prejudicial  concessions.  For  it  is  always  ad- 
visable to  set  about  our  work  early;  and  wliat  we 
call  time  enough,  generally  proves  too  little. 
V.  11—30. 
How  changeable  are  human  affairs!  Our  bright- 
est prospects  are  often  unexpectedly  clouded,  and 
the  deepest  calamities  suddenly  overtake  us.  V^  a 
should  therefore  learn  to  moderate  our  affections, 
to  lower  our  hopes  as  to  this  world,  and  to  stand 
prepared  for  the  worst.— They  who  teach  others, 
should  put  themselves  to  any  inconvenience  to 
enforce  their  precepts  by  their  own  example.— 
More  inhumanity  and  villany  may  be  found 
among  degenerate  professors  of  Chris'tianity,  thati 
among  infidels:  and  in  general,  where  we  "expect 
tlie  most  kindness,  we  meet  with  the  greatest  in- 
juries, that  we  may  learn  to  "cease  from  man." — 
An  unfeeling  disregard  to  the  wants  of  others  gen- 
erally accompanies  sensuality  and  ungoverneJ 
lusts:  and  there  are  numbers  who  imitate  the  ex- 
ample of  those,  whose  shameful  crimes  have  been 
recorded  in  their  punishment;  to  one  who  copies 
tlie  examples  of  hospitality,  integrity,  and  piety, 
mentioned  with  commendation  in  tlie  Scriptures. 


B.  C.  1398. 


CHAPTER  XX. 


B.  C.   1398. 


CHAP.  XX. 


Israel  assembles  at  Mizpeh.  and  the  Levite  states  his  xyrong. 
1_7.  The  assembly  resolve  to  punish  the  men  ot  Cnbeah, 
g_l'l  The  Benjamites,  when  reqijired,  refuse  to  deliver 
them  up,  and  prepare  for  v/ar,  12—17.  By  divine  dn-ect.on 
Judah  goes  first  to  tight  with  tliem;  yet  the  Israelites  are 
defeated  twice  with  ifreat  loss,  18—25.  They  h.mible  them- 
selves before  God,  with  fasting  and  sacritices,  and  are  prom- 
ised success,  26— '0.  They  employ  a  stratagem,  and  destroy 
all  the  tribe  of  Benjamin,  except  six  hundred  men,  who  flee  to 
the  rock  Rinmion,  29 — 48. 


\HEN    *all   the  children    of    Israel 
§     went  out,  and  the  congregation  was 


npi 


gathered  together  ^  as  one  man,  •=  from 
ban  even  to  Beer-sheba,  '^with  the  land 
of  Gilead,  «  unto  the  Lord  ^  in  Mizpeh. 

2  And  the  chief  of  all  the  people,  even 
of  all  the  tribes  of  Israel  presented  them- 
selves in  the  assembly  of  the  people  of 
God,  four  hundred  thousand  footmen  that 
K  drew  sword. 

3  (Now  '•  the  children  of  Benjamin 
heard  that  the  children  of  Israel  were 
gone  up  to  Mizpeh.)  Then  said  the  chil- 
dren of  Israel,  Tell  wa-,  how  was  this  wick- 
edness? 

4  And  *  the  Levite,  the  husband  of  the 

a  2,8,11.  21:5.     Deut.  13:12,&c. 


woman  that  was  slain,  answered,  and 
said,  '  I  came  unto  Gibeah  that  helnngeth 
to  Benjamin,  I  and  my  concubine,  to 
lodge: 

5  And  the  men  of  Gibeah  rose  against 
me,  and  ^  beset  the  house  round  about 
upon  me  by  night,  and  thought  to  have 
slain  me;  and  my  concubine  have  they 
t  forced,  that  she  is  dead. 

6  And  1  took  my  concubine,  and  '  cut 
her  in  pieces,  and  sent  her  throughout  all 
the  country  of  the  inheritance  of  Israel: 
for  they  have  committed  lewdness  and 
™  folly  in  Israel. 

arc  all  children  of  Is- 
your  advice  and  coun- 


7  Behold  "  ye 
rael;  °  give  here 
sel. 

8  And  all  the 
man 


.losli.  22:12. 
b  1  Sam.  11:7,8.     2  Sam.  19:14. 

Kzra3:l.   Neh.  8:1. 
c  13:29.   1  Sam.  3:20.    2  Sam.  3: 

10.  -24:2.     1  Chr.  21:2.     2  Chr. 

A  Num.  32:1,40.    Josh.  17:1.     2 
Sam.  2:9. 


e  18, J6.  11:11. 

f  .Josh.  15:38.   18:26.      1  Sam.  7: 

5,6.  10:17.  2  Kings  25:23. 
g  1.5,17.  8:10.      '2  Sam.  24:9.     2 

Kings  3:26. 
h  Prov.  22:3.  Matt.  5:25.   Lulce 

12:58,59.  14:31,.S2. 
*  Heb.  the  man  the  Levite. 


(P.  O.  Gen.  19:1 — 14.) — When  men  have  castoffi 
the  fear  of  God,  they  are  frequently  gnvcn  up  to 
their  own  vile  hists,  even  to  disgrace  human  na- ; 
ture,  and  to  exceed  the  very  beasts  in  hrutish- 
ness:  [J^ole,  Bom.   1:24 — 27.")  and  Israelites  es- ; 
pecially,  who  rebel  against  the  light,  and  grow 
hardened  under  the  means  of  grace,  will  become 
as  abandoned  as  the  inhabitants  of  Sodom,  and  far 
more  inexcusable. — When  iniquity  becomes  g-en- . 
erally  triumphant,  few  will  dare  to  protest  against ' 
it;   and  it  is  safer  to  venture  into  a  den  of  lions  1 
than  into  such  recesses  of  iniquity.     Yet  in  the; 
worst  of  times,  there  are  some  who  venture  scorn  | 
and  reproach,  in  being  kind  to  the  servants  of 
God  for  his  sake;  and  who  do  not  grudge  the  ex- 
pense of  hospitality:  for  while  idleness  and  sensual 
lusts  waste  a  man's  substance,  lionest  labor  and  I 
frugality  afford  the  means  of  being  liberal.     But^ 
such  persons  live  as  strangers  in  this  world,  and  i 
must  expect  to  be  abused  by  their  wicked  neigh-  i 
bors,  except  when  an  equitable  government  af- 1 
fords  them  benign  protection. — In  imitating  the ' 
good  actions  of  God's  people,  men  are  very  liable  ; 
to  be  betrayed  into  their  faults,  against  which 
they  need  be  doubly  circumspect:  and  an  unbe- 
lieving policy  often  induces  them  to  make  unwar- 1 
rantable  concessions;  but  committing  sin  to  avoid  1 
danger  will  generally  involve  them  in  still  greater  i 
difficulties. — The  righteous  Lord  permits  t-rans-  j 
gressors  to  execute  his  just  vengeance  on  one 
another:  and  if  the  scene  described  in  this  chap- 
ter appears  exceedingly  horrible,  wViat  will  be 
the  discoveries  of  the  day  of  judgment!     Yet  such 
is  human  nature!     And  though  few  believe  the 
humbling  truth,  the  seeds  of  all  this  wickedness 
are  in  every  human  heart!  and  if  we  have  not 
committed  such  abominations  in  our  lives,  we  owe 
tlie  more  gratitude  to  the  Ijord,  for  the  restraints 
of  his  providence,  or  the  influences  of  his  grace. 
While  therefore  it  behoves  those  in  authority,  to 
''consider,  take  advice,  and  speak  their  minds," 
by  what  means  crimes  may  best  be  prevented,  or 


people  arose  ^as  one 
saying,  i  We  will  not  any  ofns  go 
to  his  tent,  neither  will  we  any  of  us  turn 
into  his  house. 

9    But    now   this   shall   be   the    thing 
which  we  will  do  to  Gibeah,  we  will  go  vp 
by  lot  against  it: 


i    19:15— 

k  Gen.  19:4—8. 

t  Heb.  humbled.     Deut.  22:24. 

¥.z.  22:10,11. 
1   19:29. 
m  10.  19:23.     Gen.  34:7.     Josh. 

7:15.  2  Sam.  W:12,13. 
n  Ex.  19:5,6.    Deut.  4:6.  14:1,2. 


1  Cor.  5:1,6,10—12. 
0  19:30.  Josh.  9:14.   Prov.  20: 18. 

24:6.  Jam.  1:5. 
p  See  on  1.  b.  11. 
q  21:1,5.  Prov.  21:3.  Ec.  P:lO. 
r  Josh.  14:2.      1  Sam.   14:41,42. 

1  Chr.  24:5.  Neh.  11:1.    Prov. 

16:33.  Jon.  1:7.   Acts  1:26. 


so  punished,  that  others  may  "hear,  and  fear,  and 
do  no  more  such  wickedness;"  we  may  each  of  us 
consider,  how  to  escape  from  the  wrath  to  come, 
to  mortify  thesins  of  our  own  hearts,  to  resist  Sa- 
tan's temptations,  and  to  avoid  the  pollutions  that 
are  in  the  world;  and  how  we  may  best  be  prepar- 
ed for  meeting  temporal  calamities,  and  enabled 
to  extract  benefit  from  them. 

NOTES. 
Chap.  XX.  V.  1,2.  No  mention  is  here  made 
of  any  judge,  or  great  council  of  the  nation;  though 
it  is  generally  thought  that  the  council  of  seventy 
elders  subsisted  at  this  time.  Each  tribe  also  ap- 
pears to  have  had  some  kind  of  internal  govern- 
ment, to  which  the  Levite  sent  his  message;  (19: 
29.)  yet  independent  of  the  supreme  court,  which 
was  or  ought  to  have  been  held  statedly  at  the 
place  of  the  sanctuary:  [Moles,  Deut.  \6:\iiA9. 
17:8 — 13.)  and  by  their  united  determination,  the 
principal  persons  and  the  people  were  gatlicred 
together  in  arms,  to  the  amount  of  400,000  men. 
It  must  be  supposed,  that  the  Benjamites  were 
summoned  also,  but  they  would  not  come;  and  no 
doubt  they  were  offended  at  the  interposition  of 
the  oilier  tribes.  Mizpeh  here  mentioned  (for 
there  were  several  places  of  that  name,)  was  very 
near  Shiloh;  and  perhaps  the  encampment  of  so 
great  a  multitude  might  be  more  conveniently 
formed  there  than  at  Shiloh:  but  they  "were  gath- 
ered together  before  the  Lord  at  Rlizpeh,"  and 
not  far  from  the  tabernacle;  yet  it  seems  that 
Phinehas,  the  high  priest,  was  applied  to,  not  as  a 
ruler  or  counsellor,  but  merely  in  his  official  ca- 
jiacity,  to  consult  the  Lord  by  Urim  and  Thum- 
inim  about  such  questions  as  they  proposed  to  him: 
[JVotes,  Ex.  28:30.  jYum.  27:21.)  and  indeed,  con- 
sidering his  wisdom,  zeal,  and  experience,  he  ap- 
pears to  have  been  greatly  neglected  by  this  new- 
generation  of  Lsrael.  (28.  J^otes,  J\''um.  25:6 — 13. 
Josh.  22:12—33.) 

V.  3—7.     Jilar^.  Erf.    JN'o/e*,  19:23—30. 

[749 


B.  C.  1398. 


JUDGES. 


B.  C.  1398. 


10  And  we  will  take  ten  men  of  an 
hundred  throughout  all  the  tribes  of  Is- 
rael, and  an  hundred  of  a  thousand,  and 
a  thousand  out  of  ten  thousand,  to  fetch 
victual  for  the  people,  that  they  may  do, 
when  they  come  to  Gibeah  of  Benjamin, 
according  to  all  the  folly  that  they  have 
wrought  in  Israel. 

1 1  So  all  the  men  of  Israel  were  gath- 
ered against  the  city,  *  knit  together  as 
one  man. 

12  And  the  tribes  of  Israel  ^  sent  men 
through  all  the  tribe  of  Benjamin,  saying, 
What  wickedness  is  this  that  is  done 
among  you? 

13  Now  therefore  *  deliver  ns  the  men, 
"  the  children  of  Belial,  which  are  in  Gib- 
eah, that  we  may  put  them  to  death,  andj 
*  put  away  evil  from  Israel.  But  the  chil- 1 
dren  of  Benjamin  >'  would  not  hearken  to  I 
the  voice  of  their  brethren  the  children  of, 
Israel: 

14  But  the  children  of  Benjamin  gath 


*  Heh.    frllnu'S. 

Kings  21:1.3.  2  Chr.  13:7. 

E  D.-ut.  IJ.H.  iO.lO:     Josh.  22: 

X  Uciit.     17:7,12.    19:19.    21:21. 

1.3— 16.  Matt.  13:15—13.  Rom. 

22:21,24.  24:7.   Ec.  11:10. 

12:18. 

y  1  Sam.  2:25.    2  Chr.  25:16,20. 

t  2  Sara.  20:21,22. 

Prov.    29:1.       Hos.    9:9.    10:9. 

11  19:22.     Deut.  13:13.      1  Sam. 

Rom.  1:32.  Rev.  18:4,5. 

.30:22.     2  Sam.   20:1.   2.J:6.      1 

V.  8— 11.     [Marg.  Ref.)    The  abhorrence  of i 
the  crime  here  expres.sed,  and  the  determination! 
of  the  Israelites  to  jjunish  the  criminals,  were  very  i 
proper;  but  they  seem  to  have  acted  with  too  much ! 
precipitation  and  resentment.    There  were  "with ! 
tliem  also  sins  against  the  Lord;"  the  abomination  j 
of  Gibeah  was  both  an  evidence  and  effect  of  na- 1 
tional  degeneracy;  and  it  called  for  deep  humilia- 1 
lion  and  lamentation,  that  such  wickedness  had 
been  wrought  in  Israel,  as  v/ell  as  for  indignation 
against  the  criminals.     They  ouglit,  therefore,  to 
have   begun  with  repentance   and   reformation;  \ 
with  solemn  sacrifices,  and  earnest  supplications. ! 
{JSi'ote,  26 — 28.)    This  was  required  in  other  wars,  j 
and  much  more  in  such  a  war  as  this.     (JVbie, 
Deut.  23:9 — 14.)     No  absolute  resolution  sliouldj 
have  been  made,  till  these  things  had  been  thor- 1 
ougldy  attended  to;  or  till  inquiry  had  been  made 
of  the  Lord,  what  he  would  have  them  to  do  on  so ' 
melanclioly  an  occasion.    (JVo<e,  18.)   They  were  j 
not  commanded  to  levy  war  against  any  tribe  or} 
citv  in  Israel,  except  for  idblatrv:  [JSTotes,  Deut.  i 
).3:"l2— 18.   Josh.   22:12—16.)  and   they   had  at-! 
tempted  nothing  against  the  idolatrous  Danites;  | 
whose  conduct,  though  less  destructive   to   the 
peace  of  society,  more  immediately  struck  at  the  ] 
honor  of  God  and  the  interests  of  religion;  and  i 
more  directly  belonged  to  the  injunction  given  by  I 
Moses.    (JVoie,  18:30,31.)    Not  attending  to  these  i 
previous  duties  and  considerations,  but  goingforth 
to  battle  under  the  guilt  of  their  own  unrepented  j 
sins;  confiding  in  their  superior  numbers,  and  the. 
goodness  of  their  cause;  and  elated  with  sclf-pref- 1 
crcnce,  on  account  of  their  exemption  from  this ; 
crime,  and  their  zeal  to  punish  it;  they  met  at  first  j 
with  severe  rebukes:  and  the  Benjamites  were  j 
employed  to  chastise  them,  before  they  executed 
the  vengeance  of  God  upon  tlie  Benjamites,  for 
their  far  more  atrocious  wickedness.     These  ob-  j 
servations   may   help   to    explain   the   difficulty,! 
which  strikes  the  reader  at  t\iejirst  perusal  of  this 
chapter;  how  it  was,  that  with  so  good  a  cause, 
and  such  ardent  zeal,  they  should  be  for  a  time 
unsuccessful,  atid  suffer  such  heavy  losses. 
750j 


ered  themselves  together  out  of  the  cities 
unto  Gibeah,  ^  to  go  out  to  batde,  against 
the  children  of  Israel. 

15  And  the  children  of  Benjamin  were 
numbered  at  that  time  out  of  the  cities, 
^  twenty  and  six  thousand  men  that  drew 
sword,  beside  the  inhabitants  of  Gibeah, 
which  were  numbered  seven  hundred 
chosen  men. 

16  Among  all  this  people  there  were 
seven  hundred  chosen  men  ^  left-handed: 
every  one  could  •=  sUng  stones  at  an  hair- 
hreadlh,  and  not  miss. 

17  And  the  men  of  Israel,  beside  Ben- 
ijamin,  were   numbered    ^  four  hundred 

thousand  men  that  drew  sword;  all  these 
were  men  of  Avar. 

1 8  IF  And  the  children  of  Israel  arose, 
and  went  up  to  the  *  house  of  God,  and 
^  asked  counsel  of  God,  and  said.  Which 
of  us  shall  go  up  first  to  the  battle  against 
the  children  of  Benjamin?  And  the  Lord 
said,  s  Judah  shall  go  up  first. 

-     --  1]:S.  15:4.    1  Chr.  21:5.  2  Chr. 

17:14— 1«. 
e  18:31.  19:18.  Josh.  18:1. 
f  7,23,26,27.  Num.  27:5,21. 


Num.  20:20.  21:23.  2  Chr.  13: 

13.  Job  15:25,26. 
a  25,35,46,47.  Num.  26:41. 
b  3:15.    1  Chr.  12:2. 
c  1    Sara.   17:40,49,50.  25:29.     2 

Chr.  26:14. 
A  2.    Num.  1:46.  26:51.    1  Sam. 


Josh.  9:14. 
g  1:1,2.  Gen.  49:1 


-10. 


V.  12 — 14.  The  conduct  of  the  Israelites  was 
verj-  equitable  in  this  demand:  bnt  perhaps  the 
rulers  or  elders  of  Gibeah  ought  previously  to 
have  been  applied  to,  to  deliver  up  all  the  crimi- 
nals to  justice.  However,  the  refusal  of  the  Ben- 
jamites, and  their  protection  of  those  who  had 
committed  this  horrible  wickedness,  because  Ihey 
were  of  tlieir  own  tribe,  prove  them  to  have  been 
deeply  corrupted,  and  (all  their  advantages  con- 
sidered,) as  ripe  for  divine  vengeance,  as  the  in- 
habitants of  Sodom  and  Gomorrah  had  been. 
(JVb/e*,i?o*.  9:9,10.  10:9— 11.)— Confidingin  their 
own  valor  and  military  skill,  they  seem  to  have 
first  prepared  for  battle,  in  this  unequal  contest 
with  sucli  superior  numbers.  (15,17.) 

V.  16.  Left-handed.']  Whether  theSe  men 
could  use  either  hand,  as  some  learned  men  sup- 
pose the  original  term  to  mean;  (see  Robertson  on 
13n;)  or  only  the  left  hand,  as  appears  to  be  the 

more  obvious  construction,  (JVb/e*,  3:15 — 19.) 
they  would  discharge  tlie  stones  in  a  direction, 
against  which  their  opponents  were  not  upon 
their  guard,  and  thus  do  the  greater  execution. 

V.  18.  This  is  the  only  transaction  in  this 
whole  book,  in  which  express  mention  is  made  of 
the  tabernacle,  ark,  priests,  and  sacrifices;  though 
they  had  been  instituted  in  so  solemn,  authorita- 
tive, and  particular  a  manner! — The  Israelites, 
however,  did  not  on  this  occasion  inquire  of  llie 
Lord,.whether  the}^  should  war  against  the  Ben- 
jamites or  not;  or  what  reformation,  humiliation, 
or  sacrifices,  should  precede  the  lamentable  ser- 
vice: but  they  took  it  for  granted  that  they  ought 
to  go  up,  and  that  tliey  were  worthy  to  be  em- 
ployed and  sufficient  to  succeed;  and  so  they 
merely  inquired  which  tribe  should  have  the  pre- 
cedency. Accordingly  they  received  an  answer 
to  tliis  "question,  which  neither  authorized  their 
undertaking,  nor  promised  success  in  it. — In  eve- 
ry instance  of  this  kind,  the  pre-eminence  was 
uniformly  given  to  Judah;  with  reference  no  doubt 
to  the  iviessiah,  who  descended  from  this  tribe. 
[Koles,  1:1.  Gen.  49:8—10.) 


B.  C.  1398. 


CHAPTER  XX. 


B.  C.  1398, 


1 9  And  the  children  of  Israel ''  rose  up 
in  the  morning,  and  encamped  against 
Gibeah. 

20  And  the  men  of  Israel  went  out  to 
batde  against  Benjamin,  and  the  men  of 
Israel   put  themselves  in   array  to  fight; 
against  them  at  Gibeah. 

21  And    ■  the    children   of   Benjamin' 
came  forth  out  of  Gibeah,  and  ^  destroyed 
down  to  the  ground  of  the  Israelites  that  I 
day  twenty  and  two  thousand  men.  j 

22  And  the  people  the  men  of  Israel 
'  encouraged  themselves,  and  set  their 
battle  again  in  array,  in  the  place  where 
they  put  themselves"  in  array  the  first 
day. 

23  (And  the  children  of  Israel  went  up, 
and  "■  wept  before  the  Lord  until  even, 
and  asked  counsel  of  the  Lord,  saying, 
Shall  I  go  up  again  to  battle  against  the 
children  of  Benjamin  my  brother?  And 
the  Lord  said,  Go  up  against  him.) 

24  And  the  children  of  Israel  came 
near  against  the  children  of  Benjamin  the 
second  day. 

25  And  Benjamin  went  forth  against 
them  out  of  Gibeah  the  second  day,  and 
"  destroyed  down  to  the  ground  of  the 
children  of  Israel  again,  eighteen  thou- 
sand men;  all  these  drew  the  sword. 

[Practical  Observatioris.'^ 

26  H  Then  all  the  children  of  Israel 
and  all  the  people  went  up,  and  came 
unto  the  house  of  God,  and  °  wept,  and 
sat  there  before  the  Lord,  and  fasted 
that  day  until  even,  and  offered  burnt- 
offerings  and  peace-offerings  before  the 
Lord. 

27  And  the  children  of  Israel  p  inquired 
of  the  Lord,  (for  the  i  ark  of  the  cov- 
enant of  God  was  there  in  those  days; 


h  Josli.  3:1.  6:1. \  7;l6. 

i  fit  u.  49:27. 

k  Ueiit.  23:9.  -2  Chr.  28:10.    Ps. 

33.J6.  73:18,19.  77:19.    Ec.  9:1 

—3.    Jer.  12:1. 
1   1.5,17.     1  Sam.  30:6.     2  Sam. 

11:25.   Ps.  64:5. 
m  2d,27.   Ps.  78:34—36.   Hos.  5: 

15. 


n21.    Gen.  18:25.    Job  9:!  2,13. 

Ps.  97:2.   Rom.  2:5.  3:5.  11:33. 
0  1  Sam.  7:6.  2  Chr.  20:3.  Ezra 

8:21.  9:4,5.     Joel    1:14.  2:12— 

17.  Jon.  3:5—10. 
p  18,23.   Num.  27:21. 
q  Josh.  13:1.   1  Sam.  4:3,4.     Ps. 

78:60,61.  Jer.  7:12. 


V.  20 — 25.  The  people  were  much  afflicted  at  i 
the  severe  rebuke  which  they  met  with  on  this , 
occasion,  and  affected  with  a  sense  of  their  sin,  as 
having  brought  it  upon  them:  and  they  according- 
ly made  their  inquiry  more  particular  than  before. 
But  they  were  not  duly  humbled:  and  therefore, 
thoug-h  the  Lord  commanded  them  to  go  up  to 
battle,  they  were  again  put  to  the  worst,  and  lost 
so  many  men,  that  the  wliole  number  slain  in  the 
two  encounters  amounted  to  many  more,  than  all 
the  fighting  men  of  the  tribe  of  Benjamin!  This 
was  a  public  rebuke  for  national  crimes,  and 
.shewed,  that  though  it  was  their  duty  to  punish 
the  offenders,  they  had  not  gone  about  it  in  the 
proper  manner,  and  in  a  proper  dependence  on 
the  Lord. — Their  neglect  of  punishing  idolatry  in 
the  Danites,  while  they  were  so  zealous  to  punish 
the  lewdness  of  the  Benjamitcs,  is  mentioned  by 


28  And  *■  Phinehas,  the  son  of  Eleazar, 
the  son  of  Aaron,  ^  stood  before  it  in  those 
days,)  saying,  *  Shall  I  yet  again  go  out 
to  battle  against  the  children  of  Benja- 
min my  brother,  or  shall  I  cease?  And 
the  Lord  said,  "  Go  up;  for  to-morrow  I 
will  deliver  them  into  thine  hand. 

29  And  Israel  set  ^  liers-in-wait  round 
about  Gibeah. 

30  And  the  children  of  Israel  went  up 
against  the  children  of  Benjamin  on  the 
third  day,  and  put  themselves  in  array 
against  Gibeah,  as  at  other  times. 

31  And  the  children  of  Benjamin  went 
out  against  the  people,  and  were  ^  drawn 
away  from  the  city:    and  they  began  to 

*  smite  of  the  people,  and  kill,  as  at  other 
times,  in  the  high-ways,  of  which  one  go- 
eth  up  to  ^  the  house  of  God,  and  the 
other   to   ^  Gibeah   in    the    field,    about 

*  thirty  men  of  Israel. 

32  And  the  children  of  Benjamin  said. 
They  are  smitten  down  before  us  as  at 
the  first.  But  the  children  of  Israel  said, 
''Let  us  flee,  and  draw  them  from  the 
city  unto  the  high-ways. 

33  And  all  the  men  of  Israel  "^  rose  up 
out  of  their  place,  and  put  themselves  in 
array  at  Baal-tamar;  and  the  liers-in-wait 
of  Israel  came  forth  out  of  their  places, 
even  out  of  the  meadows  of  Gibeah. 

34  And  there  came  against  Gibeah 
•^  ten  thousand  chosen  men  out  of  all  Is- 
rael, and  the  battle  was  sore:  but  they 
^  knew  not  that  evil  zoas  near  them. 

35  And  the  Lord  smote  Benjamin  be- 
fore Israel;  and  the  children  of  Israel  de- 
stroyed of  the  Benjamites  that  day  ^  twen- 
ty and  five  thousand  and  an  hundred  men: 
all  these  drew  the  sword. 


r  Num.  25:7—13.     Josh.  22:13, 

30—32.  24:33. 
s  Deut.  10:8.  18:5. 
t  Josh.  7:7.      1  Sam.  14:37.  23:4 

—  12.30:8.     2  Sam.  5:19— 24. 

6:3,7—12.   Prov^3:5,6.  Jer.  10: 

23.  ' 

u  1:2.  7:9.  2  Chr.  20:17. 
X  34.  Josh.  8:4.    2  Sam.  5:23. 
y  Josh.  8:14 — 16. 
*  Heb.    S7nite    of    the    people 

wounded  as  at,  &c. 


t  Or,  Beth-el. 

z  19:13,14.   Is.  10:29. 

a  Josh.  7:3. 

b  Josh.  8:15,16. 

c  Josh.  8:18—22. 

d29. 

e  Josh.  8:14.    Job  21:13. 

4:19.29:6.    Ec.  8:11,12. 

10,11.47:11.  Matt.  24:44. 

21:34.   1  Thes.  5:3. 
f  15,44—46.  Job  20:5. 


Prov. 
Is.  3: 
Luke 


some  Jewish  writers  as  the  cause  of  these  disas- 
ters, and  with  great  justice.  (JVbie*,  8 — 11.  Josh. 
7:1—12.   1  Sam.  1.5:15.) 

V.  26 — 28.  At  length  the  people  were  con- 
vinced of  their  error;  and  instead  of  murmuring, 
or  questioning  the  divine  authority  of  the  answers 
which  they  had  received,  as  unhumbled  hearts 
would  have  been  prone  to  do,  they  blamed  them- 
selves alone:  and  by  weeping,  praying,  fasting, 
saci'ifices,  and  particular  inquiries  of  the  Lord, 
conducted  tlie  solemn  business,  as  it  should  origi- 
nally have  been  undertaken.  [J^otcs,  8 — 11. 
iSam.  6:3—13.  1  Chr.  15:12—14.)  All  the  com- 
pany seems  at  this  time  to  have  met  at  Shiloh, 
and  to  have  kept  a  day  of  fasting  and  prayer, 
with  great  earnestness  and  solemnity.  Thus  their 
losses  proved  eventually  blessings,  by  subserving 
the  cause  of  true  religion.     Accordingly  they  re- 

[751 


B.  C.  1398. 


JUDGES. 


B.  C.  1398. 


36  So  the  children  of  Benjamin  saw 
that  they  were  smitten:  s  for  the  men  of 
Israel  gave  place  to  the  Benjamites,  be- 
cause they  trusted  unto  the  liers-in-wait 
which  they  had  set  beside  Gibeah. 

37  And  ^  the  liers-in-wait  hasted,  and 
rushed  upon  Gibeah;  and  the  liers-in-wait 
*  drew  themselves  along,  and  smote  all  the 
city  with  the  edge  of  the  SAVord. 

38  Now  there  was  an  appointed  '  sign 
between  the  men  of  Israel  ^  and  the  liers- 
in-wait,  that  they  should  make  a  great 
}  flame  with  smoke  to  rise  up  out  of  the 
city. 

39  And  '  when  the  men  of  Israel  retir- 
ed in  the  battle,  Benjamin  began  to  il  smite 
and  kill  of  the  men  of  Israel  about  thirty 
persons;  for  they  said,  Surely  they  are 
smitten  down  before  us,  as  in  the  first 
battle. 

40  But  Avhen  the  flame  began  to  arise 
up  out  of  the  city  with  ^  a  pillar  of  smoke, 
the  Benjamites  '  looked  behind  them,  and 
behold,  the  ^^  flame  of  the  city  ascended 
up  to  heaven. 

41  And  when  the  men  of  Israel  turned 
again,  the  men  of  Benjamin  ™  were  amaz- 
ed: for  they  saw  that  evil  **  was  come 
upon  them. 

42  Therefore  they  turned  their  backs 


g  Josh.  8:15. 
h.Josh.  8:19. 
*  Or,  7tiade  a  long  sound  with 

the  trumpets.  Ex.  19:13.  Josh. 

6:5. 
t  Or,  time. 
\  Heb.  7i-ith. 
§  Heb.  elevation. 
i  31. 
11  Heb.  smite  the  wounded.    32. 


k  Gen.  19:28.     Cant.  3:6.     Joel 

2:30.   Rer.  19:3. 
1  Josh.  8:20. 

IT  Heb.  7chnle  consutnptioti. 
m  Ex.  15:9,10.   Is.  13:8,9.  .'33:14. 

Luke  17:27,i8.  il:2(5.     1  Thos. 

5:3.    2  Pet.  2; li     Rev.  6:15— 

17.  18:8—10. 
**  Heb.  touched  them. 


ceived  from  the  Lord  a  more  particular  answer, 
find  a  promise  of  success.  In  the  mean  time  the 
victories  of  the  Benjamites  increased  their  in- 
solence, and  hardened  them  to  their  destruction. 

Phinehas.  (28)   J^otes,  1,2.   17:1. 

V.  29—42.  Marg.  Ref.—Js'otes,  Josh.  8:7— 
28. — The  LORD  smote  Be7ijam)?i.  (35)  Thouj^h 
the  numbers  of  the  Israelites  were  immensely  su- 
perior to  those  of  Benjamin;  thoug-8  their  strata- 
g-em  was  well  laid  and  executed,  and  the  battle 
bravely  foug-ht;  yet  the  inspired  historian  ascribes 
the  victory  to  tVie  Lord  as  entirely  as  if  he  had 
smitten  the  Benjamites  by  miracle.  [JSTotes,  4: 
15.     Josh.  10:9,10.) 

V.  43 — 48.  it  is  stated  before  that  the  armed 
men  of  Benjamin  were  26,700:  (15)  only  25,100 
oa  any  computation  are  mentioned  aa  slain  in 
tliis  battle:  (35,44,45.)  yet  no  more  than  600  sur- 
vived. (47)  The  rest,  amounting'  to  1000  men, 
must  therefore  have  been  slain  in  the  former  en- 
f^agements,  or  in  the  destruction  of  their  cities: 
for  it  does  not  appear  that  any  escaped  except  the 
600  men.  After  this  the  Israelites  proceeded  to 
destroy  the  unarmed  Benjamites,  with  all  their 
women  and  children,  and  cattle,  and  houses,  and 
cities.  This  indiscriminate  slaughter  and  devas- 
tation cannot  be  vindicated;  for  none  but  Cana- 
anites,  and  idolatrous  cities  in  Israel,  were  to  be 
thus  punished.  But  the  people  being  actuated 
by  vehement  indignation,  had  hastily  devoted  the 
whole  tribe,  by  a  solemn  curse,  to  utter  destruc- 
tion: and  the  Lord  was  pleased  to  permit  these 
752] 


before  the  men  of  Israel  unto  the  way  of 
the  wilderness;  but  "  the  battle  overlook 
them:  and  them  which  ca?ne  out  of  the 
cities  they  destroyed  in  the  midst  of  them. 

43  Thus  they  °  enclosed  the  Benja- 
mites round  about,  and  chased  them,  ajid 
trode  them  down  ++  with  ease,  }|  over 
against  Gibeah  toward  the  sun-rising. 

44  And  there  fell  of  Benjamin  eighteen 
thousand  men:  all  these  were  men  of 
valor. 

45  And  they  turned,  and  fled  toward 
the  wilderness  unto  the  rock  of  p  Rim- 
mon:  and  they  gleaned  of  them  in  the 
high-ways  five  thousand  men;  and  pur- 
sued hard  after  them  unto  Gidom,  and 
slew  two  thousand  men  of  them. 

46  So  that  all  which  fell  that  day  of 
Benjamin  were  ^  twenty  and  five  thou- 
sand men  that  drew  the  sword:  all  these 
zcere  men  of  valor. 

47  But  "■  six  hundred  men  turned,  and 
fled  to  the  wilderness  unto  the  rock  Rim- 
mon,  and  abode  in  the  rock  Rimmon  four 
months'. 

48  And  the  men  of  Lsrael  turned  again 
upon  the  children  of  Benjamin,  and 
^  smote  them  with  the  edge  of  the  sword, 
as  well  the  men  of  every  city,  as  the 
beast,  and  all  that  55  came  to  hand:  also 
they  set  on  fire  all  the  cities  that  II II  they 
came  to. 


n  Hos.  9:9.  10:9. 

o  Josh.  8:20— 2-2. 

ft  Or,  from  jnetrtichah. 

{■J:  Heb.  Kiito  over  against. 

p  Josh.  15:32. 

q  15,35. 

r  21:13.     Ps.  103:9,10.     Is. 


1:9. 


j£r.  14:7.     Lam.   3:32.     Hnb. 

3:2. 
s  Deut.  13,15— 17.     2  Chr.  25: 

13.  28:6—9.   Prov.  18:19. 
§§  Heb.  vasfowd. 
nil  Heb.  vierejound. 


dire  transactions,  as  an  awful  example  to  future 
ag-es  of  his  veng'eance  against  those  who  com- 
mit such  abominations,  and  those  who  counte- 
nance and  protect  others  in  them. — But  yet  it  did 
not  prevent  the  growth  of  ungodliness  in  Israel; 
so  that  "the  battle  in  Gibeah  against  the^  workers 
of  iniquity  did  not  overtake  them."  (JN1)<«,  IIos. 
10:9 — 11.) — It  does  not,  however,  appear  that  the 
Israelites  attempted  to  appropriate  any  of  ihe 
spoil:  so  that  they  were  not  actuated  by  merce- 
nary motives.     {Jfote,  21:16 — IB.) 

PRACTICAL  OBSERVATIONS. 

V.  1—25. 
We  are  again  called  to  contemplate  the  fatal 
effects  of  indulged  lusts,  and  taught  to  mortify 
every  sinful  inclination. — Indignation  against  sin, 
zeal,  promptitude,  self-denial,  unanimity,  and 
resolution  in  bringing  criminals  to  justice,  are 
very  commendable,  when  united  with  a  careful 
investigation  of  facts  and  circumstances,  that  the 
innocent  may  not  be  involved  with  the  guilty:  yet 
repentance  "of  sins,  personal  and  national,  with 
fruits  meet  for  repentance,  a  dependence  on  the 
mercy  of  God  in  Jesus  Christ  for  forgiveness  and 
grace,  and  an  application  to  him  for  direction  and 
success,  are  indis))ensably  necessary  to  ensure 
his  acceptance  and  assistance.— Nature  can  ab- 
hor the  crimes  of  others,  some  of  them  at  least; 
but  grace  teaches  us  to  loathe  our  own.  Nature 
prompts  to  punish  others  with  severity;  grace  in- 
clines us  to  exercise  severity  against  our  own 


B.  C.  1397. 


CHAPTER  XXI. 


B.  C.  1397. 


CHAP  XXI. 

The  people  lament  over  Benjamin;  are  in  difficulty,  having 
sworn  not  to  give  a  wife  to  any  of  that  tribe;  and  inquire  after 
such  as  had  not  joined  them,  having  sworn  also  to  put  them  to 
death,  1 — 7.  On  that  account  they  destroy  the  inhabitants  of 
Jabesh-Gilead,  except  four  hundred  virgins,  whom  they  give 
to  that  number  of  the  remaining  Benjamites,  8 — 15.  The 
elders  consult,  how  to  find  wives  for  the  rest  consistently  with 
their  oath;  and  by  their  advice  they  carry  ofl'  the  virgins  who 
danced  at  Shiloh,  16 — 23.  The  people  separate  and  return 
home,  24,  25. 

NOW  the  men  of  Israel  *  had  sworn 
in  Mizpeh,  saying,  ^  There  shall 
not  any  of  us  give  *^his  daughter  unto 
Benjamin  to  wife. 


a  20:8.  Jer.  4:2. 

b  5.  11:30,31.   1  Sam.  14:24.  Ec. 

5:2.     Mark  6:23.     Acts  23:12. 


Kom.  10:2. 
C  Ex.  34:12—16. 


Deut.  7:2,3. 


sinful  propensities,  and  tenderness  toward  the 
persons  of  others.— If  we  attempt,  however,  to 
execute  wrath  upon  offenders,  or  even  to  reprove 
and  reform  them,  while  we  are  under  the  guilt  of 
unrepented  and  allowed  sin  in  our  hearts  and 
lives;  it  is  merciful  in  God  to  rebuke  us  sharply 
for  our  hypocrisy,  and  not  leave  us  to  be  harden- 
ed through  impunity:  nor  can  we  reasonably  hope 
to  be  useful  to  others  unless  our  own  sins  are  par- 
doned. {M)tes,  Matt.  1:1—5.  Rom.  2:1— 3,11— 
24.) — We  should  not  judge  of  the  final  event  of 
things,  unless  we  can  determine  it  by  the  divine 
law.  And  if  we  are  baffled  in  our  endeavors, 
though  honestly  meant  and  zealously  persisted  in, 
to  serve  the  cause  of  God;  we  ought  net  to  infer 
that  we  should  desist,  or  content  ourselves  in  our 
ill  success:  but  we  are  reminded  to  inquire, 
whether  we  have  begun  our  work  in  the  proper 
manner  and  spirit;  whether  our  private  conduct 
do  not  blight  our  public-  endeavors:  whether  we 
have  not  been  precipitate  in  our  measures;  wheth- 
er we  have  duly  adverted  to  our  own  character 
as  sinners,  and  are  habitually  exercising  "repent- 
ance towards  God,  and  faith  in  our  Lord  Jesus 
Christ;"  whether  we  have  not  tailed  of  humility 
and  tenderness  towards  others;  and,  by  self-pref- 
erence and  self-confidence,  provoked  the  Lord 
to  leave  us  experimentally  to  learn  what  we  are 
in  ourselves,  and  what  we  can  do  without  him. 
Many  an  honest  and  zealous  endeavor,  in  a  good 
cause,  has  attained  but  little  success,  for  such 
reasons  as  these.  We  should  therefore  strictly 
examine  ourselves,  and  be  deeply  humbled  for 
our  sins;  praying  earnestly,  that  God  "would  not 
condemii  us,  but  shew  us  wherefore  he  contend- 
eth  with  us." 

V.  26—48. 
Solemn  times  set  apart  for  fa.sting  and  prayer 
are  never  more  seasonable,  than  when  we  are 
constrained  to  lament  the  ill  success,  which  has 
attended  our  labors  to  glorify  God  and  promote 
his  cause,  whether  as  ministers  or  private  Chris- 
tians. When  our  failures  have  this  effect,  they 
will  promote  our  success;  our  very  mistakes  will 
be  over-ruled  to  teach  us  wisdom,  and  our  weak- 
ness will  prove  an  occasion  of  increasing  our  spir- 
itual strength;  Satan,  and  his  most  formidable 
agents  will  in  due  time  be  constrained  to  give 
ground;  and  whatsoever  we  attempt  shall  pros- 
per. In  the  mean  time  we  should  thankfully 
accept  of  chastisement,  and  not  despair  of  that 
success  which  we  at  first  prematurely  expected. 
— But  it  is  very  difficult  to  temper  zeal  with  ten- 
derness, and  boldness  with  meekness  and  wisdom: 
impetuosity  hurries  us  into  unwarrantable  ex- 
cesses, or  timidity  stops  short  of  proper  decis- 
ion. We  ought  therefore  to  watch  carefully  over 
our  own  spirits,  and  to  pray  continually  "to  be 
preserved  from  this  "strange  fire"  in  the  "work  of 
God:  and  the  same  considerations  should  induce 
us  to  make  caodid  allowances  for  those,  who  are 

betrayed  into  similar  or  contrary  mistakes But  j 

Vol.  I.  95 


2  And  the  people  came  to  ^  the  house 
of  God,  and  abode  there  till  even  before 
God,  and  ^  lifted  up  their  voices,  and 
wept  sore; 

3  And  said,  O  Lord  God  of  Israel, 
*"  why  is  this  come  to  pass  in  Israel,  that 
there  should  be  to-day  one  tribe  lacking 
in  Israel? 

4  And  it  came  to  pass  on  the  morrow, 
that  the  people  e  rose  early,  and  '■  built 


d  12.20:18,23,26.   Josh.  18:1. 
e  2:4.  Gen.  27:38.   1  Sam.  30:4. 
f  Deut.  29:24.  Josh.  7:7—9.  Ps. 

74:1.  80:12.   Prov.  19:3.    Is.  63: 

17.  Jer.  12:1. 


gPs.  78:34,35.   Hos.  5:15. 

h  6:26.     Ex.  20:24,25.     2  Sam. 

24:18,25.    1  Kings  8:64.    Heb. 

13:10. 


"evil  pursueth  sinners;"  their  triumphing  is  short, . 
and  increases  their  hardness  and  presumption: 
and  how  dreadful  will  be  their  case,  when  they 
shall  see  destruction  coming  upon  them,  without 
any  possibility  of  escapel  Hitherto  there  is  space 
given  for  repentance,  a  refuge  provided,  mere)'' 
proclaimed,  and  a  throne  of  grace  erected:  thither 
let  sinners  come,  and  plead  the  Savior's  name,  and 
they  shall  yet  be  safe  and  happy.  But  "how  will 
they  escape,  who  neglect  so  great  salvation?"  All 
things  will  combine  to  hasten  and  enhance  their 
condemnation;  especially  that  of  men  who  live 
under  the  light  of  the  gospel.  And  all,  who  pat- 
ronise and  delight  in  the  workers  of  iniquity,  will 
as  accomplices  share  their  awful  doom.  [JVote, 
Roin.  1:32.) 

NOTES. 

Chap.  XXI.  V.  1.  The  vehement  indignation 
excited  by  the  brutal  conduct  of  the  men  of  Gib- 
eah,  and  the  support  given  them  by  the  tribe 
of  Benjamin,  induced  the  Israelites,  without  due 
consideration,  to  bind  themselves  by  a  solemn 
oath  and  awful  curse,  that  none  of  them  would 
give  his  daughter  to  wife  to  any  Benjamite. 
{JVotes,  19—21.  ]  1:30,31.  1  Sam.  "14:24—46.25: 
21,22,39—42.  Matt.  14:8—11.)  They  deemed 
those,  who  were  capable  of  such  atrocious  con- 
duct towards  the  wife  of  another  man,  or  of  vin- 
dicating it  in  others,  unworthy  to  be  married 
to  any  of  the  daughters  of  Israel;  and  thus  they 
ranked  them  with  the  Canaanites,  and  other  idol- 
aters! Had  this  oath  been  rigidly  adhered  to, 
eiliher  the  whole  tribe  must  have  been  extirpated, 
or  the  survivors  must  have  violated  the  law  by 
marrying  heathen  wives.  (JVofe,  Acts  23:12 — 
22.) 

V.  2,  3.  When  the  anger  and  resentment  of 
the  people  began  to  subside,  and  they  had  time 
for  cool  reflection;  they  bewailed  the  conse- 
quences of  their  victory,  with  every  expression 
of  vehement  sorrow;  and  they  seem  even  to  have 
kept  a  day  of  fasting  and  prayer:  yet  it  is  evident 
that  they  did  not  properly  repent  of  their  own 
misconduct,  or  they  would  not  have  acted,  as  they 
afterwards  did,  to  the  inhabitants  of  Jabesh-gil- 
ead.  {^Tote,  9—12.)  If  it  was  likely,  that  "a  tribe 
should  be  lacking  in  Isi-ael,"  it  might  be  justly 
imputed  to  their  un-commanded  and  most  unrea- 
sonable and  cruel  slaughter  of  tlie  women,  who 
could  not  be  supposed  to  approve  the  conduct  of 
the  men  of  Gibeah,  or  refuse  to  give  them  up  to 
be  punished;  and  of  the  children,  who  had  com- 
mitted no  fault,  and  ought  not  to  have  been  put  to 
death  for  the  crimes  of  their  parents.  [JVotes,  20: 
43—48.  JVuwi.  31:14— 18.  Deut.  24:16.)  In  re- 
spect to  the  devoted  Canaanites,  and  cities  in  Is- 
rael wholly  given  up  to  idolatry,  the  Lord  himself 
had  commanded  the  women,  (who  were  as  prone 
to  idolatry  as  the  men,)  and  the  children  also,  to 
be  slain:  but  the  case  of  Benjamin  was  of  a  very 
different  nature. 

[753 


B.  C.  1397. 


JUDGES. 


B.  C.  1397. 


there  an  altar,  and  offered  burnt-offerings 
and  peace-ofierings. 

5  And  the  children  of  Israel  said,  Who 
is  there  among  all  the  tribes  of  Israel, 
that  came  not  up  with  the  congregation 
unto  the  Lord?  for  they  had  made  ^  a 
great  oath  concerning  him  that  came  not 
up  to  the  Lord  to  Mizpeh,  saying,  He 
shall  surely  be  put  to  death. 

6  And  the  children  of  Israel  "^  repent- 
ed them  for  Benjamin  their  brother,  and 
said,  There  is  one  tribe  cut  ofl'  from  Is- 
rael this  day: 

7  How  shall  we  do  for  wives  for  them 
that  remain,  seeing  we  have  '  sworn  by 
the  Lord,  that  we  will  not  give  them  of 
our  daughters  to  wives? 

8  And  they  said,  What  one  is  there 
of  the  tribes  of  Israel  that  came  not  up  to 
Mizpeh  to  the  Lord?  And,  behold,  there 
came  none  to  the  camp  from  "'  Jabesh- 
gilead  to  the  assembly. 

9  For  the  people  were  numbered,  and, 
behold,  there  were  none  of  the  inhabitants 
of  Jabesh-gilead  there. 

10  And  the  congregation  sent  thither 
twelve  thousand  men  of  the  valiantest, 
and  commanded  them,  saying,  "  Go  and 
smite  the  inhabitants  of  Jabesh-gilead 
with  the  edge  of  the  sword,  with  the 
women  and  the  children. 

1 1  And  this  is  the  thing  that  ye  shall  do, 
Ye   shall  utterly  destroy  °  every   male, 


i    1,18.  5:^3.     Lev.  27:28,29.      1 

Sam.  11:7.  Jer.  48:10. 
k  15.  20:J3.    2  Sam.  2:36.    Hos. 

11:8.  Luke  19:41,42. 
1   1,18.   1  Sam.  14:23,29,45. 


m  1  Sam.  11:1,3 

Sam.  2:5,6. 
n  5.     Dent.   13:15 

1  Sam.  15:3. 
o  Num.  31:17,18.   Deut 


31:11—13.      2 
Josh.  7:24. 
2:34. 


V.  4.  As  .SO  great  a  multitude  was  assembled, 
and  there  were  so  many  occasions  for  burnt-of- 
ferings, thank-offerings,  and  vows;  it  is  probable 
that  the  brazen  altar  was  found  insufficient,  and 
this  was  erected  at  Shiloh  as  a  temporary  addition 
to  it  for  the  present  occasion.  [JVote,  \  Kings  8: 
63—63.) 

V.  5.  They  who,  when  summoned,  refused  to 
join  on  this  occasion,  were  doubtless  blame- 
worthy, and  deserved  punishment;  but  this  did 
not  warrant  their  brethren  to  devote  them  to  de- 
struction by  "a  great  oath."  (JVbfe,  Lev.  27:28, 
29.)  They  were  far  too  backward  in  attempting 
to  extirpate  the  Canaanites,  the  devoted  enemies 
of  God;  and  they  neglected  to  punish  tlie  idola- 
trous Danites:  yet  without  hesitation  they  con- 
signed to  utter  destruction,  as  accursed  of  God, 
all  such  of  their  brethren  as  should  slight  their 
authority!  [Marg.  Re/.— JVote,  1  Sam.  14:24— 
34.) 

V.  9 — 12.  Jabesh-gilead  lay  at  a  distance,  be- 
yond Jordan,  on  the  borders  of  Ammon,  and  per- 
haps the  inhabitants  had  not  heard  of  the  vow 
which  Israel  had  made.  (JVote,  \  Sam.  11:1 — 3.) 
But  if  they  had  been  guilty  of  neglect,  or  disaf- 
fection to  the  common  cause,  they  had  not  assist- 
ed the  Benjamites:  and  yet  wlien  the  people 
were  lamenting  the  desolations  of  that  tribe, 
they  proceeded  to  treat  those,  who  were  in- 
comparably less  criminal,  with  equal  rigor! 
They  seem,  however,  to  have  considered  them- 
selves as  engaged  by  their  oath  to  destroy  Uiem 
754] 


and  every  woman  that  *  hath  lain  by  man. 

12  And  they  found  among  the  inhabit- 
ants of  Jabesh-gilead  four  hundred  young 
+  virgins,  that  had  known  no  man  by  ly- 
ing with  any  male:  and  they  brought 
them  unto  the  camp  to  i'  Shiloh,  which  is 
in  the  land  of  Canaan. 

13  And  the  whole  congregation  sent 
some  i  to  speak  to  the  children  of  Benja- 
min that  were  in  "^  the  rock  Rimmon,  and 
to  5  call  peaceably  unto  them. 

14  And  Benjamin  came  again  at  that 
time;  and  they  gave  them  wives,  which 
they  had  saved  alive  of  the  women  of 
Jabesh-gilead:  and  yet  so  "■  they  sufficed 
them  not. 

15  And  the  people  ^repented  them 
for  Benjamin,  because  that  the  Lord 
had  made  a  breach  in  the  tribes  of  Israel. 

[^Practical  Observations.'] 

1 6  IF  Then  the  elders  of  the  congre- 
gation said,  How  shall  we  do  for  wives 
for  them  that  remain,  seeing  the  women 
are  destroyed  out  of  Benjamin? 

1 7  And  they  said,  There  must  be  *  an 
inheritance  for  them  that  be  escaped  of 
Benjamin,  that  a  tribe  be  not  destroyed 
out  of  Israel. 

18  Howbeit,  we  may  not  give  them 
wives  of  our  daughters:  for  the  children 
of  Israel  have  "  sworn,  saying,  Cursed  be 
he  that  giveth  a  wife  to  Benjamin. 


*  Heb.  krioweih  the  lying  with 

Tnan. 
t  Heb.  vioTnen,  virgins. 
p  20:18,23.    Josh.  18:1.      Ps.  78: 

60.  Jer.  7:12. 
J  Heb.  and  spake  and  called. 
q  20:47.  Josh.  15:32. 


^  Or,  proclaim  peace.      Deut. 

20:10.      Is.    57:19.     Luke  10:5. 

Eph.  2:17. 
r  12.  20:47.   1  Cor.  7:2. 
s  See  on  6,17. 
t  Num.  26:55.  36:7. 
u  See  on  1.  11:35. 


utterly:  yet  they  directed  the  detachment  sent  on 
this  service,  to  spare  the  virgins,  or  unmarried 
women,  of  good  character;  probably  with  refer- 
ence to  the  orders  given  concerning  the  Midian- 
itish  women.  [JVote,  JVum.3]:U~]8.)  But  if 
the  vow  would  admit  of  this  limitation,  why  could 
they  not  spare  the  other  women  and  children,  and 
innocent  persons,  and  only  punish  the  criminals.'' 
The  women  and  children  were  not  required  to 
'join  the  arnij',  and  were  in  no  degree  accessary 
to  the  crime  of  the  men.  It  does  not  appear  that 
they  asked  counsel  of  the  Lord  before  they  pro- 
ceeded to  action:  and  the  habit  of  military  exe- 
cutions, contracted  in  the  wars  of  Canaan,  in 
obeying  the  express  command  of  God,  had  no  doubt 
too  great  influence  on  them  in  this  transaction, 
which  was  entirely  of  a  different  nature.  Indeed 
convenience,  rather  than  justice  or  piety,  seems  to 
to  have  induced  them  to  spare  the  virgins,  that  they 
might  extricate  themselves  from  the  difficulties 
in  which  their  other  rash  oath  had  involved  them; 
hoping,  perhaps,  that  a  sufficient  number  would 
be  found. — The  four  hundred,  here  mentioned, 
seem  to  have  been  marriageable:  and  it  is  not 
certain,  whether  the  female  children  were  spared 
or  not. — "The  land  of  Canaan"  (12)  here  denotes 
the  country  ruest  of  Jordan. 

V.  16 — 18.  The  whole  inheritance  allotted  to 
the  tribe  belonged  to  the  survivors,  and  there- 
fore wives  must  be  procured  them,  tliat  they  might 
be  replenished  to  occupy  it.  Thus  the  remnant 
of  the  Benjamites  were  unexpectedly  advanced 


B.  C.   1397. 


CHAPTER  XXI. 


B.  C.  1397. 


19  Then  they  said,  Behold,  there  is  ^  a 
feast  of  the  Lord  in  Shiloh  *  yearly,  m  a 
place  which  is  on  the  north  side  of  Beth-el, 
^  on  the  east  side  *  of  the  highway  that 
goeth  up  from  Beth-el  to  Shechem,  and 
on  the  south  of  Lebonah. 

20  Therefore  they  commanded  the 
children  of  Benjamin,  saying.  Go  and 
lie  in  wait  in  the  vineyards; 

21  And  see,  and,  behold,  if  the  daugh- 
ters of  Shiloh  come  out  to  ^  dance  in 
dances,  then  come  ye  out  of  the  vine- 
yards, and  catch  you  every  man  his  wife 
of  the  daughters  of  Shiloh,  and  go  to  the 
land  of  Benjamin. 

22  And  it  shall  be,  when  their  fathers 
or  their  brethren  come  unto  us  to  com- 


X  Ex.  23:14—16.  Lev.  23:2,4,6, 
10,34.  Num.  10:10.  28:16,26. 
29:12.  Deut.  16:1,10,13.  Ps. 
81:3.   John  5:1.  7:2. 

*  Heb.  from  year  to  year. 

I  Or,  toward  the  sun-rising. 


I  Or,  on. 

y  11:34.   Ex.  lAW      .  Sam.  18: 

6.    2  Sam.  6:14,21.      Ps.  149:3. 

150:4.      Ec.  3:4.      Jer.  31:13. 

Matt.  10:17.   Luke  15:25. 


to  great  afBuence,  by  the  miserable  destruction 
of  their  relations;  and  had  it  not  been  for,  the 
oath,  many  in  the  other  tribes,  would  no  doubt 
have  readily  contracted  affinity  with  them.  Hence 
it  appears  that  the  people  acted  conscientiously, 
as  reverencing  an  oath,  though  they  erred  in 
judgment  concerning  it;  being  only  bound  to  re- 
pent of  having  rashly  entered  into  such  a  per- 
plexing and  unwarrantable  engagement.  [J\Iarg. 
Re  f.— Mote,  1.) 

V.  19 — 21.  [Marg.  Ref.)  Sacred  dances  form- 
ed a  part  of  the  religious  solemnities  under  the 
Mosaic  dispensation:  and  as  this  feast  was  ob- 
served at  Shiloh,  it  may  be  supposed  that  it  was 
a  religious  festival,  perhaps  the  feast  of  taberna- 
cles. These  dances,  however,  were  of  young 
women  alone,  without  either  men  or  married  wo- 
men.— The  counsel  and  implied  permission  given 
to  the  Benjamites,  were  a  mere  evasion  of  the 
vow;  and  also  gave  a  direct  license  to  fraud,  vio- 
lence, and  the  marriage  of  children  without  the 
consent  of  their  parents:  and  if  that  might  have 
been  dispensed  with,  the  Benjamites  could  have 
found  themselves  wives,  without  the  others  giving 
them  their  daughters. 

V.  22.  To  each  man  his  wife.']  In  this  dimin- 
ished state  of  the  tribe,  when  every  Benjamite 
could  have  maintained  several  wives,  and  when 
the  restoration  of  it  seemed  to  require  this  meas- 
ure, the  elders  only  devised  how  to  procure  one 
for  each  man;  whence  it  appears,  that  polygamy, 
though  connived  at,  was  not  generally  practised 
or  countenanced.  (Mote,  Gen.  1:1.)  Neither  did 
any  one  propose  sending  them  to  the  neighboring 
nations  to  procure  wives;  by  which  it  is  probable, 
that  marriages  with  them  were  seldom  contracted 
at  that  time. 

V.  23.  Thus  the  remains  of  the  tribe  began 
to  increase;  and  it  is  thought  by  many,  that  Ehud 
was  raised  up  from  this  tribe  to  be  the  judge  of  Is- 
rael, after  it  had  been  thus  diminished. 

V.  25.     Motes,  17:6.  18:7—10. 

PRACTICAL  OBSERVATIONS. 
V.  1—15. 
When  the  passions  are  vehemently  excited,  those 
measures  appear  needful,  which  are  afteiVards 
perceived  to  be  unreasonable  and  unlawful;  and 
therefore,  when  we  at  all  suspect  this  to  be  our 
case,  we  should  be  sure  to  proceed  with  great 
caution  and  deliberation,  if  we  would  not  make 
work  for  bitter  repentance.     This  danger  attends 


plain,  that  we  will  say  unto  them,  }  Be 
lavorable  unto  them  for  our  sakes;  be- 
cause we  reserved  not  to  ^  each  man  his 
wife  in  the  war:  for  ye  did  not  *  give  unto 
them  at  this  time,  that  ye  should  be  guilty. 

23  And  the  children  of  Benjamin  did 
so,  and  took  them  wives  according  to  their 
number,  of  them  that  danced,  whom  they 
caught:  and  they  went  and  returned  unto 
their  inheritance,  and  ''  repaired  the  cities, 
and  dwelt  in  them. 

24  And  the  children  of  Israel  departed 
thence  at  that  time,  every  man  to  his 
tribe  and  to  his  family,  and  they  went  out 
from  thence  every  man  to  his  inheritance. 

25  In  those  days  there  was  ^  no  king  in 
Israel:    every  man   did   that   which  was 

right  in  his  own  eyes. 


§  Or,     Gratify    us    in    them. 

Philem.  9—12. 
z  14.  Gen.  1:27.  7:13.  Mark  10: 

6—8.    1  Cor.  7:2. 
a  1,7,18.  Prov.  20:25. 


b  20:48. 
c  17:6.  18:1.  19:1. 
d  18:7.     Deut.  12:8.      Ps.  12:4. 
Prov.   3:5.    14:12.      Ec.    11:9. 

Mic.  2:1,2. 


all  contests,  public  and  private;  and  a  good  cause 
often  becomes  the  occasion  of  great  crimes,  as 
the  excess  of  zeal  carries  men  beyond  all  the 
bounds  of  equity  and  humanity. — Well  might  the 
politic  Romans  refuse  a  triumph  to  the  command- 
er who  conquered  in  civil  war;  in  which  the  com- 
mon interest  is  weakened,  and  tlie  common  ene- 
mies exult,  whatever  party  acquires  the  ascenden- 
cy. Such  unnatural  contentions  are  generally 
conducted  with  the  most  pertinacious  fury,  and 
envenomed  resentment,  through  the  depravit}'  of 
the  human  heart  and  the  subtlety  of  Satan.  [M'ole, 
Prov.  18:  ]  9.) — But  this  enemy  is  most  of  all  grat- 
ified, when  he  can  excite  divisions  and  conten- 
tions in  the  church,  by  which  the  truth  is  dis- 
graced, the  weak  and  prejudiced  are  stumbled, 
and  the  enemies  of  religion  alone  rejoiced.  Yet 
many  persons  of  apparent  godliness  use  greater 
asperity  against  their  brethren,  who  are  not  ex- 
actly of  tlieir  mind,  than  against  the  avowed  op- 
posers  of  all  religion!  But  contests  thus  managed 
end  in  bitterness;  and  the  combatants  will  ere 
long  weep  over  the  effects  of  their  own  success. 
— Nothing  can  be  more  absurd,  than  solemn  oaths 
and  vows  made  in  the  heat  of  passion:  many  have 
by  them  entangled  themselves  in  inextricable  per- 
plexity; and  been  thus  induced  to  add  one  crime 
to  another,  or  to  use  the  most  disingenuous  eva- 
sions and  equivocations.  Of  all  things,  such  sol- 
emn and  important  engagements  require  the  most 
cautious  reflection  on  future  probable  consequen- 
ces.— Our  penitent  confessions,  and  devotional 
exercises,  are  too  often  succeeded  by  relapses  into 
sin,  for  want  of  simply  seeking  direction  from  God, 
and  depending  on  him  to  uphold  us. — Even  ne- 
cessary justice  should  be  executed  with  deep  con- 
cern: and  men  would  not  be  forward  in  inflicting 
vengeance  on  the  less  guilty,  while  more  atrocious 
criminals  wei-e  spared,  were  they  not  more  ambi- 
tious of  dominion  for  themselves,  than  zealous  for 
the  glory  of  God. — Even  lawful  employments  may 
induce  habits,  which  will  be  apt  to  influence  tlie 
conduct  in  concerns  of  another  nature,  and  with 
very  bad  effect:  we  .should  therefore  seek  for  self- 
knowledge,  keep  a  strict  watch  over  our  hearts, 
and  daily  consult  the  word  of  God  as  the  rule  of 
our  duty. 

V.   J  6— 25. 
When  even  great  offenders  are   exceedingly 
cast  down,  they  should  be  treated  with  gentleness, 
aad  preserved,  if  possible,  from  temptations  to 

[755 


B.  C.  1397. 


JUDGES. 


B.  C.  1397. 


despair  and  total  apostacy:  [JVote,  2  Cor.  2:5—11.) 
and  every  act  of  apparent  severity  should  be  con- 
nected with  evident  disinterestedness. — Too  often 
the  very  ordinances  of  God  deg^enerate  into  a 
mere  form,  and  carnal  mirth  supplants  holy  re- 
joicing; but  those  scenes,  which  tlie  dissipated  and 
sensual  most  delight  in,  expose  them  to  unthought- 
of  consequences,  and  give  Satan  and  designing 
men  their  utmost  advantage  against  them:  all  our 
cheerfulness  should  therefore  be  tempered  with 
reflection  and  watchfulness. — Children,  who  mar- 
ry without  the  consent  of  their  parents,  are  in 
general  very  culpable;  and  those  are  still  more 
deeply  criminal  who  entice  them  to  do  so:  yet 
when  the  matter  cannot  be  remedied,  it  is  com- 
monly the  parent's  duty  and  wisdom  to  be  favor- 
able, and  to  make  the  best  of  it. — That  men  can 
756] 


be  so  absurd,  as  to  counsel  others  to  acts  of 
treachery  or  violence,  and  to  countenance  them 
in  such  evils,  from  a  sense  of  duty,  forms  a  striking 
proof  of  the  blindness  of  the  human  mind  when 
left  to  itself,  and  of  the  fatal  effects  of  an  ignorant 
or  erroneous  conscience. — Our  troubles  in  this 
world  may  be  succeeded  by  seasons  of  comfort, 
and  end  in  our  advantage;  but  they  who  are  cut 
off  in  their  sins,  sink  into  evil,  only  evil,  and  that 
for  ever. — Finally,  we  should  be  thankful  for  good 
magistrates,  to  restrain  the  violence  of  wicked 
men:  but  the  fear  and  love  of  God,  if  we  are 
Christians,  will  deter  us  from  "doing  what  is  right 
in  our  own  eyes,"  except  as  they  are  opened  to 
behold  the  excellency  of  his  most  holy  law,  and 
as  our  hearts  are  so  renewed  as  to  delight  in  obey- 
ing it. 


END  OF  VOL.  I 


169B1YB  38Br 

09-04-03  32180      MC    I 


BS491.S4291824v,l 

The  Holy  Bible  containing  the  Old  and 


"^ 


Princeton  Theological  Semmary-Speer  Library 


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